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Digitized by the Internet Archive 
 in,2008 with funding from 
 r Microsoft Corporation 
 
 http://www.archive.org/details/examendeingeniosOOhuarrich 
 
Ex amen de Inge mo s : 
 
 OR, THE 
 
 Crpal of WHt%. 
 
 DISCOVERING 
 
 The great Difference of WITS 
 among Men, and what Sort of 
 Learning fuits bed with each Ge- 
 nius. 
 
 Published Originally in Spanifh by Doftor 
 Juan Huartes. 
 
 An A made Englifh from the moft Correct Edition 
 fy Mr. Bellamy. 
 
 aifefulfo? all JFatljerg; S^afla%€uto?^&c. 
 
 LONDON, 
 
 Printed for EtC&atOSarf, at Grays-Inn-Gate 
 mHolborn, MDCXCVIII. 
 
To the 
 RIGHT HONOURABLE 
 
 CHARLES MONTAGVE, 
 
 Chancellor of His M A J E S T Y's 
 Exchequer, 0ne of trie Lords of 
 the Treafury, and a Member of His 
 M A J E S T Y"s Moft Honourable 
 Privy Council. 
 
 TO whom can the Tryal 
 of Wit f more properly 
 belong, than to him that 
 is every way qualified for one of 
 the Tryers, if fuch, as it is to be 
 wifli'd, were appointed by the 
 State ? And who has a better 
 Right to judge of the feveral 
 Differences oiWit in Others^than 
 A 2 ' he 
 
The Dedication^ 
 he who has firft affembled and 
 united them All in Himfelf fc fe 
 The Difference of Studies 
 feems not greater, than the Di- 
 verfity of Talents in Men that 
 are framed for them : The Ge- 
 nius of a Logician lies not the 
 fame way with that of a good 
 Grammarian,infbmnch that DuU 
 hardy Ludovkus Vives's Mafter, 
 ufed to fay, as his Scholar himfelf 
 has told us, that the worfl: Gram- 
 marian would make the belt Lo- 
 gician : Nor are the Talents of 
 a Linguift the fame with thofe 
 of a Mathematician, as appeared 
 in a Tryal of Skill between an 
 Eminent Linguift, and a Mathe- 
 matician of nolefs Name, of ourdi 
 Own, Bryan PValton y Bi{hop.o{ 
 
 Cbefter, 
 
The Dedication. 
 
 Cbefter, and Mr- Ougbtred upon 
 a mutual Agreement between 
 them, that each ftiould teach the 
 other his Skill. The Succefs of 
 which was no other than this, 
 that tho' the Bifhop proceeded 
 a great way in making Mr. Ougb- 
 tred a good Oriental Linguift, 
 yet ib far was the other in Re- 
 turn from making the Bifhop a 
 tolerable Mathematician, that he 
 could never get hm to take out io 
 plain a LefTon as that in Euclide of 
 ab JEqualibur 3 ft demfferis JEqua- 
 lia y manent JEqualia. And I find 
 a htc* Italian Author taking no- ' 
 tice of fuch Studies as will not 
 well aflbciate and match toge- 
 ther, particularly inftances in. 
 thefe, A Poetical Pbyjician,a Pbi- 
 
 Injofbkal 
 
 Bartofa. 
 
The Dedication. 
 
 lofopbical Hijiorian, a Mathema- 
 tical Civilian; all which are, as he 
 terms them, no lefi than Monfters 
 in a Learn'd Academy. Nor is 
 the Dilproportion between ie- 
 veral Arts greater or more vifible, 
 than even the Disparity between 
 feveral Parts of the fatrie Art, of 
 which, to fay no more, this may 
 fuffice for Inftance, which hath 
 been obferv'd by Painters, of 
 Men of their own Profeflion, 
 that the greateft Matters in Co- 
 louring, have rarely or ever pro- 
 ved good Defgnerfy and (o on 
 the contrary : Whether it be 
 eafier for Colours to meet and 
 mingle, than to unite good Co- 
 louring and Defign in the fame 
 Picture j or whether it be that 
 
 Painters 
 
The Dedication, 
 
 Painters in this 'inherit the Fate 
 of their own Colours, and that 
 different Parts of their Employ- 
 ment will no more unite thandi£ 
 agreeing and unfbciable Colours, 
 I leave to others to enquire. This 
 only I take leave to fay, that 
 nothing is more ordinary than 
 for that as well as other Profef- 
 fions to abound with Pedants, 
 and Men of narrow Spirits,whofe 
 Heads are filled with Images all 
 of one Colour, whereas but few 
 alas ! ( Sir ) befides Your fel£ 
 appear of fbllniverfal and Com- 
 municative a Genius arid .Capa- 
 city as the Light, which is alike 
 Friendly and Impartial in the 
 Vifits it makes, and the Colours 
 it receives, difdaining not to def 
 
 cend 
 
The Dedication. 
 
 cend equally to every Eye, and 
 to communicate indifferently 
 with all Colours. 
 
 More I might add, but that 
 You pofiefs another and a greater 
 Quality of Light, which is the 
 faireft Thing in the World, and 
 yet it felf knows nothing of it , 
 as Your Excellences are only 
 unknown to Your Selt at the 
 lame time as they Shine to Vi- 
 fible to all the World of Your 
 Admirers, and in particular to 
 
 The Meanest of lour Servants, 
 
 Edw. Bellamy. 
 
 TO 
 
T O T H E 
 
 READER. 
 
 1 Here prefent you Examen de Inge- 
 nios, made Englifh from the Ori- 
 ginal j whereas that which was done 
 before^ was from the Italian, which of it 
 felf was but a Tranflation. I /hall fay 
 nothing in Difparagement of the Qld y or in 
 Favour of this New Verjlon. 1 quejiion 
 not but that Gentleman did his Be]}, as I 
 have now done mine ; and I hope this Cu- 
 rious and Critical Jge will kindly receive 
 it j as being my Virgin-Ejjay ; which may 
 encourage, me to proceed to teach fome more 
 Spanifh Juthors of great Wit and Learn* 
 ing (Strangers as yet to this Nation) foon 
 to fpeah^our Tongue. 
 
 Nor need I offer one Word in Behalf of 
 this Excellent Bool^ becaufe it /peaks fuf 
 ficiently for it felf) it is well known among 
 
 a the 
 
The PREFACE. 
 
 the Learned) and was well received when 
 firfi Writy and is yet no lefs in Efteem a- 
 mongft mo ft Men of Letters. 
 
 There have been no lefs than Five or 
 Six federal Editions of the Original \ Three 
 of the Italian^ n or Eleven of the French, 
 into which it was at two federal times 
 Tranjlated ; as alfo Once into Latin 5 and 
 as often into Dutch. * If all this Proclaims 
 not its Merits at leaft it f peaks its good 
 Fortune^ in the kind Reception this Book, 
 has met with in the World. 
 
 Of this only I am to inform the Reader^ 
 that Huartes a few Tears before he died y 
 made fome Additions to y and Retrench- 
 ments in feVeral Places^ entirely leaving 
 out the Seventh^ in the Old) and adding the 
 Fir ft. Second, and Fifth Chapters in the 
 New Edition, with a large Supplement to 
 the Proem. 
 
 It would be no f mall Advantage to this 
 Kingdom (in Particular) and to the Com- 
 monwealth of Learning ( in General) if 
 this Reformation were attempted, and put 
 in Practice 7 for if there were Triers of 
 
 Wit „ 
 
The PREFACE. 
 
 Wit appointed by the State, according to 
 gur Authors Propofal, to watch the Genius 
 of Children, in their firSl Appearances 
 and Efforts, whether to make the Scrutiny 
 as the Antients advifed, by leading them 
 to the Shops of Mechanics, and to chufe 
 Trades for them, according to the Tools 
 they chufe to Play with, or to defend fa 
 far as to obferVe their Childijh Plays and 
 Diverfions, wherein the Man is often re- 
 prefented in Miniature. Thus Vefalius 
 began in his Childhood to cut up Fats and 
 Mice. Michael Angelo at the fame Age 
 to draw Figures^ and Galen to make Me-* 
 dicines. 
 
 By thefe Means there would be fewer 
 Dunces in the UniDerjities, as well as fewer 
 Bunglers in the Shops ; not a few upon En- 
 
 2' uiry in the Schools and bins of Court would 
 e fent to take their Degrees in the Trades 
 arid Manual Arts ; their Bodies being made 
 for Labour, net their Minds ^ and their 
 Geriiusfuiting rather withfuch Frofejfons^ 
 cis require more good Shoulders and good 
 Backs, than good Heads : Nor upon Lxa- 
 
 a 2 minalion 
 
The PREFACE. 
 
 initiation would there be found fewer in the 
 Shops, fit to fill the Places of many Gra- 
 duates in the Univerjities. And thus by 
 this mutual Transplantation, in the end, the 
 Unher/ities might be fupplied with abler 
 Profejfors from the Shops, and the Shops 
 again in Return, jtored with better Artifls 
 from the Unherfities. Were this Care 
 duly takpn to present the Mifmatching Men 
 and Profeffions, what furer and more ef- 
 fectual Way could' be opened, for the Ad- 
 vancement of % Learning, and the Flourijh- 
 ingof Trade at once 2 
 
 Much more might be faid upon this Sub- 
 je£l 9 but I Jhall detain you no longer from 
 the Work, it felf, not doubting in the lea fi 
 but you will be not a little pleafed and edi- 
 fied with the Curious and Uncommon No- 
 tions of this Spaniard. And that you may 
 be jo, has been the Endeavour of 9 
 
 Your Humble Servant, 
 
 E. Bellamy, 
 to 
 
T 
 
 His Catholic Majefty. 
 
 SIR. 
 
 TO the end that the Works of all Artifts 
 may attain the utmoft Pitch of Perfe- 
 ction, and be 6f the greateft ufe to the 
 Common- Wealth, it feems very Rea- 
 fonable that by a Law it mould be provided, that 
 the Carpenter mould not interfere with the Hus- 
 bandman, nor the Weaver with the Architect, 
 nor yet the Lawyer*play the Phyfician, nor the 
 Do&or the Advocate, but that each Ihould ftick 
 clofe to the Profeflion moft agreeable to his Ta- 
 lent, and let the reft alone. For confidering how 
 fhort and limited the Wit of Man is to one thing 
 and no more } I have been always of Opinion, that 
 no Man could underftand two Arts perfectly well, 
 without proving defe&ive in one of them : And 
 that accordingly none might err in the Choice of 
 that which was moft agreeable to the Bent of his 
 Natural Inclination, there ihould be Triers ap- 
 pointed by the State, Men of approved Sagacity 
 and Knowledge, to fearch and found the Abili- 
 lities of Youth, and after due Search, to oblige 
 them to the Study of that Science their Heads lean- 
 ed moft to, inftead of abandoning them to their 
 own Choice. Whence would proceed in Your 
 Majefty's Kingdoms and Dominions, the moft ini- 
 mitable Artifts in the World, as well as the moft 
 a 3 Accom- 
 
To Hit Catholic Majejfy. 
 
 Accomplifti'd Works, by this way of fuiting Art 
 and Nature. I would have the fame thing Pra- 
 &ifed in all the Univerfities in Your Kingdoms, 
 feeing they allow not the Student to proceed to 
 another Faculty till he be firft well entred in the 
 Latin Tongue :, for even there fhould alfo be 
 Triers^ to difcover if he that defigned to Study 
 Logic, Philofophy, Phyfic, Theology, or the 
 Law, had a Genhu adapted to each of thofe Sciences \ 
 if not (befides the detriment accruing from fuch a 
 one to the State, exercifing a Profeflion he is inca- 
 pable of) 'twould be a fhame to fee a Man flave 
 and beat his Brains for a thing impoflible ever to be 
 cxtra&ed thence. And for want of fuch Caution 
 at this day, the Chriftian Religion is in danger by 
 Pretenders to Divinity, who want proper Genim"*, 
 for it ^ nay, unskilful Phyficians have deftroyed 
 Mens Bodies^ nor has the Sftill of the Law arrived 
 at that Pitch it ought, for want of knowing to 
 what Rational Faculty the life and true Interpre- 
 tation of the Laws belong. All the Antient Philo- 
 fophers have found by Experience, that where Na- 
 ture difpofes not a Man for Knowledge, 'tis in vain 
 for him to labour in the Rules of the Art. But not 
 one of them has clearly and diftin&ly declar'd what 
 that Nature is, which renders a Man fit for one, 
 and unfit for another Science, nor what difference 
 of Wit is obferved among Men, nor what Arts and 
 Sciences are moil fuitable to each Man in particular, 
 nor by what Marks they may be difcern'd, which 
 is of the greateit Importance. Thefe four Points 
 (tho' feemingly impoffible) are contained in the 
 %\ alter here treated of, befides many other that by 
 the by fall in with this Do&rin, to the intent that 
 curious Fathers may learn the Art and Secret of 
 <r Covering Wit in their Children, and know how. 
 
To His Catholic Majefty. 
 
 to apply to each the Science in which he (hall molt 
 Excel; which Caution Galen reports his Father 
 ufed towards him, when a Child, being of Opini- 
 on, That the Scholar who takes pains m a Science 
 with which his Genim and Natural Inclination fuits 
 
 not, makes himfelfaSlave to that Science 
 ferve this, faith * Plato, that it is 
 not a decent thing for a Freeman 
 to Drudge like a Slave in any Sci- 
 ence whatever \ 'tis not to the pur- 
 pofe, fays he, that a Freeman fhould 
 addidt himfelf to any Difcipline at 
 
 Ob- 
 
 'Dial.dejufto. 
 
 Demons confer with Men 
 Very familiarly ; however for 
 one Truth that they teUthem of 
 any importance, they deceivt 
 them with a thoufand Lyes* 
 
 the Price of his Liberty } for no Science will re- 
 main in the Mind, that was introduced by force. 
 This Father difcovering in his Son a proper and 
 moft adapted Genius to Phyfic, enjoined him to 
 Study it, and not to trouble himfelf about any o- 
 
 ther, having read in Plato a Law 
 prohibiting any one at Athens to 
 apply himfelf to two Sciences, but 
 rather to one only, and particu- 
 larly to that moft Natural to his 
 Genhu, giving this Reafon for it, 
 That Man's Nature is not capable 
 of Exercifing two Arts, nor of 
 Addrefling abfolutely to two Stu- 
 dies at once. Whence any may 
 conceive of what Importance it is 
 to a State to make fuch a Choice 
 and Tr yal of Wits fit for Sciences j 
 feeing that Galen ftudying Phyfic, not only Cured 
 fo many Difeafes in his own Time, but continues 
 to make fo many New Do&ors by his Prefcrip- 
 tions, as we fee at this Day. Nay, had BaUm y 
 (that Celebrated Lawyer) always Studied and 
 Practtfed Phytic, as he began, he would have paf-. 
 
 a 4 fed 
 
 Baldus ought to have left 
 Vhyfic and Studied the Law, 
 for the reafon Cicero gave in 
 the following Words : Who 
 therefore fhall have ferioufly 
 confulted his Genius upon 
 the manner of getting a live- 
 lihood, provided it be ho* 
 neft, ought to remain fixt in 
 it, and that is moft com- 
 mendable, if he be not con« 
 vinced that he is miftaken 
 
 in his Choice, 
 Op. 
 
 Cicero lib, I . 
 
To His Catholic Majefiy. 
 
 ied but for a Quack (as he really was) becaufe he 
 had not a Genius for that Science, and the Law at 
 the fame time would have loft one of its greatelt 
 and moft incomparable Interpreters. 
 
 Therefore being refolvedto reduce this fort of 
 Philofophy to Practice, and to evidence it in In- 
 ftances of fome Wits, Your Majefty's prefents as 
 one of the moft Eminent, which Surprizes the 
 whole World, in obferving a Prince of fo vaft 
 Knowlege, and fuch Confummate Wifdom and 
 Prudence. Of which I can't Treat in this Place. 
 without breaking in upon my intended Method. 
 In the laft Chapter of this Book, Your Majefty will 
 difcover and diftinguifh what kind of Wit Your's 
 is, and in what Arts and Sciences it would have 
 brought moft Advantage to the Commonwealth, 
 had You, now our King, been Born a Private 
 Perfon by Nature. 
 
 THE 
 
THE 
 
 PROEM. 
 
 PLATO pickt out the nimbleft Witted 
 Scholars he had, whenever he pro- 
 pofed to advance any grave, fubtil, and 
 uncommon Dodtrin, and to fuch only he 
 imparted his Sentiments *, being taught by Ex- 
 perience, that it would be but Time thrown 
 away, piercing empty Nodels in vain, and Learn- 
 ing fruitlefly fquandred, in communicating ele- 
 vated Matters to incapable Blockheads. The next 
 thing he did (after fuch a Choice) was to prepare 
 them by certain Suppofitions in themfelves clear, 
 true, and not wide of the Conclufion : Becauft 
 Sayings and Sentences ftarted on a fudden, con- 
 trary to the receiv'd Opinion, at firft, ferve to 
 no other purpofe (fuch precaution not being ufed") 
 but to confound and perplex the Auditors, to lofc 
 their Favour, and make them diftafte the Do&rhh 
 The fame Method (Curious Reader) would X 
 take with you, if you could by any manner of 
 means before-hand penetrate into and difcover to 
 me alone, what kind of 'Genius Your'sis: For- if 
 itbefuited to this Do&rin, I would diftinguifii 
 you from Common Wits, and privately communi- 
 cate to you, fuch new and lingular Opinions, as 
 were never once thought of, nor ever entered 
 
 Man's 
 
Man's Imagination. However this not being to 
 be done (our Work appearing in Public to all the 
 World) it is impoflible but I muft needs leave you 
 fomewhat Surprized -, for if your's is a common 
 and Vulgar Wit, I doubt not but you are perfwa- 
 ded that the Number and Perfection of the Sciences 
 has been by the Antient;s long fince determined, 
 guided by a vain Reafon, that fince they could 
 find out nothing more to fay, 'tis a fign that there 
 is nothing new^ and if you happen to have fuch 
 Sentiments, go no further, nor read any longer, 
 for it will but vex you to know what a wretched 
 kind of Wit you are Matter of-, but if you are de- 
 liberate and difcreet, I have three very true Gon- 
 clufions to propofe to you* which for their No- 
 velty, are not a little to be admired. The firft 
 is, That of all the different Wits of Men, there is 
 in Spain but °ne (as predominant) can fall to thy fhare, 
 uatur* can unlets Nature ftraining hard as it were to form 
 join But two two or three Excellencies more in thee, and be- 
 ff^f * n & unable t0 effect what (he defigned, has left 
 mt and thee orFunwrought in hafte, as a rudeEflay of an 
 /s'arecce unfinifh'd Piece. The Second, that to each diffe- 
 three. rent kind of Wit correfponds one Science only 
 tranfcendently, and no more -, for which reafon, 
 if thou art not well allured in the Choice of what 
 fuits thy Talent, thou wilt find thy felf very fhort 
 in the reft, with the moft affiduous Application. 
 The Third, that after thou haft found out what 
 Science correfponds beft with thy Wit, thqre re- 
 mains, if thou wouldft not err, another greater 
 difficulty, which is, whether the Pra&ic, or 
 Theory fuits beft with thy Gmm \ for thefe two 
 Parts (in all Sciences whatever) are fooppofite 
 to each other, and- require Wits fodiverfe, that 
 they may be fet one againft the other in the-place 
 
 of 
 
The PROEM. 
 
 of Contraries. A hard faying this I own , and yet 
 hard as it is, what is yetthe hardefl: of all, is, there 
 is no Writ of Error, Or Appeal , for who can fay 
 that he has received any Wrong ? for God is^ the 
 Author of Nature, whodifpenfesto each Man but 
 one kind oi Genius (as I faid but now) ^ notwith- 
 Handing the Opposition and Difficulty, that lies 
 in the uniting them, he accommodates himfelf to 
 her, and of the Sciences he diftributes Gratis a- 
 mongft Men, in a Miraculous way he gives no 
 more than one in an Eminent Degree. * There 
 are diver fities of Gifts, but the fame Spirit. And Paul 7. t§ 
 there are diver fities of Adminiftrations , jput the *&* Corin* 
 fame Lord ; And there are diver fities of Operations, c a *' 
 hut it is the fame God which worketh all in ail , but the 
 manifeflation of the Spirit is given to every Man to pro- 
 fit withal , for to one is given by' the Spirit the Word of 
 Wifdom , to another the Word of Knowledge, by the 
 fame Spirit , to another Taith, by the fame Spirit; to 
 another the Gift of Healing, by the fame Spirit , to an- 
 pther the Working of Miracles 7 to another Prophecy , 
 to another the difecrning of Spirits 7 to another divers 
 hinds of Tongues ; to another the Interpretation of 
 Tongues : But all thefe worketh one and the fame Spirit ; 
 dividing to every Man fever ally as he will. Upon 
 the whole Matter, you fee that even the Graces 
 Men poflefs in the Church are very different, yet 
 are they all diftributed by one and the fame Spi- 
 rit, who is the fource of all. The Minifterial 
 Employments are divers, and yet 'tis one and the 
 fame Lord who calls both the one and the other to 
 his refpective Fun&ion. Neither is the Power of 
 working Miracles equal and alike in all, though it 
 is the fame God who produceth thofe Miraculous 
 Ads, which arc performed by thofe to whom he 
 has given that Power. Nor are vou to think, 
 
 that 
 
The PROEM. 
 
 that the Diftribution of thefe Gifts, which pro*' 
 claim the Holy Spirits dwelling in him, who pof- 
 feffes the fame, is without reafon unequal. Since 
 in their diftribution, God has regard to what is of 
 moVe life and Advantage, either for the farther 
 Confirmation of thofe who already are Believers, 
 or for the Converfion of fuch as are yet Idola- 
 ters. Whence it comes, that one receives from 
 the Holy Ghoft the Gift of Wifdom to uncypher 
 Divine Myfteries, and another the Gift of Know- 
 ledge from the fame Spirit \ and that alfo one has 
 Faith, by virtue of which, he works a vaft number 
 of Miracles, and heals all incurable Difeafes ; an- 
 other is armed with a power of Miracles of another 
 kind, 3S of foretelling many things to Come, of 
 Penetrating into the Breafts of Men, anddifcern- 
 ing the feveral fecret Springs of all their outward 
 Motions. Hence is it one fpeaks many Languages 
 (unlearned) and another is the Interpreter to un- 
 deriland them all, becaufe, as I told you before, 
 it is one and the fame Spirit who is Author of all 
 thefe Gifts, and who diftributes them according 
 to his good Pleafure. 
 
 Iqueftionnot in the leafcbut God made that 
 
 diftribution of Sciences with regard to each Man's 
 
 Wit and Natural Genius, feeing the Talents he 
 
 beftow'd in * St. Matthew ( fays 
 
 * Chap. XXV, the f ame Evangelift) that he di- 
 
 Tkenafm^thht that fributed them to each according to 
 
 the Supernatural Sciences hls ovon Virtue. For 'tiS a Very 
 
 have their Seat in the Soul, grofs Miftake to fancy that thefe 
 *»*the Soul is, according to Supernatural Sciences require not 
 Anftotk, fubjea '•***** certain previousDifpofitions in the 
 
 perament and CmtitutUn of - , . ~ l , c ' ' i x , • r r » 
 
 the Body. Arift. lib. a. de Subjeft, before they can be infufed 
 £nim;L For when God Form'd Adam an4 
 
 JEW, 'tis certain that lie firft filled 
 
The PROEM. 
 
 ttiem with WifdomJn Organizing their Brain af* 
 ter fuch a manner as was every way becoming an 
 Inftrument appropriated to Reafon and Difcourfe. 
 To this purpofe fpeaks Sacred Writ, * He hat* Ecclcf! 
 filled them with the Sprit of God in Wifdom, in Know- chap* xvii 
 ledge, in Vnder (landing, and in all manner of Work- 
 manfbif. And according to the difference of each 
 Man's Wit, one Science was rather infufed than 
 another, and more or lefs of each of them, which 
 may be underftood by the fame Inftance of our 
 firil Parents -, for when God fill'd 'em both with 
 Wifdom, 'tis agreed on by all hands, that he gave 
 lefs to Eve, which was the Calife ( fay the Di- 
 vines) that the Devil undertook to feduce her, 
 not daring to tempt Man, as being in awe of a 
 Superior Wifdom. The reafon of this ( as we 
 fhall prove by and by) is, that the Natural Com- 
 pofition of Woman's Brains is hot fufceptible ei- 
 ther of much Wit or great Wifdom. We mail 
 find the fame thing in Angelic Subftances, that 
 God to raife one Angel to greater Degrees of Glo- 
 ry and more elevated Gifts, gave him firftamore 
 delicate Nature. And if one fhould ask the Di- 
 vines, of what ufe is that Delicate Nature, they 
 anfwer, That an Angel who is of a more Eleva- 
 ted Underftanding, and refined Nature, more 
 readily inclines to the Will of God, and more 
 efficacioufly employs thofe Gifts, the felf fame 
 Thing happening even among Men. 
 
 Whence may manifeftly be inferred, that fee- 
 ing there is a difference of Wits for Supernatural 
 Sciences, and that all kind of Capacities are not 
 fit Inftruments alike for them, by far greater reafon 
 Humane Learning requires it, becaufe what Men 
 learn is purely by force of their Wip. 
 
 The 
 
The PROEM. 
 
 The Defign of this Work, is to know anddi* 
 ftinguifh the Natural Differences of Human Under- 
 ftanding, and how with Skill to apply to each the 
 Science he may molt Excel in. If I gain my Point, 
 I fhall give God the Glory, from whom proceeds 
 all that is Good and Profitable. And if not (know- 
 Wife Reader) that to Invent and Perfect an Art 
 at one and the fame time is impoflible, becaufe 
 Humane Sciences are fo large, and of fo wide an 
 Extent, that no Man's Life is fufficient to difcover 
 them all, andtobringthemtotheir due Perfecti- 
 on. The firft Inventor does enough to point out 
 fome confiderable Principles, from which, like 
 Seeds, others may take occafion to raife the Art 
 to its Height. Ariftotle, in allufion to this, faid, 
 That we ought highly to efteem the very Errors 
 of thofe that firft began to Philofophize, becaufe 
 'tis fo very difficult to invent new things, and fo 
 eafy to add to what has been Invented and Difco- 
 vered } for this very reafon the Errors of the fir ft 
 Inventor ought not much to be blamed, no more 
 than the Improvements of him that adds, to be 
 extravagantly Praifed. I readily confefs this 
 Work may not be abfblutely free from Errors, 
 the Matter being fo nice and delicate, and befide 
 I had no Guide to lend me a hand in this difficult 
 and untrodden Way. Eut if they happen to be 
 in the Matter, wherein the Underftanding has 
 room to expatiate, in that Cafe (Ingenious Rea- 
 der) I intreat you, before you play the Critic, 
 to read the following Preface, where you will 
 fee the Reafon w T hy Men are of different Sen- 
 timents, and then to go thorow with the Book, 
 to difcover what kind of Wit your's is, and if you 
 find any thing not well faid according to your 
 Senfe, carefully confider the contrary Reafons 
 
 that 
 
The Author's Supplement, &e. 
 
 thatfeem to have more weight with you, and if 
 you know not how to refolve them, return to read 
 the Thirteenth Chapter, where perhaps you may- 
 meet a fktisfa&ory Anfwer. Farewell. 
 
 The Authors Supplement to the 
 foregoing Proem, 
 
 TheReafon why Men are of different Sentiments 
 and Opinions. 
 
 I Have for fome Days pad been perplext in 
 my Mind with a Doubt (Curious Reader) of 
 which conceiving the Solution to be very 
 difficult, and hid from my Underftanding, I own 
 I have always hitherto diflembled it} but now, 
 that I can no longer endure to be fo often Teiz'd* 
 lamrefolvedtofindtheDeciiionofit, coft what 
 it will. This Doubt is to know how it can be, 
 feeing all Men are of the fame indivifible Species, 
 and the Powers of the Rational Soul (the Me- 
 mory, Underftanding, Imagination, and Will ) 
 of the fame perfect. Nature in every Body, and 
 which encreafes the Difficulty, the Underjftand- 
 ing, a Spiritual Faculty, and ading with material 
 Organs, yet neverthelefs we fee by Experience, 
 if a Thoufand Perfons meet together, to give their 
 Opinion upon any Point,each will have his particu- 
 lar Sentiment, and not one Man's fhall agree with 
 anothers, whence comes that Saying, That there 
 #re a Thonfand Differences of Opim on among Aden , that 
 each difcerns things, and nfes them after his mn Ha* 
 
 finonj 
 
The Author's Supplement 
 
 fiiiotiy that their Inclinations are ever dlfagreeing % and 
 the JDefigns of every Marts Life wholly New and Sin- 
 gular. 
 
 Not one of the Antient or Modern Philofophers 
 that I know of has fo much as touched upon this 
 Difficulty to clear it, according to my Opinion, 
 from its Obfcurity, although every one complains 
 enough of the Difference of Mens Judgments and 
 Gufls. For which reafon I muft break the Ice, 
 land open the Way, making ufe of my own In- 
 vention, as in fome other Important Queftions, 
 which have never yet been difcufs'd by any Body 
 elfe. I find therefore in the particular ConipofI- 
 tionof each Man, there is a certain Je nef$ay quois^ 
 that makes us naturally fall into this diverfity of 
 Opinions, nay whether we will or no, which is 
 neither Hatred nor Paffion, nor an Inclination to 
 fpeak ill, or contradict , as they imagine that ■ 
 Write long Epiftles Dedicatory, to thofe they 
 call their Mec<enas\ imploring their Favour, and 
 lingular Protection \ but to aflign what it is, and 
 by what Principles to be attained, there lies the 
 Point, and Knot of the Bufinefs. 
 
 To underftand this then it muft be obferv'd, 
 that it has been the old Opinion of fome great 
 Phyficians, that be we what we will who inhabit 
 the intemperate Regions, we are actually and in 
 earneft fickly, and have feme hurt, although that 
 we were begot and born with it, and never enjoy- 
 ed a better Temperament, yet we perceive it not, 
 but if we arm againft the depraved Adions of our 
 Faculties, and the Cares that are incident every 
 moment (not knowing whence or why) we fhall 
 foon be of Opinion, that there is no Man can fay 
 in truth he is free from Pains and Difeafes. 
 
 All 
 
to t£<? foregoing Proerti* , 
 
 All Phyflcians agree, that perfect health in 
 Man confiftsin a certain Equality of the fourFirft 
 Qualities, wherein Heat over-ballances not Cold, 
 nor Moifture Drinefs:, from which Equality when 
 ever a Man receds , 'tis impoflible he fhould be fo 
 well as he us'd to be *, and the reafon of it is clear, 
 becaufe when a Man is in right Temper, he acts 
 perfectly well, and it cannot well be otherwife 
 when a Man is in ill Temper (which is the con- 
 trary) but his Faculties will be Vitiated, and his 
 Actions fomewhat defective. Now to preferve 
 this State of Health, Heaven ought always to ftied 
 the fame Influence, there fhould be neither Win- 
 ter, nor Summer, nor Autumn, Man Ihould not 
 roll on through the Courfe of fo many Years •, the 
 Motions of Soul and Body Ihould always be equal 
 and uniform •, in Sleeping and Waking, Eating 
 and Drinking, they Ihould be moderate, minding 
 nothing but to maintain this good Temperament, 
 which is a thing unattainable as well by the Art 
 of Phyiic as by Nature. 
 
 God only had done this in the Perfon of Adam^ 
 placing him in the earthly Paradice, and giving 
 him the Tree of Life to eat, which had that Proper- 
 ty to preferve Man in the fame Degrees of perfect 
 Health, with which he was Born. "But other Men 
 living as they do, in fome intemperate Regions, 
 and fubject to fuch Alteration of Weather, in the 
 Winter, Summer and Autumn, and palling thro* 
 fo many different Stages of Life, and eating fuch 
 variety of Meats, hot and cold, muft of Courfe 
 find themfelves diforder'd, and that they hourly 
 lofe that happy Harmony of thofe four Firft Qua- 
 lities, which we fee evidently in all Men that are 
 Born, fome are Flegmatic, others Sanguine, fomc 
 Gholeric, others Melancholic, and not one Tem- 
 b perate 
 
The Author's Supplement . 
 
 perate, except by Miracle \ and if there be any 
 fuch, his'good Temperament lafts not a moment 
 without Change and Alteration. 
 
 Galen blames thefe Phyficians, declaring they 
 fpeak with too"?much RigOur *, for Man's Health 
 confifls not in an indivrfible Point, but ftas fome 
 fcope and latitude } for the firft Qualities may 
 fomewhat decline from the perfect Temperament, 
 without our falling Sick upon it. The Flegmatic 
 are vifibly far from it, becaufe of their too great 
 Coldnefs and Moifture ♦, the Choleric, by reafon 
 of their exceffive Heat and Drinefs*, the Melan- 
 cholic, becaufe of their extraordinary Coldnefs 
 and Drinefs *, yet neverthelefs all thefe fail not to 
 live in Health, without Pain or Sicknefs*, and tho' 
 it be true that they are not fo perfe&ly well as 
 thofe that are temperate, yet they fubfift without 
 any confiderable Inconvenience, and without ha- 
 ving recourfe to Phyfic. For which reafon Phy fie 
 it felf conferves them in their natural Difpofitions, 
 though Galen faid that thefe were Vitious Intempe- 
 rances, and that they muft be treated as Difeafes, 
 applying to each the Qualities contrary to them, to 
 reduce them to that perfed Health, in which is 
 no Pain, or Infirmity whatever. Of this we have 
 plain Proof} for Nature in all her Efforts and In- 
 clinations endeavours not the Prefervatton of him 
 ' that is of an illConftitution, by things that accord 
 with his Nature, but to this end will always ra- 
 ther ufe thofe that are moft contrary to it, as if he 
 really were fick - 7 thus we obferve the Summer 
 agrees beft with the Choleric, the Winter worfl ; 
 and that Wine inflames him, but Water makes 
 him eafierand pleafanter; which occafion'd Hip- 
 pocrates to fay, That the Good and Welfare of a hot 
 Confiitution cenfifted in drinking Water y and in Re- 
 freshment, 
 
to the foregoing Proem. 
 
 jrefoment. But to attain the end I propofe, there 
 is no neceffity to fay, that this evil Conftitution is 
 a Difeafe, as thefe Antient Phyficians have direft- 
 ly maintain'd, or an imperfed Health, as Galen 
 rather intimates, fince neither the one nor the 
 other Opinion, is to be clearly drawn from what 
 I pretend to prove, but the caufe of the ill Confti- 
 tution of Men, and their not being in the Purity 
 and Vigour of their Natural Conftitution, is, that 
 they are inclined to quite different Gufts, and 
 Appetites, not only in what touches the Irafcible 
 and , Concupifcible Faculty , but alfo in things 
 which regard the Rational Soul. Which we may 
 eafily obferve, if we run through all the govern- 
 ing Powers in the Man of ill Conftitution. He 
 that is Choleric, following his Natural Faculties, 
 requires cold and moift Meats } and he that is 
 Phlegmatic, claims hot and dry. The Choleric 
 purfuing the generative Virtue is employed in 
 queft of Women, who are the Aver lion of the 
 Phlegmatic. The Choleric, according to the Ira- 
 fcible Faculty, is Ambitious of Honour, afpiring 
 to Greatnefs and Glory, to Command and Rule 
 like a Superior, and Magifterially : The Phleg- 
 matic has more fatisfadtion in Sleeping foundly, 
 than in being Lord of the Univerfe ) but now to 
 what end ferves this Knowledge of the different 
 Inclinations of Men ? It is to confider the Diver- 
 fity there is amongft the fame Perfons, Choleric, 
 Phlegmatic, Sanguine, or Melancholic, becaufe of 
 the vaft difference between Choler,Phlegm,Blood, 
 and Melancholy, in order to underftand more 
 clearly, that the Variety of 111 Conftitutions and 
 Difeafes among Men is abfolutely the Caufe of the 
 Diveriity of their Judgments, (as far as refpe&s 
 the Rational Part) it will be convenient to fet 
 
 b 2 down 
 
the Author's Supplement 
 
 down here.an Inftance in the External Faculties, 
 becaufe the fame thing we obferve in them, we 
 may alfo conclude in the others. 
 
 All the Natural Philofophers are agreed, that 
 all the Faculties with which an A& of Senfation is 
 performed, ' fhould be clear and pure from the 
 Tinctures of the fenfible Object not to make quite 
 different and abfolutely falfe Reports of the fame. 
 For Inftance,. let us fuppofe Four Men defective 
 in the Compofition of the Organ of Sight, and 
 that in one, a drop of Blood fhould be mixt with 
 the Chriftallin Humour, in the other a drop of 
 Choler, in the third one of Phlegm, and in the 
 fourth one of Melancholy } if thefe know nothing 
 of their Defects, we will lay before their Eyes a 
 piece of Blue Cloath to judge of its true Colour^ 'tis 
 certain the firft will fay 'tis Scarlet, the fecond that 
 it is Yellow, the third that it is White, and the 
 fourth that it is Black, and that each of them would 
 make no difficulty to fwear it, and to ridicule his 
 Companion upon it, as a Fellow that fufFers him- 
 felf to be deceived in a thing fo clear : And if 
 we fhould let thefe four drops of Humour fall 
 down to the Tongue, and give to thefe Four Per- 
 fons a Glafs of Water to drink, one would fay, 
 it was fweet •, another, it was bitter the third,, 
 it was fait *, andthelaft, thatit wasfower. Thus 
 you fee here Four different Judgments in two 
 Qualities, becaufe each has his fenfory Organs 
 tinctured, not one of them all hitting upon the 
 Truth. The fame Reafon and Proportion is 
 kept by the Internal Faculties, in the Place of their 
 Objects - and thus it would be fhould we carry up 
 thefe Four^iumours even to the Brain} if they 
 happened to caufe an Inflammation there , we 
 ihould fee a Thoufand forts of Follies and Extra- 
 vagance?, 
 
to the foregomgVrotm. 
 
 vagances ; whence comes the Saying, That every 
 Man has his blind- fide •, in which he is obflinate. Thole 
 who are not incommoded with this Diftemper'd 
 Excefs, feem to be of a very found Judgment, and 
 Ipeak and do very Rational Things, and yet in 
 effeel: are Extravagant, but do not reflect upon it, 
 becaufe of the calm and moderate Temper they 
 poflefs. 
 
 Phyficians have no better a way to know if a 
 Man be fick or well, than to reflect on his Adions - 7 
 for if they are Rational and Sound, he is in 
 Health ; but if they are Evil and Deprav'd, it is 
 an infallible Indication of his being Indifpofed, 
 Upon this Argument the great Philofopher De- 
 mocritva infilled when he proved to Hipocrates, 
 that Man from the Day of his Birth to that of his 
 Death, as to his Rational Ads, was nothing elfe 
 but a continual Difeafe -, Every Man, fays he^ 
 from his Birth is but a Difeafe ', when he is brought up 
 he is Helplefs, and wants the Aid of another ; when he 
 encreafes in Strength, he becomes Infolent, muft be 
 Corretled, and have a Mafter ', when he is at full 
 Strength, he is Rajh ; when he declines to Old Age, he 
 is Mi fr able, does nothing but Vaunt and Prate of his 
 pa ft Labours ; at length he drops with his fair Qualities 
 into the Ordeirr of his Mother's Belly: Which Words 
 were admired by Hippocrates, who finding them 
 ib true, and being convine'd by them, recounted 
 them to his Friend Demagetes. And returning to 
 Viiit him, who relifhed a Treat of fuch high 
 Wifdom, he ask'd him why he laugh'd without 
 ceafmg , upon his ridiculing all Mankind. To 
 which he returned as follows. Dent you fee that 
 the whole World is Raving mad in a burning Fever y 
 fome buy and feed Ken els of Hounds that are to Devour 
 them ', others run Mad after .Hunting- Horfes, thefe 
 b 3 would 
 
The Author's Supplement, 
 
 ■would command many People , and yet know not fo much 
 as how to govern themfelves ; thofe take Wives to drive 
 away Incontinence, and yet burn with Love, andfoon 
 prove as irreconcilable in their Hatred ; they die with 
 defire to have Children, and when thefe Children are 
 once grownup, they turn them out of Doors. All thefe 
 unprofitable tranfient Cares and Ajftttions, what are 
 they but fair Tokens of their Folly ? Nor do they ftcp 
 there, for having no greater Enemy than Quiet, they 
 Wage War one with another, depofing their Kings, ad- 
 vancing others to their Dignities j / hey account it a Glory 
 to Murder one another, * or rather turn their Swords a- 
 gainfl their own Mothers Breafis ; go on wickedly fear ck~ 
 ing in the Bowels of the Earth, which adminiflers Matter 
 to all their Crimes -, continuing after this manner all 
 along, recounting the various Capricious of Men, 
 and the monftrous things they do and fay, by 
 reafon they are all diftemper'd. In fine, he told 
 him, -That this World ( to fpeak properly) was but one 
 great Bedlam, where every Man's Life was an agree- 
 able Comedy to make fport for all the reft, and that 
 truly was the Subject of his fit of Laughter : Which 
 Hippocrates having heard, cryed out aloud, tell- 
 ing the Abderites, Democritus is no mad Man, but 
 the Wifefi of Men, and one that can make m all Wifer. 
 If we are not all miftaken, we that live in Tem- 
 perate- Regions, and eat with moderation, (hall 
 all have, though not always, yet for the molt 
 part, the very fame Opinions, the fame Inclina- 
 tions, and the fame Conceptions ^ and would eve- 
 ry one take the Pains to reafon and judge of any 
 Point of Difficulty, almoft all at the fame inllant 
 would be of the fame Sentiments: But living as 
 we do. in Intemperate Regions, and in thofe fo ir- 
 regularly, in what relates to Eating and Drink- 
 ing, befet with fo many Paffions and Cares, and 
 
 fnbieft- 
 
to the foregoing Proem, 
 
 fubje&edto every Change and Alteration of Air 
 and Weather, it is impoflible but we Ihould be Tick, 
 oratleaftindifpofed; arid as we are not all flck 
 of the fame Difeafe, fo ufually we are not all of 
 the fame Mind, nor efpoufe the fame Opinion } 
 but each in proportion to his Evil Conftitution. 
 
 The Parable of St. Luke agrees excellently well 
 with this Philofophy, which fays, that a certain 
 Man went down from Jerufalem to Jerico, and fell 
 among Thieves, which ftript him of his Raiment, and 
 wounded him, and departed, leaving him half dead ; 
 which fome Doctors explain, faying, That this 
 Man thus maim'd, represents Humane Nature af- 
 ter it had iinn'd ; for God Created him molt per- 
 fc&, with a Conftitution and Temperament, na- 
 tural and agreeable to his Kind, beftowing on him 
 many Supernatural Graces for his greater Perfe- 
 ftion , and among others Original Juftice, by 
 which Man gained entire Health, and as Harmo- 
 nious a Conftitution, as he could wifh. Where- 
 upon St. Auflin calb it the Health of Nature, be- 
 caufe it was from it proceeded that excellent Har- 
 mony in Man, which fubje&s the Inferior Part to 
 the Superior, and the Superior to God ; all which 
 Graces he loft in the very inftant he Sin'd, when 
 he not only faw himfelf defpoiled of his Gifts of 
 Grace, butofthofe of Nature, alfo, remaining as 
 maim'd in both at once. But be that fo or not, let 
 us confider his Defcendents, in what State they are, 
 and what Adions they perform, and we mail eafi- 
 ly perceive they could not proceed, but from 
 Men Maim'd and Diftempered. At leaft, as to 
 what refpe&s FreeAVill, 'tis a certain and judged 
 Cafe,that lince heSi'n'd,he remain d in a manner half 
 dead, deprived of the Strength he had before, be- 
 caufe at the fame inftant Adam Sin'd, he was calt 
 
 b 4 out 
 
The Author's Supplement 
 
 out of the Terreftrial Paradice, a very Tempe- 
 rate Place, and was deprived of the Fruit of the 
 Tree of Life, and of other means he had to pre- 
 ferve his good Conftitution. The Life he after- 
 wards led was exttreamly Painful, he made the 
 Earth his Bed, was expofed to Heat, Cold, and 
 all the Injuries of Weather } the Country where he 
 dwealt was Intemperate, his Meat and Drink con- 
 trary to his Health :, to go bare-Footed and Naked, 
 to Sweat and Slave, to fpin out, and get a Liveli- 
 hood •, to have neither Houfe,nor Home:, to wander 
 from Place to Place - for fuch a Man as he efpecially 
 that had been fo nicely Educated, doubtlefs might 
 very well render him Unhealthfuland Diftemper- 
 ed : So that there remained not in his Body an 
 Organ that was not in the fame Condition, or that 
 could Aft with the accuftomed Sweetnefs and 
 Vigour. Being fo Diftempered he enjoyed his 
 Wife, and beget Cain, a Child of fuch a Perverfe 
 and Malicious Spirit, Proud, Rough, Shamelefs, 
 Envious, Wicked, and of fuch Corrupted Man- 
 ners, ashetranfmitted, together with that State 
 of impaired Health, this dangerous. Diforder to 
 his whole Race;- Phyficians being of Opinion, that 
 the Parents Difeafes fail not to defcend to- the 
 Children. • 
 
 But a great Objection antes againft this Do- 
 ftrin, requiring no flight Solution, which is 
 .this ^ Suppofeitbe true that all Men are Diilem- 
 per'd and of evil Conftitution, as wehaveprov'dx 
 and that from each ill Conftitution is bred a de- 
 praved Opinion, what Method fhall we take, to 
 diftinguim who fpeaks Truth amoiigft fo many 
 Perfons that pretend to be Judges of it ? For if 
 thefe Four Men, of whom we formerly fpokc, 
 were all miftaken in their Judgment of the pie^e 
 
 of 
 
to the foregoing Proem. 
 
 of Blue Cloath they faw, and had each an ill Tin- 
 dure in his Sight, may not the fame happ^i in 
 other things, if each mould have fome particular 
 Diftemper in his Brains ? and after this manner 
 Truth would remain hid, without any Body be- 
 ing able to difcover it, becaufe all the World is 
 Crazed and Diftemper'd. 
 
 To which I anfwer, That theKnowlegeof Man 
 is "Uncertain and Doubtful, for the Reafons I 
 have mentioned } but befides, that 'tis to be obfer- 
 ved, that never any ill Conftitution attends a Man, 
 but if it mould, debilitate him in one Faculty, in 
 the fame proportion it ftrengthens him in another ; 
 and if you would have it fo, in that which re- 
 quires a different Temperament: For Inftance, 
 If the Brain being well temper'd,* mould happen 
 by Excefs of Moifture to lofe its good Tempe- 
 rament , afTuredly the Memory would thereby 
 prove more Excellent, but the Underftanding im- 
 pair'd, as we fhall hereafter make out : And if he 
 lofes this good Temperament by too much Dri- 
 nefs, the Underftanding will be thereby encrea- 
 fed, but the Memory diminifh'd. So that as to 
 what concerns the Operations relating to the Un- 
 derftanding, a Man that has a dry Brairj, mail 
 much more Excel therein, than he that has a 
 founder, and more temperate one : And for the 
 Operationsof the Memory, a Man of a bad Con~, 
 ftitution, becaufe of his too much Moifture, ex- 
 cels much more in that than a Man of the beft Con- 
 ftitution in the World ^ for, according to the 
 Opinion of Phyfkians, Men of the worft Confti- 
 tution, in many things furpafs thofe of the beft. 
 For which reafon faid Plato ? it is a Miracle to find 
 a Man of an excellent Wit, that has not fome 
 Madnefs (as much as to fay,a hot and dry Diftem- 
 
 per 
 
The Authors Supplement 
 
 per of the Brain ;) fo that there is an intemperate 
 Diftemper appropriate to one fort of Science, 
 which is quite contrary to another. Therefore 
 'tis requifie a Man fhould diftinguifh what kind of 
 Infirmity and Diftemper his is, and what Science 
 in particular it fuits with (which is the Subjeft of 
 this Treatife) for in that Science he fhall difcover 
 Truth, but in the others he fhall only make Con- 
 jectures at random. 
 
 Men of Harmonious Conftitutions, as we (hall 
 hereafter prove, have in a degree of Mediocrity 
 a Capacity for all Sciences, though they will never 
 excell in any } but thofe that are otherwife, are 
 fit but for one only, which if they happen to hit 
 upon, and Study with Care and Application, they 
 may be allured to fucceed wonderfully in it} but 
 if they fail in their Choice and Application, they 
 will make but fmall Advancements in the other 
 Sciences. Hiftory confirms to us, that each Sci- 
 ence was difcover'd by Men of ill Conftitutions. 
 
 If Adam and all his Children had continued in 
 theTerreflrial Paradice, they would have had no 
 occailon for Mechanic Arts , nor any of the 
 Sciences now taught in the Schools, nor would 
 they as yet have been found out, or Pra&ifed ; 
 for inafmuch as they went bare-footed and naked, 
 they wanted neither Shooe-makers, nor Taylors, 
 , nor Weavers,no more thanGarpenters,or Mafons, 
 becaufe there was no Rain in this Earthly Garden 
 ofPleafure, nor was the Weather too hot, or too 
 cold, that they needed any Cover or Retreat. 
 Nor was there any Scholaitic, or Poiltive Divi- 
 nity, much lefs was it branched out as it is now, 
 becaufe Adam not having Sin'd, Jefus Chrift was 
 not Born, of whofe Incarnation, Life, and Death, 
 as alfo of Original Sin, and the Remedy thereby 
 
 obtained 
 
to the foregoing Proem. 
 
 obtained, this Science confifts. There had been 
 lefs of the Knowledge of the Law, becaufe the 
 Juft have no occafion for Law and Right \ all 
 things had been in Common, there had been no 
 Mine nor Thine, which are the caufe of Law Suits 
 and Quarrels. Phyfic had likewife been fuper- 
 fluous, Man had then been Immortal, and free 
 from the Corruptions and Changes attending Dif- 
 eafes *, all had eat of the Fruit of the Tree of Life, 
 which had that Property, daily to repair our Ra- 
 dical Moifture. 
 
 Adam no fooner Sin'd, but he began to fall up- 
 on the Exercifing of all the Arts and Sciences, as 
 necefTary to fupport his Mifery. The firft Sci- 
 ence that appeared in the Earthly Paradice, was 
 Skill of the Law, by means of which was form'd 
 a Procefs, with the fame Order of Juftice, as at 
 this day obferv'd, citing the Party, and declaring 
 the Crime he was accufed of, the Accufed an- 
 fwering, and the Judge pronouncing Arreft of 
 Judgment, or Condemnation. 
 
 The fecond was Divinity ; for when God (aid 
 to the Serpent, And Jhe jhall bruife thy Head, Adam 
 underltood, as he was a Man, whofe Underftand- 
 ing was full of infus'd Sciences, that to repair his 
 Fault, the Divine Word was to take Flefh in the 
 Virgin's Womb, who by her happy Delivery 
 ihould trample under her Feet the Devil, and all 
 his Powers, by which Faith and Belief he was 
 Saved. 
 
 After Theology foon came the Military- Art; 
 becaufe in the way Adam went to eat the Fruit of 
 Life, God had placed a Garifon and Fort, into 
 which he had put an Armed Cherubim, to difpute 
 the Paflage. 
 
 Next 
 
The Authors Supplement, &c 
 
 Next the Art-Military, came alfo Phyfic, be- 
 caufe Adam by Sin became Mortal, and Corrup- 
 tible, fubjed to an infinite number of Dolours 
 and Infirmities. 
 
 All thefe Arts and Sciences were firfl exercifed 
 there, receiving afterwards their due Improve- 
 ment, and Perfection, each in the temperate Re- 
 gion, bell adapted to it, by means of Men of Wit 
 and Ability every way qualified to invent them. 
 
 Whereupon I conclude (Curious Reader) 
 frankly confefling my felf to be of evil Conftitu- 
 tion *> and Diftemper'd, and that you may well be 
 fb, being Born as I was, in an intemperate Re- 
 gion, and that the fame Thing may happen to us, 
 as to thofe Four Men, who feeing a Piece of Blue 
 Cloath, fwore, one, that it was Scarlet ^ the o- 
 ther, White*, the third, Yellow; and the fourth, 
 Black *, not one of them fpeaking true, becaufe 
 each had a particular Vitiation in the Organ of 
 Sight. 
 
A Table of the CHAPTERS 
 and ARTICLES. 
 
 CHAP. I. 
 
 WHat Wit is, and what Differences of it are or* 
 dtnarily obferved among Men. Page I 
 
 Chap. II. The Differences amongft Men unqualified 
 for Sciences. 22 
 
 Chap. III. The Child who has neither Wit nor Ability 
 re qui fie to the intended Science, cannot prove a great 
 Proficient, though he have the be ft Mafters, many 
 Books, and foould labour at it all the Days of his 
 Life. 31 
 
 Chap. IV. Nature only qualifies a Man for Learn- 
 ing. 47 
 
 Chap. V. What Power the Temperament has to make 
 a Man Wife and good Natur'd. 62 
 
 Chap. VI. What Part of the Body ought to be well 
 Tempered, that the Child may be Witty. 91 
 
 Chap. VII. That the Vegetative, Senfitive, and Ra- 
 tional Soul are knowing, without bein? directed by 
 Teachers, when they meet with a Temperament a- 
 qreeable to their Operations. 1 01 
 
 Chap. VIII. Prom thefe three Qualities alone, Heat^ 
 Moifture, and Drinefs, proceed all the Differences 
 of Wit obferv'd among Men. 1 29 
 
 Chap. IX. Some Doubts and Arguments again ft the 
 Doclrin of the loft Chapter, with their Anfwers. 
 
 155 
 
 Chap. X. Each Difference of Wit is appropriated to 
 the Science with which it moft particularly agrees^ 
 
 removing 
 
The Contents. 
 
 removing what is Repugnant or Contrary to hi 
 
 Chap. XI. That Eloquence and Politenefs of Speech are 
 not to be found in Men of great Vnderftanding. 206 
 
 Chap. XII. That the Theory of Divinity belongs to the 
 Vnderftanding, and Preaching (which is the Pra- 
 tt ic) to the Imagination* 214 
 
 Chap. XIII. That the Theory of the Laws pertains to 
 the Memory ; Pleading Caufes and Judging them 
 (which is the Pratlic) to the Vnderftanding ', and 
 Governing of a Commonwealth to the Imagination. 
 
 244 
 
 Chap. XIV. That the Theory of Thy fie belongs part to 
 the Memory, and part to the Vnderftanding ; and 
 the Pr attic, to the Imagination. 279 
 
 Chap. XV. To what Difference of Wit the Art-Mili- 
 tary belongs, and by what Marks the Man may be 
 known that has it. 314 
 
 Chap. XVI. To what Difference of Ability the Office 
 of a King belongs, and what Marks he ought to have, 
 that has this kind of Wit. 367 
 
 Chap. XVII. In what manner Parents may beget Wife 
 Children, and of a Wit fit for Learning. 397 
 
 Article I. By what Marks the Degrees of Heat and 
 
 Drinefs are to be difcover*d in each Man. 41 6 
 
 Art. II. What Women ought to Marry with what Men, 
 
 to have Children. 422 
 
 Art. III. What Confiderations to be ufed to get Boys, 
 
 and not Girls. 4.26 
 
 Art. IV. What is to be obferv'd that the Children may 
 
 prove Witty and Wife. 443 
 
 Art. V. Rules to be obfervd to preferve Wit in Chi- 
 
 dren after they are Bom. 487 
 
 Authors 
 
 
Authors made ufe of in this 
 WO K K. 
 
 A Bulenfis. 
 jtV. Alex. Aproh. 
 
 Horace. 
 
 Jofephus. 
 
 Aquinas. 
 
 Juvenal. 
 
 Ariftotle. 
 
 Lyra. 
 
 St. Auftin. 
 
 Nemefius. 
 
 Cajetan. 
 
 Perfius. 
 
 Celfus. 
 
 Pindar. 
 
 Cicero. 
 
 Plato. 
 
 Democritus. 
 
 Pliny. 
 
 Demofthenes. 
 
 Saluff. 
 
 Donatus. 
 
 Suetonius. 
 
 Galen. 
 
 Tacitus. 
 
 Hippocrates. 
 
 Vegetius. 
 
 Homer. 
 
 * Xenocrates, 
 
ERRATA 
 
 PAge 14. line 20. read the being ; p. 26. 1. 10. r. lfeff#7 : p. 
 42. 1. 17. r. Mafter : p. 93. 1. 19. dele U : p. 117. 1. 4. r. 
 Delirous : p. 152. Margin, r. >#•*/: p. 158. 1. 5. r. Peripate- 
 tics : p. 174.I. $• r. which is : p. 179. Margin, r.XVth : p. 
 190. 1. 12. r. Rcquefens: ib. I. 18. r. under flood Latin', p, 
 
 Tfc* L/ttr*/ *»fl? Paginal Mi flakes the Reader may pleafe t» 
 Con-eft. " ' 
 
«i 
 
 THE 
 
 TRYAL 
 
 O F 
 
 WITS, &c 
 
 CHAP. 1. 
 
 PWhat Wit is^ and what Differences of it 
 are ordinarily obfervd among Men. 
 
 TT^IS one of Plato's Precepts, That 
 all who pretend to Write or 
 Teach, ought to begin their Do- 
 ~^ ftrin with the Definition of the 
 thing treated of, its Nature, Difference, 
 and Propriety. That gives the Learner a 
 true relifh, and prevents the Writers launch- 
 ing out into needkfs Questions, or flying 
 from thofe moft proper for compleating 
 the Work. The realon of this is, that the 
 Definition ought to be fo clofe,, and com- 
 B prehen* 
 
€lje Crpal of CZSitg- Chap. I. 
 
 prehenfive, that there fhould hardly be 
 found any thing either in the handling that 
 Science, or in the due method, which mould 
 not be pointed to in it : Therefore if they 
 do not begin thus, 'tis impoffible to obferve 
 Order in any fort of Science. Seeing then 
 that Wit and Ability in Men is> the entire 
 Subject of this Book, it will be convenient, 
 firft, to underftand the Definition, and 
 what it effentially comprehends ; for when 
 we rightly apprehend that, we fliall then 
 alfo find the true method of teaching this 
 New Po&rin ; and whereas the Name, as 
 the fame Philofopher obferves, is^r theln- 
 firument by which the Sub fiances of things Itre 
 t Might and diftinguiftpd ; We muft know 
 this word Ingenio in Spanijh, and Ingenium 
 in Latin, which fignifies Wit, is derived 
 from one of thefe three Latin Words, Gig- 
 no, Genero, Ingenero, as much as to Ingender ; 
 and it feems rather to come from the laft, 
 confidering the Sound and Number of Let- 
 ters and Syllables it borrows thence, and 
 what we fhall hereafter add of its Signifi- 
 cation. 
 
 The Reafon upon which the firft Inven- 
 ters of this Word built, is not trivial, in 
 order to know how to find the Names, and 
 good Agreement, which thipgs lately dif- 
 cover'd require. Platofoy s this only belongs 
 to Heroes, and to Men of deep Thought, 
 
 as 
 
Chap. I €lje €t}>(il of Wlt& 
 
 as may be feenin the Invention of this Word 
 Ingemo ;■ to find it out there will be requi- 
 red much fubtle Speculation, aixi ftrong 
 Natural Philofophy,by which one may dis- 
 cover two generative Powers in Man, one 
 common with the Bealts and Plants, and 
 the other Participating of Spiritual Sub- 
 fiances, God and the Angels. It is our 
 Province to difcourfe of the firit, which is 
 well known, there being more difficulty in 
 thefecond,becaufe their Birth, and manner 
 of Procreation, are not fo manifeft to all the 
 World : Neverthelefs,fpeaking according to 
 Natural Philofophers, 'tis a clear Cafe, that 
 Wit is a Generative Power, and if we may 
 fo fay, becomes pregnant, and brings forth ; 
 that has, I fay, Children ; and moreover, 
 as Plato affirms, wants a Midwife to deli- 
 ver her. For like as the Plant or Animal 
 in the Generation of the fir It fort, gives a 
 real and fubitantial Being, to what they 
 produce, which they have not before Gene- 
 ration ; even fo Wit has the Power and natu- 
 ral Force to produce and bring forth within 
 it felf a Son,which the Natural Philofophers 
 call Not ion ■, or as it has been accounted, 
 the Word of the Spirit. And not only the 
 aforefaid Philofophers fpeak of it after this 
 manner, maintaining the Underftanding to 
 be a Generative Faculty, and calling that a 
 Son which it produces ; but Sacred Writ it 
 B 2 felf 
 
Clje €wal of OKitg, Chap. I. 
 
 felf, fpeaking of the Generation of the Eter- 
 nal Word, makes ufe of the fame Terms of 
 Father and Son, or Ingender and bring 
 forth. When there were no Depths I was 
 brought forth, when there were no fountains 
 abounding with Water ; before the Mountains 
 were fetled y 'before the Hills was I brought 
 forth : So alfo is it certain that the Divine 
 Word had its Eternal Generation from the 
 Prolifick Underitanding t>f the Father. My 
 Heart, that is to fay , my Thoughts y have in- 
 ditfed a good Word : And not only the Di- 
 vine Wond, but alfo all things comprehend- 
 ed in the Univerfe, Vifible and Invifible, 
 have*been produced by the felf-fame Power. 
 Whence the Natural Philofophers confi- 
 dering the Fecundity of the Divine Under- 
 ftanding, have named it Genius, which is, 
 by an Excellence, as much as the Engen- 
 derer. 
 
 And though the rational Soul, and other 
 Spiritual Subftances, may be calPd Genii, 
 from being Fruitful in the Produ&ion of 
 fome Thoughts relating to Science and Wit 
 dom, yet they have not always an Intellect 
 of fufficient Force and Power in their Gene- 
 ration to give a real being to what they In- 
 gender, as fubfifting by its felf, Me as it 
 happens in the Generation of thofe things 
 which God has made ; all their Generative 
 Virtue ferves to produce an accident in the 
 
 Memory, 
 
Chap. I. €fje Crwtf of CSttg, 
 
 Memory, which after it is produced, is in 
 the end but an Idea and Image of what 
 we know and underftand ; very far from 
 that, which comes to pafs in the Ineffable 
 Generation of the Word Divine, where 
 that which is Engendered, is of the fame 
 Sub ft ■ ance with the Fat her , as the other things, 
 which God has product, reprefent him 
 from without, by a real and fubftantial Be- 
 ing, which we now fee in them ; but for the 
 Ideas in Man's Underftanding, if they are 
 fuch things as relate to Art, they don't im- 
 mediately receive the Being they ought to 
 have : However, thus much muft be done 
 to draw a perfeft Idea, by which we are 
 to form 'em ; 'tis neceflary before-hand to 
 make a thoufand ftrokesin the Air, to build 
 many Models, and in the end to fet our 
 hana to the Work to give them the Being 
 they ought to have; and notwithstanding 
 all that, they happen for the moft part to 
 be defeftive. The fame thing falls out in 
 other Conceptions Man forms to under- 
 ftand Natural things, and what relates to 
 theirbeing there, or the Image the Under- 
 ftanding conceives of 'em, by an Admira- 
 ble Refemblance of the firft Thought, with 
 fomething living; and to draw a Copy, than 
 may come up pretty near the Original, 'tis 
 requiliteto affemble an Infinite N umber of 
 Spirits, to labour a longtime, that after all, 
 B 3 fpend 
 
 
eijc zmw of mug. chap, t 
 
 fpend thcmfclves in producing only a thou-* 
 land Extravagancies. 
 
 This Doctrin then being fupposM, we 
 mull now underftand, that the Arts and 
 Sciences Men ft udy,are only a fort of Images, 
 and Figures, begotten by their Minds in 
 their Memory, which reprefent to the Life 
 the Pofture and natural Compofition of the 
 Subjeft relating to the intended Science : As 
 for Inftance, Phyfick was nothing elfe in 
 Hippocrates and Galen's Heads, but a Pi- 
 cture, nakedly prefenting the Structure of 
 the Body of Man, together with the Caufe 
 a nd Cure of his Difeafes. The Skill of the 
 Law is another Figure, reprefenting the 
 Form of Juftice, which preferves Human- 
 Society, making Man live in Peace and 
 Tranquility. Whence 'tis eafy to perceive, 
 that if a Scholar under the Conduct of an 
 c'ble Mafter, cannof form in his memory 
 inch another Image, and as exaft as that 
 laid before his Eyes, when he is difcourfing 
 to him of it, there is no doubt to be made, 
 but he has a barren Invention, and fuch as 
 
 H never be able to conceive, or bring 
 forth any thing but Extravagancies and 
 Monftcrs. And fo much for the Word In- 
 gmio y deriv'd from the Verb Ingenero, as 
 ich as to fay , to Engender within himfelf an 
 mtii t a, d true figure y reprefenting to the Life 
 
 ■-- nature of the Subjeff intended to beftudied* 
 
 Cicero 
 
Chap. I. €fje Ctpal Qi flLtitSi. 
 
 Cicero defines Wit after this manner, Do- 
 cility and Memory ordinarily called by the fame 
 name of Wit ; wherein he has followed the 
 Opinion of the common People, who reft 
 themfelves contented, if their Children are 
 butDocible, to be the eafier inftrufted by 
 another, and endu'd with a competent me- 
 mory to retain and preferve the Figures con- 
 ceived in the Understanding : For which 
 reafon Ariftotle faid ? That the Ear and the 
 Memory muft be join'd to reap any Advan- 
 tage from the Sciences. But to fpeak truth, 
 that Definition is too (hort, not compre- 
 hending all the differences of Wit, whereas 
 this word Docility only, imports Wits that 
 want a Mafter, leaving out a great many 
 others, whofe Felicity is fuch, that aflifted 
 by the fubje£l only, without the help of any 
 Body, produce a thoufand Conceits they 
 never heard fpoke of; fuch were.thofe who 
 firft found out the Arts. El fe where Tully adds 
 Memory to the Definition of Wit, of which 
 however Galen fays, That it has no kind of 
 Invention ; as much as to fey, that it is un- 
 able of it felf to Engender any thing, for fo 
 much Ariftotle teaches us, that when 'tis in 
 Excellence, it impedes the Copioufnefs of 
 the Underftanding, as not being prompt to 
 conceive, or bring forth, but feeming only 
 to keep and preferve the Figures and Spedes 
 of what the other Powers have conceived, 
 B 4 ' as 
 
Clje Ctpai of mttil* Chap. L 
 as is obferv'd of the Learn'd, who have ex- 
 cellent Memories, that they (peak and write 
 nothing but what others have been the Au- 
 thors of. 
 
 'Tis true, if we confider well the term 
 Docility, we lhall find that Cicero has hap- 
 pily hit on't ; for Arijiotle fays, that Pru- 
 dence, Wifdom, and the Truth of Sciences 
 are ftow'd among natural Things, there to 
 be fought after, as in their proper Fountain. 
 The Natural Philofophers that believe a 
 Propofition, becaufe^//?^/efpokeit, with- 
 out enquiring any further, want Wit, be- 
 caufe Truth is not in his Mouth that affirms 
 it, but inthething.inqueftion, crying out 
 with a loud Voice, and teaching Man the 
 Being Nature has given him, and to what 
 end {he was created, according to that, Does 
 not Wifdom cry out y and Prudence does not fhe 
 make her Voice to be heard ? He that has 
 fharpnefs of Under Handing, and a good Ear 
 to diftinguifh what Nature teaches and di- 
 vulges in her Works, fhall wonderfully 
 improve by the Contemplation of natural 
 doings, and has no need of a Matter to Ihew 
 him what he may learn well enough from 
 the Brute Beafts and the Plants. Go Drone, 
 take thy Leffonfrorn the Ant ; confider her toyl, 
 and become wife by her Example ; fee how fhe y 
 without Teacher or Learning, lays up Provi- 
 Jim m the Summer for the Wmter* Pkto 
 
 took 
 
Chap. I. Cije&ralofQEKt*. ' 
 took little notice of this Docility, imagining 
 perhaps there were no other Mafters to in- 
 ftruft Men, than thofe mounted in Chairs ; 
 which made him fay, The Field and the 
 Trees can teach me nothings but the Conver- 
 fxtion of Men only in the City. Solomon fpoke 
 better, when not in the leaft doubting but 
 that the fecond kind of Docility might really 
 be found, he begg'd of God the Ability to 
 Govern his People. Give, if thou pleafefi, 
 God) to thy Servant Judgment , that he may 
 Rule thy People, and diftinguifl) between Good 
 and Evil. By which he ask'd only a clear 
 and refin'd Underftanding, (infomuch that 
 what he obtained was more than he de- 
 manded) to the end that when Doubts oc- 
 curred to him in his Government, he might 
 derive from the Nature of the -thing the 
 true Judgment he ought to make of it, 
 without going to feek it in Books ; as is evi- 
 dently feen in the Sentence he pronounced 
 upon the firft Difference that ardfe between 
 the two Women ; for no doubt it was the 
 Nature of the thing that informM him, 
 which was the Child'strue Mother, namely 
 fhe, who could not bear the dividing of it.; 
 The fame kind of Docility and cTcarnejTs 
 of Underftanding was given by Jefus Chrift 
 to hisDifciples, for their underftanding the 
 Holy Scriptures, after .their natural Dull- 
 nefs and Indifpofition of mind was with- 
 drawn, 
 
io Cfje Ccpal of &ift& Chap. I. 
 
 drawn, as it is faid, He opened their Vnder- 
 ft an dings, that they wight under (I and the Scri- 
 ptures. For which reafon the Catholick 
 Church, as being fenfible of what high Im* 
 portance it is to have all due Qualifications 
 to comprehend the Divine Book, forbids all 
 Novices as well as Superannuated Perfons 
 to ftudy Theology : For we muH inviohtely 
 obferve a Law, to exercife in all forts of Sci- 
 ences young Men only ; and not all thofe with- 
 out diftinction, but chiefly thofe that are Wit- 
 ty > banifhing thence all the Dotards, and thofe 
 whpfe Intellects are dull and depraved. 
 . P/^fpeakingofWits that were to learn 
 the Divine Sciences, has faid the fame thing, 
 becaufe Spiritual Subftances are fo remote 
 from Senfe, and of fo pure Matter in them- 
 ielves, that moft elevated and nice Wits 
 were to be chofen; 'twas therefore he de- 
 clared , That they ought not only to make 
 choice of Bold Men y that Jhouldflri&e a Terror 
 tnto their Enemies > but alfo more of thofe to 
 whom Nature had been liberal in the Gifts re- 
 quifite to Divinity ', that is to fay, tljofe of a 
 Jharp and rea,dy Wit; By the way repre- 
 hending Solon for faying, this fort of Sci^ 
 ence was to be Studied in Old Age. 
 
 Thofe that are Mafters of fuch Qualifi- 
 cations, proceed in the Studies they are 
 engaged in with very little Labour ; be- 
 caufe their Underftandinghas nothing to do 
 
 but 
 
Chap. I. €i)e t£rpal of W\t&. 1 1 
 
 but to prefervc in their memory the Figures 
 and Species, that enable them upon occa- 
 fion to Difpute ; thofe natural things at all 
 times, fuggefting to us fuch Ideas as we 
 would frame to our felves in Speculation, 
 and when they are Supernatural, they need 
 only to underftand the Species and Figures 
 that have paft through their Senfes : Which 
 occafioned Plato to fay, That we need, not 
 divefl Sublime things of their Matter , to make 
 them fen fible to us ; for being in their nature 
 moH excellent and elevated, they are not fuch 
 as naked Reafon is fo rve/l able to comprehend. 
 So faid he, that the greateft Wits were re- 
 quired for Divine Studies rather than any 
 other, feeing they were above our Reafon, 
 Whence 'tis certain, that that fo fam'd 
 Maxim of Ariflotle, That there is nothing in 
 the Vnderflanding, but what hits pafi through 
 the Senfe ; has no place in the fecond fort of 
 Docility, but only in the firft, in which the 
 Ability extends no farther than to receive 
 and retain in the Memory what the Matter 
 has faid and taught. Whence may be 
 clearly collected what Abufe is committed 
 in thefe days in the Study of Theology, 
 feeing without making the choice, Catho- 
 lic Church requires, many Perfons whom 
 Nature defignM to Cultivate and Till the 
 Earth, are very forward to thruft them- 
 felves into Holy Orders. 
 
 With 
 
1 2 C&c Crpal of aziftft Chap. i. 
 
 With thefe two forts of Qualities of 
 which we have treated, correfpend as ma- 
 ny kinds of Wit; Ariftotle takes notice of 
 the firft, He has true Wit that acquiefces in y 
 and, agents to him that freaks Truth, becaufe 
 the Man who remains not convinced by 
 ftrong and folid Reafons, and that forms 
 not in his Memory a good Idea of what is 
 proposed to him, lufficiently declares to us, 
 that his Underftanding is fhallow. 'Tis 
 true, there is fomething in.this worthy of 
 Confederation, whifch is tliis, we may ob- 
 ferve many Scholars very readily learn all 
 their Matters teach them, retaining and 
 preferving it in their Memories, without 
 any difficulty, which for two Reafons,may 
 happen, either becaufe the Matter is of great 
 Ability, and fuch a one as Arifiotle defcri- 
 bed, when he faid, that it is requifite for 
 a Learned, Man not only to know all that may 
 be drawn from the "Principles, but alfo that he 
 have a perfect knowledge of the Principles 
 themfehes. 
 
 Thofc Scholars that concurr with fuch a 
 Matter, without doubt have an excellent 
 Wit ; which they alfo further fhew, when 
 they receive thfc Doftrinof the Matter that 
 Inftru&s them, without his fubjoining, or 
 declaring his own Opinions and Conclu- 
 Uoris, with the Principles upon which they 
 are founded. 
 
 Not* 
 
Chap. I. €&e Ctpal of mitn. i ? 
 
 Not to lead a Wit this way, which is 
 foveryfhort, and narrow, a thoufand Dif- 
 ficultiesat all times readily prefent them- 
 felves to him, and as many different Rea- 
 fons ; for he that learns from fuch a Mafter, 
 forms not to himfelf the true Idea and Cor- 
 refpondence required by the true Principles 
 of Learning ; fo that his Underftanding 
 ever remains doubtful, and difquieted, 
 which is occafion'd by the fault of him that 
 teaches him. 
 
 There are other rude and grofs Dunces, 
 who perceiving the fharper Wits in more 
 Efteem, very inconveniently, and for quite 
 different Reafons, oppofe their Mafters at 
 the end of their Leffon, and in imitation of 
 the other, prefs him with a thoufand Im- 
 pertinences, he not being fo able to clear 
 their Doubts, as they are to difcover their 
 Weaknefs, more than if they had been fi- 
 lent : 'Tis of them Plato fays,That they have 
 not Senfe enough to be convinced. But he 
 that has a nimble and ready Wit, need not 
 wholly rely on his Mafter, nor fwallow 
 down any thing that appears not to be con-, 
 fonant to his Dofrriri. 
 
 Others are filent, and obey their Mafter 
 without the leaft Contradiction, becaufe 
 they have not Wit enough to difcern the 
 Fallity and ill Confequence of his Corolla- 
 ries, from the firft Principles. 
 
 Jrijtotk 
 
1 4 .Cfje Crpal of mite. Chap. I. 
 
 Jriftotle has thus defin'd thefecond Dif- 
 ference of Wit, He has the most excellent 
 Wit , n^tf of himfelf under Jlands every thing : 
 Which kind of difcerning Wit, bears the 
 fame proportion with regard to Knowledge 
 and Underftanding, as humane Sight does 
 to Forms and Colours, when 'tis clear and 
 penetrating. As foon as one opens his 
 Eyes, he diftinguifhes every thing, failing 
 not to tell where the Place is, and what di- 
 ftance there is interpofed between the Ob- 
 jects , without another View or Re- 
 port ; but if the Sight be fhort and weak, 
 the moft apparent and cleareft things in 
 View cannot be difcern'd, without borrow- 
 ing the Eyes of a third Man, who repre- 
 fents them to him. An Ingenious Man, 
 when he Contemplates (that is to fay, opens 
 the Eyes 6f his Underftanding) compre- 
 hends from the leaft Difcourfe, being of 
 Natural Things, their Difference, Proprie- 
 ty, and to what end they were Created ; 
 but if there be not fo large a Capacity, the 
 Mailer of courfe muft take the more pains 
 with him, and yet even then (as 'tis fre- 
 quent) all his Labour and Application are 
 to no purpofe. 
 
 The Vulgar are not acquainted with this 
 Difference of Wit, imagining 'tis no where 
 to be found ; and indeed not without great 
 ■fliaw of Reafon, as the fame PhMbpher 
 
 has 
 
Chap, t Cfje Ctpal of aaiitu, i 5 
 
 has very Well obferv'd. No Man ever came 
 comfleatly Learned into the World, nor is there 
 any Natural Knowledge amongH Men : In ef- 
 fect, we fee by Experience, that all they who 
 have ftudied, even to this very day, have 
 wanted a Maftcr. Prodicus was Socrates^ 
 Matter, who by the Oracle of Apollo was 
 pronounced the wifeft Man in the World ; 
 and Socrates taught Plato, whofe Wit was 
 fo extraordinary, that he deferv'd the Sir- 
 name of Divine : Plato was ArifiotlPs Ma- 
 tter, of whom Cicero faid, That he was the 
 greatefi Wit that ever mas. Now if this laffc 
 Difference of Wit had been to be found in 
 any, without doubt it would have been 
 amongft thofe Eminent Perfons : Seeing 
 then not one of them had it, 'tis a ftrong 
 prefumption Nature cannot give it us. 
 
 Adam only himfelf, as the Divines deli- 
 ver, was born entirely inftrutted, and filPd 
 with the infused Sciences; and he 'twas, 
 who communicated them to his Succeflbrs : 
 From whence it may be concluded for cer- 
 tain, that there is nothing new, and that 
 there is no Opinion in any kind of Science, 
 that has not been maintain'd by one or 
 other, according to that faying, There is 
 nothing yet [aid, that has not been [aid be- 
 fore. 
 
 To this 'tis anfwer'd, That Arifiotle has 
 defined a perfed Wit, as it ought to be, 
 
 rather 
 
i* Cfje Ctpal of watfr Chap. I. 
 
 rather than as it was ; for he knew full 
 well, there was none fuch in Nature. Even 
 as Tully defcrib'd a compleat Orator, not 
 but that himfelf own'd, 'twas impoffible to 
 find fuch a one, but that he would be the 
 beft Orator that approach'd neareft'to the 
 Idea he had drawn of one. 'Tis the very- 
 fame in this Difference of Wit ; for though 
 we cannot meet with fuch a perfeft one as 
 Ariftotle has fram'd, yet it muft be grant- 
 ed, we have obferv'd many Perfons ap- 
 proach very near it, inventing and faying 
 fuch things as they never heard from their 
 Matters, nor any Mouth, and that have 
 been able todifcern and difprove the Errors 
 they taught them ; and the truth is, they 
 fhew'd them that they could of themfelves 
 comprehend, being arrived at the greateft 
 Pitch of Wit ; at leaft it cannot be denied 
 of Gale n, that he had this Difference of Wit, 
 when hefaid, 1 have found out all things my 
 Jelf having no other Guide but the Light only 
 of my Natural Reajbn, whereas had I follow- 
 ed Jome Mafters, I had fallen into a thoufand 
 Errors. Now though Nature gave thefe 
 very Perfons a Wit that had its rife, in- 
 creafe, perfeftftate, and declenfion, yet 
 fhe rendered them compleat at laft, with- 
 out doubt, though they arrived late at it, 
 ~ as Jrijlotlefaid ; but fince fhe gives it not 
 but with thefe Conditions, we need not be 
 
 amazed 
 
Chap. I. Cfje Ccpal of aaift& w 
 
 amazed \S Plato and Ariftotle flood in need 
 of their Mafters to initruQ: them. 
 
 . There is a third Difference of Wit, which 
 neverthelefs is not abfolutely different from 
 what I have but now treated of; by means 
 of which, fome have without Art or Study 
 fpoke iuch fubtle and furprizing things, 
 and yet true, that were ne^er before feen, 
 heard, or writ, no nor ever fo much as 
 thought of. Plato calls this fort of Wit, 
 An excellent Wit, with a mixture of Madnefs. 
 'Tis the fame which Infpires the Poets with 
 what is impoffible for them to conceive 
 (fays the fame Divine Philofopher) with- 
 out Divine Revelation. Whereupon he 
 adds, Well may a Poet be all in Flames and 
 Raptures, his Perfon being wholly Sacred, he 
 can Jing nothing but what is full of God, who 
 agitates him, transporting him beyond himfelf 
 and above his own Reafon': But as for thofe of 
 an unelevatcd Spirit^ they can never tnake 
 moving Verfts, nor prevail in Profkefy. It 
 is not then from any humane Art Poets chaunt 
 fuch fine things, that thou, 0. Homer, breath- 
 est, but rather from Tranfports Divine. 
 
 Tins third Difference of Wit adjufted by 
 Plato, is actually found among Men, of 
 which I am an Eye-witnefs, and could alfo, 
 if need were, with a Finger point cut thofe 
 that have it : But to affert what they fay 
 to be by Divine Revelation, and not to 
 C pro- 
 
i 8 €fje Ctval of ©Hit*. Chap. I. 
 
 proceed from their particular Nature,would 
 be an apparent and manifeft Abufe, and 
 ill-becoming fo great a Philofopher as Plato ; 
 and is to have recourfe to Univerfal Caufes, 
 without having before-hand made an exact 
 Enquiry into Particulars. Arifiotle did 
 better, who being curious to know the 
 Reafon of thofe wonderful things pro- 
 nounced in his time by the Sibyls, faid, That 
 it came not to pafs by Diftemper, nor by Divine 
 Inspiration^ but only by a natural 1/l-Tempe- 
 , ramen't. The Caufe whereof is evident in 
 natural Philofophy ; for all the governing 
 Faculties in Man, the Natural, the Vital, 
 the Animal, and even the Rational, require 
 each their particular Temperament to per- 
 form their Funftions as they ought, with- 
 out prejudicing , or interfering one with 
 another. The Natural Virtue, as digeftive 
 of the Food in the Stomach, muft have 
 a due Heat; that which gives Appetite, 
 Cold ; the Retentive, Dnnefs ; and the 
 Expulfiye, of what is Naufeous or Super- 
 fluous, a due Moifture. Whichfoever of 
 thefe Faculties pofTeffes in a greater degree 
 any of the four Qualities, by which it ope- 
 rates, will thereby become more powerful 
 in that Point, but not without impairing 
 the reft ; becaufe, in efteft, it feems im- 
 poflihle that all the four Virtues and Facul- 
 ties, fliould be aiTembled in one and the 
 
 fame 
 
Chap. I. Cfte Ctpal of aaiftfif. 1 9 
 
 fame place ; fince if that which requires fome 
 Heat, becomes more Potent ; the other 
 that operates by Cold, cannot but be found 
 more Weak : Which made Galen fay, That 
 a hot Stomach digefted much, yet had a 
 bad Appetite ; that a cold Stomach dige- 
 fted ill, but had' a good one. The fame 
 thing happens in the Senfes, and Motions, 
 which are Operations of the Animal Facul- 
 ty. Great Strength of Body fhews. abun- 
 dance of Earthinefs in the Nerves andMuf- 
 cles ; for if thofe Parts are not finewy, hard 
 and dry, they cannot aft fteadily : On the 
 contrary, to have a quick and lively Senfe, 
 is a fign the Nerves are composed of more 
 airy, 'fine, and delicate Parts ; and that 
 their Temperament is hot and moift : How 
 is it then poflible that the fame Nerves 
 fhould have the Temperament, and natu- 
 ral Compofition which is.requirM for Mo- 
 tion and for Senfe, at one and the fame 
 time, feeing that for thefe two things, 
 there muft be quite contrary Qualities ? 
 Which is clear'd from Experience ; for 
 whereas a Man that is very Robuft of Bo- 
 dy, has infallibly the Senfe of Touching 
 rude and grofs, fo when that Senfe is very 
 exquifite, he is faint, and if one may fay lb, 
 ravelled out. 
 
 The" Rational Powers, Memory, Ima- 
 gination, and Underftanding are under the 
 C 2 fame 
 
so <£&e Cwal of {fflite, Chap. L 
 
 fame Rules. The Memory to be good and 
 tenacious, requires fome Moifture, and that 
 the Brain be of a grofs Subftance, as we 
 fliall prove hereafter : On the contrary, the 
 Underftanding muft have a dry Brain, 
 compos&of very fubtile and delicate Farts : 
 The Memory then proceeding to a pitch, 
 the Underftanding muft neceiTarily be 
 lowered and diminifh'd as much : But be it 
 as it will, I beg the curious Reader to Re- 
 flect upon all the Men he has known en- 
 dued with an Excellent Memory, and I 
 am affur'd he'll find, as to the Operations 
 belonging to the Underftanding, they are 
 in a manner indifcernible. 
 
 The fame happens as to the Imagination 
 when it exerts its felf : For as to the Ope- 
 rations relating to it, it produceth prodigi- 
 ous Conceptions, and fuch as aftonifhed 
 Plato : And when a Man endued with fuch 
 an Imagination, comes to concern himfelf in 
 afting with Underftanding, one may bind 
 him without doing him any Injury,*as a 
 Lunatic, and void of Reafon. 
 
 Whence may be concluded, that the 
 Wifdom of Man muft be moderate, well 
 tempered,, and not fo unequal; as Galen 
 efteems thofe the wifeft Men that are well 
 tempered, becaufe, they are not as it were 
 intoxicate with too much Wifdom. 
 
 Democritfts 
 
Chap.I. Clje Crpal of33tt& 21 
 
 Dcmocritm was one of the greateft Na- 
 tural and Moral Philofophers of his Time, 
 though PUto faid of him, That he was a 
 better Divine than Naturalift, who ar- 
 rived at fo great a Perfection of Under- 
 ftanding in his Old Age, that he entirely 
 loft his Imagination, infomuch, that he both 
 faid and did things fo extraordinary, that 
 the whole City of Ahdera took him for a 
 Natural, and accordingly difpatch'd a Cou- 
 rier to the Ifle of Coa, where Hippocrates 
 lived, to entreat him earneftly, with offer 
 of abundance of rich Prefents, to come im- 
 mediately to Cure Democntus, who had 
 loft all his Senfes : Which Hippocrates rea- 
 dily complied with, as being curious to fee 
 and confer with the Man, ofwhofe admi- 
 rable Wifdom he had heard fo muchnoifc; 
 He departed that very initant, and being 
 arrived at the Place of his Abode, which 
 wasaDefart, where he lived on a Plain, 
 he fell to difcourfe him ; and upon asking 
 him Queftions in order to difcover the 
 Defefts of his Rational Faculty, found . 
 him the Wifeft Man in the World ; and 
 told them that had brought him thither, 
 That they, themfelves were Fools, and 
 void of Senfe, for having given fo rafh a 
 Judgment of fo Difcreet a Perfon ; Tor as 
 good Fortune would have it for Democritm, 
 the Matters treated on with Hippocrates, 
 C j as 
 
22 Cfje Crpai of wm> Chap. II. 
 
 at that time, appertain'd to the Underftand- 
 ing, and not to the Imagination, which 
 wasdifabled. 
 
 CHAP. II. 
 
 The Differences amongfi Men unqualified 
 for Science. 
 
 ONE of the greateft Indignities that 
 can be offer'd in Words to a Man ar- 
 rived at the Years of Difcretion, is, faid Jri- 
 riftotle, to accufe him of want of Wit, be- 
 caufe all his Honour and Nobility, as Cicero 
 obferves, cbnlifts in his being favoured with, 
 and having an Eloquent Tongue: As Wit 
 is the Ornament of a Man, fo 'Eloquence is the 
 Light and BeAuty of Wit. In this alone he 
 diftinguifhes himfelf from the Brutes, and 
 approaches near to God, as being the great- 
 eft Glory which is poflible to be obtained 
 in Nature. On the contrary, he that is born 
 a Blockhead, is incapable of any fort of Li- 
 terature ; and where there is no Wifdom, 
 there, fays Plato, can neither be true Ho- 
 nour, nor good Fortune ; infomuch, as the 
 wife Man declared, The Fool is bom to his 
 own Shame y feeing he muft neceffarily be 
 
 degraded to the inferior Animals, and be 
 . . ..... one 
 
Chap. II. €Ije Ctval of fiBtt& 23 
 
 one of the Herd, although he enjoy other 
 Advantages, as well thofe of Nature as For- 
 tune, in being Handfom, Noble, Rich, 
 High-born, and raifed eyen to the Dignity 
 of a King or Emperor. 
 
 This will appqar yet more evident, if 
 we come to confider the Happy and Ho- 
 nourable State in which the firlt Man was 
 placed before he loft the Wit with which 
 he was Created, and what he was after he 
 was fpoiled of his Wifdom ; Man that is in 
 Honour ', and underftandeth not, is like the 
 Be aft s that perifh. Where we may obfer ve, 
 that Sacred Writ is not content to compare 
 him only to other Animals, but even to the 
 Brutes of the brutes ; if we remember that 
 in another place it has praifed the Wifdom 
 and Subtilty of die Serpent and the Ant, 
 with whom, of all kinds of Creatures, Man 
 without Wit bears no comparifon. 
 
 Now the Sacred Text with a more 
 particular regard to the greatnefs of this 
 Indignity, and to the ill Opinion • concei- 
 ved of him, who lies under fo unhappy 
 an Imputation , has declared, Whofaever ' 
 in Anger jhall fay to his Brother, Racha, 
 (as much as to [ay Shallow- fate) jhall be in 
 danger ofibe Council \ but whojoever jhall faj > 
 Thou fool, [hall be in danger of Hell Fire. 
 Hitherto this Indignity has paflcd no fur- 
 ther than a bare Examination and Cenfure 
 C 4 in 
 
24 . Clje Crpal of Z&its. Chap.H. 
 
 in fo many Courts, and Tribunals, becaufe 
 in a' heap of Words even this may have 
 dropt from one to another, jR ac ha, yet with- 
 out Paflion, and with no defign of Provo- 
 cation. From him that has an excellent 
 Underftanding, we have taken away Me- 
 mory ; from him' that is endued with a 
 happy Memory, the Underftanding ; from 
 him whofe Imagination is Excellent, both 
 Underftanding and Memory ; from the 
 Pra&ical Preacher, School Divinity ; and 
 from the great School Divine, Polemical 
 Divinity : To him that has been well vers'd 
 in Pofitive Divinity, we have faid that all 
 his Stock of Sufficiency lay only in the Me- 
 mory, a picquant Touch th^: has galled, 
 from him that fhould be a good Advocate, 
 we have taken away all kind of Govern- 
 ment ; and after this manner we have pro- 
 ceeded for the moft part ; but becaufe we 
 have not yet calPd any Man Fool or Dunce, 
 the Imputation has not defeiVd Fire. 
 
 Now I forefee fome that have, read this 
 Book again and again, looking for the 
 Chapter that difcovers their Genius, and 
 what kind of Learning they fhould advance 
 moft in, but not! finding it, are ready to 
 Arraign the Title of this Book of Falfity, 
 and to fay, that the Author made large Pro- 
 mifes, but that his Performances were as 
 {lender; and not fatisfied with that, take 
 
 the 
 
Chap. II. Clje Crpal of £21ttg- 2 5 
 
 the Liberty of making many other" bafe Re- 
 flections, as if J were obligM in this Work, 
 to give Wit to thofe to whom God and 
 Nature have denied it. 
 
 The Wife Man has given us two very 
 juft and reafonable Cautions, which by 
 confequence he requires us to obferve. 
 The one is, ylnjwer not a Fool according to 
 hu folly, lefl thou alfb be like unto him ; the 
 Other, Anfwer a Fool according to his folly, left 
 be be wife in his own conceit ; and not unjuft- 
 ly ; becaufe nothing can be more prejudicial 
 to the good of the Commonwealth, than 
 For a Bool to pafs for a Man of Senfe, efpe- 
 cially if he have any Poft in the Govern- 
 ment. And for what touches the Tryal 
 of Wits, of which we treat, 'tis certain 
 that Learning and Wifdom, as much 
 more as they qualify a Man for Difcourfe 
 and Philofophizing, ib much and more 
 they expofe him that by Nature is a 
 . Blockhead. Learning is afnare to the feet of 
 the Fool, and as Manicles to his right hands : 
 He that is not a Man of Parts, will be much 
 more paffable without Letters than with 
 them ; becaufe when one is not engaged in 
 any Study, he may live in the World with 
 lels noife. Therefore Arts and Sciences 
 are in a manner Chains to fetter the Minds 
 of Fools, rather than to difpofe them to be 
 more free and eafy; which may be clearly 
 
 feen 
 
26 €8e r €m\ Of mttfr Chap. II; 
 
 feen in Univerfity Scholars, amongft whom 
 fomemay be found that learn more in the 
 firft Year than in the fecond, and in the 
 fecond more than in the third : Whence 
 came the faying, In the firft Year, they are 
 Doctors; in the fecond, Licentiates \ in the 
 third, Batchelors-j and in the fourth, Igno- 
 ramus's ; and the reafon of it is, as the 
 Wifeman faid, The Precepts and Rules of 
 Arts are but Letters for Infipids. Where- 
 upon> knowing full well that many fuch 
 have read, and will read this Treatife, in 
 hope to find what Wit and Ability falls to 
 their {hare ; it feems proper to me, 'that I 
 fhould obferve the Wife-Man's Precept, in 
 fetting forth here the different Difabilities 
 to be found amongft Men, withrefpeft to 
 Learning, and by what Marks one may 
 know them, to the end that they who come 
 to feek their own kind of Wit, may in lieu 
 thereof meet with the Indications of their 
 Incapacity,in imitation of Solomon y \vho{aid)' 
 Anjvcer not a fool ; for by this means taking 
 their folemn leave of Letters, it may be they 
 will apply themfelves to another manner 
 of Life, much more agreeable to the fenfe 
 they have, than the other, feeing that there 
 is no Man, howgrofsand imperfeft foever 
 formed, but Nature has defign'd him for 
 
 iomething. 
 
 To 
 
Chap. II. £I)C Crpal of l&it$. 27 
 
 To come then to matter of Fa&, you 
 muft know to the three kinds of Wit pro- 
 pos'd in the foregoing Chapter, correfpond 
 three refpe&ive kinds of Difability. There - 
 are fome Men whofe Souls are fo im- 
 merft in Matter, and clogg'd with the 
 Qualities of the Body, that opprefs the 
 Rational Facutty, that they are eternally 
 incapable of conceiving or a£ting anything 
 relating to Learning and Knowledge. The 
 Difability of thefe People, very much re- 
 fembles that 6f Eunuchs ; for as there are 
 Men unable for Generation, wanting the 
 Parts proper thereunto, fo like wife are there 
 difabled Underftandings, cold and malefic, 
 if one may fay fo, without tiatural Heat or 
 Vigor to emit the leaft thought of Learn- 
 ing ; thefe never arrive fo much as at the 
 firlt Principles of all Arts implanted in the 
 Scholar's Mind, before he begin to learn, 
 for which the Wit can give no other proofs 
 of it felf, than to receive them as things al- 
 ready known ; and if he be not able to form 
 an Idea of them in his Mind, we may 
 ftrongly conclude him wholly incapable of 
 the Sciences , and that the Gate through 
 which they fhould pafs is compleatly barr'd ; 
 fo that he need not break his Brains to Stu- 
 dy, for neither the Lafh of the Rod, nor 
 his Cries, nor Method, nor Examples, nor 
 Time, nor Experience, nor any thing in 
 
 Nature, 
 
*8 C&e Ctpal Btmitil. Chap. II. 
 
 Nature can fufficiently Excite him to bring 
 forth any thing. The Men of this Incapacity 
 differ not at all from Brute Beafts, they 
 • are ever drowfy, nor feem they ever to a- 
 wake; of fuch the Wife-man fpeaks, To 
 fit m the Treafures of Wifdom before the Ejes of 
 a Fool, is as fpeaking to a Man in a found, 
 Sleep ; the Companion is vet y juft and pro- 
 per, becaufe Sleep and Stupidity proceed 
 alike from the fame Principles, that is to 
 fay, the great Coldnefs and exceeding Moi- 
 fture of the Brain. 
 
 There is another kind of Incapacity in 
 Wit, not quite lb Stupid as the former, 
 becaufe at leaft they conceive the firft Prin- 
 ciples, and dr£w Conclufions thence, tho' 
 few, and not without much pains ; but 
 the ImprefTion of them remains in their 
 Memories no longer than their Matters 
 are talking to them, and making them' 
 underftand the fame by Examples and 
 Methods of Teaching, agreeable to their 
 rude and grofs . Underftandings. They 
 refemble fome Women, who being big 
 with Child, are delivered, but the Child 
 dies as foon as it is born. Thefe Mens 
 Brains are full of a Flegmatic Moifture, for 
 which caufe the Ideas finding nothing Oily, 
 or Vifcous, neither ftick nor are pliant ; lb 
 to teach them, would be to draw Water 
 with a Sieve. A FooPs Heart and Mind 
 
 are 
 
Chap. II. €fje STrpai of aaHw. 29 
 
 <zr£ //£? 4 bottomlefs Veffel, pour what: Precepts of 
 Wifdomyoupleaje in, none will remain there. 
 
 There is a third fort of Difability very- 
 common among Men of Letters \ who have 
 fome (mattering of Wit ; for they take the 
 firit Notions, and draw thence their Con- 
 ditions, with which they overcharge and 
 load their Memory, but when they Ihould 
 range every thing in Order, commit a 
 Thoufand Blunders. Thefe may be com- 
 pared to a Woman delivered of a Child with 
 the Head in the place of the Feet, and the 
 Eyes feated behind the Head. There is 
 found fo great a Confufion of the Figures in 
 the Memory of this third fort of Infipids, 
 that when they would be underftood, they 
 have no lefs than an Hundred ways of 
 fpeaking to Exprefs themfelves, becaufe 
 they have conceiv'd an Infinity of things, 
 altogether undigefted, and without Order 
 or Connexion of Parts. Thefe ifi the Schools 
 are calPd ConfusM, whofe Brains are un- 
 equal, as well in Subftance as Tempera- 
 ment ; in fome places compos'd of delicate 
 Parts, and in others of grofs, and ill tem- 
 pered ; and becaufe it is alfo Various and Un* 
 uniform, fometimes they fpeak Witty and 
 Notable things, and immediately after fall 
 into a Thoufand Impertinences : Of thefe 
 it is faid, A Fool's Wifdom m his Brains is like 
 a Houfe in Ruins, his Knowledge wants Words 
 to exprefs tts felf Najr> . 
 
jo Cfje Ctpal of mits. Chap. IL 
 
 Nay, I have obferv'd a fourth Defett 
 amongft Men of Letters, which is not al- 
 together Incapacity, and yet they have not 
 Wit enough ; for I find they that poffefs it, 
 take Learning, retain it firmly in their 
 Memory, fix the Forms with the Corref- 
 pondencethey ought tohave,fpeakingand 
 aftingvery well when there isoccafion for 
 it, but if one founds them, and fhould ask 
 the EfTential Caufes of what they know 
 and underftand , they are eafily found 
 they have no bottom, and that all their Suf- 
 ficience was but a Facility to comprehend 
 the Terms and Axioms oftheDgftrinthey 
 were taught, without penetrating why, or 
 how it was fo. Ariflotle faid of thefe, That 
 there are fome Men who Brute-beafl-likc fpeak 
 by Natural lnftinci, and fay more than they 
 know ^ or confider, after the manner of inani- 
 mate Beings, who fail not to att very well, al- 
 though the) are as infenfible of the Effects they 
 produce, as the Fire of what it burns', and 
 the Caufe of this is, Nature leads them, fo that 
 they cannot fail of attaining their End. Ari- 
 fiotle might well have compared them to 
 fome Animals, who feem to perform all 
 their Actions with a fhow of Reafon and 
 Defign ; but he fuppofing thefe Animals 
 had at leaft fome kind of knowledge of 
 what they did, paft to Inanimate Agents, 
 becaufe in his Opinion, thefe though not 
 
 wife. 
 
Chap. III. €&e Ctpal of wit8. 3 1 
 
 wife, and wanting Wit, yet operated, and 
 very well too, without being able to diftin- 
 guifh the Effeft from the ultimate Caufe. 
 This difference of Incapacity, or if you 
 pleafe of Wit, might Jjb fully made out, if 
 without offence to any, I were permitted 
 to' point to them with my Einger, for I 
 have both feenand known many fuch. 
 
 CHAP. III. 
 
 The Child who has neither Wit nor Abi- 
 lity requifite to the intended Science , 
 cannot prove a great Proficient, though 
 he have the be (I Mafiers^ many Bookj, 
 and jhould labour at it all the Days 
 of his Life. 
 
 TW A S a happy thought in Cicero (in 
 order to accomplifh his Son Marcus 
 in that fort of Learning he had made choice 
 of for him) that it would be fufficient to 
 fend him to an Academy fo famous through- 
 out the World, as that of Athens, to place 
 him under fo great a Mafter as Cratippus y 
 one of the molt celebrated Philofophers of 
 the Age, and in a City, which by the vafl 
 Concourfe of People of all Nations met to- 
 
 gether, 
 
32 Cljc Crpal of mm. Chap. III. 
 
 gether, muft unavoidably furnifh him with 
 a multitude of great Examples and novel 
 Accidents, that would experimentally in- 
 ftrufr him, in his defigned Studies ; Yet 
 notwithftanding all flie beft Methods an 
 indulgent Father could take (buying fome 
 and Writing*other Books for him) Hiftory 
 informs us that he prov'd a meer Block- 
 head, equally deftitute of Eloquence and 
 Philofophy (Nature being often even with 
 the Son, for her Prodigality to the Father) ; 
 and indeed the great Orator was mistaken 
 in imagining that the Induftry of fuch a 
 Matter, the beft Books, the moft refin'd 
 Converfation of that famous Town, and 
 an unwearied application of Mind, together 
 with time fufficient to build his Hopes up- 
 , on, could fupply the Defedrsof a Soul na- 
 turally incapable both of Eloquence and 
 Philofophy. At length w£ find he was dif- 
 appointed, which is the lefstobewonckr'd 
 at, being milled by innumerable Inftances 
 of the like Rencounters, thatflatter'd him 
 with the fame change in the difpofition of 
 * Lib. de his Son. Nay, he himfelf acquaints* us, 
 E*w. That Xenocrates had no Genius for the ftudy 
 of Natural and Moral Philofophy, (for 
 Plato ufed to call him his Hopelefs Scholar) 
 yet the indefatigable Diligence of the Tu- 
 tor, and continued Endeavours of the Pupil, 
 produced an Excellent Philofopher. He 
 
 . , fays 
 
ciiap. in. c&e €mi of taift& 3 ? 
 
 fays alfo of Cleanthes, that he was fo dull 
 and ftupid, that no Mafter would admit 
 hini to his School, which fliamed and con- 
 founded the Youth to fuch a degree, that 
 .by an affiduous Application, he acquired 
 tne Name of a Second Hercules in know- 
 ledge. Nor were there the leaft hopes that 
 Demofthenes fhduld ever fucceed in Elo- 
 quence, who (as Authors affirm) was at- 
 moft a Man before he could fpeak ; yet, 
 through his own unwearied Labours, and 
 the affiftance of good Matters, he became 
 the greateft Orator in the World. .And 
 Tutly, amongft other things, recounts, that 
 he had fuch an Impediment in his. Speech, 
 that he could not pronounce the Letter R i 
 yet by his Addrefs,he fo happily overcame it, 
 that it was impoflible to difcern his former 
 Defeft, which gave Birth to the Saying , 
 That Humane Capacity for Studies , refembles 
 a Game at Tables, where if the Dice run crofs y 
 the Gamejler mujl fupply the want of Fortune 
 with his better Play. But, according to my 
 Principles, the Anfwer is ready .to all Cicero's 
 Examples. For, as I (hall prove hereafter, 
 a flow Wit in Children promifes a happier 
 Progrefs in their riper Age, more than an 
 early acute Wit ; as a pregnant Infancy 
 preiages a declining Manhood . Had Cicero 
 teen acquainted with the genuine Signs, 
 which difcover a Genim- in the firft Age, 
 D he 
 
34 €6e €tpal of mit$. Chap. III. 
 
 he would have found, that Demofihenes\ 
 Stammering, and Xenocrates*s Dulnefs, were 
 happy Indications of a future Ability. For 
 not to rob good Matters of the Reward ofc 
 their Induftry and Fatigue, in cultivating 
 rude, as well as docile Tempers , yet if 
 the Youth has not a pregnant Intellect fuf- 
 ceptible of proper Rules and Precepts ap- 
 propriated to the Art he Studies, even the 
 Roman Orator's diligent care of his Son, as 
 alfoall the Prudence of the'beft of Fathers 
 prove Vain and Fruitlefs. Thofe that have 
 * Dialog de read * Plato will foon be fatisfied of the 
 Ssiemia. Truth of this Do£trii5, who tells us, That 
 Socrates was the Son (as he himfelf re- 
 counts) of a Midwife, yet that his Mother 
 (though of great Experience in her Profef- 
 fion) could not deliver a Woman 
 JSXXSSS& thatcam e toher,excepdh e were 
 
 demanding alone, becaufe hilt With Child ; lollkeWllehe 
 he taught bylnterroga- J n (i m i tat i 0n of his.Motliei') 
 ttng; in a manner caufing ^ , . . ' 
 
 theSchtUr to attain the could not inculcate Learning m- 
 saence withm being t his Scholars,if their Geniu5\v?L$ 
 taught it. pQt ac j a pted to it, he knew full 
 
 well, Sciences were in a manner natural 
 to thofe only that had proper Wits ; and fo 
 it happens (as we find by Experience) to 
 thofe that haveforgot what they knew for- 
 merly, who upon receiving the leaft Hints, 
 recoiled the whole matter. Nor have 
 Matters any more to do with their Scho- 
 lars (as I take it) than to open the way to 
 
 Learning ; 
 
Chap. III. C&e Ctpal Of ElftS. 5 S 
 
 Learning ; for if they have good Inven- 
 tions, 'by thefe alone they may attain great 
 Perfection ; otherwife they do but plague 
 themfelves and their Teachers, and \yi!l 
 never arrive at what they pretend to. For 
 were I my felf a Mafter, before I received 
 any Scholar to my School, I would lift him 
 narrowly, to find out if I could, what kind 
 of Genius he had ; and if I difcover'd in 
 him a propenfity for Learning, I profefs I 
 fhould chearfully receive him ; for it is a 
 great fatisfa&ion to the Teacher to inftruft 
 a Man of Parts, otherwife I fhould advife 
 him, to apply himfelf to fome Study fitter 
 for him ; but if I found he was not in the 
 leaft capable of any Learning, I fhould ad~ 
 drefs to him in fuch tender and endearing 
 Words as thefe ; Br dier, there being no 
 likelihood of your ever fucceeding in what 
 you have undertaken, for God's fake, Waft© 
 no more Time, nor lofe no more Pains* 
 but feek out fome other way to live, that 
 requires not fuch Abilities as Learning. 
 
 Experience exaflly agrees with this, for 
 we fee a great many Scholars enter upon 
 the Study of each Science ( lei the Ma- 
 fter be goodfc>r bad)«andintheconclufion > 
 fome attain to great Learning, othsrs to 
 indifferent, and the reft have done nothing 
 throughout their whole courfe, but lqit 
 their Time, fpent their Money, and beat 
 their Brains to no purpofe- D 2 I 
 
36 €fje EtWrt Of O3it0. Chap. 111. 
 
 I cannot imagin how this fhould happen, 
 they all having the fame Mafter, and ufing 
 equal care and diligence of their own ; the 
 Dull too, it may be, taking more pains 
 than the Sharp Witted. The Difficulty 
 yet feems greater, when we obferve that 
 thofe who are unapt for one, are fit for an- 
 other Science ; and the molt Ingenious in 
 one fort of Learning, proceeding to ano- 
 ther make nothing of it. Nay, I my felf 
 can atteft the Truth of this, for there were 
 three School-fellows of us, that were fet 
 at the fame time to learn Latin, one took it 
 very readily, the other two could never 
 fo much as make a tolerable Oration. 
 However, all three fell upon Logic, and one 
 thatcduld make no hand of Grammar, Ea- 
 gle-like penetrated into that Art, whereas 
 the other two could not advance the leaffc 
 ftep therein, during the whole Coiirfe. But 
 then again, all three pafling to the Study of 
 Afironomy, a thing very obfervable, he that 
 could neither learn Latin, nor Logic, in a 
 few daysfpace underftood Aftronomy bet- 
 ter than the Matter that taught him, of 
 which the other two could underftand no- 
 thing. Whereat being a litie furpriz'd, I 
 forthwith began to Reafon, and play the 
 Philolbpher, and at length found, that each 
 Science required a particular and proper 
 Genius, which being diverted from that, 
 
 was 
 
Chap. in. €fje Crpai of Wli$. 37 
 
 was infignificant in any other. Admitting 
 this to be true (as it is, of which we fliall 
 by and by give Proof) whoever fhould at 
 this time of day, go into any of our Col- 
 leges, to found and examin their Abilities, 
 how many would he move from one Sci- 
 
 • ence to another, and how many would he 
 turn out of Doors for Dunces, and Block- 
 heads, and how many would he put in their 
 places, whofe narrow Fortunes have con- 
 demned them to fopie Mechanic Trade, 
 that neverthelefs are by Nature better qua- 
 
 . lifted for Learning? But feeing this is not 
 to be done, nor remedied, we fhall even 
 leave it as we found it. 
 
 'Tisnot to be denied, but that, as I have 
 faid, fome Wits that are difpos'd for one, 
 are not fo fit for another Science. And for 
 that very reafon, it is convenient before the 
 Child be fent to School, to difcover his In- 
 clination, and the tendency of his Parts, to 
 find out what Study is moft agreeable to 
 his Capacity, fo to order Matters, that he 
 wholly apply himfelf to that. But it is re- 
 quifite alfo to recoiled that what I have faid 
 upofl this occafion, is not fufficient to pro- 
 duce a Learned Man, but we muft confider 
 other Qualifications no lefs necefTary than a 
 natural Difpofition. Therefore * Hippo- * Lib. lex. 
 crates faid, That Wit in Man may hold< H, >M 
 fome proportion with the Earth, and the 
 
 D 3 Seed 
 
3 8 m)C CtTai Of (KLlit0* Chap. III. 
 
 Seed fown in it ; for though the Soil of it 
 felf prove fertile and fat, neverthelefs it 
 muft be manured, and care taken what 
 fort of Seed is moil natural to it, for all Land 
 is not alike fit for all Grain, without diftin- 
 ftion , fome bearing better Wheat than 
 Barley, other better Barley than Wheat ; 
 and of that very Grain fome is obfeiVd to 
 bring forth brighter and plumper, not in the 
 leaft admitting any other : Nor is this all 
 that a good Husband-man is to do , for 
 aftej- he has till'd the Ground in due Seafon, 
 he waits the proper Seed-time, which is 
 not to be expe&ed at all Parts of the Year ; 
 and the Corn being grown, he clears it of 
 the Weeds, that it may multiply and thrive, 
 to produce the expefted Fruit. So like- 
 Vyife it is requifite the Science moft natural 
 to the Man being known, that he fhould 
 be fet to the Study of it in his Childhood, 
 *xxxs^abecaufe * Anflotle fays that is the fitteft 
 Frob. iv. time to learn. Befides, that the Life of 
 Man is fhort, but Arts tedious and toilfom ; 
 wherefore, it is neceffary there be time e- 
 nough allotted to learn them, and to exer- 
 cife them, by that means to bring advan- 
 tage to the Commonwealth. The Memo- 
 \ ibid. ry of Children, fays f Ariflotk, refertibles 
 a blank Paper without an Image, which 
 being but young and tender, is capable of 
 any Impreffion \ not like that of grown 
 
 Men, 
 
Chap. III. tC6e €tval of K3tt& 39 
 
 Men, which being fluffed with a multitude 
 of Objefts they have feen in the long courfe 
 of their Life, is not fo capable of receiving 
 new ones. For this very reafon, fays 
 * P/ato, in the prefence of our' Children we * £ ia1 °- d « 
 ought never to talk of any thing but true ,u °' 
 Stories and good Actions, which may ex- 
 cite them to Virtue, for whatever they learn 
 at that Age, they will never forget. Quite 
 contrary to f Gden y who affirms, the pro- 1 i n Ora- 
 per time to learn Arts and Sciences, is, when ri °- ^ uafor - 
 Nature has attained her utmoft Force,which artes. ™* 
 is not agreeable to Reafon, except there be 
 fome diftinftion made. Whom- 
 ever would learn Latin, or any In tfofemd Hwf m of 
 other Language, ought to do it JK^SJ&S 
 in his tender Age, .for if he flays (»s f»r « f,^ik) «r, 
 till he arrives at a confirm'd Ma- ™"\ '*«*«•'»* >f »* 
 
 , .... r - the matt temperate, there 
 
 tunty, he will never fucceed. f ore m t convenient to fufi 
 
 In the fecond part of Man's Age, f er ** t9 ? a fi <™<*y>*>' it h 
 which is Youth,* fome pains fSEStf^, 
 
 IhOUlcrbe taken in the Art Of Munis U ma{e profeffon. 
 
 Syllogifms, for then the Under- 
 standing begins to difcover it felf, which 
 Jiolds the fame proportion with Logic, as 
 Clogs do with the Feet of Mules, not yet 
 broke, with which having travelled fome 
 days, they infenfibly acquire a better Grace 
 in their going. -Even lb the Underftand- 
 ing being inured to the Rules and Precepts 
 ofXogic, falls infenfibly info more familiar 
 D 4 Methods 
 
40 €lje Ctpai of mit8* Chap. III. 
 
 Methods of difcourfing and arguing in the 
 Sciences and Difputations. Manhood comes 
 next, when all the fpeculative Sciences may 
 be learned, for then the Underftanding is 
 mature. It is true, Ariflotle excepts Natu- 
 ral Philofophy, alledging, that a Young 
 Man is not fufficiently qualified for that 
 Undertaking, in which he has hit the Truth, 
 becaufe that is a Science of higher Confide- 
 ration, and therefore requires a ftronger 
 Judgment than any other. The Age adapt- 
 ed for Sciences being known, a proper 
 place to learn them in ihould be forthwith 
 fought after, where they teach . nothing 
 CicijOft elfe *, as at the Academies; for the Youth 
 muft be fet out from his Father's Houfe, 
 becaufe the Fondnefs (tf his Mother, Bre- 
 thren, Relations, and Friends (none of them 
 of his Profeffiony are great Impediments 
 to Study. Which is very vifible in fuch 
 Scholars as are Natives of thofe Cjties and 
 Places where Univerfities are featea, none 
 of them (unlefs almoft by Miracle) ever 
 prove Learn'd. But this might be eafily 
 remedied, by tranfplanting the Academies, 
 and fending the Natives of Salamanca to 
 Study in the City of Alcala de Henares r and 
 thofe of Alcala in Salamanca. To aban- 
 don ones Native Country to be made Wi- 
 ier and Worthier is of fuch Importance, 
 that no JMafter in the World can teach one 
 
 more, 
 
 
Chap. III. €&e ZtVAl Of mit0. 41 
 
 more, efpecially if fuch a Man finds him- 
 *- <~elf at Liberty from the Engagements and 
 Pleafures of his own Country. 
 
 Get thee out of thy Country (fays God to 
 * Abraham) and from thy Kjndred, and from ;» Gen.XlI. 
 thy Fathers houfe, unto a Land that I will 
 f^fherv thee ; and I will make of thee a great Na- 
 tion, and I will blefs thee. God fays the 
 fame now in pffeQ: to all Mankind, who 
 defire to improve in Knowledge and Wit 
 dom ; for although he can. blefs them in 
 their Native Country, neverthelefs he will 
 have them make ufe of the Means he ap- 
 points, and not to wait for Wifdom as the 
 pure Effeft only of his Favour. But this 
 is tobeunderftood, fuppofing the Man to N 
 be Witty and able, for if he be not, Who- 
 ever goes a Beajl to Rorpe, returns from Tu nihiI 
 thence the fame. It avails but little for a invita Di- 
 Dunce to go to Study at Salamanca, if he <** facie,Ve 
 have no Brains, norSenfe, nor any Mafter ,nem ' 
 to teach him. 
 
 Tlie third Caution is, to find out a Ma- 
 fter of a clear Head, and good Method in 
 teaching, of folid and found Learning, 
 without Sophiftry or Trifling ; for all that 
 the Scholar has to do during the time he 
 learns, is to receiv? all the Mafter pro- 
 pounds, becaufe he has neither: Wit nor 
 Difcretion fufficient to difcer n or diftinguifh 
 between Right and'Wrong ; and it proves 
 
 a 
 
42 €(JC €tj>al Of E^tsf* Chap. III. 
 
 a meer chance, not in the choice of the Pupil, 
 to come at that very inftant the Univerfity - 
 is ftored with good or bad Tutors. Thus 
 •vm.Meth it befel certain Phyficians (of whom* G*- 
 *• lK len makes mention) who being convinced 
 from Reafonand Experience of the Errors 
 in their Practice, fo highly prejudicial to*| 
 Mens Bodies/ dropt Tears from their Eyes 
 in the Prefence of the famePhyfician, and 
 began to Curfe their ill Fate, for lighting 
 on fuch bad Matters, when they entred on 
 their Studies. True it is, there are to be 
 found fome Sagacious Pupils, that can im- 
 mediately penetrate into the.Parts of their 
 Tutor, and ifhisDoftrin.be bad, rejeft, 
 if good, approve it. Such as thefe, at the 
 long run inftruft their Mafters more than 
 he does them ; for in fifting, and fubtilly 
 pofing them, they inform him in the fharp 
 Replies they make, fuch as he would never 
 have once dream'd of, or known, if the 
 Scholar by his happy Wit had not put them 
 into his Head. But of fuch as can d& thefe 
 feats, there be but one or two at moft, but 
 the Dunces are without Number ; where- 
 fore it is expedient (feeing no care istaken 
 to Eleft and Examin what Wits are fit for 
 Sciences) that the Academies Ihould be al- 
 ways provided with able Mafters, of ' clear 
 Heads, and found Learning, which may 
 not impoie their Errors and falfe Do&ins 
 on the Ignorant. The 
 
Chap. III. Clje Crpai of U&itfi. 4 j 
 
 The fourth Confideration to be made ufe 
 of, is, to Study the Science with Order, 
 beginning at its very Principles, palling 
 through the middle to the end, not making 
 thofe Firft Principles, which prefuppoie 
 Others. For this reafon it was ever efteem- 
 ed a fault to hear feveral Leftures on divers 
 Subjects, and to carry them home promif- 
 cuoufly, leaving, by this means, fuch a 
 medly of things in the Underftanding, that 
 when they come to be put in Praftice, a 
 Man can have no recourfe to the Precepts 
 of his Art, becaufe they are not in any con- 
 venient Order : It is much better to take 
 fome pains in each diftinft Study, in a me- 
 thod moft natural toitS Institution, becaufe 
 the fame way it is acquired, it will be ftili 
 . retained in the Memory. And more par- 
 ticularly it is neceffary this be obferv'd by 
 fuch as have naturally a confused Under- 
 ftanding, which may be eafily remedied, 
 by hearing one thing at once, and that be- 
 ing over, to proceed to another, and fo till 
 the whole Art be run through. * Gden * Lib, dc 
 well knowing of what Importance it was °^ n Vuo •' 
 to ftudy the Matter with Method and r um. 
 Order, Writ a Book on purpofe to direft 
 the Method which ought to be obfeiVd in 
 Reading his Works, to the end the Phyfi- 
 cian might not be confounded. To this 
 Others add, That a Scholar in Learning 
 
 Should 
 
44 €fje &W\ Of 2Btt0* Chap. III. 
 
 fhould never have more than one Book, in 
 which is clearly contained the Point he Stu- 
 dies, and apply himfelf to that alone, and 
 not to many, left he fhould be confounded 
 and perplexed ; and fo far they are in the 
 right. The laft thing that makes a very 
 Learned Man, is to fpend much time in 
 Study, to wait patiently its Digeftion, and 
 to allow it good Settlement ; for even as 
 the Body is not nourifhed by the quantity 
 of what we Eat or Drink in a day, fo much 
 as by the quality of it, when it is affimila- 
 ted and digefted by the Stomach ; fo our 
 Underftanding is not improved by the great 
 deal we read in a fhort time, but by what 
 we underftand by little and little, ^ and 
 paufe upon between whiles. Our Wit en- 
 creafes more and more each day, in light- 
 ing by length of time upon thofe things 
 we fhould not otherwife have known or 
 apprehended. Wit, like £lant, Animal, 
 and Man, has its feveral Stages, that is to 
 fay, its Beginning, Progreflion, Perfect 
 State and Declenfion : It fprings in Child- 
 hood, grows up in Nonage, comes to a 
 Confiftence in the Middle-age, and de- 
 clines in Old Age. So that he, who would 
 know when his Underftanding is at the 
 Pitch of Perfe&ion, may be affur'd 'tis be- 
 tween Thirty-three, and the end of Fifty 
 Years, moreorlefs; in which compafs, he 
 
 may 
 
Chap. III. Cfje Ctpal Of &&{(& 4S 
 
 may be able to judge of Grave Authors, 
 who in the cour fe of their Lives have broach- 
 ed uncommon Opinions. And whoever 
 would write Books, fhould do it at that 
 very Age, not fooner, or later, unlefs he 
 would eat his Words, or change his Opi- 
 nion. However the Age of Man holds not 
 in all People the fame Meafure and Propor- 
 tion ; for in fome, Childhood draws to a 
 Period in the Twelfth ; in others, not till 
 the Fourteenth ; in fome, it determines the 
 Sixteenth; and in the reft, not- till the 
 Eighteenth Year. Thefe live long, becaufe 
 their Youth reaches not to little lefs than 
 Forty ; and their Manhood holds on to Six- 
 ty Years. Befides which, they have Twen- 
 ty Years of Old Age ; whence their Thread 
 it retches tc^Eighty ; which is the limit of 
 the HealtraR. The firft that finiflh their 
 Childhood at Twelve Years, are very fhort 
 liv'd, begin early to Difcourfe, their Beard 
 comes foon, and their Wit kits but a little 
 time ; thefe ordinarily decline at Thirty- 
 five, and end their Days at Eight and forty 
 Years. 
 
 There is not one of all the Qualifications 
 already mentioned, but what is very necef- 
 fary, ufeful, and convenient to be obferv- 
 ed, that jhe yCung Student may come to 
 fomething ; but above all, to poiTefs a Gf- 
 nim fuitable to the Science he is to Study, 
 
 I 
 
46 €f)e Crpal of SBits. Chap. III. 
 
 For with this we have obferv'd, 
 
 Nature is the nojlne- ^ m Men W J 10 have be- 
 
 cefary Condition of all, by aZjk C r u a 
 
 which thofe that apply gun to Study in a tar ipent Age; 
 themjeives to Am, pm> Nay, though they have lighted 
 
 2S£2£l PP ' u P° n *** Mafters_> an ill Me- 
 
 Baidus coming to Study thod, and ftudied in their Na- 
 
 the La* in his old Jge t i ve Country, yet all this not- 
 
 •was laughed at, and told, . «A J* u ru 
 
 SerovenisBaide, in alio withitanding, have in a ihort 
 fecuio eris Advocams. time prov'd very Learned Men. 
 
 g^T^S''^; For if Wit be wanting (fays 
 Law, he proved in ajhon Hippocrates) all other rams are 
 
 time a very extraordinary J Q ^ jsj Man Confirms the 
 
 Lawyer. Truth of this better than honeft 
 
 Tulij, who full of Grief to fee his Son fuch 
 a Blockhead, arid that nothing could make 
 him a Scholar, exprefs'd himfelf after this 
 manner^ Tofirive againfl Nature, what is it 
 but Giant-like to make War witjp the Gods ? 
 As if he would havefaid. What more re- 
 fembles the Giants. War with Heaven, than 
 for an Infipid to fet up for a Man of Parts ? 
 For like as the Giants never Conquered the 
 Gods, but were always baffled by them ; 
 even fo empty Pretenders to Learning, that 
 ftriveagainft Nature, will in the end have 
 the Worft of it. Nay, Cicero himfelf ad- 
 vifes us not to offer Violence to Nature, nor 
 attempt to be Orators in fpite of her, for it 
 will be but loft Labour. 
 
 CHAP, 
 
chap. iv. €6e Ctpal of aa*it& 47 
 
 CHAR IV. 
 
 Nature only qualifies a Man for Learning* 
 
 IT is a common Saying, and much ufed 
 by the Antient Philosophers, that Na- 
 ture qualifies Man for Learning : Art with 
 its Rules and Precepts facilitates, but Ufe 
 and Experience of Particulars gains the 
 Maftery. But no Man has yet declared 
 what this Nature is, nor in what Clafs of 
 Caufes it ought to be rank'd; they only 
 affirm, Whojoever pretends to Learning, and 
 wants that alone. Arts, Experience, Majlers^ 
 Books, and Indujlry prove but all in Vain. 
 There is a great Conteft between the Na- 
 tural Philofophers, and the Vulgar, about 
 afligning djb caufe of this Effect ; The 
 Vulgar observing a Maa of great Abilities, 
 immediately declare God to be the Author 
 of them, without giving themfelves any 
 further trouble, and with good reafon, be- 
 caufe in Ejfecl every good and per feB Gift 
 cometh from above, % from the Father of Lights. 
 There is no Natural Caufe (fay the Phi- 
 lofophers) £an produce Effefts arm'd with 
 fuch Force and Energy as God : So far they 
 are all agreed, that the firft Caufe heats 
 more than Fire, refrefhes more than Water, 
 illuminates more than the Sun himfelf^ and 
 
 ixi 
 
48 €!je €rj>al of mits. Chap. iv. 
 
 in our particular Formation, 'tis that which 
 , .prefides over Nature, and that difpenfes or 
 denies Wit to Men. Which Confideration 
 made the Royal Prophet David cry out, 
 Thy hands have made me andfajhionedme y give 
 me 'Understanding that I may learn thy Com- 
 mandments. All the Antient Philbfophers 
 in a fort confefs the fame thing, by Inftinft 
 of Nature alone, conducted by right Rea- 
 fon to atteft this Truth in^fpight of all Op- 
 . pofition. 'Twas upon that foot, Plato 
 knowing no City could be built without the 
 Divine Afliftance, nor any good Laws made 
 to confer ve Men in Peace after an Eftablifh- 
 ment thereof, framed a Law, by which it 
 was provided, That the Divine Afliftance 
 (hould be invoked at the beginning of every 
 A5lion^ becaufe without that mgooa thing 
 could have a juft Accomplijbtimjt. Which 
 is the fame thing, that was laid by King 
 David before, Except the Lord keep the City, 
 the Watchman waketh but in vain. Hippo- 
 crates defigning to reduce into Method the 
 Art of Curing thofe Difeafes to which 
 Women, by reafon of their Sex, are ex* 
 pofed, and efteemingit to be a very diffi- 
 cult matter, .faid, He that would treat of 
 thefe Matters to purpofe^ ought firfi to invoke 
 the Gods, and afterwards to confider'and nice- 
 ly diftinguifh the Nature^ Age^ andTempera- 
 ment of Women, m alfo the Climate where 
 
 they 
 
Chap. IV. €f)£ Ztni Of fe't& 
 they live. Which the Natural Philofophers 
 could not away with, becaufe when they 
 were to fearch into the Caufe of any Efteft, 
 they ftop'd at the Firft and Univerfal, 
 without looking further, or having regard 
 to the Order or Dependence of Second 
 Caufes, as if they had not been Influenc'd 
 to produce fuch an Eflfefr. Which occa- 
 fion'd Hippocrates to blame Diaries Priefts 
 for moving the Women, in their grievous 
 Difeafes, to offer up at the Temple, their 
 ftately Garments,and moft precious Jewels, 
 and to leave there the Medicines; whereas 
 the proper Remedy for their Malady, was 
 (as Hippocrates fays) to Bleed, or Purge, it 
 maybe, or ad vile them to Marry, i£they 
 were at Age. A Natural Philofopher be- 
 ing in Difcourfe one day with a Gramma- 
 rian, a curious Gardiner came up to them, 
 and asked them, what was the reafon that 
 having taken luch pains with the Earth, 
 to dig, tofift, tocleanfe, and dung it, yet 
 it never brought forth fo good Seed as he 
 Sow'd ; whereas the Plants it produced of 
 its own accord, grew up with a great deal 
 of eafe ? The Grammarian aniwer 7 d, It 
 came to pals' by the Divine Providence, 
 which had fo difpos'd it, for the good Go- 
 vernment of the World. But the Natural 
 Phiiolopher fell a Laughing at thatanfwer, 
 feeing he had recourfe to God, as being Ig- 
 E norant 
 
50 Cfje Crvai of QEft& Chap. IV . 
 
 norant of the Connexion of Natural Caufes, 
 and in what manner their Effe&s are pro- 
 duced. The other feeing him 
 Ji*52£«Sr, laugfc ask'dhimifhendicul'd 
 bow far itsjurifd&ion ex* him? The Philofopher anfwer'd, 
 tends, and what Qpeflicm ft was not him, but the Mafter 
 
 properly belong to it. 111 1 1 • 1 
 
 that had taught him no better, 
 becaufe the Cognizance and Solution of the 
 Motions of Divine Providence (as they are 
 Supernatural A&s) appertain to the Meta- 
 phyficians, (now a-days called Divines) for 
 the Gardener's queftion was Natural, and 
 properly belonged to the Natural Philofo- 
 phers, thofe being eftahlifh'd and manifeft 
 Caufes, whence iuchEflefts are produced. 
 For which reafon the Philofopher fays,That 
 the Earth refembled a Mother-in-law, that 
 took a particular care of her own Children, 
 but ftarved thofe of her Husband; for we 
 obferve hers to be plump and in good liking, 
 but the other meager, lank, and ill colour- 
 ed. The Plants the Earth produces of her 
 felf, come out of her own Bowels ; thofe 
 the Gardener raifes, are forced by Art, be- 
 ing the Daughters of another ftrange Mo- 
 ther, void of the Virtue and Nourishment 
 that fhould m^ke them thrive, and what 
 is communicated only to the Plants, fhe her 
 felf brings forth. 
 • in Epift. * Hippocrates confirmed this in his Vifit he 
 
 iti£ am€ " mac * e t0 t ' ie S reat Philofopher Democritus, 
 getuIT ' \jho 
 
Chap. IV. Cfje €t?>al of Wilts. 5 i 
 
 who acquainted him with the falfe Notions 
 the People had of Phytic, who, as if they 
 were free from all Difeafes, had nothing 
 in their Meuths, but that God had healed 
 them, and if it had not pleafed him, the 
 Phyficians Care and Skill Had been all em- 
 ployed to no purpofe, and the like. This is 
 the old way of Talking, and which has fo 
 often been in vain exploded by the Natu- 
 ralifts, that it is not worth while to endea- 
 vour to filenceit; Neither is it altogether 
 convenient, becaufe the Vulgar, who are not 
 acquainted with the particular Caules of any 
 Efteft whatever, anfwer better, and with 
 more truth,from the uni verfal Caufe ( w hich 
 is God) than to run into Impertinences. 
 However, I have many times confider'd 
 with my felf, whence it fhould come, that 
 the Vulgar fhould fo readily afcribe all things 
 to God, taking no notice at all of Nature,and 
 not without fome fecret Abhorrence of Na- 
 tural Means. I know not well how to divine 
 the true Caufe, but thus much I find, that 
 the Generality of People being ignorant, 
 which Efre&s more immediately to refer to 
 God, and which to Nature, prate after this 
 manner \ befides, that Men are (for the 
 moftpart) impatient, and Friends to thofe 
 that fir ft gratify their Defires. And the 
 Procefs of Nature being flow, and requi- 
 ring length of Time, they have not Pa- 
 E 2 tience 
 
52 m)t €tvnl Of mitS. Chap. IV. 
 
 tience to attend the Event, but knowing 
 the Omnipotence of God, who in anlnftant 
 does what he pleafes, of which they want 
 not many Inftances, they either beg at his 
 Hands Health, with the Paralitic ; orWif- 
 dom, with Solomon; or Riches, with Job; 
 or Deliverance from their Enemies, with 
 David. 
 
 An other Reafon is, becaufe Men are 
 Opinionative and Conceited, moft of them 
 wifhing in their Hearts that God would di- 
 ll inguifh them by fome particular Favour, 
 not in the common Road, and as he makes 
 the Sun to fhine upon the juft and the Un- 
 luft, and the Rain to defcend upon all alike ; 
 Favours being rather the more efteemM, by 
 how much the Rarer they are, and more 
 Appropriate to a few. Upon which pre- 
 tence wehavefeen many Men feign Mira- 
 racles, in Times, and Piaces of Devotion, 
 tor which caufe People flock about them,and 
 pay juft Veneration to them, (as Perfons 
 in Favour and Efteem with Heaven) and 
 if they are poor, they beftow confiderable 
 Alms upon them, who play the Religious 
 Counterfeits for Intereft. 
 
 The third Caufe is, Men are lovers of 
 their Eafe, and Natural Caufes being infiich 
 an Order, and Concatenation, as requires a 
 great deal of Time and Application to dis- 
 cover their Effe&s ; therefore they had ra- 
 ther 
 
Chap. IV. Cfje Crpal of f33ft& 5? 
 
 ther God fhould exert his Omnipotence, 
 that fo they might without the leaft Pain 
 or Delay obtain their Defires. I fliall take 
 no notice of the Malice of thofe,* who feek 
 for Miracles fronf God, to tempt his Om- 
 nipotence, to try if he can work them ; 
 nor of others, who to gratify their Revenge, * 
 call for Fire from Heaven, and the like fe- 
 vferelnftances of the Divine Vengeance. 
 
 Thelaft Reafonis, tliat the Vulgar, ge- 
 nerally fpeaking, are very Religious, and 
 defirous that God fhould be greatly Ho- 
 noured, and much Glorified, which comes 
 to pafs by Miracles, rather than Natural 
 Events; for the common People j are not 
 aware, that'God is not the Author of all 
 Supernatural and Extraordinary tilings, fo 
 much to proclaim his Almighty Power to 
 the Ignorant, as to employ them as nobler 
 Arguments to confirm his Doftrin,- and 
 that unlefs upon fuch an Emergency, he 
 never works any. This is eaiily under- 
 ftood, if we confider, that God works not 
 now fuch Miracles as once in the Old and 
 New Teftament^ and the Reafon is, becaufe 
 he has already done all that was neceilary 
 on his part, that Man might not pretend 
 Ignorance, but to imagine that he fhould 
 be ready to employ the fame Arguments 
 again and again, and work new Miracles 
 to confirm afrefh his old Doftrin (as in the 
 E 3 In, 
 
XXXUI 
 
 54 ®l)C CtMl Of £ftitt0. Chap. IV. 
 
 Inftances of raifing the Dead, giving Sight 
 to the Blind, Feet to the Lame and Para- 
 litic) is a great miftake ; for at the fame 
 inftant as God teaches Men what is conve- 
 nient, he confirms it by Miracles, without 
 I- l S n C T h ' re P eat i n S them every day a-new. * God 
 [poke once , and did not repeat the fame a 
 fecond time. The cleareft Indication I have 
 to difcover a Man that has no Wit p^- 
 penfe to Natural Philofophy, is, when I 
 fee him referring all things to Miracles, 
 without any diftinftion : As on the other 
 hand, there is no need to call in queftion 
 their Underftanding, who cannot reft fa- 
 tisfied without difcerning the particular 
 Caufe of 'every Effe£t. Thefe are well a- 
 ware that fome Events are to be referred 
 immediately to God, as are Miracles ; and 
 others again to Nature, as thofe that have 
 their immediate Caufes, from which they 
 ordinarily "flow. But let us talk at what 
 rate we pleafe, God is always underftood 
 to be the Author, even of the laft ; for when 
 Arifiotle faid, -j- God and Nature make no- 
 thing in Vain, he never meant that Nature 
 was an Univerfal Caufe, having a Power 
 independent upon God. but a Name only 
 of that Order and Subordinate Rule ap- 
 pointed by God himfelf, in the Creation of 
 the World? to the end that # fuch Effefts 
 might duly fucceed, as were neceifary to 
 
 its 
 
 t Lin. I. 
 tit Ccdo. 
 
Chap. IV. tCBe €tpal of (Kltts* 5 5 
 
 its Confervation and Continuance in the 
 fame ftatc. So we fay the King and pivil 
 Right can do no Wrong, by which man- 
 ner of fpeaking, no Man takes the Term 
 (Right) to fignifie another Prince of fepa- 
 rate Jurifdiftion from the King, but rather 
 as a Term by its fignification importing all 
 the Laws and Ordinances made by the King 
 himfelf to prefer ve the State in Peace. 
 
 Like as a King has fome peculiar Pre- 
 rogatives , that cannot be Determined 
 by the Law, as being Paramount and Ex- 
 traordinary ; even fo has God refervM to 
 himfelf the Effefts of Miracles, for the Pro- 
 duftion of which, he has given no Com- 
 miflion or Power to Natural Caufes; 
 where, by the way, we may obferve that 
 he who takes them for fuch, and can diftin- 
 guifh them from natural Effects, muft needs 
 be a very acute Natural Philosopher, and 
 underftand no lefs than every Effeft, as it 
 fprings from its immediate Caufe, tho' this 
 is not enough neither, if the! Catholic 
 Church hath never declared The/tm-Mceofmtu- 
 them for fuch ; for like as Ad- « r *i pkihfotyZJkh m!h 
 vocates engaged in the Study of *M» ^'w/« when they 
 the Civil Law, have it imprint- >""»•'• 
 ed in their Memory, the better to know 
 and underftand the Kings Pleafure in the 
 Determination of each particular Cafe: E- 
 \ ven fo the Natural Philofophers (being 
 
 E 4 Advo- 
 
56 ftlje Ccpai of mite. Chap. IV. 
 
 Advocates in their Faculty) place their 
 whoje Study in this, to know the Order 
 God eftablifih'd at the inftant he created 
 the World, thebetter to difcern what Cau- 
 fes produce, what Efte&s and why ? And 
 ( as it would be ridiculous for a Lawyer to 
 alledge in his Breviate, as a ftrong Proof, 
 that the King commanded fuch an Arreft 
 in fuch a Cafe, without fhewing the Law, 
 . and the Rule of Court, by which it ought 
 to be decided : So the Natural Philofophers 
 laugh at them, who pronounce this or that 
 is God's Work, without running through 
 the Order, and infeparable Connexion of all 
 the particular Caufes concerned in its imme- 
 diate Pr oduclion. 
 
 And for the fame reafon as a King de- 
 nies to hearken to thofe that prefs him to 
 Abrogate and Null a juft Law, or finally 
 to decide a Cafe c@ntrary to the Handing 
 Rules and Orders of his Minifterial Courts ; 
 fo neither will God likely hearken to thofe 
 that importune him for Miracles and Signs 
 out of the ordinary Courfe and Miniftry 
 of Nature, when there is no Qccafion for 
 them. For Ihould a King every day null 
 and make Laws, and alter the Courfe of 
 Juftice (be it for the diver fity of Occafions, 
 or through the changes in his Councils, be- 
 cause Right and Juftice are not arrived at 
 all at opce) yet the Natural Order of die 
 
 Univerfe A 
 
Chap. iv. Cfje Ctyal of flHft*. 57 
 
 Univerfe, by us called Nature, from the 
 Creation to this Day, has fuffer'd no Change 
 or Alteration intheleaft; for he made it 
 with fo much Wifdom and Prudence, that 
 not to continue conftant in that Order, 
 would be tacitly to lay a blame upoft his 
 Works. 
 
 But to return to that common Saying of 
 the AntientPhilofophers, Nature makes Me ; 
 it is to be underftood, that there is a Wit 
 and Ability beftow'd by God on Men, out 
 of the ordinary Courfe of Nature, fuch was 
 the Wifdom of the Apoftles, who being rude 
 and illiterate, Were wonderfully enlightned 
 and filPd with Wifdom and Knowledge. 
 Which fort of Parts and Qualifications ve- 
 rify not that Nature makes able ; for that is 
 a Work to be attributed immediately to 
 God, and not to Nature. The like is to be 
 underftood of the Wifdom of the Prophets, 
 and of all others, upon whom God has pour- 
 ed any of his Gifts. There is another fort 
 of Wit among Men, produced by the Or- 
 der and Dependence of Caufes appointed 
 by God to lead to fuch an end ; and of this 
 kind it may be truly faid, Nature makes 
 able. For ( as we fhall prove in the laft 
 Chapter of this Work) there is a certain 
 Order and Dependence of Natural Caufes, 
 fo that if Parents in the Aft of Genera- 
 tion would duly obferve it, all their Chil- 
 dren 
 
5 8 CIjC Ctval of mttSi. Chap. IV. 
 
 dren would be Wife, and none of them O- 
 therwife. 
 
 However, in this Difcourfe fuch a figni- 
 fication of Nature is tooloofe andconfiis'd, 
 nor is the Underftanding content to reft 
 here, without tracing every particular EfFe£t 
 up to its Ultimate Caufe ; and* therefore 
 there is need to find out another tpeaning 
 of this Word (Nature) which may be more 
 accommodate to our purpofe. 
 ♦Lib. It * Jriftotk, and all other Natural Philo- 
 f^fa ClCm fophers, were more Particular, calling Na- 
 ture, every fubftantial Form that gives Be- 
 ing to a thing, and is the Principle of all its 
 Operations. In which fenfe, our Rational 
 Soul with good Reafon is call'd Nature, for 
 from thence we receive the Form and Be- 
 ing we have of Men, and the fame is the 
 Principle of all our Aftions ; for all Rational 
 Souls are of equal Perfe&ion ( as well the 
 Wife Man's as the Fool's) and fo we may 
 not pronounce, that it is Nature fin this 
 fenfe; makes a Man witty; for if that were 
 true, all Men w r ould be equal in Wit and 
 txxx. Capacity, and thereupon the famef Ari- 
 Seft. Prob. fiotk found out another Signification of 
 1 Nature, importing the Reafon and Caufe 
 
 of a Man's being capable or incapable ; fay- 
 ing, that the Temperament of the four firft 
 Qualities fHeat, Cold, Moifiure, and 
 DrinefsJ were to be call'd Nature, inaf- 
 
 much 
 
chap. iv. Cfje Crpai of mite. 59 
 
 much as from them proceed all the Abili- 
 ties of Men, all the Virtues and flees, and 
 all the great variety of Wit we difcover in 
 the World. And he proves it clearly by 
 confideringthe feveral Parts of the Age of 
 the wifefl^Man, who in his. Childhood is 
 no more than a Brute Beaft , employing 
 no other Powers than the Irafcible and Con- 
 cupifcible; when Youth comes, he betrays 
 an admirable Wit, which we fee continues 
 to a certain Period, and no longer ; for old . 
 Age drawing on, his Wit e v^ry day declines, 
 till in the End it is wholly loft. AflureHly 
 the diverfity oF Wit proceeds not from the 
 Rational Soul, for that in all Ages is the 
 fame, without fuffering any Alteration in 
 its Vigor, or Subftance, except a Man in 
 the feveral Stages of his Life changes his 
 Conftitution, or has a different Difpofition ; 
 and from hence is it that the Soul a£ls one 
 part in the Childhood, another in Youth, 
 and yet another in old Age; whence may 
 be drawn an evident Argument, that fee- 
 ing the fame Soul performs contrary A&s in 
 one and the fame Body, by having in each 
 Divifion of Age, a different Temperament ; 
 whenfoever of two Boys, the one is Witty, 
 the other a Dunce, the fame happens by 
 each having a diverfe Temperament from 
 the other, which (being the Principle of 
 all the Operations of the reafonabie Soul) 
 
 is 
 
6d €f)C Ctjtti Of mitti* Chap. IV. 
 
 is by Ptyficians and Philofophers call'd 
 Nature ; in which fenfe this Saying, Na- 
 ture makes able, is properly Verified. In 
 confirmation of which DoQxin, Galen writ 
 a Book, proving, that the Operations of 
 the Soul, were influenced by theTempera- 
 ment of the Body, in which it dwelt; and 
 that by reafon either of the Heat, Cold, 
 Moiftureand Drinefs, of the Climate where 
 they lived, or the Qualities of the Meat, 
 they eat, and of the Waters they drank, 
 and of the Air they breathed in, fome were 
 Fools, and others Wife ; fome Stout, and 
 others Cowards ; fome Cruel, and others 
 Gentle ; fome Referv'd, and others Open ; 
 fome Ly ars, and others Speakers of Truth ; 
 fome Traytors, and others Loyal ; fome 
 Turbulent, and others Calm ; fome Craf- 
 ty, and others Sincere ; fome Sordid, and 
 others Generous ; fomeModeft, and others 
 Impudent ; fome Incredulous, and others 
 Credulous; in Proof of which, he quotes 
 many Places out of Hippocrates, Plato, and 
 Arifiotky aflerting, that the Diverfity of 
 Nations as to the Frame of their Bodies, 
 and the Turn of their Soul, was owing to 
 this Difference of Temperament. Which 
 is found true by Experience, how much 
 the Greeks differ from the Scythians, the 
 French from the Spaniards , the Indians 
 from the Germans y and the Ethiopians from 
 
 the 
 
Chap. IV. Cfje Ctpal Of QEUtff* 61 
 
 the Englijb. Neither is this only to be ob- 
 ferv'd in Parts fo remote from each other, 
 but if we confider even the Provinces that 
 furround all Spain 7 we may diftribute the 
 Virtues and Vices already mentioned a- 
 mongft the Inhabitants, allotting to each 
 his Virtue and his- Vice refpe&ively. For 
 if we refleft on the Wit and Manners of the 
 Catalans, Valentians, Murcians, Granadins, 
 Andaluftans, Efiremadurians , Portugueses , 
 Gallicians, Afturians, Miquelets, Bijcajners y 
 Navarrers, Arragonians, and Caftilians , 
 who fees and knows not that they differ one 
 from another, not only in the Lineaments 
 of their Faces, and Make of their Bodies, 
 but alfo in the Virtues and Vices of the 
 Soul, and that all this is the Conference 
 of each Provinces poffefling a different 
 Temperament ? Nor is this Diverfity of 
 Manners only to be obferv'd in Countries 
 fo disjoined, but even in Places feated not 
 more than a little League diftant, the Vari- 
 ety of Wit amongft the Inhabitants is hard- 
 ly to be believed. Finally, what Galen 
 writ in his Book, is the Foundation of this 
 Work ; although he did not arrive at the 
 particular dffcuflion of the Difference of 
 Wits amongft Men, nor the Sciences which 
 each in particular required ; yet he knew 
 full well it was neceflary to make a Repar- 
 tition of the Sciences among the Youth, 
 
 and 
 
62 C&e Ctpal of WXitS. Chap. v. 
 
 and to aflign to each, that which was moft 
 fuitable to his Genius ; when he faid, that 
 Well-order'd Republics fhould employ 
 Men of great Wifdom and Knowledge, 
 who in their growing Years fhould found 
 the Wit and Natural Application of each, 
 fo to engage them to learn the Art moft 
 agreeable to them, not leaving it to them 
 to aft at their own choice. 
 
 CHAR V. 
 
 What Tower the Temperament -has to 
 make a Man Wife and good Na- 
 ttered* 
 
 TIppocrates, in confideration of the good 
 X JL difpofition of our Rational Souls, 
 and how frail, and every way fubjefl: to 
 change Human Bodies, wherein they dwell 
 are ; delivered a Sentence worthy fo great 
 an Author. Our Rational Soul is always the 
 fame, throughout the whole courfe of our Life, 
 in Touth and in Age, when we are Children, 
 and grown Men ; the Body cfuite contrary, 
 never continues in one State, nor is 'there any 
 Means to keep itfo. And although fome 
 Phyficians have been in fearch of an Art 
 tothispurpofe, yet they have never been 
 
 able 
 
Chap. v. €&e Cvpal of <miit& 65 
 
 able to prevent Ae Changes attending eve- 
 ry Age of Man, with all their Rules and 
 Precepts : For Childhood is, and will be, 
 hot and moift ; Youth, temperate ; Man- 
 hood, hot and dry ; Middle-Age, mode- 
 rate in heat and cold, but offending in too 
 muchdrinefs ; and Old -Age, cold and dry. 
 We can no more hinder Heaven from 
 changing the Weather almoft every mo- 
 ment, than we can the Air making fuch 
 changeable Impreffions on our Bodies. 
 Whence he concludes to make a Man wife 
 that was not fo at firft, there need not be 
 any Jog in the Rational Soul, nor any en- 
 deavour to Meliorate its Nature ; for be- 
 fides, that itis impoffible, there is no need, 
 it wanting in effeft nothing of the Harmo- 
 nious Temper with which it was framed, 
 that can hinder Man from performing in 
 Perfe&ion thofetAftions that are conveni- 
 ent for him. Therefore he faid, When the 
 Four Elements, but more efpecially Fire and 
 Water , enter the Composition of Man's Body, 
 in the fame Proportion and Meafure, the Soul 
 becomes very Ingenious , and endued with an 
 Excellent Memory \ but if the Water exceed 
 the Fire, it. proves Stupid and Dull, not fo 
 much through any deleft of her own, as 
 from the Inftrument where\Mgdi fhe acts 
 being depraved. Which Galen weighing 
 well, boldly concluded, that all the Incli- 
 nations 
 
64 Cije Ctpal Of witg. Chap. V. 
 
 nations and Difpofitions*of the Rational 
 Soul, follow'd without doubt the Confti- 
 tution of the Body, with which fhe was 
 clothed ; and proceeding yet further, he 
 blames the Moral Philofophers, for not 
 Studying Phyfic, feeing 'tis certain, that 
 not only Prudence, which is the Founda- 
 tion of all the Virtues, but alfo Fortitude, 
 Juftice, and Temperance, with their op- 
 pofite Vices, depend in great meafure on 
 . our Conftitutions ; therefore he faid, it 
 was the Employment of Phyfic, to expel 
 Vices from Man, and to introduce their 
 contrary Virtues: So that he has left us an 
 Art to Extinguish Luft, and to raife Chafti- 
 ty ; to render the Proud, more Pliant and 
 Traftable ; the Covetous, Liberal ; the 
 Coward, Valiant; the Ignorant, Wife and 
 Knowing; and all the care he employs' to 
 obtain his End, is, only t© corrqcfc the 111 
 Conftitution of the Body, by the affiftance 
 of Phyfic, and a Regimen correfponding to 
 each Virtue, and contrary to each Vice, 
 without any regard in the leaft of the 
 Soul, purfuant to the Opinion of 'Hippocra- 
 tes, who openly declared, the Soul was not 
 fubjeQ: to any Change, and flood in need 
 of no Power to acquit her felf of thofe Ties 
 fhe was uqjjer, provided fhe had good Or- 
 gans : Whereupon he conceived it was lit- 
 tle lefs than an Error, to feat the Virtues in 
 
 the 
 
Chap. V. Cfje €tnl otmt$. 65 
 
 the Soul, and not in the Organs of the Bo- 
 dy, by which the Soul afted, and without 
 which He thought no Virtue was to be ac- 
 quired, except by introducing a new Tem- 
 perament. 
 
 But this Opinion of his is falfe, and con- 
 trary to that ordinarily received by the Mo- 
 ral Philofophers that the Virtues are fpiri- 
 tual Habits, having their Seat in the Ra- 
 tional Soul ; for fuch as the Subjeft is, fuch 
 muft be the Accident which is received : 
 Moreover, that the Soul being the Agent 
 and Mover, and the Body the Patient which 
 is moved by it, it is much more to the Pur- 
 pofe to place the Virtues in the Agent, rather 
 than in the Patient. 
 
 And were the Virtues and Vices fuch 
 Habits as depended purely on the Confti- 
 tution, it might thence be concluded, that 
 Manafted only as ^a Natural Agent, and 
 not as a Free one; for fohe would be ine- 
 vitably fway'd, in proportion to the good 
 or bad Difpofition attending his Conftitu- 
 tion, and by confequence his Beft Aftions 
 would deferve no Reward, nor his Worft 
 no Punifhment, according to the Saying, 
 That as to things which are Natural to u>s, we 
 can neither Merit nor Demerit. But on the 
 contrary, we fee a great many Perfons, who 
 fail not to be Virtuous, in ipite of a Ccn- 
 ftitution that is Vitious and Deprav'd, and 
 F fuch 
 
66 C&C Ctpal Of 2Btt& Chap. V. 
 
 fuch as rather difpofes them to Evil than 
 Good, according to that Saying, ' That a 
 wife Man is Superior to the ill Influences of 
 Heaven : And for what concerns wife and 
 difcreet A&ions, we fee many indifcreet 
 Actions committed by very Wife and well 
 Tempered Men ; as on the other fide, not 
 a few* difcreet Aftions committed by Per- 
 fons that are not fo ; atid who are of no 
 happy Conftitution. . Whence we may 
 collect, that Prudence and Wifdom, and 
 other Human Virtues, are from the Soul, 
 and depend not at all upon the Compofi- 
 tion or Frame of Body, as Hippocrates and 
 Galen have vainly imagin'd. Though it 
 may feem ftrange,that thefe two great Phy* 
 ficians, and wim them Ariflotle and Plato, 
 were of the fame Opinion, and all without 
 Truth. We are to take notice therefore, 
 that the Perfe£t Virtues, fuch as the Moral 
 Philofophers treat of, are Spiritual Habits, 
 \ which have place in the Rational Soul, and 
 whofe Being is altogether independent up- 
 on the Body. From which it is evident, 
 there is in Man neither Virtue nor Vice, ' 
 (I fay nothing of Supernatural Virtues, 
 as being not of this Rank) that has its 
 proper Temperament of Body, either to 
 facilitate, or retard him in his Aftions ; 
 this Temperament then, the Moralifts im- 
 properly call Virtue, or Vice, cojifidering 
 
 that 
 
chap. v. C&e Crpal of wata. 67 
 
 tliat Men, ordinarily fpeaking, betray no 
 other Inclinations than thofe mark'd out by 
 this Temperament ; I fay ordinarily fpeak- 
 ing, becaufe in effefl: many Mens Souls are 
 fiird with perfeft Virtue, although the 
 Organs of their Body afford them no Tem- 
 perament fubfervient to accompliih the 
 Defires of the Soul ; and yet neverthelefs 
 for all that, by virtue of. theic Free Will, 
 they fail not to aft like good Men, though 
 not without fome Struggle and Reluclance : 
 According to which St. Paul has faid, I de- 
 light in the Law of God after the Inward Man , 
 but I fee another Law in my Members warring 
 againji the Law ofmyMind ? and bringing me 
 into Captivity to the Law of Sin, which is in 
 my Members. wretched Man that I am y 
 . who fhall deliver me from the Body of this 
 Death ? I thank God through Jefus Chrift our 
 Lord. So then with the Mind I my felf ferve 
 the Law ofGod, but with the Fle/h the Law of 
 Sin. In which Words St. Paul gives us to 
 underlland, that he felt within himfelf two 
 Laws, wholly oppofite ; one in his Soul, 
 which made him to love God's Law ; the 
 other in his Members, that led him to 
 .Sin. 
 
 Whence we may gather, that the Vir- 
 tues St. Paul had in his Soul, did not cor* 
 refpond with the Conititution of his Body, 
 it being neceffary for them to aftfwith a 
 F 2 fweet 
 
62 CljeCrpalofGHitg. Chap.V. 
 
 fweet Confent, and without the Refiftance 
 of the Flefh, his Soul afpir'd to Pray and 
 Meditate ; but when in order to this, the 
 motion prefented to his Brain, it was found 
 indifpofed, becaufe of his great Coldnefs 
 and Moifture, which are ftupifying Qua- 
 • lities, aAd proper to move to Sleep. Of 
 the fame Temper were the three Difciples 
 that accompanied Jefus Chrift in the Gar- 
 den, when he Pray'd, telling them, The 
 Spirit is willing, but the Flejb is weak. In 
 like manner his Spirit would have Fafted, 
 and when to that end the Offer was made 
 to his Stomach, he found if weak and with- 
 out ftrength, as having an unruly Appe- 
 tite : His Soul would have him Chaft and 
 Continent, but when the motion prefent- 
 ed to the Parts of Generation, it found them 
 inflamed with Concupifcence, and inciting 
 him to Aftions of a contrary Nature and 
 Tendency. 
 
 With fuch like Inclinations as thefe, 
 virtuous Perfofts find it a hard Task to live 
 well, and not without Reafon was it faid, 
 That the Road to Virtue was covered over 
 with Therm : But if the fame Soul that is 
 bent upon Meditation, rrfeets a Brain Hot 
 and Dry,whicharethe Difpofitions peculiar 
 to Watching ; and if when it attempts to 
 Faft, it finds a Stomach Hot and Dry, of 
 which Conftitution, according to Galen, 
 
 the 
 
Chap. V. Cfje VLtm tfmitfr 69 
 
 the Man is that loaths Meats ; and if when 
 it aims to Embrace Chaftity, it meets the 
 Parts of Generation Cold and Moift, with- 
 out doubt it will accomplifh the feveral 
 Propofals without any Struggle or Relu- 
 ftance whatever j becaufe the law of the 
 Mind and the Law of the Members exact 
 botli the fame thing, and fuch a Man, in 
 fuchaCafe, may aft V'irtuoufly, without 
 any Violence to his Nature. Wherefore 
 Galen faid, That it was the Part of a Phy- 
 fician to make a Man Virtuous, that was 
 formerly Vitious ; ^nd that the Moral Phi- 
 lofophers committed a great over-fight in 
 not making me of Phyfic, for attaining the 
 Perfection of their Art ; fince in Correct- 
 ing only the ill Conftitution of the Body, 
 they might make the Virtuous aft with-r 
 .out any Check, and with a fweet Con- 
 fent. 
 
 What I would defire of Galen, and all 
 the Moral Philofophers, is, that admitting 
 it to be true, that to each Virtue and Vice 
 feated in the Soul, there correfponds a par- 
 ticular Temperament of Body, which Aids, 
 or Diverts it in Aftirig, they would have 
 given us a particular Account of all Mens 
 Virtues and Vices ; and have told us by 
 which Corporal Qualities, both one, and 
 the other, are Supplanted, or Maintain'd, 
 to the End we might not be to feek for a 
 proper Remedy. F 5 Ari- 
 
jo Cfje €ipal of Ulit$> Chap, V. 
 
 Ariftotle knew well, that a good Tem- 
 perament made a Man Prudent, and of a 
 good Difpofition, which occafion'd him to 
 lay, That the good Temperament did not only 
 affect the Body, but aljb the Mind of Man: 
 But he has not {hewn what this good Tem- 
 perament was ; on the contrary, he affert- 
 cd, That Mens Difpofitions were founded 
 upon Hot and Cold/ But Hippocrates and 
 Galen exclude thofe two Qualities as Vi- 
 tious, approving the Equality of Tempe- 
 rament, where the Heat exceeds not Cold ; 
 northeMoifture, Drinefs. Which made 
 Hippocrates fay , If the great Moifiure of the 
 Water^ and the excefflve Drinep of the Fire, 
 are equally Tempered in the Body, the Man will 
 he very Wife, Neverthelefs many Phyfi- 
 cians, becaufe of the great Reputation of 
 the Author, upon Enquiring into this § 
 Temperament, have found that it does not * 
 Anfwer what Hippocrates promifed ; but 
 on the contrary, their Opinion was, that 
 thofe who had it, were Weak Men, and 
 of little Vigor, and did not exprefs in their 
 Aftions fo much Conduft as thofe of an ill 
 Conftitution : They are of a very Sweet 
 and Affable Temper, and Inoftenfive to 
 every Man in Word and Dee4 , which 
 makes them pafs for very Virtuous, and 
 void of Paffion, which raiies Tempefts in 
 the Soul. Thefe Phyficians difapprove the 
 
 equal 
 
Chap. v. C&eCtval of Wlite* 71 
 
 equal Temperament, inafmuch as it dif- 
 ables and flats the force of the Spirits, and 
 is the caufe they do not aft freefy as they 
 ought. Which appears evidently in two 
 Seafonsofthe Year, the Spring, and Au- 
 tumn, when the Air falls out to be Tem- 
 perate, for then happen the Difeafes, info- 
 much that the Body is obferv'd to be much 
 more healthful when it is either very Hot or 
 very Cold, than during the mediocrity of 
 the Spring Time. 
 
 Sacred Writ, in fpeaking of the fenfible 
 Qualities, feems in a manr^r to favour this 
 Opinion, / would thou wert either Cold or 
 Hot ; fo then becaufe thou art Lukewarm, I 
 willffue thee out of my Mouth. Which feems 
 to me to be grounded upon AriftotWs Do- 
 ftrine, who held for an infallible Opinion, 
 that all the Natural Aftions of Man con- 
 fifted in Heat and Cold, and not in a Luke- 
 warmnefs and Mediocrity of Coftititution. 
 But Anfiotle would have done well to have 
 told'us, what Virtue correfponds to each 
 of the Qualities, and to what again the 
 contrary Vice, that fowe might have ap- 
 plied in Praftice the Remedies prefcribed 
 by Galen. 
 
 As for me, I believe Cold is of more Im- 
 portance to the Rational Soul, to preferve 
 'its Virtues in due Peace, and to prevent all 
 undue Ferments amongft the Humours ; 
 F 4 for 
 
^z C&e Ct pal of Witfl* Chap. V. 
 
 for Galen fays no lefs, there is no Quality 
 fo much blunts the Concupifcible and Iraf- 
 cible Faculty as Cold, nor that fo power- 
 fully excites the Rational Faculty, as Ari- 
 fiotle affures us that does, efpecially if it be 
 joined with Drinefs ; for this is certain, as 
 the Inferior Part is difabled or depreffed, 
 the Faculties of the Rational Soul in the 
 fame proportion are exalted and inlarged. 
 But be that as it will, I would prefent to a 
 Moral Fhilofopher a Luxurious Drunkard 
 and a Glutton, to manage him according 
 to the Rules of l^s Art, and to inftill into his; 
 Soul the contrary good Habits of Chaftity 
 and Temperance, by thefe means reducing 
 him to aft with all Moderation and Sobrie- 
 ty, without introducing into -his Constitu- 
 tion Cold and Drinefs, and without cor- 
 refting the over-ruling Heat and Moifture 
 there was before ; let us fee how he will 
 go about it. Without doubt the firft thing 
 he does will be to fhew him the Sordidnefs 
 of Luxury, and to lay before him the Train 
 of Evils it draws after it, and in what dan- 
 ger his Soul would be, if Death fhould 
 happen to furprize him on a fudden, with- 
 out giving him refpite to repent of his Sins< 
 After this, he gravely admonifhes him to 
 Faff, Pray, and Meditate ; to Sleep but 
 little, to lie hard, and without Delicacy \ 
 to wear Hair Clothes, and Diicipline him- 
 '• fel£ 
 
Chap. v. C&e Ctpal Of GBftfc 7} 
 
 felf ; to fly the Company of Women, and 
 to give himfelf wholly to Pious Works ; all 
 which are comprized in this fine Aphorifm 
 of St.Paul y Ikeep under my Body, andiring it 
 into Subjection. By means of thefe Aufte- 
 rities, if he practices them long, he'll ap- 
 pear Meager, Pale, and muchAlter'd from 
 what he was, infomuch that he who before 
 hunted after Women, and that placed all 
 his Happinefs in the Pleafures of Eating 
 and Drinking, will hardly have Patience 
 to hear them fpoke of. The Moralift be- 
 holding the Lewd Man fo changed, will 
 fay, and not without reafon, this Man has 
 ndw acquired a Habit of Chaftity and 
 Temperance : But becaufe his Art reaches 
 no further, he vainly imagines thefe two 
 Virtues $r e come I know not from whence 
 to make him a yifit, and to take up their 
 Lodgings in his Rational Soul, without 
 having fo much as part through his Body. 
 Inftead of which the difcerning Phyfician, 
 who knows whence his lofs of Blood and 
 Spirits proceeds, and how the Virtues are 
 Begot, and the Vices Extinguifhed, will 
 be apt to pronounce, that this fame Man 
 has now the Habit of Chaftity and Tem- 
 perance, inafmuch as by means of thefe Au- 
 fterities he has impaired liis Natural Heat, 
 in whofe ftead the Cold is introduced : For 
 if we refleft a little further, we fhall clear- 
 ly 
 
74 <£& Ctpal Of {E»ft& Chap, V. 
 
 ly fee this new way of living is capable of 
 cooling him more ; the Horror into which 
 the Reprimand he received threw him, and 
 the awful confideration of the Pains of Hell 
 prepared for him, if he had died in mortal 
 Sin, had without doubt mortified and 
 chiPd his Blood. Whereupon Ariftotle 
 propofed this Queftion ; Why thofe who are 
 in fear falter in their Speech, tremble with 
 their Hands , and hang their Lip? his (fays 
 he) becaufe this Pajfion is a defect of Heat , 
 which commences from the Parts above : 
 Whence comes the Palenefs of the Face. Ab- 
 ilinence like wife is one of the things which 
 chiefly mortifies the Natural Heat, leaving 
 the Man cold : For our Nature is fupport- 
 ed, fays Galen, by Eating and Drinking, 
 in the fame manner, as the Flange of the 
 Lamp is fed by the Oil ; . and there is fo 
 much natural Heat in the Body, that has 
 digeftedFlefh-meats, that they afford him 
 Nourifhment in proportion to his Heat, 
 and if they ihould yield him lefs in quan- 
 tity, his Heat would infehfibjy diminifh. 
 Which made Hippocrates forbid the letting 
 of Children faft, becaufe their natural Heat 
 Evaporated and Wafted for want of being 
 fed. * The Difcipline given, if it be dolo- 
 rous, and reach even to the fetching Blood, 
 every man knows it extreamly diflipates 
 ■" the vital and animal Spirits ; and from the 
 
 lofs 
 
Cfaap. V. Cfie Crpal of U3iit$. 7 5 
 
 lofs of Blood, the Man foon comes to lofe 
 his Hair, and natural Heat. As for Sleep, 
 Galen&ys, it's one of the things which moil 
 fortifies our Heat, for by it's means that in- 
 finuates into the hidden receffes of our Bo- 
 dies, and Animates the Natural Virtues ; 
 and much after the fame manner our Food 
 is affimilated and turned to our Sub/lance : 
 Whereas Waking generates Corruptions 
 and Crudities ; and the reafon is, becaufe 
 Sleep warms the inward Parts, and cools 
 the outward; as on the contrary , Waking 
 cools the Stomach, Liver, and Heart, which 
 are the Vitals, and inflames the external 
 Parts, the lefs noble, and lefs neceffary : 
 Hence he that does not Sleep well, mull 
 needs be fubjeft to many cold Difeafes. To 
 Lie hard) to Eat but once a day, and to go 
 Naked, Hippocrates laid was the utter Ruin 
 of the Flefh and Blood, wherein the natural 
 Heat is plac'ck And Galen giving the Rea- 
 fon why a hard Bed weakens and waftes 
 the Flefa, faid, That the Body was in pain 
 and fuftered deeply for want of Sleep, and 
 that by the uneafie changes of motion from 
 fide to fide, it was Haraffed in the vain 
 purfuit of reftlefs Nights ; and how the 
 Natural Heat decays, and is diffipated by 
 bodily Labour, the feme Hippocrates de- 
 clares, teaching how a Man may become 
 Wife : In order to be Wife, a Man muft not 
 
 bt: 
 
7 6 €lje Crpal of mit&> Chap. v. 
 
 be opprejfed with too much Flejh, for that he* 
 longs to a hot Temperament^ which is the Qua* 
 lity that defiroys Wifdom. Prayer, and Me- 
 ditation, caufetheHeatto mount up to the 
 Brains, intheabfence of which, the other 
 Parts of the Body remain cold, and if the 
 Intention of Mind be great, they foon lofe 
 the fenfe of Feeling, which Arifiotle affirm- 
 ed to be necefTary to the Being of Animals, 
 and that the other Senfes, in comparifon of 
 that, ferved only for Ornament and Well- 
 Being. For in effe£t we might live with- 
 out Tailing, Smelling, Seeing, and Hear- 
 ing; but the Mind being bufied in fome 
 high Contemplation,* fails to difpatch the 
 Natural Faculties to their Pofts ; without 
 which, neither the Ears, can hear; nor the 
 Eyes, fee; nor the Noftrils, breath; nor 
 theTafte,reliih; nor the Touch feel; in- 
 fomuch as they who Meditate are neither 
 fenfible of Cold, Heat, Hung£r,Thirft,nor 
 any Wearinefs whatever : And Feeling be- 
 ing the Sentinel that difcovers to a Man 
 the Good or HI done to him, he cannot be 
 without it : So that being Frozen with 
 Cold, or Burnt up with Heat, or Dying 
 away with Hunger, or Thirft ; he is not 
 fenfible of any of thefe Inconveniencies, be- 
 caufe he has nothfng to report them to 
 him. In fuch a ftate, Hippocrates fays, the 
 Soul neglects its Charge, and whereas its 
 
 Duty 
 
Chap, V. Cfje Crpai of mitg* 77 
 
 Duty is to Animate the Body, and to im- 
 part to it Senfe and Motion, yet neverthe- 
 lefs it leaves it wholly deftitute and unpro- 
 vided of any Succours. They who are 
 hurt in any Part of the Body, and feel no 
 Pain, afTuredly arediftempered in Mind. 
 
 But the worft Difpofition obferved a- 
 mong Men of Learning, and thofe that are 
 devoted to Studies, is a Weak Stomach, 
 becaufe the Natural Heat required for Di- 
 geftion is wanting, that very Heat being 
 ufually carried to the Brain, which is the 
 caufe the Stomach is filled with Crudities 
 and Phlegm. For which reafon, Corne- 
 lius Celfus recommends it to the Phy ficians 
 care to Fortify that Part in Men of Medi- 
 tation more than any others, becaufe Pray- 
 er, Meditation, and hard Study extreamly 
 cool and dry the Body, rendering it Me- 
 lancholy. For which reafon Ariftotk de- 
 manded, Whence it is we fee all that have 
 Excelled, whether it be in the. Study of 
 Philofophy, or Government, or the Poets, 
 or in any other Art whatfoever, have been 
 Melancholy. 
 
 Never to fee Women but to fly wholly 
 their Company, how much that over-cools 
 the Body, and what new Changes are in- 
 cident to Perfons becoming Chaft, Galen 
 makes appear by abundance of Obferva- 
 tionshe had made. He recounts, amongft 
 
 others, 
 
?S €6e Ctpal of Mite. Chap. v. 
 
 others, what happened to a Friend of his, 
 a Widdower, who immediately loft his 
 Stomach to that degree as he could only 
 digeft the Yolk of an Egg ; and if by con- 
 ftraint he Eat as formerly, he ftrait Vomi- 
 ted ; and was withal Lumpifh and Dull, 
 upon which Galen's advice to him was, to 
 Marry again if he'd recover his Health ; 
 and thereupon faid he, He was immediately 
 freed, from all his Complaints, as foon as he 
 returned to his old way of Living. The fame 
 Phyfician tells of fome Chorifters, who find- 
 ing by Experience the near Correfpondence 
 between the Teft icles and the Throat, and 
 that to fport with Women endangers the 
 fpoilingof the Voice ; they were Chaft by 
 conftraint , that they might not lofe the 
 good Cheer, and the Pay which were the 
 returns of their Mufick : And Galen fays 
 further, That their Privy Parts were fo 
 fmall, fo cold, and fo lank, as they look'd 
 like Old Men. But on the contrary, the 
 Wanton had large Genitals, becaufe they 
 kept them often in ufe, the Seminal Vet 
 fels being large and diftended, from which 
 iffued abundance of Spirits, and Natural 
 Heat; for as Plato obferv'd longfince, It 
 is Exercife makes the Parts of the Body more 
 able, as they are Impaired by not Exerting 
 them as they are directed. As it is certain, 
 that in each Aft of Venery, the Parts of 
 
 Gene- 
 
Chap. V. Cfje Ctpai of MiitsL 7 9 
 
 Generation are more and more provoked, 
 remaining more able and difpofed to repeat 
 the Aft again ; but as often as a Man checks 
 his Inclination, he becomes colder, and 
 lefs able for Generation. Whence I col- 
 lect, that a Man who by this means is be- 
 come Continent and Cbaft, foon obtains 
 an habitual Frigidity, by which he Per- 
 forms with the fame Averfion and Relu- 
 ftance, as an Old Man, or one that is born 
 Impotent, or an Eunuch. Thofe then 
 that defireto be Chaft, and not to be pro- 
 voked by the Flefh, being confeious of 
 their Infirmity, may ferve themfelves of 
 cold Medicines, and of fych. things as by 
 Impairing and Confuming the Seed, render 
 them frigid, and in this Senfe this Paffage is 
 to be underftood, Happy are they that are 
 majle'Eunuthsfor the KJngdom of Heaven. 
 
 All that ever we have faid, and confirm- 
 ed, in relation to Chaftity and Inconti- 
 nence, is no lefs true of other Virtues and 
 Vices refpe&ively, for each has his parti- 
 cular Temperament of Heat and Cold, and 
 is to be underftood more or lefs of the Con- 
 ftitution of each Part of the Body, and of 
 the greater or leffer degrees of thefe two 
 Qualities. I have declared for Heat and 
 Cold, becaufe there is neither Virtue nor 
 Vice rooted in Moifture nor in Drinefs ; 
 for, according to Ariftotle*% Opinion, thefe 
 
 two 
 
8o %\]t Ctpal Of mltg* Chap. V, 
 
 two Qualities are purely Paflive, as Heat 
 and Cold are Aftive. Whereupon he af- 
 ferted, That our Natural Inclinations are 
 more from Heat and Cold y than from any thing 
 elfe in our Bodies ; and in this he confpires 
 with the Holy Scripture, which fays, I 
 would rather thou wert Cold or Hot, &c. 
 The reafon of which is, becaufe there is no 
 Man found of fo exaft a Conftitution as is 
 required to be the Foundation of Virtue. 
 Whereupon Sacred Writ and Philofophy, 
 ch6fe Heat and Cold* becaufe there are no 
 other Qualities wherein to place the Virtues, 
 although this be not without fomething in 
 Counterballance to them ; for fuppofe there 
 are abundance of Virtues correfpondent to 
 Cold and Heat, thefe Qualities fail no lefs 
 at all times to be the fource of abundance of 
 Vices, by which means it is a great Miracle 
 if there be a Man found fo Lewd, who has 
 not fome Virtues natural to him, or fo 
 Virtuous that has not fome Vices. 
 
 But the Quality obferved to be beft for 
 the Rational Soul, is the cold Conftitution 
 of Body. This is eafily prov'd, if we run 
 through the.feveral Stages of Man's Life,; 
 Infancy, Youth, Manhood, Middle-Age, 
 and Old- Age ; for we find that becaufe 
 each Age refpe&ively has its particular 
 Temperament, accordingly at one time a 
 Man is Yitious, at another Virtuous ; in 
 
 one 
 
Chap. v. Cfje € ml of mit$. 8 1 
 
 one he is Indifcreet, or Perverfe, and in 
 the other Wife and better AdvisM. Infan- 
 cy is nothing elfe but a hot and moift Tem- 
 perament, in which Plato faid, the Rational 
 Soul was as it were plunged and itifled, 
 not being able freely to employ the Un- 
 derftanding, Will, or Affeftions, till in 
 length of Time it paffes to another Age, 
 and has gain'd a new Temperament* The 
 Virtues of Infancy are very many, and the 
 Vices but very few ; Children, fays Plato, 
 admire from what Principles the Sciences 
 arife. In the next Place they are Docile, 
 Tra&able, Gentle, and Eafy to receive the 
 Impreflion of all Kinds of Virtues* In the 
 third Place, they are Balhful, and full of 
 Fear, which, according to Plato, is the 
 Foundation of Temperance. In the fourth 
 place they are Credulous and Eafy to be 
 led ; they are Charitable, Frank, Chart, 
 Humble, Innocent, and Undefigning. To 
 which Virtues Jefus Chrift had regard , 
 wheu he faid to his Difciples, Except you be- 
 come as litt le 'Children, you jhall not Enter into 
 the Kjngdom of Heaven. We know not of 
 what Age the Child was, whom God pro- 
 pofed for our Imitation, but you mult know 
 Hipocrates divided Infancy into three or 
 four Stations, and becaufe Children from 
 the Firft to the Fourteenth Year always 
 admit abundance of Humours, and a varie- 
 G ty 
 
82 myz Ctpal of £Bttg* Chap. V. 
 
 ty of Temperament; fo likewife they are 
 fubject to divers Difeafes, and their Souls 
 at the fame time not without a great many 
 different Virtues and Vices. In confidera- 
 tion of which, Plato began to Inftruft a 
 Child from the very Firit Year, although 
 he could not then Speak, direfting his 
 Nurfe, how to diftinguifh by his Laugh- 
 ing, his Tears, and even his Silence, his 
 Virtues and Vices; and how fhe fhould 
 Correft them. Holy Writ declared that 
 Saul had the Virtues of this Age, when 
 he was chofen King, He was a Child of a 
 Tear Old when he began to Reign. Whence 
 it appears, that God made the fame Divifion 
 as Hippocrates, obferving the Virtues of In- 
 fancy by the Years. 
 
 Xouth, which is the Second Age of 
 Man, is reckoned from the Fourteenth to the 
 Five and Twentieth Year ; this Age, ac- 
 cording to the Opinion of Phyficians, is nei- 
 ther Hot nor Cold, norMoiftnorDry, but 
 Temperate, and in a Mediocrity of all the 
 Qualities ; the Parts of the Body in this 
 Temperament are fuchasthe Soul requires 
 for all forts of Virtues, and efpecially for 
 Wifdom. For after this manner fpeaks 
 Hippocrates ; if the great Moifture of the 
 Water, and the extream Drinefs of the 
 Fire happen to be equally Tempered in the 
 Body, the Man will be very Wife, and 
 
 endued 
 
Chap. V. €&e €tj?al Of 2£t!t0. 8 j 
 
 endued with an Excellent Memory. TJie 
 Virtues we have allotted to Infancy, feem 
 to be £cts proceeding from meer Inftinft <3f 
 Nature, like thofe of Ants, Serpents, and 
 little Bees, which aft without Reafon ; but 
 thofe of Youth are performed with Judg- 
 ment and Difcretion ; fo that he who a£ts 
 at that Age, difcerns what he does, and 
 with what defign, and knowing the End 
 accordingly he difpofes the Means that lead 
 to it. Where the Holy Scripture fays, That 
 the Heart of Man was inclined to Evil from 
 bis Touth; that is to be underftood exclu- 
 fi vely, that is to fay, from the time he pafles 
 from Infancy to Youth, which are the moft 
 virtuous Ages of Man's Life. 
 
 The third Age is Manhood, which is 
 reckoned from Twenty-five to Thirty-five 
 Years ; its Temperament is Hot arid Dry, 
 of which Hippocrates faid, When the Firs 
 exceeds the Water y the Mind becomes Mad 
 and Furious ; and Experience no lefs con- 
 firms it, for there is no 111 which a Man is 
 not acquainted with, and tempted to at that 
 very Time: PalTion, Gluttony, Lechery, 
 Pride, Murders, Adulteries, Thefts, and 
 Rapines; rafh Defigns, Vanity, Tricks, 
 Lyes, Quarrels, Revenge, Hatred, Indig- 
 nities, and Infolence, are the faireft Inhe- 
 ritance of thefe; at which Age David per- 
 ceiving himfelf to be, cried out, Lord cut 
 G 2 me 
 
84 Cfje Ctyai of Wiit0. Chap. v. , 
 
 me not off in the mid.fi of my days : For Man- 
 ho6d is the middlemoft of the Five Ages of 
 Man's Life, which are Infancy, Youth, 
 Manhood, Middle-Age, and Old-Age ; and 
 Man is fo Wicked at that Age, as Solo- 
 mon has faid, There he three things which are 
 too wonderful for me, yea four , which I know 
 not ; the way of an Ragle in the Air ; the way 
 of a Serpent upon a Rock ; the way of a Ship 
 in the midft of the Sea ; and the way of a Man 
 with a Maid. 
 
 From all which it is no lefs than evi- 
 dent, thatihe Soul may in fome fenfe de- 
 ferve. Excufe, if fhe makes any falfe Steps, 
 feeing (he is the fame through the whole 
 Courfe of the Ages of Man's Life, as per- 
 fect as God has Created her at firft ; who 
 then can blame the divers Temperaments 
 which the Body pafles through in each Age, 
 becaufe in Manhood the Body is more In- 
 temperate, which occafions the Soul to en- 
 cline with more difficulty to what is Vh- 
 tuous, and with* more eafe to what is Vi- 
 tious i 'Tis to the very Letter, what the 
 Wifeman Intimates ; / had for my Lot a 
 good Soul) and from my Infancy I appeared of 
 great Wit, and ft ill growing wifer and wifer, 
 (which is to to be underftood of his Youth.) 
 I had neverthelefs a filthy and Intemperate 
 Body y (fuch an one is in Manhood,) and I 
 found at the end of the account , that Man could 
 not be Qhaft or Continent, were it not for the 
 
 fpecial 
 

 Chap. V. Cfje €rpal of mit#. 85 
 
 [fecial Grace of God. Whereupon David 
 knowing he had efcaped fo dangerous an 
 Age, and remembring what had paft there- 
 in, faid, Remember not the Sins of my Touth, 
 nor my Tranfgreffions. 
 
 At the fourth Age, which is the Middle 
 Age, or Age of Confiftence, Man returns 
 to be more Temperate, becaufe in pro- 
 ceeding from Hot to Cold, he muftnecef- 
 iarily pais through the intermediate Degrees 
 by which with that Drinefs that Manhood 
 has left in the Body, the Soul is made 
 Wife. ■ Whence it comes that Men who 
 have lived foft in their Younger Days, are 
 fubjeft to the great Changes we fee every 
 Day appear, when they recoiled their ill— 
 fpent Days , with Endeavour to amend 
 them. This Age begins from Thirty-five 
 Years, and reaches to Forty-five, more or 
 lefs, in proportion to the Temperament and 
 Complexion of each refpeftively. 
 
 The laft Age of Man, is Old-Age, in 
 which the Body is Cold and Dry, fubjeft 
 to a Thoufand Ills and Infirmities, all the 
 Faculties are befotted, arid difabled in per- 
 forming their ordinary Functions ; but be- 
 aufethe Rational Soul is ftill the fame in 
 Infancy, Youth, Manhood, Middle-Age, 
 and Old-Age, without receiving any 
 Change to diminifh its Powers, therefore 
 when it reaches this laft Age, and to this 
 G j Cold 
 
86 %[)z &cpal Of mitt. Chap. V. 
 
 Cold and Dry Temperament ; it is Juft, 
 Prudent, Strong, and endued with Tem- 
 perance ; and though we ought to attribute 
 thefe Virtues to the whole Man, yet is the 
 SoulallowM to be the firfl: Mover, accord* 
 ing to this, That the Soul is the Principle 
 from which weVnderfland. So long as the 
 Body is vigorous and aftive in its Vital, 
 Natural, and Animal Faculties, Man is but 
 very flenderly provided with Moral Vir- 
 tues ; but as that comes to lofe its ftrength, 
 the Soul ftrait advances in Virtues. St. 
 Paul feem'd to infinuate no lefs in thefe 
 Words, For when I am Weak, then am I 
 Strong, And afluredly this is very true, 
 becaufe the Body in no Age is w r eaker than 
 in Old-Age, nor the Soul more expedite to 
 perform fuch Actions as are conformable 
 to Reafon. Notwithftanding all which, 
 Arifiotle always reckoned Six Vices incident 
 to Old Men, from the coldnefs of Age. 
 The Firfl:, That they are Cowarcls, be- 
 caufe Courage and Valour have great Fire in 
 them, and a large Stock of Blood, of which 
 Old-men have but very little, and that 
 • little too CongeaPd. The Second, That 
 they are Covetous, and that they guard 
 their Treafure more carefully than they 
 need ; for though they find themfelves ar- 
 rived at the laft Stage of their Lives, and 
 that Reaion fhouid teach them/ where the 
 
 journey 
 
Chap. V. €fje Crpal of $&it$. 87 
 
 Journey is fhort, the Charge of defraying it 
 is fmall, their Avarice nevertheless and 
 their Thrift fail not to haunt them, as if 
 they were but yet in their Infancy, and 
 they were to run through no lets than all 
 the Five Stages of their Lives, and that it 
 is good to Store, as if they were always to 
 live. The third, that they are fufpicious ; 
 but I cannot imagin why Ariftotle calls 
 this a Vice, fince it is certain, that it pro- 
 ceeds from the Experience they have had of 
 fo many Tricks in the World, and alfo 
 from recollecting what part {hey them- 
 felves Afted in their Younger days ; Info- 
 much as they are ever upon their Guard, 
 as knowing full well how little Men are 
 to be trufted. The Fourth, That they 
 are Diffident, and of fmall Hopes, n^ver 
 promifmg themfelves fuccefs in their Af- 
 fairs, and of two or three Defigns they rpay 
 have, they always fall upon the Worft, 
 and upon that lay out all their Applica- 
 tion. , The Fifth, that they are fhamelefs, 
 becaufe, as Arifiotk fays, Bafhfulnefs and 
 Blufhing are full of Blood, of which Old 
 Men have fo little, as by confequence they 
 are without Shame. The Sixth, That they 
 are very Incredulous, thinking that th6 
 Truth is never told them, becaufe their 
 Memories are fo frefh of the Jugling and i 
 Deceits they have met within the World, 
 G 4 during 
 
88 %\)t Ctpal Of mitit. Chap. V. 
 
 during the pad: Courfe of their Lives. 
 
 Young Children have, as Arifiotle has 
 noted,all the Virtues quitexontrary to their 
 Vices ; they areFearlefs, Frank, not Di- 
 ftruftful in the leaft, always full of Hopes, 
 very Bafhful, eafily perfwaded and impo- 
 ied'upon. 
 
 The fame things we have evidenced in 
 the feveral Ages of Man's Life, we might 
 alio fhew in the difference of Sex, what 
 V irtues and what Vices Man has, and what 
 Woman, as well by the reafon of the Hu- 
 mours, Blood, Choler, Phlegm, and Me- 
 lancholy ; as alfo from the Diverfity of 
 Climates, and Particular Countries. In 
 one Province the Men are Valiant, in an- 
 other, Cowards ; in this, Deliberate ; in 
 that, Rafti ; in one, lovers of Truth ; in 
 another, Lyars; according to that of the 
 Apoftle, The Cretians are always Lyars, evil 
 Beafts, flow Bellies. And if we run through 
 all the Variety of Meats and Drinks, we 
 fhall find that fome feed this Virtue, and 
 ftarve that Vice ; and others on the contra- 
 ry, nourilhfuch a Vice, and deprefs fucha 
 Virtue; but in fuch a manner, as the Man 
 neverthelefsftill remains free to chufeashe 
 pleafes ; according to that, He hath jet Fire 
 and Waterbefore thee y fir etch out thy hand un- 
 to which thou wilt ; for there is no Confti- 
 tution can do more than incite the Man, 
 
 without 
 
Chap. V. C&e Ctpal of mitt. 89 
 
 without forcing him, if he lofes not his 
 Reafon ; and it is to be obferved, that in 
 Studying, and Contemplating things, Man 
 acquires another Temperament befides 
 what belongs naturally to the Conftitution 
 of his Body ; for, as we fhall prove here- 
 after, of the three Powers a Man has, the 
 Memory, common Senfe, and Imagination ; 
 the Imagination only , as Arifiotle has noted, 
 is free to frame what it pleafes ; and by the 
 Operations of this Faculty, Hippocrates and 
 Galen fay, the vital Spirits, and the Blood 
 of the Arteries are always fet on Work, 
 and in Motion ; fhe difpatches them where 
 it feems good to her, and the Parts to which 
 the Natural Heat flies, become thereby 
 more effectual to perform their Funftions, 
 and other Parts weaker. Hence Galen ad- 
 viied the Chorifters of Diana, not to deal 
 with Women, finceby thofe means, with- 
 out attending the Confequences, the Parts 
 of Generation would be inflamed, and as 
 they once took Fire, the Voice would ap- 
 pear more harfh and untuneable, becanfe, 
 OS Hippocrates noted, The Heat of the Tejii- 
 cles lays the Cough , and Jo on the Contrary ; . 
 for let any be put to theBlulh at an Offence 
 taken, the Natural Heat ftrait mounts up, 
 all the Blood flying to the Heart to fortify 
 the Irafcible Faculty, and to deprefs the 
 Rational But if we proceed to confider, 
 
 tltyt 
 
90 CIjC Ctpai Of mitgt. Chap. V, 
 
 that God enjoins us to forgive Injuries, and 
 do good to our Enemies, and to refleft a 
 while upon the recompence attending it, 
 all the Natural Heat and Blood ftrait rifes 
 up to the Face, to ftrengthen the Rational 
 and debilitate. the Irafcible Faculty ; and fo 
 it being at our choice, with the Imagina- 
 tion to fortify what Faculty we pleafe, 
 we are juftly Rewarded when we itreng- 
 then the Rational and difable the Irafcible 
 Faculty ; and as fairly Punifhed when we 
 raife the Irafcible and deprefs.the Rational 
 Faculty. From which we may judge, with 
 how good reafon the Moral Philofophers 
 recommend to us the Study and Confi- 
 deration of Divine Matters^ lince by thefe 
 means alone we might acquire the Tem- 
 perament and Strength which the Rational 
 Soul has ufe of, as well as fupprefs the In- 
 ferior Part. But I cannot forbear adding 
 one thing before I end this Chapter, which 
 is, That a Man may Exercifeall the Afts of 
 ' Virtue without having that advantageous 
 Conftitution of Body required, although 
 not without great pain and difficulty ; A£ts 
 of Prudence excepted ; for if the Man be by 
 ' Nature Imprudent, nothing but God can 
 Cure it with a Remedy ; the fame is to be 
 underftood of diftributive Juftice, and of 
 all the Arts and Sciences acquired. 
 
 CHAP. 
 
Chap, VI. Cfje Crpal of mit$. 91 
 
 CHAR VI. 
 
 What Part of the Body ought tq be well 
 Tempered^ that the Child may be 
 . Witty. 
 
 THE Body of Man having fo great a 
 Difference of Parts and Powers (each 
 deftin'd to its end ) it will not be imperti- 
 nent, but rather highly necelTary above all 
 things, to know what Part Nature has con- 
 trived as the principal Inftrumentto difpofe 
 a Man to be Wife and Prudent. For it is 
 .certain we reafon not with the Foot, nor 
 walk upon our Head , nor fee with our 
 Nofe, rtor hear with our Eyes; but each 
 Part has its proper Ufe and particular Com- 
 pofition, for the Office it is to difcharge. 
 
 That the Heart is the chief Seat where 
 Reafon refides, and the Inftrument by 
 which our Souls perform the Aftions of 
 Prudence, Memory, and Underftanding, 
 was a received Opinion amongft the Na- 
 tural Philofophers before Hippocrates and 
 Plato were born. The Heart is therefore 
 ftiled the Superior Part of Man in many 
 places of Sacred Writ, which accommo- 
 dates it felf to the way of fpeaking in ufe at 
 that time. But thole two great Philofo- 
 phers 
 
92 %ty Ctpal Of Edit** Chap. VI. 
 
 pliers have given us to underftand, that this 
 Opinion is Falfe, and with great Reafon 
 and Experience have proved the Brain to 
 be the chief Seat of the Rational Soul ; and 
 thus it was generally received, Ariftotle 
 onlydiffenting, who revived that old Opi- 
 nion, endeavouring by Topical Arguments, 
 and feveral Conje&ures, to make it proba- 
 ble, for the fake of contradi&ing PUto in 
 every thing. Not to difpute which is the 
 truelt Opinion (for in our days there is not 
 a Philofopher but allows the Brain to be the 
 Inftrument by Nature defign'd to make a 
 Man Wife and Prudent) it will only be 
 requifite to lay down the Conditions where- 
 by that Part is beft Organized, that the 
 Youth may thereby become towardly and 
 Witty. 
 
 That the Rational Soul may conveni- 
 ently perform the Aftions of Underftand- 
 ing and Prudence, there are required four 
 (Salifications of the Brain. Good Confi- 
 guration, is the Firft. Unity of Parts, the 
 Second. That the Heat exceed not the 
 Cold, nor the Moifture furpafs the Drinefs, 
 is the Third. That the Subftance of the 
 Brain be compofed of very fine and deli- 
 cate Parts, is the Fourth. 
 
 Four other things are comprized under 
 the good Configuration. A good Figure, 
 . is the Firft. Sufficient Quantity, the Se- 
 cond, 
 
Chap. VI. €&e Ctpal Of mitft. 93 
 
 cond. That there be four feparate and di- 
 ftin£t Ventricles in the Brain, each difpofed 
 in its proper place, the Third. That its 
 Capacity fhould not be greater nor lefs 
 than is convenient for its Functions, the 
 Fourth. 
 • We are taught by * Galen to know when * Lib. Arr. 
 the Figure of the Brain is good, for in re- ^ edlc * cb ' 
 fle&ing on the outward Form and Figure 
 of the Head, he declares it is as it ought to 
 be, if it refembles a Ball of Wax made ex- 
 actly round, and compreft gently on each 
 fide ; which is much the Turn of the Fore- 
 head, and the Hind-part of the Head a little 
 jetting out ; whence it follows that the 
 Forehead and Hind-part of the Head very 
 flat, are a fign the Brain has not the Fi- 
 gure approved for a fharp Wit and Abi- 
 lity. 
 
 What is mod to be admired is the Quan- 
 tity of Brains the Soul hasoccafiontomake 
 ufe of for Reafon and Difcourfe ; becauie 
 not one amongft all the Brute-Animals has 
 fo much as Man. Infomuch, that if the 
 Brains of two very large Oxen were join- 
 ed, they would not fo much as equal the 
 Brains of one Man, though never fo little \ 
 and what is yet more obiervable, is, that 
 amongft Brute Bealts, thofe who approach 
 nearelt to Man in Wit and Cunning (as 
 the Monkey, the Fox, and the Dog) have . 
 
 ftiU 
 
94 Cfje €rpal of SBitjs. Chap. vi. 
 
 ftill a greater quantity of Brains than other 
 Animals, although the fame Animals are 
 much oT greater bulk than thefe. Which 
 ♦ Lib. Art. made * Galen fay, That a little Head in 
 Med. cap. Man was always defective, becaufe it want- 
 XXI ' ed Brains ; as he alfo affirm'd, it was no 
 lefs an ill Indication, to be Born with a 
 great Jolt Head, becaufe it was all Flgfh 
 and Bones, with very little Brains ; as it 
 fares with very fair Oranges, which when 
 they come to be opened, have little Juice 
 and Pulp, but a very thick Rind. Nor is 
 any thing more grievous to the Rational 
 Soul, than to- be plunged in a Body over- 
 ftock'd with Bones, with Fat, and with 
 Flefh. Hippocrates (peaking of the Cure of 
 a certain kind ofPhrenzy, caufed by Ex- 
 cefsof Heat, above all gave in charge that 
 the Sick fhould eat no Flefh, but only Fifh 
 and Herbs, and drink no Wine at all, but 
 only Water ; and if he were too Corpulent, 
 too Grofs, and Unweildy, their Endeavour 
 fhould be to bring down his Flefh \ and for 
 this Reafon he faid, It was abjolutely necef- 
 faryfor a Man that would be very Wije y not 
 to be oppreffed with much Fleflj, nor Fat, but 
 rather to be lean andjlender : For the Flefljy 
 Temperament is Hot and Moijt, with which 
 7 £is impoffible, or at leafl very improbable, but 
 the Soul Jhould become Blockijh and Stupid* 
 He brings for Inftance the Hog, affirming 
 
 him 
 
Chap. VI. €lje jttrpa! of unit*; 9 5 
 
 him to be of all Brute Beads the moft Stu- 
 pid, becaufe of the load of Flefh abouthim , 
 his Soul, (in the Words of Chryfippws) be- 
 ing of no other ufe to him thaaSifc to pre- 
 ferve Jiis Body from ftinking. Ariftotle 
 confirms this Opinion, affirming tfyat Man, 
 to be a Sot that had an over-great Head , 
 and flefhy ; comparing him to an Afs, be- 
 came in proportion to the other Parts of 
 his Body, there is no Beaft's Head fo very 
 flefhy as an Afs's. But as to Corpulence, 
 it ought to be obferv'd, grofs Men are of 
 two forts, fome abounding with Flefh and. 
 Blood, ^whofe Temperament is hot and 
 moift; as others again, who have not fo 
 much Flefh and Blood as they are crammed 
 with Fat ; thefe are of a cold and dry Con- 
 ftitution. Hippocrates's Opinion is to be un- 
 derftood of the firft, becaufe of the great 
 Heat and Humidity, and the abundance of 
 Fumes and Vapors arifing without inter- 
 million in thofe Bodies, which' cloud and 
 overthrow their Reafon ; which is not the 
 cafe of the other, that are only plump and 
 fat, "whom the Phyficians dare not bleed, 
 becaufe they have too little Blqod ; and 
 there is ordinarily abundance of Wit to be 
 found, where there is not fo much Flefh 
 and Blood. That we may throughly un- 
 derftand the great Agreement and Corre- 
 spondence bet ween the Stomach and Brains, 
 
 efpe- 
 
96 %\)t €tpal of lau'ttf* Chap. VI. 
 
 efpecially in what relates to Wit and Cun- 
 ning,. Galen has declared, A grofs Paunch 
 makes a grofs Under (landing. But if he 
 means this of thofe that are fat, he has lefs 
 reafon, for they have a very waterifh Wit. 
 Perftus proceeded upon this Reafon, when 
 he {aid, That the Belly gave Wit. 
 
 Plato affirmed there is nothing darkens 
 the Soul fo much, nor more overcaftsMie 
 Brain, than the black Fumes and Vapours 
 arifing from the Stomach and the Liver at 
 the time .of Digeftion; nor is there on the 
 other hand, any thing that elevates it to 
 fuch high Meditations as Fafting and a fpare 
 Body, not too overcharged with Blood, as 
 the Catholic Church fings, Thou that en- 
 livenejl and relieveft the Spirit by Mortifi- 
 cations and Humbling of the Body, and by the 
 fame means deprejfefi Vices, and bejloweft Vir- 
 tues onus, and with them their Reward. This 
 great Grace God did to St. Paul, when he 
 called to him out of thehigheft Heaven, he 
 remained three days without Eating, ra- 
 vifhed in .Extafy with admiration of the 
 incomparable Favours he had received at the 
 very inftant he was plunged in Vice and 
 Sin. ^Moreover Plato affirms, that the 
 Heads of wife Men are ordinarily tender, 
 and apt to be anoy'd upon the Ieaft occa- 
 fion ; and the reafon why Nature has made 
 them of fo delicate a Head, feems to be 
 
 for 
 
Chap. vr. Clje Curat of Min& 97 
 
 for feai* of loading them with too much 
 Brains to the diminishing of their Wit. 
 So true is this Doftrin of P/ato, that tho' 
 the Stomach be far enough from *the Brain, 
 neVerthelefs it annoies it, if it be overcharg- 
 ed with Fat and Flefli : Nor is there any 
 Myftery in this, becaufe the Brain , and 
 the Stomach are knit and tyed together by 
 means of certain Nerves, which Commu- 
 nicate flieirDifafteflions to each other; and 
 on the contrary, if the Stomach be dry and 
 empty, it much fharpens the Wit, as we 
 may fee in thofe who are pinch't with 
 Hunger and Want. But what is more qb- 
 fervable upon this Occafi on is, that if the 
 other parts of the Body are Fat andFlefhy, 
 and the Man by this means be over-Grois, 
 * Ariftotk affirms he runs a rifqueof hav- * l& iv# 
 ing no Wit at all. For which reafon I am de pare »- 
 of Opinion, ifa Man has a great Head, let nimalum - 
 it be from meer Strength of Nature, and 
 from too-great abundance of well-difpofed 
 Matter, yet fuch a one will not have fo 
 much Capacity as if he had a Head of a 
 more moderate Size* 
 
 \ Arijlotk demanding, what mav be the t XXX 
 Reafon of Man's b^ing the Wifeft of all &a. prob. 
 Creatures? Is of a contrary Opinion, when 
 he replies, that no living Creature has fo 
 fmall a Head as Man in proportion to the 
 Bulk of his Body, for even amonglt Men 
 H them- 
 
OMI 
 
 €fie Crpat of SBitg, Chap, v I. 
 
 themfelyes (faidhe) they are the^Vifeft 
 who have the leail Heads,* tho' there be no 
 Reafon for this, for if he had ever opened 
 a man's Head, he might have found fo 
 great a Stock of Brains, that, that of two 
 Horfes equals not that of one Man. What 
 I have found by Experience is, that little 
 Men have large Heads, as on the contrary 
 great Men have little Heads; for a very 
 moderate quantity of Brains better Mini- 
 fters to the rational Soul in difcharge of her 
 Functions. 
 
 Befides all this, it is requitite that there 
 be four Ventricles in the Brain, to enable 
 the rational Soul to Reafon and Difcourfe; 
 one difpofed on the right, the other on the 
 left Side, the third in the Middle, and the 
 fourth in the hinder part of the Brains, as 
 appears from Anatomy. Hereafter where 
 we fhall treat of the Difference of Wits, we 
 fhall fhew what ufe the rational Faculty 
 makes of thefe Ventricles, be they greater 
 or lefs. 
 
 That the Brain be well figured, of fuffi- 
 cient Quantity, and the Number of Ven- 
 tricles fo many, little or great,as we have 
 fhewn, is not yet enough. It's parts mult 
 alfo obfervea kind of Continuity, without 
 being disjoyned ; for which Caufe we have 
 obferved fome Men wounded in the Head, 
 have loft their Memory, others their com* 
 
 men 
 
Chap. VI. Cfje Cryat of ailftsf. 99 
 
 mon Senfe, and others their Imagination, 
 nay even tho' the Brain after Cure lias been 
 rejoyned by Art, becaufe there was not 
 the fame Natural Union as before. ' 
 
 The third of the Four Principal Qualifi- 
 cations, is, that the Brain fhould be Tern- . 
 perate, of a moderate Heat, and without 
 Excefs of the other Qualities ; which dif~ 
 pofition of the Brairt we have already af- 
 firmed to be that, called True* Temper, 
 for 'tis that which makes a Man capable, , 
 and the contrary Incapable. 
 
 The Fourth, that the Brain fhould be 
 Compofed of very fine and delicate Parts, 
 and is what Gden thought the moft Im- 
 portant Qualification of all the reft. For 
 giving an Indication of the good Compo^ 
 fition of the Brain, hefaies, that the fharp 
 Wit fhews the Brain to be formed of very 
 fubtileand delicate Parts ; but if the Under- 
 ftanding be Dull, it denotes the Brain to 
 be Compofed of a Grofs Subftance, where 
 he takes no Notice of the Temperament. 
 
 To the end the Rational Soul might by 
 this means Reafon well, the Brain ought to 
 have thefe Qualities. But here arifes a great 
 Difficulty, which is in opening the Head 
 of any Beaft whatever, we fhall find his 
 Brains compofed after the felf fame manner 
 as Man's, without being wanting in any of 
 the Conditions mentioned. To which it is 
 H 2 Anfwer- 
 
ioo €&e Crval of mit$. Chap. VI. 
 
 Anfwered, that in this, Man and Brute 
 Beads agree, in having a Temperament of 
 the four firft Qualities, without which 
 'twould be impoffible for them to Subfift ; 
 fo are they compofed of the four Elements, 
 Fire , Air , Water , and Earth , whence 
 fpring and proceed, Heat, Cold, Moyfture, 
 and Drynefs. In the Aftions of the Vege- 
 tative Soul they alfo agree; accordingly Na- 
 ture has given to both alike Organs and 
 Inftruments neceffary for Nouriftiment; 
 fuch are the right Fibres , traverfe and 
 oblique, fubfervient to the four Natural Fa- 
 culties. They alfo confpire in the Senfitive 
 Soul, for fo they have Nerves and Sinews 
 alike for the Inftruments of Senfe. In lo- 
 cal Motion they alfo agree no lefs, thus 
 have they both Mufcles, as fit Inftruments 
 dire&ed by Nature to move from place to 
 place. They alfo accord in Memory and 
 Fancy, for fo have they both Brains, as an 
 Inftrument iubfervient to thofe two Facul- 
 ties, that are alike compofed in both. The 
 Underftanding is the fole Faculty that di- 
 ftinguifhes Man from Beaft, and becaufe 
 the Underftanding afts without any corpo- 
 real Organ, or depends not on the fame for 
 it's being or prefer vation, therefore Nature 
 had no need of a new Turn in the compofi- 
 tion of man's Brain. However the Under- 
 ftanding hath Occafion for other Faculties 
 
 to 
 
Chap. VII. C6c Crpal of JKHitsf. 101 
 
 to operate, which Faculties likewife have 
 the Brain for the Inftrument of their Opera- 
 tions : We add farther, that the Brain of 
 Man requires the Conditions we have laid 
 down, to the end the Rational Faculty 
 may by means thereof perform Operations 
 every way agreeable and conformable to 
 its Species. As to Brute Beaits, it is cer- 
 tain they have Memory and Fancy, and 
 fome other Power that Apes the Under- 
 ftanding, even as a Monkey Apes a Man. 
 
 CHAP. VII. 
 
 lhat the Vegetative^ Senficive, and Ra- 
 tional Soul are knowing, without be- 
 ing direBed by Teachers^ "token they 
 meet with a Temperament agreeable to 
 their Operations* 
 
 '"■^HE Temperament of the four Firfi 
 JL Qualities, which we have already 
 called Nature, hath force fufficient of it 
 felf, to leave the Plants, the Brutes, and 
 Man unprovided of nothing wherewith to 
 Aft well, each according to his Species, 
 and to arrive at the higheft Perfeftion 
 each is capable of; for without any Teach- 
 H 3 er 
 
102 €(je Crval of ffllitiS* Chap. VII. 
 
 er the Plants know how to fpread and take 
 Root in the Earth, to draw Nourifhment, 
 to keep it, to digeft it, and throw off the 
 Excrementitious Parts; and Brute Beafts 
 know as foon as ever they are born into the 
 World, what is agreeable to their Nature, 
 as well as to avoid what is Evil and Noxi- 
 ous. And what moft aftonifhes thofe that do 
 not upderftand Natural Philofophy, is, that 
 Man having a well tempered and difpofed 
 Brain, fuitable to each Science, immediate- 
 ly, and without being direfted by any 
 Teachers, fpeaks concerning that Science 
 of his own accord fuch elevate and fubtle 
 Things,as are almoft incredible.Vulgar Phi- 
 lofophers feeing the admirable Aftions per- 
 formed by Brute Beafts, fay that there is 
 nothing in them to Surprize us, becaufe 
 they ad thofe things by Inftin£l of Nature, 
 which direfts each Species what it ought to 
 do. They fay well, for as we have pro- 
 ved already, Natuit is no other thing but - 
 the Temperament of the four Eirlt Quali- 
 ties, and that the fame is the Mafter, in- 
 ftrufting our Souls how to perform their 
 Offices. But thefe Philofophers call Inftwtt 
 of Nature a certain Heap of things they 
 know not what, which they have never 
 beet} able in the leaft to Explain, or make 
 Intelligible. Thofe Excellent Philofophers, 
 H^gc rates, Plato, and Arijtotle, have re- 
 
 ♦ ferred 
 
Chap. VII. C&e CtVtll Of ffiitS. 103 
 
 ferred all thefe admirable Operations to 
 Heat, Cold, Moifture, and Drynefs, which 
 they take for the firft Principles without 
 going further ; and being asked, who has 
 taught the Brute Beafts to perform fuch 
 furprizing Aftions? And Men to Reafon, 
 * Hippocrates replied, Nature, without any * Lib. <Ie 
 other Teacher, or Mafler ; as if he would aliment0 - 
 have faid ; the Faculties or the Tempera- 
 ment of which thefe Faculties confift, arc 
 all knowing of themfelves, without the di- 
 rection of any M after. This We fhall eafi- 
 ly apprehend, if we refleft on the Opera- 
 tions of the Vegetative Soul, and of all the 
 others, which govern Man ; for if it re- 
 ceives a drop of Human Seed, w r ell-tem- 
 pered, well-digefted,* and well-proporti- 
 oned, it frames a Body fo regularly Com- 
 pofed, fo exa£t, and fo beautiful, as the 
 bed Sculptors in theWorld can but imitate 
 at a diftance. \ Galen amaz'd at the i" De P 3r- 
 iight of foadmirable a Structure, the Num- ^° e r ; 
 ber of it's Parts, the Situation, the Figure, 
 and life of each Part, cried out, itwaslm- 
 poflible for a Vegetative Soul and Tem- 
 perament to know how tojirake fo admi- 
 rable a Work.. And that God alone was 
 the Author of it, or at leaft fome other ve- 
 ry wife Intelligence. But we have already 
 utterly difallowed this way of Prating, 
 for it is unbecoitiiog Natural Philofophers 
 • H 4 to 
 
io4 Clje Ccpal of JHfta. Chap. VII. 
 
 to impute the Eftefts immediatly to God, 
 and overlook fecond Caufes, more efpeci- 
 ally in this Cafe, where we fee by Experi- 
 ence, that if the Seed of Man be of an In- 
 congruous Subftance, not having the pro- 
 per Temperament, the Vegetative Soul 
 produces a thoufand Extravagances: For if 
 the Seed be Colder and Moifter than it 
 *Lib. de ought, * Hippocrates has told us, Men 
 aere>cis would come Eunuchs or Hermaphrodites 
 ccaquis. - mt0 ^ World; and if it were too Hot 
 t IV. Seft. and Dry, f Ariftotle has noted, they would 
 prob. iv. p rove Hair-Lipped,Splay-Footed, and Flat- 
 Nofed, as the Ethiopians ; and if too moift, 
 g Lib. de || fays the fame Galen y they are like to prove 
 confute. un k c k't, and unfhapen Lubbers ; and if too 
 IV. * dry, it makes them dwindle to a Dwarfilh 
 Stature ; all which enormous Defe&s, are 
 great Deformities in * Mankind, for which 
 there is little reafon to magnifie Nature, or 
 to Efteem her Wife ; but had God been 
 the Author of thefe Works, each of thefe 
 forementioned Qualities could not havefail- 
 *Dialc.de ed f Perfection. <i^P/^faies,.only the 
 firft Men were made by Gods own Hand ; 
 and all the reft fince have been born by the 
 ordinary Courfe of fecond Caufes > which 
 as they are found in order, the Vegeta- 
 tive Soul performs her part very well ; but 
 if fhe Coricurrs. not as fhe ought, a thou- 
 land Abfurdities are produced. The good 
 
 Order 
 
Chap. VII. %\)Z Ctpal Of Kattg* 105 
 
 Order for this Effe£t, is, that the Vege- 
 tative Soul have a right Temperament. 
 Otherwife let Galen and all the Philofo- 
 phers in the World give a Reafon? why jttk 
 the Vegetative Soul fhouldhave more Skill 
 and Ability in the tirft Age of Man's Life,to 
 fhape the Body, to Nourifh, and make it 
 Thrive; than when Old Age approaches, 
 •when fhe is difabled ? For inftance, if an 
 Old Man have a Tooth drop out, there 
 is no means or expedient to. get another to 
 grow in the. fame Place; whereas, if a 
 Child lofe all his, we fee Nature repairs the 
 Lofs, by helping him to new ones. How 
 then is it poflible that a Soul that has no 0- 
 ther Bufinefs throughout the whole Courfe 
 of Life; but toattraft Aliments, to retain 
 and digeft them, and expel the Excre- 
 ments, and duly repair the loft Parts, at the 
 end of our Life fhould either forget or not 
 be able- to do the fame ? Certainly Galen 
 would reply, that the Vegetative Soul is 
 skilful and able in Infancy, becaufe of the 
 great Degrees of Natural Heat and Moi- 
 fture; and that in Old Age, fhe wants ei- 
 ther Ability or Skill to do the like, be* 
 caufe of the extream Cold and Drynefs, of 
 the Body incident to Age. 
 
 In like manner the Skill of the Senfitive 
 
 Soul depends much on the Temperament 
 
 of the Brain, for if it be fuch as it's Operati- 
 
 • ons 
 
ao4 CfjC Crpai Of K»ft& Chap. VII. 
 
 ons require, it fails not to perform them 
 aright ; otherwife, fhe commits a Thou- 
 fand Errors, as well as the Vegetative Soul. 
 * Lib^i. * Galen's T^ft to difcover in one view the 
 deiocisaf- skill and Efforts of the Senfitive Soul, was 
 fcrais. cap. ^ Retook a Kid newly Kidded, which 
 being on his Legs began to go, as if he had 
 been informed and taught that his Feet 
 were given for that very end ; after he had 
 dried up the Superfluous Humor, that came 
 with him from his Dam,* and lift up his 
 Feet, and rubbed behind his Ears, finding 
 before him feveral Platters full of Wine, 
 Water, Vineger, Oyl and Milk, upon 
 fmelling to each of them, he lapped only 
 the Milk. Which being obferved by ma- 
 ny Philofophers prefent, they began to cry 
 out, that Hippocrates had with good Rea- 
 fon faid,- That Souls were directed, what to do 
 without the Teaching of any Majler. Which 
 is the fame with the wife Mans faying, Goto 
 the Ant thou Sluggard, confider her waies, and 
 be wife, which having no Guide, Overfeer, or 
 Ruler ', provideth her Meat in+the Summer, 
 and gather eth her Food in the Harvett. Ga~ 
 len not refting contented with this fingle Ex- 
 periment, two Months after he brought 
 the Kid into the Fields, almoft Starved to 
 Death, and fmelling on feveral forts of 
 Herbs, he fed only on that which was 
 Goats-meat. But it Galen, who ruminated 
 
 • on 
 
Chap. VII. Clje Crpai of ffiHitg. 107 
 
 on the Efforts of this Kid, had feen three 
 or four of them together , and obferved 
 fome run better than their Fellows, Ihift 
 better, and fcratch their Ears better ; and 
 quit themfelves better in each Point we 
 have mentioned ; and had Galen brought 
 up two Colts of the fame Mare, he might 
 have obferved the one to be more Graceful 
 ingoing, to have better Heels, to be more 
 Manageable, and flop better than the 0- 
 ther ;and had he taken an Airy of Hawks to 
 train, he might haj/e difcovered, that one 
 would have delighted much in Seizing his 
 Game, another to be Rank- winged, and the 
 third aHaggard,andIll-mannM.' He would 
 have found the fame Difference in Setting- 
 Dogs, or Harriers, tho' each were littered 
 from the fame Sire and Dam, the one needs 
 only thenoifeof the. Chafe,and Roufe the o~ 
 ther never fo loudly, it would aftefl: him no 
 more than a Shepherds Dog. ' All which 
 can never be afcribed to the vain Inftin&s 
 of Nature, 'imagined by Philofophers ; for 
 if they were asked, why one Dog has. a 
 better InltinQ: than an other, both being 
 of the fame kind and breed ? I know not 
 what they could Anfwer, without having 
 recourfe to their common Shift, namely, 
 that God had trained one above the other, 
 having given him abetter Natural Inftinct. 
 And if they were further ask'd, why this 
 
 hopeful 
 
io8 €&e€tpalof«3tt0- Chap. VII. 
 
 hopeful Hound , when Young , hunted 
 well, but become Old, was not fo good 
 for the Sport ; and on the other Hand, 
 why the other when Young , could not 
 Hunt, but being Old, was Expert and 
 fit to fly at all Game ? I know not what 
 they could fay. For my particular, I 
 fhould fay, that the Dog that hunted 
 better than the other, had more Sagaci- 
 ty; and as for him that hunted well 
 when Young, and turned Cur when Old, 
 that fo it fared, becaufe fometimes he 
 had the Qualities fit for the Chafe, which 
 at other times he wanted. Whence we 
 may Colleft, that fince the Tempera- 
 ment of the four Firft Qualities is the 
 Reafon why one brute Beaft aquits him- 
 felf better than another of the fame Kind, 
 the Temperament is no lefs the Matter 
 which direfts the Senfitive Soul what.it 
 ought to do. Had Galen but refle&ed on 
 the Steps and Motions of the Ant, and ob- 
 ferved her Providence, her Mercy, Ju- 
 ftice, and good Government, he would 
 have been at a lofs , as we are , to 
 fee fo fmall an Animal endued with fo 
 great Senfe, without the Teaching of a- 
 ny Mafter whatfoever. But when we 
 come to confider more clofely the Tem- 
 perament of the Ant's Brain, and obfgVe 
 how proper it is, for Prudence, as we 
 
 i fhall 
 
Cfofc. VII. C6e Crpal of ©HttjJ* 109 
 
 Ihallhereafter make appear,then 
 
 will all our Admiration ceafe, a Fauimer affirmed t 9 
 
 and we fhall underftand, that ZIZ ^'JhJ'k 
 
 Brute Beafts, from the 1 em- fir sp$rt t which became 
 
 perament of their Brain , and *"' f or n " hin &> *!' * 
 
 X. T , ' , applying a Cautery he re* 
 
 the Images that enter there, eovtn d him. 
 thro' the Senfes, arrive at the 
 Ability we difcover in them. And where- 
 as amongft Animals of the fame Kind,one 
 is more Docile, and Ingenious than ano- 
 ther, It happens from the Brain, being 
 tetter Tempered ; fo that if by any Acci- 
 dent or Diftemper it fhould chance to alter 
 and impair, he would forthwith lofe his 
 Ability, as Man does under the like Cir- 
 cumftances. 
 
 But here arifes a Difficulty touching the 
 Rational Soul, how fhe comes to be En- 
 dued with this Natural Inftintt, where- 
 by (he performs the A&s proper to her 
 Species, of Wifdom and Prudence , and 
 yet all on a fudden, by means of a good 
 Temperament, a Man may underftand the 
 Sciences without the help of a Teacher, e- 
 fpecially fince we are told by Experience, 
 if they do not learn them, no Man brings 
 them into the World with him. It has 
 long been a controverted Point betwixt 
 Plato and Jriftotle,\vhich way Man comes 
 by Knowled ge;one faies,that the Rational 
 Soul is much Older than the Body, and it's 
 
 Natural 
 
no Cfje Crpal of mm. Chap. VII 
 
 Natural Birth enjoying in Heaven the 
 
 Company of God, from whom fhe came 
 
 filled with Wifdom and Knowledge, but 
 
 after fhe dropt down to inform the Body, fhe 
 
 loft this Wifdom and Knowledg, becaufe of | 
 
 the ill Temperament fhe met with, till by 
 
 _. . , -r u tra & of Time this ill Tempera- 
 Plato taking from Ho- ^ n. J J r • • 
 
 h writ, the beft Sentences ment was Corrected,and fo in. its 
 in his Works, thence got place fucceeded a better, by 
 
 the Name ,/Divine. means rf ^^ as ^^ mQrQ 
 
 fit for the Sciences fhe had loft,fhe camety 
 little and little to recolleft what fhe had once . 
 forgot. ThisOpinion is falfe, and I ad mire fo 
 great a Philofopher<as Plato fhould be at a 
 lofs to give a Reafon for Man's Knowledge, 
 feeing that Brute Beafts are endued with 
 Cunning and Natural Ability , without their 
 Souls quitting their Bodies,and mounting to 
 Heaven, to fetch it thence; he is therefore 
 without all Excufe,efpecially confidering he 
 might have read in Genefis,{ which he had in 
 fuch Efteem) that God made AdanPs Body 
 before he formed his Soul. It is much the 
 fame thing at this prefent ; only with this 
 Difference ,that Nature now frames the Bo- 
 dy, and when that is once done, God infufes 
 the Soul into it,from which it never departs, 
 no not the fpace of afingle Moment. 
 *-Ub.i.dt * Arifiotle took an other Courfe, af- 
 f u ° t /J* 1 ® firming that all kindofDoftrin and Difci- 
 f line was from Knowledge antecedent to them^ 
 
 as 
 
Chap. vii. €f)e Ctpai of oautis* 1 1 1 
 
 as if he had faid, all that Men know, and 
 all that they learn; comes from what they . 
 Hear, or See, or Smell, orTaft> or Touch; 
 for the Underftanding can receive no No- 
 tices, but what mull firft pafs through 
 fome one ofthefiye Senfes. For which 
 Reafon he faid, * that the Natural Pow- * L fo. fa 
 ers were in the Nature of a Blank-Paper, de ani. 
 which Opinion is no lefs falfe than PUto\ 
 and to make Proof, and Illuftration of this, 
 I muft firft agree with the Philofophers, 
 that there is but one Soul in a Human-Bo- 
 dy, which is the Rational, that is the Prin- 
 ciple of whatever we do or Accomplifh ; 
 altho' there want not contrary Opinions, 
 afferting no lefs than two or three diftinft 
 Souls befides the Rational. This, being fo, 
 as to the Afts performed by the Rational 
 Soul, fo far forth as it is Vegetative, we 
 have already proved that it knows how to - 
 Form a Man, and to Figure him as he 
 ought to be; that we know how to draw 
 Nourifhment, to retain and digeft the fame, 
 as well as to expel Excrements ; and if there 
 be Defefts in any parts of the Body, it 
 knows how to repair them anew , and to 
 give them that Stru&ure which their ufe 
 requires. And as to the Afts of the Senfi- 
 tive and Motive Faculties, a new-born- 
 Babe can apply and lay its Lips clofe to 
 prefs the Milk, and this with fo much Art 
 
 and 
 
1 1 2 Clje Crpal of mitts. Chaf>. vn. 
 
 and Addrefs, as the wifeft Man in the 
 . World knows not how to do it fo well. 
 Befidesthis, it follows what tends moft to 
 the Prefervation of it's Nr.ture, and flyes 
 what is noxious and offenfive, he knows 
 how to Laugh and to Cry, without flay- 
 ing to be Taught by any. And if this be 
 not fo, who can the Vulgar Philofopher 
 pretend has taught Children to perform 
 thefe Aftions, or through which oftheir 
 Senfes have any Notices arrived , that 
 made them do it ? I know well they may 
 feply, that God has given them the fame 
 Natural Inftinct as to Brute' Beafts , in 
 which they fay not ill, if by Natural In- 
 ftinfl: they mean no other thing than the 
 Temperament. 
 
 Man asfoon as he is born cannot exert 
 Afts proper to the Rational Soul ; fuch as 
 are to Underftand, Imagine, and Remem- 
 ber; becaufe the Temperaments of Chil- 
 dren are not well Adapted to fuch Afts, 
 but rather appropriate to the Vegetative 
 and Senfitive, as the Temperament in Old 
 Age is more proper for the Rational Soul, 
 and Iefs for the Vegetative and Senfitive 
 Soul ; and if the Brain, which bylittleand 
 little acquires the Temper that Wiidom 
 requires, might obtain it at once, Man at 
 the fame inftant would be able to Reafon 
 and Difcourfe better than if he had learnt 
 
 the 
 
Chap. vil. €fle Crpal of aatit& n$ 
 
 the fame at any time in the Schools ; but as 
 Nature cannot beftow it but fucceflively 
 and in time, fo Man by degrees gains Know- 
 ledge. This is the main Reafon, as one 
 may ctearly fee, if he will confider, that 
 from the time a Man arrives at die pitch of 
 Wifdom, by little and little he declines to 
 Ignorance, becaufe ashfe approaches nearer 
 to the laft and decrepit Age, he daily ac- 
 quires another Temperament wholly new. 
 As for me, I am of Opinion, 
 that whereas Nature makes a g^/Wf ftJjS 
 
 Man Of llOt and mOlft Seed , Matters of which we are 
 
 which is the Temperament that f orme *> ***M f»*™# ; 
 
 ,. 01 . r r - Jr , by means of which Ternpe* 
 
 directs the Vegetative and Sen- ramen t children, are of 
 
 fjtive Soul What it OUght tO do ; neeeffity Stupid and Igm- 
 
 if inftead of that fhe had form- Jg^ ™& ,ib ' l df 
 ed him of cold and dry Seed, he 
 would Difcourfe and Reafon foon after he 
 was Born, and would not be able to Suck> 
 inafmuch as his Temperament would not 
 well agree with fuch Aftions. But to the 
 end we may by Experience know, if the 
 Brain be Temperate, fo far as the Natural 
 Sciences require, we need no Matter to teach 
 us, but only to attend to a thing, which 
 happens every day ; that if a Man falls fick 
 of any Diftemper, that changes the Tem- 
 perament of his Brain on a fudden (as in 
 Madnefs, Melancholy, and Frenzy) he 
 would lofe in a moment, though he were 
 
 I once 
 
U4 *K* Gtyal Of 2Bit!3* Chap. VIL 
 
 once Wife and Underftanding, whatever 
 Wifdom, Underftanding, and Knowledge, 
 he had, and would utter a thoufand Extra- 
 vagances; and on the contrary, though he 
 had been once m Ignorant Fellow, he 
 would be Infpired with more Wit and A- 
 bility than ever he had before. To prove 
 which, I cannot forbear telling you what 
 happened at Cor dub a, in the Year 1570. 
 (the Court being then there) to a Cour- 
 tefaninher Sicknefs, named Lovifa Lopez,^ 
 who was turned Fool : She had during her 
 ' Health utterly loft her Underftanding, but 
 as for her Imagination, fhe converfed Plea- 
 fantly, and made her Complements with 
 a good Grace; a certain contagious Difeafe 
 then rife, threw her into a malignant Fe- 
 ver, in the midft of which, fhe {hewed fo 
 much Wit and Judgment, as furprizedthe 
 whole Court. Infomuch, that when they 
 had given her the Sacraments, fhe made 
 her laft Will, the difcreeteft in the World, 
 and died begging the Mercy of God, and 
 Pardon for her Sins, But what raifed the 
 greateft Admiration was, that the fame 
 Diftemper feized on a very fenfible and 
 fober Man, who had the Cure of this Sick 
 Perfon in charge, who died bereft both of 
 Wit and Judgment, and neither did, nor 
 fpoke the leatt fenfible thing. And the 
 Reafonofthis was, that the Temperament 
 
 of 
 
Chap. VII. €&e Ctyal Of Wtit8. 1 1 5 
 
 of the laft, to which he owed his Wit when 
 he was well, was the felf fame that Lovifi 
 Lopez, took poffeflion of by her Diftemper, 
 inftead of the Temperament ihe had in her 
 Health, which was the lot of the other in 
 his Sicknefs. Let me give you an Inftance 
 of this, in a certain Labourer, who being 
 Frantic, made a Speech in my hearing, 
 wherein he recommended his Welfare to 
 thofe about him, defiring them to take care 
 of his Wife and Children, if it fhould pleafe 
 God to call him out of this World, with 
 fo many drains of Rhetoric, and fo great 
 Elegance, and Purity of Speech, that CV- 
 cero himfelf could fcarce have made a better 
 Harangue in the open Senate : At which, 
 the Standers-by, not a little iurprized, ask- 
 ed me, whence appeared fo great Wit and • 
 Eloquence in a Man, who in 
 his Heal* could lay nevera iSSK&'SC 
 wife Word r I remember Man fluent, fuggtjHng to his 
 I made anfwer, That the ^' ^ ?!***'* fy**" 
 
 n r> i rrT the referv d have all a cold 
 
 fluent Faculty ol Haranguing 3^ *, ,*, greMt Talkers a 
 proceeded from a certain £•* ***- T ^ frenzy was 
 
 noinr or rlear^e nf Hear of e * u f^ h abundance of Gho* 
 point 01 ccgrwe 01 neat, 01 Ur r//jhb , u in the SubSianct 
 
 Which tlliS Labourer Was of the Brain, for that is the 
 
 poffeffed, by means of his r^^f^p^ry^huh 
 
 r^n 7 J T r occajton d Horace to jay .That 
 
 Diltemper. I can confirm } f the choim were ^/purged 
 
 the Truth 'of this, fromano- **>*y in **>* tying, there 
 
 ther Lunatic, W ho for more Z^Zt^'^'Z 
 
 than eight days, fpoke never Poetica. 
 
 I 2 a word, 
 
\6 fcfje Ctval ofesait0. Chap. VIL 
 
 a word, and then immediately fell into a 
 fit of Rhiming, very often making no 
 lefs than a good entire Stanza ; the By- 
 ftanders furprized to hear a Man Difcourfe 
 all in Verfe, who in his Health never knew 
 how to make one ; I told them it could 
 never well be, that he who was a Poet in 
 his Madnefs, fhould be one when he was 
 well, becaufe the Temperament of the 
 Brain a Man has in Health, and from which 
 he is to turn a Poet, is ordinarily Renver- 
 fed inhisSicknefs, which is thecaufe of his 
 falling into Raptures. I remember the 
 Lunatic's Wife, and Sifter (whofe Name 
 was Mary Garcia) chid him for fpeaking 
 ill of the Saints, which fo enraged him^ 
 that he fpoke to his Wife after this manner. 
 Then I renounce God for your fake, and the 
 Virgin Mary for Mary Garcia'* fake , and 
 Saint Yztzvfor John ofOlmz&o'sfake, which 
 fell into the following Spanijh Stanza: 
 
 Pues reniego de Dios 9 
 . Por amor de <vos. 
 Et de SancJa Maria, 
 Por amor de Mari Garcia. 
 Et de San Pedro, 
 Por amor de Juan de Olmedo. 
 
 After this rate running over a Bead-roll 
 of Saints* which Rhimed to the Names 
 
 of 
 
Chap. VIL €tje Ctpal OfSZUftSf. 1 1 7 
 
 of the By-ftanders. But this is a Matter of 
 nothing, a meer Trifle to the fmart and 
 fubtle things which fell from a Page^of a 
 Spamjh Grandee, when Delirious, though 
 in his Health he was reckoned a Fellow of 
 fmall Wit, yet in Sicknefs he made fuch a- 
 greeableDifcourfes, and fuch pertinent An- 
 fwers, to whatever was asked him, form- 
 ing withal fo fair an Idea of the Govern- 
 ment of a Kingdom (of which he conceit- 
 ed himfelf King) that all who came to fee 
 and hear him were furprized, nay his own 
 Mafter, who never ftirred from the Bed- 
 fide, wifhed he might never be Cured. As 
 afterwards appeared more plain, when the 
 Page was recovered of his Sicknefs, for the 
 Phy iician that cur'd him, going to take lea v e 
 of his Lord , not without hopes of receiving 
 fome Gratuity, or at leaft a feir Acknow- 
 ledgment, inftead of that, met with this 
 Welcom. I affure you Mafter Doftor, I 
 never was fo vext at any Accident that be- 
 felme, as I am now, to fee my Page cured, 
 becaufe it feems unreafonable to me, to 
 change fo wife a Folly into fuch a ftupid 
 Underftanding as his is when he is well. I 
 am of Opinion of a Wife and Sober Youth 
 which he was, you have made him an Er- 
 rant Sot, and a very Beaft, which is the 
 greateft Misfortune that could poffibly befal 
 a Man. The poor Phyfician perceiving how 
 I j . ' dif- 
 
i 18 Clje Ctvai Of aBttSL Chap. VII. 
 
 difagreeable the Cure he had performed 
 was, went to take leave of the. Page, and 
 at length, after many things that paffed to 
 and fro between them, the Page faid to 
 him. Sir, I thank you heartily, and kifs 
 your hand for the great' good you have done 
 me, in bringing me to recover my Under- 
 standing, but I fwear to you by my Faith, 
 it is not without great Regret I am cured ; 
 for whilft I was Frantic, I had the plea- 
 fanteft Enjoyments in the World, conceit-" 
 ing my felf a kind of Grand Signior, and 
 that there was no King on Earth but was 
 myVaffal. Andwhatfignifiedit, though 
 it were Imaginary, fmce I took as much 
 pleafure in it as if it had been really true. 
 My Condition is much worfe at this pre- 
 Ths p^e fent, for I find my felf in reality but a poor 
 
 fihtT** *^ a §^ t * mt mu ^ t0 morrow morning be- 
 rjd? y Cu ' gin to ferve him, whom in my Sicknefs I 
 fhould hardly have deigned to make my 
 Page. 'Tis of no great Importance what 
 the Phiioibphers think of this, and by what 
 means it is brought to pafs ; for I am able 
 to allure them from very credible Hifto- 
 ries, that fome Ignorant Fellows that were 
 Sick of the fame Difeafe, have talked Latin, 
 without ever fo much as knowing what 
 they faid, when they came once to them- 
 felves. I could tell of a She-Lunatic, who 
 told all that came to fee her, their Virtues 
 
 and 
 
Chap. VII. C&e Ctpal Of JRHttSJ* 1 1 9 
 
 and Vices : And fometimes with greater 
 certainty than thofe who ufually pretend 
 to Divine by Signs and Conje&ures ; fo 
 that no Body durft go fee her, for fear of 
 the Truths fhe revealed. And what raifed 
 their Admiration yet higher, was at the 
 Inftant the Barber-Surgeon was bleeding 
 her, flie faid to him, take care what you 
 do, for you have not many Days to live, 
 and your Wife fhall marry again, with 
 fuchanone; which prov'd true, and came 
 to pafs ere fix Months were expired,, tho* 
 fhe faid it at random. Methinks I already 
 hear from thofe that flight Natural Philo- 
 fophy, that it is a meer Mockery, and a 
 Fable ; or if it be true, that the Devil, as 
 he is fubtle and cunning, enters by God's 
 Permifliou into the Body of this Woman, 
 and the other Lunatics, we have already 
 fpoke of, making them utter thofe fur- 
 prizing things. Yet ought tliey to be ten- 
 der in faying thus, becaufe the Devil not 
 having the Spirit of Prophecy, cannot 
 know future . tilings. They hold it for a 
 ftrong Argument, to prove it falfe, that 
 they do not underf tand how it can be done ; 
 as if difficult and fublime things were to be 
 underftood by every Capacity. I fhall not 
 go about to convince thofe by Reafon, that 
 have not any themfelves, becaufe it would 
 prove Labour in Vain: But I fhall chufe 
 
 I 4 to 
 
i2o CljeCrpalof mitts: Chap. vir. 
 
 to fpeak to them, from Ariftotle y that the 
 Men who have fuch a proper Difpofition 
 as their Aftions require, may know many 
 things without having them tranfmitted 
 by any particular Senfe, or having learn'd 
 them from any Teacher : Many alfo, be- 
 „,„,., . . ;"■/ caufe this Heat is near the Seat of 
 
 Jbe Sybils admitted by T .W . n , n , .J 
 
 the Catholic Church, had Wtt, are W famed OY Jtruck With 
 
 the fame natural Dijpofi- the Difeafe of Lunacy y or fired 
 ZZggftX* ^h afunous Imfulfi; n>he„ci 
 spirit ef Prophecy infufed came the Sybils , And the Mxnades, 
 
 by God ; for it was not e- m ^ f^ a$ ^ete fuppofed to be In- 
 rtough to poffijs a Natural r • i r r\- ■ & • • /- 
 
 Wit, though never fi sub- Jftred by a Divine Sprit ; this 
 lime, to reveal fuch eh- happening not Co much by Sicknefs* 
 
 V^d.hi^a^heyMd. J by a fi at{l / a l Exce f s , Mk6>1 
 
 a Citizen flfSiracufe, was the better Poet for 
 it, when he was out of his Wits \ and thofe in 
 whom this exceffive Heat is more remijs and 
 moderate , are compleatly Melancholic , but 
 much W.ifer.- - By thefe Words Arijlotle 
 openly owns, that many Men by reafon of 
 the extream Heat of their Brain, know 
 things to come, even as the Sybils did ; 
 which proceeds not, as he fays, fo much 
 from Sicknefs, as from the Inequality of 
 Natural Heat. And for this very Reafon 
 he proved it clearly in the Inftance of Mar- 
 cus the Syracufian, who was a very excel- 
 lent Poet all the time he was befide himfelf, 
 from an over-heated Brain ; but as this 
 great Heat came to be moderated, he loft 
 
 the 
 
Chap. VII. C6e Cml of MS* m 
 
 the Art of making Verfes, though he re- 
 mained more Prudent and more Wife. So 
 that Ariftotle not only allows the Tempe- 
 rament of the Brain for the principal Caufe 
 ofthefe ftrange Effecls, but alfo reproves 
 them that affirm it to J)e by Divine Reve- 
 lation, and not a Natural thing. 
 
 Hippocrates was the firft that gave the 
 name of Divine to thefe wonderful Effefts. 
 * If there be any thing Divine in Dijlempers, 1 L '£'£ 
 the Prognoftic of it muftalfo'be learned. By 
 whichheadvifesthePhyficians, ' 
 when they guefs at Difeafes, JS&ffiS* 
 they fhould thence frame a it is * si S n thv 'he ad- 
 judgment in what ftate they >;<»">' j'" 1 * *fiH*d 
 
 J & J from tioe Body, and none 
 
 are, and from that, predict the f uc h Recover : Cicero 
 Crifis of their Diftemper. But %* int ° '£< f"»* &r«r< 
 what furprized me moft in this Pr0 Arch,a Poew - 
 Cafe, is, That if I fhould ask Plato, how 
 it comes, that of two Children of the fame * 
 Father, one fhould know how to make 
 Verfes without any. Matter's teaching, and 
 the other, after all his Labours in the Art of 
 Poetry, fhould not know how to Compofe 
 any? He might' Anfwer perhaps, That he 
 who is Born a Poet, is poffeft with a De- 
 mon that Infpires him, and the other, not. 
 It was therefore with reafdn Ariftotle repre- 
 hended him, feeing he might have fairly 
 imputed it to the Temperament, as he did 
 in another Place, ' 
 
 As 
 
1 22 eije ®tmi of mit& chap. vn. 
 
 As for the Lunatic that fpoke Latin with- 
 out having learn 7 d it when he was well, it 
 fhews the Analogy and Correfpendence 
 between the Latin Tongue, and the Ra- 
 tional Soul. Or it may be, as we fhall 
 hereafter prove, becaufe there is a parti- 
 cular and proper Wit to invent Languages. 
 Latin Words, and the manner of fpeaking 
 this Tongue, are fo Rational, and fo agree- 
 ably ftrike the Ear, that the Rational Soul 
 meeting with the Temperament neceffary 
 to invent a very eloquent Language, im- 
 mediately ftumbles on the Latin : For that 
 two Inventers of Languages may forge the 
 fame Words, having both the fame Inventi- 
 on and Ability, may be clearly ijnderftood, 
 ifwefuppofe, that as God created Adam, 
 he prefented all the Creatures to him, to 
 give them what Names they ought to have ; 
 fo he might have made another at the fame 
 time with the fame Perfection, and Super- 
 natural Grace ; Now I demand, had God 
 prefented to this other, ' the fame Creatures 
 for him to give them Proper Names, what 
 Names would he have given them ? It is not 
 rb be doubted but they would have been the 
 fame that Aiam gave them ; and the reafon 
 is clear, becaufe both in Naming would 
 have confider'd the Nature of the Crea- 
 ture, which was but One. In like manner 
 the Lunatic might ftumble on the Latin 
 
 Tongue, 
 
Chap. VII. €&e Crpal of WiitfS. 12 j 
 
 Tongue, and fpeak Latin without having 
 learn'd it in his Wits ; becaufe the Natural 
 Temperament of his Brain being altered 
 by that Diftemper, he might do it in a 
 fhort time after the fame manner, as he 
 who firft invented the Latin Tongue, and 
 fo he might pronounce almoft the fame 
 Words, though notfuch laboured Periods, 
 or with fuch a continued Elegance ; be- 
 caufe this is a fign the Devil moves their 
 Tongue, according to what the Church 
 teaches her Exorciils. The fame thing is 
 affirmed by Ariftotle to have befallen fome 
 Children, who at their Birth pronounced 
 diftin&ly fome Words, and afterwards be- 
 came mute. He reproves the Vulgar Phi- 
 lofophers of his time, who being ignorant 
 of the natural Caufe of that Efte£t, attri- 
 buted it to the Demons. Though he could 
 never difcover the Reafon and Caufe of 
 Chitdrens fpeaking at their Birth, and be- 
 ing afterwards mute ; yet notwithstand- 
 ing it never once entered into his thoughts 
 that it was the Invention of the Devil, or 
 any Supernatural Effect, as the Vulgar 
 Philofophers vainly imagine, who finding 
 themfelves entangled with the fublime and 
 fubtle things of Natural Philofophy, pof- 
 fefs them that know nothing, that God, or 
 the Devil, are the Authors of fuch rare and 
 prodigious Effects, becaufe they are Igno- 
 rant 
 
^H €lje€tj>aIOfaBit& Chap. VII. 
 
 rant of their natural Caufes. Children that 
 are begot of cold and dry Seed, as thofe 
 got in old Age, begin to reafon and dif. 
 courfe a few Days and Months after they 
 are Born, became the cold and dry Tem- 
 perament, as §/c fhall prove hereafter, is 
 more appropriate to the Operations of the 
 Rational Soul, and what Time, and the 
 long fucceffion of Days and Months might 
 effed, is fupplied by the fudden Tempe* 
 rament of the Brain, that after this manner 
 is pufhed forward by many Caufes leading 
 
 p*b Sca# t0 that end ' * Art fi otle tells of other Chil- 
 XXVH. dren, who began to fpeak as foon as they 
 were Born, and afterwards were mute, till 
 they arrived at the Age allotted for fpeak- 
 ing ; fo that this Eftedt was occafionM by 
 the fame thing, as that we remembred in 
 the Page, and the other Lunatics, nay, and 
 of him who all on a fudden fpoke I^ati^ 
 without having learn'd it in his Senfes. Now 
 that Children while yet in their Mother's 
 Wombs, and as foon as they are Born, may 
 be afflifted with the like Diftempers, is a 
 thing not to be denied. 
 
 As for the She-Lunatic who Divined, 
 how that might be, I will make more in- 
 telligible from Cicero, than from the Natu- 
 ral Philofophers, who defcribing the Na- 
 ture of Man, fpeaks after this manner. 
 t De Divi-.f That Creature of Fore fight, Sagacious, 
 mcione. , (barf 
 
Chap. VII. €IjeCtpalOf£2Iit& 125 
 
 fharp-witted, capable of all Things, of good 
 Memory, endued with Reafon and Council, 
 which we call Man : And more particularly 
 he affirm'd, That fome Men by Nature fur- 
 pafs others in the Knowledge of Futurities. 
 For there is a power and kind of Nature, which 
 penetrates and predicts things to come, the 
 Force and Nature of which, has never been yet 
 explained by Reafon. What led the Na- 
 tural Philofophers into an Error, was their 
 not confidering, (as Plato did ) that Man 
 was made after the likenefs of God, and 
 that he participates of the Divine Provi- 
 dence, being qualified to diftin- rj 
 guifh all the three differences of £*£*%%£?, 
 Times, with Memory for the m endued with a kind of 
 Paft, Senfe for the. Prefent, I- gg£2^ cicer0 d ° 
 magination and Underftanding 
 for the Future. And as there are obfer- 
 ved fome Men furpaflin'g others in the Re- 
 membrance of what is Paft, and fome ex- 
 celling others in the Knowledge of the 
 Prefent, fo are there fome who are natu- 
 rally more capable than others in gueffing 
 what is to Come. One of the fixongeft 
 Arguments that enforced Tully to believe 
 the Rational Soul incorruptible, was the 
 obferving with what certainty fick People 
 predict Futurities, efpecially when they 
 are neareft Death. But the difference there 
 is betwixt the Prophetic Spirit, and this 
 
 Na- 
 
26 €f>e Crpal of Ettitt. Chap. VII. 
 Natural Wit, is this, what God has by the 
 Mouth of the Prophets declared is Infal- 
 lible, becaufe it is his exprefs Word : But 
 that which a Man Prognofticates by the 
 ftrength of Fancy, has not the fame cer- 
 tainty. 
 
 Thofe who fay the She-Lunatic difco- 
 vered the Virtues and Vices of thofe who 
 came to fee her, by the Artifice of the De- 
 vil, may underftand that God gives to 
 Men a Supernatural Grace, by which they 
 may know, which are the Works of God, 
 and which of the Devil. This St. Paul 
 ranks among the Divine Gifts, calling it 
 The Difcernwg of Spirits. 'Tis by this we 
 know, whether it is a good or bad Angel 
 comes to move us ; for the Devil comes 
 often to us under the Appearance of a good 
 Angel,, the better to deceive us : Upon 
 which occafion wefhall ftand in need of this 
 Supernatural Gift to know and diftinguilh 
 him from the good Angel. Thofe who 
 have not a Genius proper for Natural Philo- 
 fophy, will be furtheft from this Gift; be- 
 caufe both that Science and the Superna- 
 tural which is Infpired by God, fall upon 
 the fame Faculty, which is the Understand- 
 ing; at leaft it is fo for the moft part, when 
 God in the Communicating of liis Gifts, 
 accommodates himfelf to each Man's Na- 
 tural (J. ; .5, as I have laid before. 
 
 Jacob 
 
Chap. VII. Cfje Cipal Of Mlttjn 1 27 
 
 * Jacob being at the point of Death* Ge £. cb. 
 (which is a time when the Rational Soul is x 
 the freell to forefee Futurities) all his 
 Twelve Sons came into his Chamber, to fee 
 him, he told each in particular their Vir- 
 tues and their Vices, and predicted what 
 fhould befal both them and their Children. 
 9 Tis certain he did this by the Spirit of God ; 
 but if Holy Writ and our Faith had not 
 affured us of it, how fhould the Natural 
 Philofophers know that this was the Work 
 of God, and that of the She Lunatic's tell- 
 ing thofe that came to fee her, their Virtues 
 and Vices, was a Work of the Devil, fince 
 that in part it refembled Jacob's? They 
 conceive the Nature of the Rational Soul 
 to be far different from that of the Devil, 
 and that its Powers, the Underftanding, 
 Imagination, and Memory, are of another 
 kind much different : In which they are 
 miftaken ; for let the Rational Soul animate 
 a well-organizM Body, fuch as Jdam'swas, 
 it fhall know no lefs than the molt clear- 
 lighted Devil ; and when it is feparated 
 from the Body, it has as fubtle Faculties as 
 he. Say now that the Devils difcover what 
 is to come, by conje&uring and reafoning 
 from certain Signs, the Rational Soul can 
 do as much, wheiyteliver'd from the Body, 
 or when it has that difference of Tempera- 
 ment, which gives, Man the Knowledge 
 
 of 
 
12% mz Crpal ef ffiBftfc Chap, y II 
 
 of Futurities ; fo that it is as difficult to the 
 Underftanding to conceive how the Devil 
 can know fych elevated and hidden things ; 
 of which the Knowledge is attributed to 
 the Rational Soul. It cannot enter into 
 their thoughts, that there can be Signs in 
 Natural things whereby to foretel what is 
 to come : And I my felf hold that there 
 are fome Indications fubfervient to us in the 
 knowledge of the Paft, of thePrefent, and 
 that help us to conje&ure at the Future ; 
 nay, and to guefs at certain Secrets of Hea- 
 ■• Chap. I. ven. * For the things of God from the Crea- 
 to the R«- tion of the World are clearly feen y beingunder- 
 flood by the things that are made. He that 
 fliall have the requifite Faculty to attain it, 
 may attain it ; and the other fhall be fuch 
 a one as Homer fpeaks of, The Ignorant 
 underftand the Pail, but not the Future ; 
 but the Prudent and Difcreet is the Ape of 
 God, imitating him in many things ; and 
 though he cannot do it to fo great a Per- 
 fection, yet neverthelefs he can counterfeit 
 it in fome meafure. 
 
 •mans. 
 
 CHAPi 
 
£hap. vil. Cfje Ctval of wiitfH 12^ 
 
 CHAP. VIII. 
 
 Frotft theje three Qualities alone^ Hetty 
 Moijiurej and Drinefs, proceed all 
 the differences of Wit obferi d among 
 Men. 
 
 AS long as the Rational Soul is # in thd 
 Body, it is impoflihle it fhould 
 perform different and contrary Aftioris, if 
 to each it have its proper and peculiar 
 Inllruments. This is clearly feen in the 
 Animal Faculty, which exercifes divers 
 AttionS in the exterior Senfes, eaich having 
 its particular and proper Organ ; the Sight 
 has it after one manner, the Hearing after 
 another ; the Tafte, the Smell and the 
 Touch after another ; and if this were not 
 fo, there would be biit one fort of Aftions, 
 all would confift either in the Sight, or iii 
 the Hearing, or in the Tafte, or in the 
 Smell, or in the Touch ; becauie the Organ 
 determines the Power to one Aftidri only, 
 and not to more. From what paffes plain- 
 ly through the exterior Senfes, we may 
 colled what is afted in the Interior. We 
 Underftand, we Imagine, and Remember, 
 by the fame Animal Virtue. But if it be 
 true, that each Aftion requires its particular 
 "[nftrumeut ; there mult neceffarily be one 
 K Organ 
 
 =1 
 
i jo Ufa Ctpal Of EOit& Chap. VIIL 
 
 Organ in the Brain to Underftand, another 
 to Imagin, and a third to Remember ; for if 
 tlfe whole Brain were Organized after one 
 and the fame Manner, all would be either 
 Menlbry, or Underftanding,or Imagination. 
 But when we fee fuch different A&ions, of 
 neceffity there muft alfo be divers Initru- 
 ments. And yet if one fhould Diffeft a 
 Head to Anatomize the Brain, all would 
 feem compofed after the fame manner, of 
 the lite fuhftance, without difference of 
 Parts or diverfity of Kinds. I fay, that 
 itfeems fo, becaufe, as Galen has obferv'd, 
 Nature has placed abundance of things in 
 Man's Body, that are compound, which 
 the Senfes neverthelefs judge to be fimple, 
 becaufe of the Subtilty of the Mixture : 
 Which may alfo happen in the Brain of a 
 Man, though to fight it feems no fuch thing. 
 Befides this, there are four fmall Ventricles 
 in the Cavity of the Brain, of which Galen 
 taught the ufe to him that, would learn it 
 of him : But for my part, I hold, that the 
 fourth Ventricle, which is behind the Head, 
 has no other Function than to digeft and 
 refine the Vital Spirits, and turn them into 
 Animal Spirits, enabling them to give Senfe 
 and Motion to all the Parts of the Body, 
 becaufe we cannot find in Humane Bodies 
 two fuch contrary Operations, that inter- 
 fere with each other, fo much as Reafon- 
 . ing and the Digeftive Faculty, The reafon 
 
 is 
 
Chap. VIII. Cfte Ctpal of WlitfS. *$| 
 
 is, that Speculation requires the Repofe, 
 Serenity, and Clearnefs of the Animal Spi- 
 rits ; whereas the Digeftion is made with 
 noifeand ferment, and from that Opera- 
 tion ariles many Vapours which infeft and 
 darken the Animal Spirits, in fuch manner as 
 the Rational Soul cannot well diftinguifh 
 the Figures of things. Nor was Nature fo 
 Inconnderate to join in one place fwo Ani- 
 ons that are performed with fo great a Re- 
 pugnance and Contrariety. Be it how it 
 will, * Plato mightily commends the Pro- * DiaJogo 
 vidence and Care of him, who made us ; <i« Natura. 
 -for having feparated the Liver at fo great a 
 diftance from the Brain, left by the noife 
 made by the Boiling and Concoftion of the 
 Food, and by the Obfcurity and Clouds 
 call: on the Animal Spirits by the Vapours, 
 the Rational Soul fhould be difcompofed in 
 Reafoning. However if Plato had not re- 
 marked this from Philofophy, we fee it 
 every hour by Experience, notwithftand- 
 ing the Liver and the Stomach are fo very 
 diitant from the Brain, yet none can fet to 
 Study immediately upon Eating, or fome 
 time after. 
 
 What feem^moft true in this matter, is, 
 that the OiEce of the fourth Ventricle, is 
 todigeftand alter the Vital, and refolve 
 them into Animal Spirits, for the end we 
 have fpoke of : A nd for this Reafon Nature 
 lasalfo feparated the three other, and has 
 K 2 lodged 
 
*}* €Ije Ctva! Of CQSltjS. Chap. vn. 
 
 logded it like a little Brain by it felf apart, 
 as is to be obferved, left by its Operation, 
 the Speculation of the other fhould be di- 
 fturbed* For' as to the three little Cells 
 before, it is not to be doubted, but Nature 
 has made them to Reafon and Difcourfe.; 
 it clearly appears in deep Studies and Mu- 
 fing, which never fails to make that part 
 of the Head ake, which correfponds to 
 thefe three Cavities. The ftrength of this 
 Argument appears, ifweconfider, that even 
 the Other Powers being Fatigued in per- 
 forming their Office, ever caufe fome Pain 
 to thofe Organs with which they are Exer- 
 eifed : As after gazing too long a time, the 
 Eyes water, and after Walking too much 
 the Soles of the Feet will ake. Now the 
 difficulty is to know in which of thefe Cells 
 dwells the Underftanding ; in w 7 hich the 
 Memory , and in which the Imagination ; 
 becaufe they are fo clofe and near Neigh- 
 bours, that one cannot well diftinguiflh, or 
 know it by the Experience we even now 
 fpoke of, nor by any other Tok'en. More- 
 over if we conlider, that the Uiiderftand- 
 ing can do nothing without the Memory 
 be prefentto it, to offer and reprefent to it 
 the Figures and Species, according to the 
 Saying of Ariftotle ; He that under ft ands 
 has no more to do but to reflect on the Images. 
 Nor the Memory again, without being fe- 
 conded by the Imagination, according as 
 
 we 
 
Chap. VII. C6e ®\$M of mit&. 15: 
 
 we have elfewhere noted ; we may eafily 
 conclude, that all the three Faculties are 
 joined and united together in each Ven- 
 tricle ; that the Understanding is not by k 
 felf in one, nor the Memory by it felt in 
 the other, nor the Imagination by its felf 
 in the third, as the Vulgar Philofophers 
 have thought. ' This Union of Powers and 
 Virtues ufes to be made in Humane Bo- 
 dies, when one cannot aft without the 
 Concurrence of the other, as appears in the 
 four Natural Virtues. The Attractive, 
 the Retentive, Digeftive, and Expulfive; 
 which, to be of ufe one to the other, have 
 by Nature been aflembled jn one and the 
 fame Place, and not feparated from each 
 other. 
 
 But if all this be true, to what end has 
 Nature prepared thofe three Ventricles, 
 and to each of them joined all the three Ra- 
 tional Powers, fince any one of the three 
 was fufficient for the Un'derftanding and 
 the Memory to play their parts? To this 
 may be anfwered, That it is* equally diffi- 
 cult to know why Nature has made two 
 Eyes, and as many Ears, fince in each of 
 them the whole power of Seeing and Hear- 
 ing refides, and one may fee with one Eye 
 alone ? To this it may be faid, That how 
 much greater the Number of Organs of the 
 Powers appointed and eftablifhed for the 
 K ? Per- 
 
i J4 ^&e tttwl ?f CMW* cha P- VIII. 
 
 Perfection of the Animal is, fo much more 
 affured is the Perfection and Poffeflion of 
 them ; becaufe by fome Accident one or 
 two may fail, and then it is convenient, 
 that there fhould be a Supply from others 
 of the fame kind, which may be ready to 
 Aft. 
 
 In the Difeafe call'd by Phyficians, the 
 Refolution of the Sinews, or Palfy of half 
 the Body, the Operation of the Ventricle 
 that aniwers to the Sick-fide, is ufually loft, 
 infuch manner as if the two others remain- 
 ed not entire and unhurt, the Man would 
 . be ftupid without Reafon. And neverthe- 
 lefs from the \yant of this Ventricle alone, 
 he is obferved to be very weak, as well in 
 the Actions of the Underftanding, as of the 
 Imagination, and Memory : Even as he 
 who ufes to See with two Eyes, would be 
 at a lofs in his Sight, if one of them was 
 quite out. By which means it may be clear- 
 ly underftood, that in each Ventricle, all 
 the three Faculties are found, fince from 
 the hurt of one alone, the other three are 
 allweakned. 
 
 Say now, that all the three Ventricles are 
 compofed after the fame manner, and that 
 there is no Diverfity of Parts to be found 
 in them, we cannot be at a lofs if we take 
 the firft Qualities for the Inftrument, and 
 fo make as many differences of Wit as there 
 
 • be 
 
Chap. VIII. WLtWl OtmitS. n$ 
 
 be of the firft Qualities. For it is againft 
 all Natural Philofophy, to Believe that the 
 Rational Soul being in the Body cap exer- 
 cife her Operations without the Mediation 
 of a Corporeal Inftrument to affifl: her. 
 But of the four Qualities that appear, the 
 Heat, Cold, Moifture, and Drinefs, all Phy- 
 ficians rejecl the Cold as of no ufe at all, in 
 the Operations of the Rational Soul: And 
 accordingly it is obferved by Experience, 
 in all the other Powers of Man, that where 
 the Cold overbalances the Heat, they are 
 . blunted and retarded in their Offices ; in- 
 fomuch as neither the Stomach digefts the 
 Meat, nor the Parts of Generation produce 
 effective Seed, nor the Mufcles duly move 
 the Body, nor the Brain duly Reafons and 
 Difcouries. For which reafon Galen faid, 
 The Cold manifefily incommodes and retards 
 all the Operations of the Soul : Serving only 
 in the Body to allay the Natural Heat, and 
 to hinder it from being inflamed. But Art- 
 ftotle is of a contrary Opinion, where he 
 fay s, The thick and hot Blood renders the Man 
 firong and robujl^and the thinner and more Cold 
 of a more delicate Senfe and 1)nderftanding 9 
 Whence it clearly appears, that from Cold 
 proceeds the greateit difference of Wit in 
 Man, viz,, the Underftanding. Arifiotle 
 therefore enquiring, why the Men inha- 
 biting hotter Countries (as Jtgypt is) are 
 K 4 more 
 
I j(S %t}t Crpal of ffliitfS* Chap, vn. 
 
 more Subtile and Ingenious than thofe who 
 live in colder Climates, makes AnfweiyThat 
 the Ambient Heat being exceffive, draws 
 forth and confumes the Natural Heat of 
 the Brain, leaving it cold, which makes 
 Men more fharp. And that on the con- 
 trary, the great Ambient Cold concentrates 
 the Natural Heat of the Brain, not fuffer- 
 ing it to difperfe : And further, they who 
 have very hot Brains, fays he, can neither 
 Keafon nor Difcourfe, but are Volatile, 
 never fixing on one Opinion. Qden^ as it 
 feems, alluded to this, where he fays, the 
 reafon why a Man changes his Opinion 
 every moment, is, becaufe he had a very 
 hot Brain ; and on the contrary, he that 
 has a cold Brain will be firm and fteady in 
 his Opinion. But the Truth is, there is 
 no difference of Wit* proceeds from this 
 Quality, neither could Arifiotle mean that 
 the Blood, cold in excefs, made the Under- 
 ftanding better, but only when it is lefs 
 hot. When a Man is fickle, it is true, it 
 proceeds from too great a Heat, that raifes 
 tranfient Figures in his Brain, making them 
 as it were to boil, by which means the 
 Images of rflany things reprefent them- 
 feives at once to the Rational Soul, awaken- 
 ing and inviting it t6 a Confideration of 
 them, and to, enjoy all, fhe leaves fome, 
 •• and Embraces otjiers. The quite contrary 
 
 happens 
 
Chap. VII. €fje Cryal of EBftifc i?7 
 
 happens in Cold, which renders a Man 
 fixt and ftable in an Opinion \ becaufe it 
 keeps the Figures faft locked up, not per- 
 mitting them to fly fo faft, fo that it repre- 
 fents no other Image to a Man but what is 
 called for. Cold has this Peculiar, that it 
 retards the Motions, not only of Corporeal 
 things, but alfo renders the Figures and 
 the Species ( by Philofophers termed Intel- 
 lectual) immovable in the Brain ; but this 
 firmnefs feems rather to be a certain Dul- 
 nefs, than a Difference of Wit. There, is 
 another kind of Steadinefe, which proceeds 
 from the Underftanding, being clofer and 
 more compact, and not from any coldnefs 
 of Brain . Drinefs then, Moifture and Heat, 
 remain as Inftruments of the Rational Fa- 
 culty. But not one Philofopher knew how 
 to afiign in particular to each Difference of 
 Wit, the Quality that fer vM it for an Inftru- 
 ment. * Her adit us faid, That the fharpnefs * D ; a j a ^ 
 of Wit was from a dry Light. By which natura. 
 words he gives us to undeftand, that Dri- 
 nefs is the caufe of the great Prudence and 
 Wifdom in Man ; but he has not fhewn, 
 in what kind of Knowledge a Man was 
 Excellent by means of this Quality. Plato 
 intended no lefs, when he affirmed, That 
 the Soul upon its entring the Body, was 
 very Wife, but that the great Moifture it 
 met there, reoder'd it lumpifh and dull, 
 
 till 
 
ij8 Cfje€tpaIofC£Ift& Chap. VIII. 
 
 till as that Moifture wears oft' in Age, and 
 
 the Body becomes drier, the Soul difco- 
 
 vers that Knowledge and Wifdom it had at 
 
 Homer /*■ fir ft. Among Brute Beafts ( Arijtotle faid) 
 
 ^ w 'uivf- thofe are more deliberate, whofe Confti- 
 
 f« »«/«/- tution is more cold and dry, as the Ants 
 
 ways mfe, an( j g eeS) w h may difpute for Wifdom 
 
 {^/t- with Men that are Reafonable Creatures. 
 
 w turned Betides, there is not a Brute Beaft more 
 
 int% * Hog. mo ift t h an a j^ g, and which has lefs Wit. 
 
 For which caufe the Poet Pindar being to 
 
 tax the Boeotians for Blockheads, expreft 
 
 himfelf in this manner. 
 
 DiSia fuit Sm gens Boeotia Vecors. 
 
 Stupid Boeotians wore the Name 
 Of Hogs ? their Nature was the fame. 
 
 •Lib. quod * Galen affirm'd alfo, That the Blood by 
 animi mo- reafon of its too great moifture, made Men 
 t^P-y 1 filly. And the fame f Galen recounts, 
 L narara that the Comic Poets accufed Hippocrates^ 
 iiom. com. Children of it ; alledging they had too much 
 XI ' Natural Heat, which is a moift Subftance, 
 
 and abounding with Vapours. The Chil- 
 dren of Wife Men are not without this 
 Defeft; of which I may hereafter affign 
 the Reafon. Of the foui; Humors we have, 
 there is not one of them found hot and 
 8xxx?eadry, but melancholy. And |) Arifiotle af- 
 etQb. i. firms 
 
Chap. VIII. €{je€tpaiofm(t0* 139 
 
 firms, That all the Men that ever fignaliz'd 
 themfelves in the Sciences, were Melan- 
 cholic. In fine, all agree, that Drinefs 
 makes a Man very Wife ; but no Man 
 (hews which of the Rational Faculties it 
 moft favours. The Prophet * Efay only 'Ch.xxviii 
 determined it, when he faid, Vexation gives 
 Vnderftanding, becaufe Sorrow and Affli- 
 ction, not only lick up that moifture of the 
 Brain, but have alfo Power to dry up the 
 very Bones, by which Quality the Under- 
 ftanding is made more fharp and acute; 
 which may be apparently evidenced, by 
 confidering, that many Men red uc'd to Po- 
 verty and Mifery, have happened to Speak 
 and Write things worthy of Admiration ; 
 but being afterwards raifed by Fortune ac- 
 cording to their Wifh, to make good Cheer, 
 have done nothing more of Importance. 
 For a delicate Life, Content, a ftream of 
 Fortune, and all things fucceeding fmoothly 
 to our Wifh, much relax and moiften the 
 Brain ; which is what f Hippocrates faid, t Epidem. 
 Content and Chearfulnefs enlarge and dilate v - com IX * 
 the Heart, giving it a fweet and grofs Heat. 
 Which is again eafily proved ; tor if Affli- 
 ction and Grief dry up and confume the 
 Flefh, by which means a Man acquires a 
 better Underftanding ; it is certain, that 
 the contrary, which is Chearfulnefs, fails 
 not to moiften the Brain, and impair the 
 
 Under- 
 
 
*4° ^Eft Crpa! of GHftjL Chap. VII. 
 
 TheHcartofthtwifeMtm Underftanding. They who at- 
 u where ssdmfs u to be tain the laft fort of Wit, are 
 ftlXXaVZ more immediately difpofed to 
 
 Heart of the Fool where Jvy SpOr tS, Feafts, MuflC, freqUCnt- 
 U {of vhich the Property ing merry Co mpany an d fly, 
 ts to moi/len.) Ecclei.c.vji. , o J f J J J 
 
 ing the contrary, which at other 
 times were wont to give them Relifti and 
 Content. 
 
 Hence may the Vulgar learn, how it 
 comes, that a Wife and Virtuous Man, 
 raifed to great Honour ( who before was 
 Poor and Humble) fometimes immediate- 
 ly changes his Manners , and his way of 
 Reafoning, for this proceeds from his ac- 
 quiring a new Temperament 7 moift and 
 full of Vapors,* by which means he effaces 
 the Figures he had before in his Memory, 
 rendering his Underftanding Dull and Slug- 
 
 gift- 
 
 'Tis very difficult to know what Diffe- 
 rence of Wit proceeds from moifture, be- 
 caufe it fo ftrongly contradifts the Rational 
 * x$>. i. Faculty. At leait according to * Galen's 
 <te narur. Opinion, all the Humours of our Body that 
 XL ** are moift in Excels render the Man Stupid 
 and Ignorant, which occafionM him to 
 fay, The Prudence and Nimblenefs of the Ra- 
 tional Soul arifesfrom Choler ; Integrity and 
 Conflancy proceed from the Melancholic Hu- 
 mour ; Simplicity and Stupidity from Blood ; 
 Phlegm y or Water ^ ferywgfor nothing but to 
 
 feed 
 
Chap. VII. €f)C Ctpal Of StHifS. 141 
 
 feed pep Infomuch that the ^ ,^ Cicero ^ 
 Blood,fo far as it is moiit,and the nhg the Nature of wt. 
 Phlegm no lefs confpire to ruin W* the ^ emor \ m £° h f c l 
 and deftroy the Rational Facul- *%;"* J^nZZl^y 
 
 tV ; but this is ta be Underitood the fame Name as Inge- 
 
 of the difeurfive and aftive Fa- ^fr. b D £ ** bon ' & 
 culties, and not of the pafTive, 
 as the Memory is, which depends on moi- 
 fture, even as the Understanding does on 
 drinefs. Now we call the Memory a Ra- 
 tional Faculty, becaufe without it the Un- 
 deritanding and Imagination are of no ufe. 
 It affords them matter, and furnifhes them 
 with Figures to Reafon, according to that 1 . 
 ' of Arijtotle, He that under ft amis does no more 
 than refleft on the Images. And the proper 
 Office of the Memory is to lay upthofe Fi- 
 gures for the Understanding when it would 
 reflect on them ; and therefore if that be 
 loft, it is impoffible for the other Faculties 
 to perform their Funftion. * Galen fays • De Off*. 
 the Office of the Memory is no other than Med. com, 
 to keep the Figures of things, without ha- 
 ving any Invention of its own : The Me- 
 mory treasures and lays up the things whioh are 
 tranfmitttdfrom the Senje and Vnderftandi?ig 
 as in a Coffer, or Repojitory, having no In* 
 ventwn of its own. This being its Office, 
 one may clearly perceive it depends much 
 on moiilure, which foftens and prepares 
 the Brain, for the Figures that are imprint- 
 ed 
 
142 dje tttpal of mit& Cliap. VIIL 
 
 ed by way of Compreffion. Infancy is an 
 evident Proof of this Do&rin ; feeing in 
 that Age the Memory is readier than in all 
 the other, becaufe the Brain then is moift- 
 * xxx - e ft # * Jrifiotle therefore demands, Why 
 IV. Pr ° * *k e Old have more Wit and a better Vnder- 
 jlanding, and the Young learn readier and with 
 more eafe f To which he makes Anfwerj 
 That the Memory of Old People is filled 
 withfo many Images of things which they 
 have feen and heard during the long courfe 
 of their Life, that there is no room left to 
 receive any thing new ; but that of Young 
 People, as Perfons late Born, meets with 
 no difficulty therein, which makes them 
 receive and retain immediately all that is 
 told and taught them. Which may be 
 better underffood by comparing the morn- 
 ing and evening Memory, and fhewing 
 that we learn better in the morning, be- 
 caufe we then rife with a frefh Memory, 
 but in the evening we learn ill, becaufe it 
 is fluffed with all the Objefts of the Day 
 paft. And to the end the curious Reader 
 may not be furprized that fo great a Philo- 
 fopher as Jrifiotle {houid never light upon 
 a true Anfwer, and which even thofe of 
 lefs Wit than himfelf fometimes find, and 
 form better Arguments than his; he mull 
 know that Plato not at all doubting but 
 the Graveft Fhilofophers do often as men 
 
 miftake- 
 
Chap. VIII. €fje .Ct pal of aflittg* 1 4 J 
 
 -miftake, either through Inadvertence, or 
 for want of Weighing, and being well 
 enough acquainted with all the Principles 
 contained in the Doftrin they teach, ad- 
 vifes fuch as read his Works, to confider 
 them with great care, and not to rely too 
 much upon him, or on the good Opinion 
 they have conceived of them ; To examin, 
 fays he, and cautioufly weigh all his Words, 
 and thofe of the Philofophers, and not to re- 
 ceive them before they ha<ve made fome "Proof of 
 them y no though they may fetm the truefi in 
 the World. Becaufe in effeft it would be a 
 great fhame to me, that Nature having 
 given me Eyes to See, and an Underftand- 
 ing to Diftinguifti, yet I fhould ask Ari- 
 ftotle, and the other Philofophers, what are 
 the Figures and Colours of things, and 
 what Being and Nature they have. Open 
 your Eyes (fays Plato) make ufeofyour 
 own Wit and Ability,^nd fear nothing ; 
 for the fame He that made Anflotle, made 
 you alfo ; and he who formed fo great a 
 Wit, may very well alfo form a greater. 
 'Tis neverthelefs very Reafonable to have 
 Excellent Authors in great Veneration , 
 for the Abundance of tilings they have 
 taught us ; but we ought to ufe fome mo- 
 deration, and not abfolutely ftifle all the 
 Wit we have ; feeing that the Scholar's 
 Knowledge confifts not only in believing 
 
 the 
 
144 ®b& ttr?ai of aaitta. chap. vir. 
 
 the Matter that taught him, but his Under- 
 ftanding ought rather to be fatisfied with, 
 and feed on the Truth and Conformity of 
 the Doftrin. Accordingly Plato fpeaking 
 to the Phyficiahs^ and in their Name, to 
 all thofe who Pin themfelves, on their 
 Sleeves, and fwear to the Words of their 
 Mafter, faid, That Hippocrates was not ab- 
 folutely to be relied upon, but when the Matter 
 in difpute agreed with Reafon, and with our 
 Sentiments. For in doing other wife we 
 acquire no Science, but Humane Faith, 
 which is quite contrary to the defire we 
 have of Knowledge. Jriflotle fays of true 
 Science , We may believe that we know a thing, 
 when we know the Caufe of it> and how it is 
 the Caufe of it y and that it cannot be other- 
 wife produced. Which we are ignorant 
 of, when we have only Faith and a Pious 
 Opinion of him that teaches us. But if 
 we will carry tbjp Confideration yet fur- 
 ther, we (hall find, that Man has not only 
 leave to Examine and bring to the Proof 
 what Ariflotle and Plato, and all the other 
 Natural Philofophers affirm ; but if the 
 Philofophers, and even the Angels them- 
 felves, who know more than all the Phi- 
 lofophers in the World, come to teach him 
 any Doftrin' whatever, he is direfted and 
 commanded not to believe, without ha- 
 ving before-hand tried and known if the 
 
 Do&rin 
 
Chap. viil. ( fcge€rrarofaaift& ut 
 
 Doftfin be true or falfe, and" without duly 
 oppdfirig all the Difficulties and Arguments 
 he can mike and objefr upoft that rtiatten 
 'Twas therefore the Apofile confidering that 
 we are without ceafirig encompaffed with 
 Devils feeking how they may deftroy us, and 
 our good Angete who guard and preferveus; 
 and that both the one and the other fpeak to 
 us, and fhew us the things in their fpiritual 
 Language ; advifes us not to give any affent 
 to them, till we have Tried and Examined if 
 they are good or evil Angels. . Accordingly 
 faid he, My Brethren, believe not every Spirit f 
 but try the Spirits, whether they are of God* 
 What more certain and truer Embaffy, and 
 of more Importance to Mankind was ever 
 made in the World, tharf that of the Arch- 
 Angel Gabriel to the Bleffed Virgin ? Yet ne- 
 verthelefs fhe failed not tirit to Try and Exa- 
 mine it, and to oppofe the If rongeif Reafons , 
 Ihe could find upon that occafion, and feeing 
 and believing that it was a good Angel, and 
 that it was a good Salutation, fhe ipoke to it, 
 Behold the Handmaid of the Lord, be it unto mt 
 according to thy Word. Which had {lie done 
 without this Precaution, fhe had not per- 
 formed her Duty. 
 
 But to return to our Bufinefs, Plato fays, 
 7 hat he who will not affent to what is faid to him y 
 ought to difprove it ; and he thai cannot d/fprove 
 it, ought to af[ent. % By which he gives us to 
 
 ideritand; that there are two different forts 
 L of 
 
H# CfeCl#alBf©HttL Chap.VIlL 
 
 of Wits among Men of Learning ', fome who 
 are not able enough to difprove, and thofe lie 
 directs to affent, although they be not fatis- 
 fied with the Author's Doftrin ; Others, who 
 are able enough to difprove, whom he obliges 
 to give a Reafon for their Dilfent, Since 
 then the Anfwer Ariflotle give to the Pro- 
 blem fatifiesmeftot, Tarn obliged by what I 
 have now faid to give a Reafon, why my 
 Understanding will not admit it, and the 
 reafon is very clear, becaufethat if the Spe- 
 cies and Figures which are in the Memory had 
 matter and quantity to poffefs place, itieems 
 that his Anfwer would have been good ; but 
 being Indivifible and Immaterial as they are, 
 they can neither fill nor vacate the place where 
 they are- Nay, We fee by Experience, the 
 more the Memory is exercifed in receiving 
 every day new Figures, the more capable (he 
 is to receivethem. According to my Doftrin, 
 the Anfwer to the Problem is very eafie ; for 
 I fhould chufe to fay that Old Men have a 
 good Underftanding, becaufe they are very 
 dry ; and that they have no Memory, be- 
 caufe they have no rnoifture. By which 
 means the fubitance of their Brain is harden- 
 ed, fothat they cannot receive the Impreflion 
 of Figures, neither more nor lefs than hard 
 Wax receives with difficulty the Figure of 
 the Seal; but that which is loft receives it 
 eafily. Among Young People the contrary 
 happens, who from abundance of rnoifture of 
 
 the 
 
Chap. VIH. Cfje Crpal of WOtti 147 
 
 the Brain want Understanding, and have a 
 good Memory, becaufe of the fweetnefs andt 
 foftnefs of the fame Brain, in which by reafon 
 of the moifture the Figures and Species from 
 without make a good, firm, eafie; and deep 
 Impreffion. 
 
 That the Memory is better and readier in 
 the morning than evening, is not to be denied, 
 but not for the Reafon Jriftotle+gave but juft 
 now. The night fleep is the caufe of it, that 
 moiftens and ilrengthens the Brain, which 
 by the waking of the whole day drysup and 
 hardens. Therefore * Hippocrates laid, They •vi.Apho; 
 that defire to drink in the night, being very dry, if com XXVI * 
 they fleep upon it, it ts good ; and that the 
 drought goes off, becaufe fleep moiftens the 
 Body, and fortifies the Ruling Faculties of 
 Man. But that fleep produces fomeeffeft, it - ' 
 
 follows clearly from this Doftrin ; Arifiotle 
 himfelf confefies, That the Underitanding . 
 and the Memory are oppofite and contrary 
 Faculties ; fo that he who hath a great Me- 
 mory, may want Under {landings and on the 
 other hand, he whcj has a better Underftand- 
 ing, may not have a good Memory ; becaufe 
 it is impoffible for the Brain to be moift and 
 dry at the fame time in an intenfe degree. 
 * Atijlotle built upon this Maxim, to prove t L'^ <*e 
 •that the Memory is a different Faculty from ^nifc.* 
 Remembrance, apd forms his Argument after 
 this -manner; S^h as have a great Remem- 
 brance are Men of great Underftanding, and 
 L 2 thole, 
 
148 fcfie Ctpal of mitj3. Chap. VIII. 
 
 thofe who have a good Memory, want Un- 
 derftanding ; the Memory and Remembrance 
 then are two Contrary Powers. According 
 to my Doftrin the firft Propofition is falfe , 
 bccaufe they who have a great Remembrance 
 want Underftanding, but are Matters of a 
 large Invention, as I fhall prefently prove : 
 But the fecond Propofition is true, though 
 Jrifiotk did rfot know the Reafon upon which 
 
 x he grounded the Contrariety between the 
 Underftanding and the Memory. 
 
 The Imagination arifes from the Heat 
 (which is the third Quality) becaufe as there 
 remains in the Bflain no other Rational Fa- 
 culty, fo have we no other Quality to afcribe 
 to it. For the Sciences appertaining to the 
 Imagination, are the Exercife of them that 
 rave in their Sicknefs, and not the fame with 
 thofe which belong to the Underftanding and 
 Memory. And iuppofe that Phrenfy, Mad- 
 hefs, and Melancholy, are the over-heated 
 Padions of the Brain, we may thence draw 
 a ftrong Proof, that the Imagination confifts 
 in Heat. There is but one thing in which I 
 End fome difficulty, which is, that the ima- 
 gination is contrary to the Underftanding, 
 and to the Memory alfo ; and the reafon is 
 hot cleared by Experience, becaufe greag heat 
 •and drinefs may well enough meet in thf 
 Brain in an intenfe degree, and fo may great 
 heat and moifture ; infc&auchy that a Man 
 may gave a good Underftlnding with a- great 
 
 Inven- 
 
Chap. vili. ttfje Ctpal of mm. 149 
 
 Invention, and a happy Memory with a vaft 
 Invention ; and yet neverthelels it is .a won- 
 der to find one of a great Invention, who 
 has neither a good Underftanding nor a good 
 Memory. The reafon of which is, that the 
 Underftanding requires that the Brain be 
 compofedofveryfubtle and delicate Parts, as^ 
 we have elfewhere proved frem * Gale??, and ^jf" ^ 
 that a great Heat difcuffes and confumes the xii. . Cip * 
 more delicate Parts, leaving behind thofe that 
 are more grofs and earthy. And for the fame 
 reafon a good Invention cannot be coupled 
 with a great Memory, becaufe theexceffive 
 Heat diffolves the moifture of the Brain, lea- 
 ving it hard and dry ; by which means it 
 cannot fo eafily receive the Figures. 
 
 So that there remain no more than three 
 principal Differences of Wit to be found in 
 Man, becaufe there appear but three Pri- 
 mary Qualities, whence they can proceed; 
 But under thefe three General Differences are 
 contained many other Particular Differences, 
 •by reafon of the feveral Degrees, Heat, Moi- 
 fture, and Drincfs may have ; Yet is it not 
 precifcly true, that from every Degree of thefe 
 three Qualities refults a different Wit, becaufe 
 the Drinefs, Heat and Moifture, ntey exceed 
 to fuch a degree as the whole Rational 
 Faculty may be Renverfed ; according to that 
 ot \ Gakn^Every Excejs of Temperament diffohes x ^ h T j 
 the Powers. A thing moft fure ; for altho' A P h. com. 
 the Underftanding be advantaged by Dri-** 
 L 5 nefs; 
 
\ So Cfje Gtpa! «f 8ZMt& Chap. VIII. 
 
 nefs ; yet neverthelefs it may be in fuch Ex- 
 cels, as to incommode its Operations. Which 
 *Lib.Quod neither * Galen nor the Antient Philofophers 
 animi mo. allow of ; for they, on the contrary, allure 
 
 res. wp.V. „ ^pi '. f AU t> • ] 
 
 us, 1 hat it Old-mens Brains were not over- 
 cojd, they would never decay, though they 
 were dry even in the fourth Degree. But in 
 this there is no r^.fon, as appears by what we 
 fhall prove from the Imagination, for though 
 its Operations are performed by means of 
 Heat, as foon as it is paft the third Degree, 
 that Faculty forthwith begins to decay, and 
 the fame equally happens to the Memory from 
 too great a Moifture. 
 
 Now I cannot fay in particular how many 
 Differences of Wit arife by reafon of the in- 
 tenfe Degrees of each of thefe three Qualities ; 
 but I muft jii^ft deduce, and retount all the 
 Operations of the Underftanding, •Imagina- 
 tion, and Memory ; then amongft fo many, 
 you are to know there are three principal 
 Aftions of the Underftanding : TheFirft is, 
 to Difcourfe; the Second, to Diftinguifh ;• 
 and the Third, to Chufe. And thefe Con- 
 flitute the three Differences of the Under- 
 ftanding ; the Memory is likewife divided 
 into three other, into that which readily re- 
 ceives, and as loon lofes; that which diffi- 
 cultly receives, but long retains ; and that 
 which eafily receives, and is long a lofing. 
 
 The Imagination comprehends many more 
 Difference!; ; for it has three of them, accord- 
 ingly 
 
Chap. VIIL > {EfteSttalOfQIfttf. i$* 
 
 ingly as the' Underftanding and the Memory, 
 and from each Degree arifes three others. 
 We will hereafter fpeak more diftinftly of 
 them, Where we (hall affign to each the Sci- 
 ence that Anfwers it in particular. 
 
 But he that would confider the three other 
 Differences of Wit, (hall find, that there are- 
 Certain Abilities amongft thofe that Study ; 
 fbme of which naturally difpofe them to the 
 clear and eafie Speculation of the 
 Art they learn; but when they of %^^^J e ^ k l 
 proceed.to the Subtle and Obfcure, ; hu /! n?\nfaA*tht 
 it is in vain for the Mafter to break */?, "*W ofkimfdf cam- 
 hisBrainstoteachthem, either to &&$»«)& 
 endeavour to make them conceive -who follow, him that is 
 them by proper Examples, or *gg i^^iiitdi 
 that they themfelves fhould flxive Animal ' 
 to form an Idea of them in their 
 Imaginations; for they have-no Capacity for 
 them. In this Rank are all the half-Witted 
 in all Sciences whatever, who beijig Exa* 
 mined in the obyious Points of their Art, an- 
 fwer all they underftand of it ; but being put 
 to the very delicate and fubtil Part, utter a \ 
 
 thoufand Abfurdities. There are other Wits 
 which rife a ftep higher ; for they are docile, 
 and readily receive the Impreffion of all .the 
 Rules and Confiderations of the Art, clear, 
 obfcure, eafy and difficult ; but the Doftrin, 
 the Arguments, the Anfwers, the Doubts, 
 and the Diftinftions, all thefe coft them a 
 great deal of trouble ar^d pains; thefe have 
 
 L 4 need 
 
i If cjjc Crpai of aHftjJ* Chap- VIII. 
 
 need to learn the Science from able Mafters, 
 who know a great dead, to have abundance 
 of Books, and be affrduous in Study, for the 
 lefs they read and labour, Rill the lefs they 
 know. Of thefe the noted Saying of Anfiotle 
 may be verified ; Our Vnderftanding^ resem- 
 bles a blank Table-Book, wherein nothing is writ- 
 ten • becaufc whatever they know or learn, 
 they muft take it from another, and beyond 
 that, have no Invention of th^ir own. In the, 
 third Degree, Nature makes forae Wits fo 
 £erfecl, as they are in no want ofany.Mafter 
 to direft them to Reafon ; for from any Re- 
 mark the Mailer (hall {lightly have dropt, 
 they raife (trait a thoufand Confiderations ot 
 their own, ancf without telling them any 
 thing; are wholly furprized to find their 
 Mouths fo full of Science and Knowledge, 
 Thefe Wits deceived Plato, and made him 
 &y, That all our Knowledge is but a certain 
 kind of Remembrance ; upon hear^ 
 w!:VSf«£ ingtherafpeakandfayfuchthings 
 ■ting of Bocks is obtained a$. never entered into the 1 hought 
 hthe vnMa»ciin g or f M ai1 . To thefe alone and no 
 
 t'e Memory, or the Una- . . 
 
 \tnation- therefore he that others it may be allowed to write 
 
 Vrifet, that be may' re- Books g for the Order to be ob- 
 
 &^£9£&£ ferved, tothe-end that Sciences 
 
 mew. Lib. I. de officio may daily receive Advancement 
 
 Medic. conAp. iv. an j g reatQr p e rfeft;ion , is to fuper- 
 
 add new Inventions of thofe ncjw living, to 
 
 What the Ancients have left written in their 
 
 Books, For if each ip his time would do thus,, 
 
 ; '' , -i ■ all 
 
Chap. VIII. €6e Ctpal of &3iW* i s j 
 
 all the Arts would improve, and the Men that 
 are yet unborn, would enjoy the Labours and 
 Inventions, of thofe that lived before them. 
 The Commonwealth fhould give 
 no allowance to the other who . nu &&***« •/ wit 
 want Invention to write Bobks, V^^fa*^. 
 and come out irtfrint ; fojr all that deriding ought to abid* 
 they give us are but bare Repe- tttk'clZt f.% 
 titions of what is to be found m and declared. 
 grave Authors before. And while 
 they play the Plagiaries, ftealing from one, 
 and the other ; there is no Man nowcompo- 
 fes a Work of his Own. The Inventive 
 Wits are termed in the Tufcan Tongue Capri- 
 cious, for the refemblance they bear to a Goat. 
 Who takes no pleafure in the open and eafy 
 Plains, but loves to Caper along the Hill-tops, 
 and upon the Points of Precipices, not caring 
 for the beaten Road, of the Company of the 
 Herd. Of the fame Nature is the Rational 
 Soul that meets a well Organized and Tem- 
 pered Brain, as is never bounded with any 
 Speculation, ever afpiring and daily looking 
 out to difcover things new and elevate. Of 
 this fort of Souls, that of * Hippocrates is to be * VI F - d 
 under rtood, The Thought of Man is the Work v. Com. 
 of the Soul. For we find other Men, who XL 
 never go beyond one Speculation, imagining 
 there is nothing more in the World to know. 
 Thefe have a Sheep-like Quality, who never • 
 (juit the Ram's Walk, not daring to wander 
 ki defert and untrac'd Ways, but only where 
 
 the 
 
1 54 F €|je €tpl Of Wlttl* Chap. VIII. 
 
 the beaten Path goes along with them, and 
 
 yet go not at all it fome goes not before them. 
 
 Thefe two differences of Wit are 
 
 This Diferem* of wit ver y ordinary iamongft Men of; 
 
 S7XH5:St L^ers; fome there are who are 
 
 follow the Divine Autho- elevated, and above the cgimmon 
 
 *ity declared by the My \^ t \ judging aod treating of 
 
 Gvtncds and thi Sacred . . ». ' o o v. t? 
 
 vtttorj. things in a very particular manner, 
 
 and are free to give their Opinion 
 without following any Man. There are o- 
 thers, who are Referved, Humble, Peaceable, 
 and'Diftruftful of themfelves, flicking clofe 
 to the Opinion of fome Grave Authors, whom 
 they follow, whofe Words and Opinions pafs 
 wifch them for certain Demonftrations,efteem- 
 ing whatever agrees not with them to be a 
 Paradox, and a Lye. 
 * Thefe two Differences of Wit are of great 
 
 advantage when united, for the fame reafoa 
 that in a great Flock of Sheep, the Shepherds 
 are ufed to prick a dozen Goats to egg them 
 on in the fearch of frefh and new Paffures : 
 en fo it is no lefs requifite in Humane: 
 Learning, there fhould be iomeof thefe Capri- 
 cious Wits todifcover to flow and Sheep-like 
 . Underftandings new Secrets of Nature, and 
 raife them to-unheard-of Speculations, to Ex- 
 tra fe themfelves in \ for after this manner the 
 A it j would improve, and Men become more 
 .v'wiiig ever). d< 
 
 CHAP. 
 
, Chap. IXf %\)Z Ctpal Of TO$f, 1 55 
 
 CHAP. IX. 
 
 Some Doubts and Arguments againfi the 
 • DoBrin of the lafi Chapter^ with their 
 Jnfwers. 
 
 ON E of the Reafons why the Wifdom 
 of Socrates has beenfo Celebrated even 
 to this day, was, That after he had been pro- 
 nounced by the Oracle of Apollo the Wifeft 
 Man in the World, he fpoke thus : This only 
 I know j that I know nothing. All who heard 
 or read this Saying, were of Opinion, that it 
 was his, becaufe Socrates was an humble 
 Man, who defpifed the things of this World, 
 and in refpeft of Divine things counted them 
 nothing. But they were deceived in effeft, 
 for not one of the Antient Philofophers was 
 endued with that Virtue of Humility, nor fo 
 much as knew what it was, till the Coming 
 of our Lord, who taught it us. 
 
 All that* Socrates intended thereby, was, 
 the little certaintv there is m Human Sciences, 
 and how far the Knowledge of Philofophy is 
 in whatever it pretends, from any Satisfacti- 
 on or Affurance ; finceitis found by Experi- 
 ence, that all is full of Doubts and Difputes ; 
 and that they cannot give their Sentiment in 
 any one thing whatever, without fear of be- 
 ing Contradicted ; to which purpofe is that 
 
 Saying, 
 
1 56 mv Ccpai of jikw; t:hap. ix. 
 
 Saying 77* Thoughts of Men are full of fear, 
 and all their fore fight uncertain. But he that 
 has the true Knowledge of things, may be 
 fettled and at eafe, without Fear or Doubt 
 of being deceived, and the Philofopher that 
 is not fo, may truly, and without the leaft 
 diffimulation aflert, that he knows nothing. 
 Galen made the fame Reflexion, when he 
 * Lib I - ^^ * Science & a fort of Kjiow ledge , congruous, 
 rr<>duc. c. fettled, and never wide of Reafbn : Not to be 
 v * found among the Philojbphers, efpecially whefi 
 
 they fear ch into the Nature of things, and yet 
 much lefs in the Art of Phyfic ; and to fay all in 
 a word, it is unknown to Men. According to 
 this the true Knowledge of things is placed 
 out of our reach, Man only having a kind of 
 Opinion, which holds him wavering and in 
 fufpence, whether what he affirms .be true or 
 rio. But what Galen obfervM more parti- 
 cularly in this, was, that Philofophy and 
 PhyfiC are of all Sciences in ufe among Men 
 the moil uncertain: And if this be true, what 
 fhall we fay to the Philofophy here handled, 
 in which the Underftanding make? an Anato- 
 my of things, fo obfeure, as are the Powers 
 and Faculties of the Rational Soul ? In which 
 Matter, fo many Doubts and Difficulties of- 
 fer themfelves, that there is nothing upon 
 which one may fafely rely or depend. One. 
 of which is, that we have given to the Un- 
 derftanding for an Inftrument wherewith to 
 Aft, the Brain with Drinefs , having faid 
 
 there- 
 
Chap. IX. % tarfie Crpal of JBHitsf. 157 
 
 thereupon, that the reafon why Men have 
 Brains organized much after the fame man- 
 ner as Brute Beafts, was, becaufe the Under- 
 ftanding (by which Man much excels other 
 Animals) was a. Faculty which wanted not 
 Corporeal Organs, and lo Nature wifely pro- 
 vided no particular Inftrument for it, in the 
 Brain of Man. Which Arifiotlt proved clear- 
 ly, when he faid, That it belonged to this 
 Faculty to know and underftand. Befides, 
 die Reafons on which Ariftotle inlifted, to 
 prove that the Underftanding was not an 
 Organic Faculty, are of fuch force, that it 
 cannot well be otherwife concluded ; becaufe 
 to this Faculty belongs to know and under- 
 ftand the Nature and Being of all the material 
 things in the World ; infomuch, as if it were 
 united with any Corporeal thing, that very 
 thing would hinder the Knowledge of all 
 others; as we fee in the exterior Senfes; that 
 if the Tafte be bitter, whatever the Tongue 
 touches has the fame favour ; and if the Cri- 
 ftalin-Humour be green or yellow, the Eye 
 judges whatever it fees to be of the fcme Co- 
 lour ; and the Caufe of it is, that lnmtr dTin- 
 (lures bar the era ranee of Objects from without. 
 Ariftotk &v& z\fo 7 that if the Underftanding 
 were united ,to any Corpoccal Inftrument, it 
 would be fufceptible of a material Quality, 
 becaufe that which is united to it, be it hot 
 or cold, muft ncceirarily have Communicati- 
 on witli heat or cold* But to fay the Un- 
 
 derftandin<* 
 
158 C&eCrpalofilBttsf. t Chap. IX. 
 
 derftanding is hot, cold, moift, or dry , is a 
 Propofition abominable to the Ears of any 
 Natural Philofopher. 
 
 The other principal Difficulty is, That -A 
 riftotle, and all the Peripatitics, have eftablifh- 
 ed two other Powers befides theUnderftajid- 
 iug, Imagination, and Memory ; which are 
 the Remembrance and the Common Senfe ; 
 in purfuance of this Rule. The Faculties are 
 difcerned by their Atis. They find befides the 
 Operations of the Underftanding, Imagina- 
 tion, and Memory, there are two others very 
 different; the Wit of Man then arifes from 
 Five. Faculties, and not from three alone, 
 as we have already proved. 
 
 We have alfo faid in the foregoing Chap- 
 ter, following Galen's Opinion, that the Me- 
 mory does nought elfe in the Brain but bare- 
 ly prefer ve the Figures and Species of things, 
 even as a Coffer keeps Clothes and whatever 
 elfe is laid up in it. Ancf if by this Compa- 
 rifon we may come to underftand the Office ' 
 of this Faculty, there will be ftill need to find * 
 a Ratiqpal Faculty to draw and fetch out the 
 Figures from the Memory, and reprefent 
 them to the Underftanding, even as it is no 
 lefs than neceffary for fome hand to open the 
 . Coffer, to take out thence whap was laid up 
 therein. Moreover we have faid, that the 
 Underftanding and Memory were two con- 
 trary Powers, and that one deftroyed the 
 other ; becaufe one required much Drinefs ; 
 
 and 
 
Chap. IX, Clje Crpal of aaiit& 1 59 
 
 and the other, much Moifture and Softnefs 
 of Brain. But if that be true, how came 
 Plato and * Ariftotle to affirm, That Men of* ub. II. 
 a foft Flefh had a great deal of Underftand- deanima. 
 ing, fince foftnefs *is an effeft «pf moifture ? 
 We have alfo granted, That to have a good 
 Memory the Brain muft be foft, inafmuch as 
 the Figures muft be ftamped thereon, to make 
 an Impreffion , and if it were hard , they 
 could not be fo well imprinted. True it is, 
 that to receive the Figures eafily, it is necef- 
 fary the -Brain fhould be foft, but to prefer ve 
 the Species long, all the Philofophers aflert, 
 that hardnefs and drinefs are no lefs necefTa- 
 ry ; as it appears in things from without ; for 
 an impreflion in a foft Matter foon wears out; 
 but is never utterly effae'd, if made on a dry 
 and hard Body. Accordingly we fee many learn 
 eafily by Heart, what they as foon after for- 
 get. Of which f Galen giving the Reafon, t Lib. Am 
 affirms, That fuch from the abundance of j^f' ca P* 
 Moifture have a fluid and no folid Subftance 
 in the Brain, which occafions the Figure to 
 wear out as foon as it would do, fhould 
 any pretend to Grave on Water. On the 
 contrary, the other difficultly take any tiling, 
 but never lofe what they have once learned. 
 •Wherefore it fcems impoffible to have that 
 Difference of Memory we have fpoke of, to 
 learn readily and to retain long. 
 
 'Tis alfo no lefs difficult to underftand how 
 fo many Figures can be imprinted together in 
 
 the 
 
x6o €f)e Crpal Of Wit8. Chap. IX; 
 
 the Brain, without one effacing the other j and 
 • 1 thatthefamethingfallsnotoutaswefeeinfoft 
 Wax, on which if one imprints feveral Seals of 
 different Forms,fome will force out the others, 
 there remaining only behind a promifcuous 
 Confufion ofJFigures. And what affords no 
 lefs pain and difficulty, is, to know whence 
 it arifes, that the Memory by conftant Ex- 
 ercife is made more capable to receive the Fi- 
 gures ; fince it is certain, that the Exercife 
 not only of the Body, but even of. the Mind, 
 dries andconfumes the Flefh. 
 
 It is alfo as difficult to difcern how the 
 Imagination is contrary to the Underftand- 
 ing, if there appear no other reafon more 
 preffing than to fay the fubtil Parts of the 
 Brain are refolved and difcuffed by much 
 Heat, and that there remain behind the 
 groflelt and moft earthy, fince Melancholy 
 is allowed to be one of the grofleft and 
 carthieft Humors of the Body. Yet Ariftotk 
 faid, That the Underftanding received more 
 Advantage from that, than from any other : 
 The difficulty feems yet greater, when we 
 <:ome to confider, that Melancholy is a grofs, 
 cold, and dry Humor; and that Choler is of 
 a delicate Subftance, and of a hot and dry 
 Temperament. This appears repugnant to 
 Reafon, becaufe this lait Humor promotes 
 the Underftanding by means of two Qualities, 
 and is contrary only to one, which is Heat: 
 And Melancholy favours it by Drinefs alpne, 
 
 and 
 
Chap. IX. &W €cpal of ffliifo iii 
 
 and nothing elfe, being contrary to if, both 
 in the coldnefsand groiTnefs of the Subftance, 
 which is what the Understanding moft of all 
 abhors. For which reafon * Galen affigned * Lib. t 
 more Wit and Prudence to Choler than Me- falS 
 lancholy . Dexterity and Prudence are owing to C om. I. 
 C holer ^ but the Mel Ant holy Humour is thecaufe 
 of Integrity andConjiancy, 
 
 Laftly it is demanded, Whence it comes, 
 that the Application to Study and Afliduous 
 Speculation renders many knowing and wife, 
 who at the beginning wanted the good Na- 
 tural Qualities we have mentioned, and yet 
 neverthelefs by the force of Intention of Mind- 
 they have attained the Knowledge of many 
 Truths, of which before they were ignorant 
 when it appears they had not thfc requifite 
 Temperament to arrive at it ; for if they had 
 had it, they needed not to have taken fo much 
 pains. 
 
 All thefe Difficulties; and many friore, are 
 oppofite to the Dbctrin laid down in the laft 
 Chapter, becaufe in efte& Natural Philo- 
 fophy has no fuch certain Principles to pro- 
 ceed by as the Mathematics, in which a Phy- 
 fician and Philofopher (who is alio a Mathe- 
 matician) may always give fomel^emoriitra- 
 tions ; but in coming to Cure Difeafes ac- 
 cording to the Rules of Phyfic, lie will com- 
 mit therein many Errors, not always through 
 his own fault, (Gnce in the Mathematics he 
 may be alway s lure) but becaufe of the Uncer- 
 M tainty 
 
i6a t£fje Ct^al Of (K3(t& Chap. IX. 
 
 * Lib. I. tainty of his Art. Which made * Arifiotk 
 Topic, i fay, The Phyfician who ufes all the Diligence re- 
 quired by his Art) though he does not always Cure 
 the Patient^ yet he ought not to be ejleemed Un- 
 skilful in his Profeffion. But if the fame man 
 ftiould commit the leaft Error in the Mathe- 
 matics, he would be without Excufe, becaufe 
 if they employ what care they ought in this 
 Science, it is impoflible to fail of being cer- 
 tain. So that fince there is no Demonftration ' 
 to be given of our Do&rin, all the fault is not 
 to be attributed to Defett of Skill, nor is it 
 to be inferred from thence th$t what we have 
 delivered is falfe. 
 
 To the firft and main Doubt we Anfwer, 
 that it muft be confider'd there are two forts 
 of Underftanding in man, one of which is the 
 Power in the Rational Soul, and that is as 
 incorruptible as the Rational Soul it felf, with - 
 out depending in the leaft upon the Body or 
 its material Organs, either for its Being, or 
 Prefervation ; and Ariftotle's Arguments have 
 only place, with regard to this Power. The 
 other fort of Underftanding is all that, which 
 appears neceflary in the Brain of man, to the 
 end he may underftand as he ought : 'Tis in 
 this Senfe weufe to fay Peter has a better 
 . Underftancftpg than John, which cannot be 
 taken for the Power lodged in the Soul, be- 
 caufe it is of equal Perfection in all, but ra- 
 ther for fome of the organic Powers, which 
 the Underftanding makes uie ofinitsA&s; 
 
 fome 
 
Chap. IX. €&c €tpal of mitt. 165 
 
 fome of which it performs well, and others 
 ill ; not at all through its own fault, but be- 
 caufe the Powers it makes ufe of in fome iind 
 
 food Organs, and in others ill. Which is to 
 e underftood in no other manner, finCe we 
 find by Experience, not only that fome men 
 Reafon better than others ; but even that the 
 fame Perfon Reafons and DifcourfBs well at 
 one Age, and ill at another, as we have al- 
 ready provM; Nay, there are fome who 
 lofe their Judgment, even as others recover 
 it, from certain Diftempers of the Brain: 
 . Which is particularly feen in the Heftic Fever* 
 better than in any other ; for when that once 
 begins to reach the Brain,the Sick Perfon begins 
 alfo to Speak and Reafon more Eloquently 
 and Judicioufly thanheufed, and how much 
 the deeper that Evil gets Root* fo much the 
 more excellent are the Operations of the Un- 
 derftanding ; which was not confider'd by 
 fome of the Antient Phyiicians, though this 
 Knowledge be of fo great importance in the 
 firft Appearance of the Difeafe when the Cure • ^ 
 iseafy. 
 
 But what thefe organic Powers are, of 
 which the Underllanding makes ufe in its O* 
 perations, has not yet been refolv'd or de- 
 termined , feeing tlie Natural Philofophers 
 fay, that if one man Reafons better than ano- 
 ther, it comes from the Underftanding's be- 
 ing an Organic Power, and better difpos'd in 
 one than another, and not for any other 
 M .2 "Reafon, 
 
164 C()C Ctvat Of G3it0. Chap. IX- 
 
 Reafon. For all Rational Souls and their 
 Capacities (when feparated from their Bo- 
 dies) are of equal Perfe&ion and Knowledge. 
 Thofe that follow the Do&rin of Ariftotle, 
 feeing by Experience that fome Reafon better 
 than others, have found out a feeming Co- 
 lour, faying, That if one Man Reafons better 
 than another, it comes not from the Under- 
 ftanding's being an organic Power, nor from 
 the Brain's beingbetter difpofed in one than in 
 the other, but becaufe the Underftanding, fo 
 long as the Rational Soul is in the Body, has 
 occafion for thefe Figures and Species which 
 are in the Imagination and Memory ; in de- 
 fect of which, the Underftanding happens to 
 Difcourfe ill, though not through its own 
 Fault, or by being joined to ill Organized 
 Matter. But. this Anfwer contradifts the 
 • Lib. <te fame * Jriftottfs Doftrin, who proves that 
 memoria j.]^ Underftanding is better, as the Memory 
 fcenci?. mi " i s worfe; and on the other hand, the more 
 the Memory advances and rifesto a point, the 
 more the Underftanding fails and declines ; 
 which we have already prov'd in the Imagi- 
 nation. In purfuance of this, Artftotle de- 
 mands, Why the Old have fo bad a Memory, 
 with fo good an Underftanding ; and the 
 Young a good Memory, with a bad Under- 
 ftanding ? Experience furnifhes us with an 
 Inftance obferv'd alfo by Galen, that when 
 the Temperament and good Difpofition of the 
 Brain are deftroyVl by bicknds, we often lofe 
 
 the 
 
Chap. IX. Cfje €cpal of saftsf. 165 
 
 the ufe of the Operations of the Underftand- 
 ing, while thofe of the Memory and Imagi- 
 nation remain unimpaired ; which could never 
 be, if the Underftanding had not a particular 
 Inftrument by its felf, diftinft from that of 
 the other Powers. What Iihall Anfwer to 
 this, is, That when the Brain is obferved to 
 be moifter than it fhould, the eafiners to re- 
 ceive and retain in the Memory improves ; 
 but when the Reprefentation of the Species is 
 not fo vivid, nor fo good, it is better effected 
 without comparifon with Drinefs, which is 
 light and clear, than with Moifture, which 
 is dark and troubled ; infomuch, that the 
 Underftanding fails in its Operations, from the 
 Clouds and Obfcurity of the Species. Quite 
 contrary, thofe who are of a dry Brain, have 
 not a Memory that receives and retains well ; 
 but in recompence hereof they are provided 
 .with an Imagination which helps them to fee 
 clearly the Figures,becaufe of the Light which 
 attends the Drincfs, and it is that of which 
 xhe Underftanding lias moft need, according 
 to Herafilitufs Saying, The dry light makes the 
 Soul wife. What darknefs, and what mifts, 
 moifture fpreads over the Objefts, and what 
 light, drinefs brings along with it, may be 
 eafily obferved ixi the Night, when the South 
 or North Winds blow : The firft renders the 
 Stars dark and overcaft, and the other bright 
 and clear. The fame thing falls out with re- 
 gard to the Figures and Species in the Me- 
 M j mory, 
 
i&5 CfiC Ctvai Of {KHttSL Chap. IX. 
 
 mory, infomuch that it is not to be admired, 
 that the Underftanding fometimes blunders, 
 and fometimes hits right, according as thefe 
 Species^and Figures which it makes ufe of in 
 Speculation, prove either clear* or obfcure, 
 without any neceffity of its being therefore a 
 Faculty tied to its Organs, or of any defeft to 
 be imputed to it. 
 
 Some Natural Philofophers have pretend- 
 ed, that the Incorruptibility of the Heavens, 
 their Clearnefs and Tranfparency, as well as 
 thefparkling of the Stars, was owing to the 
 great Drinefs of their Compofition. 'Tis for 
 the fame caufe Old men Re&fon fo- well, and 
 Sleep fo ill ; becaufe, fay I, of the great Dri- 
 nefs of their Brain, which is in a manner clear 
 and tranfparent, and the Species and Figures 
 as fparkling as the Stars. And as Drinefs har- 
 dens the fubftaifce of the Brain, from thence 
 comes it, that they learn fo ill by Heart : On 
 the contrary, Children have a good Memory, n 
 Sleep well, and Reafon ill, becaufe of the 
 great moifture of the Brain, which renders it 
 loft, dark, full of Vapours, Clouds, Obfcu- 
 rities, and the Species troubled and unclear, 
 which prefenting in that Condition to the Un- 
 derftanding, make it commit Errors, through 
 the Defe&s of the Objeft, rather than its 
 own. In this confifts the difficulty found by 
 AnjtotL, in joining a good Underftanding 
 with a great Memory, and not from the Me- 
 . jnory's being contrary to the Underftanding. 
 
 For 
 
Chap. IX. C&e €tval of JBttS- 167 
 
 For ifweconfider well, we fhall find, there 
 is no Faculty fubfervient to fo many Opera- 
 tions of the Underftanding, as is the Memo- 
 ry ; for fo long as that has not fomething that 
 keeps it employed, in reprefentingthe Figures 
 and Species, this cannot reafon after the man- 
 ner of the World ; infomuch that for want of 
 having wherewith to bufie it felf, the Man 
 remains imperfect and a very Blockhead. 
 'Tis even as Galen reports, That in a certain 
 Plague that happen'd in JJia, the men there 
 loft their. Memory to that Degree, as they 
 forgot even their own Names; many forgot 
 alfo what they had Learn'd in the Arts' and 
 Sciences ; infomuch, as they were obliged to 
 Study them again, as if they had never learn'd ' 
 them at all. Some others alfo forgot their 
 Language, remaining like Brute Beads, with- 
 out being able either to Speak, or Reafon 
 in any wife, for want of Memory. It was 
 upon this occafion, .faid Plato, that the An- 
 tients raifed Temples and Altars to Memory, 
 adoring her as the Goddefs of the Sciences; 
 for fo he fpeaks : But be fides the Gods thouhkft 
 brought me, there mufl be others alfo invol ?d, 
 and effect ally Memory, which gives the chief weight 
 and Ornament to our Difiourfe , to the end thkt 
 we may fublickly acquit our felves well of our 
 Charge. In which he had great Reafon ; for 
 a Man knows not how many things the fame 
 Faculty has in ftore for him, it being noJefs 
 than the Treafury of the Sciences! Now as 
 M 4 we 
 
i.68 e&e ctpal of mm chap. ix. 
 
 we fhall elfewhere prove, when the Brain is 
 well Tempered, and no Quality exceeds the 
 others, a Man has at the fame time a good 
 Underftanding with a great Memory ; which 
 could not fallout, if thefe two Faculties were 
 exaft Contraries. 
 
 One may Anfwer to the fecond Argument, 
 That not. all difference of A&ions lhew a di- 
 verfity of Powers; for, as we fhall prove 
 hereafter , the Imagination performs fuch 
 ftrapge Aftions, that if this Maxim were 
 true, which the Vulgar Philofophefs receive, 
 an4 to be Interpreted as they interpret it, 
 there would be more than ten or twelve fe- 
 deral Powers in the Brain. But becaufe all 
 thefe Aftions agree in one kind, they denote 
 but one Imagination, wbich-afterward is di- 
 vided into feveral particular Differences, be- 
 caufe of the Diverfity of Actions it performs, 
 To compofe the Species in the prefence or ab- 
 fence of the Objefts^ not only does not con- 
 clude that there are fome different generical 
 Powers, as are the Common Senfe. and the 
 Imagination, but alfo that the fame are no 
 particular Facilities, i. ■ 
 
 To the third Obje&ion it may be Anfwer- 
 ed, That the Memory may be under two Con- 
 federations, - The one, as a Faculty that has 
 its fub je6Hn the Rational Soul ■ ' and the other, 
 as it regards a Corporeal Organ, which Na- 
 ture has framed for it in the Brain: For the 
 fidh it belongs not to the Jurikli&ion of Na- 
 I - tural 
 
Chap. IX. Cljc Ctpal of Mitfi. 169 
 
 tural Philofopby, but to the Metaphyfician, 
 '^rorn whom we ought to learn what it is* 
 For the fecond, it is a thing fo difficult to con- 
 ceive, after what manner one man is furnifh- 
 ed with a great Memory, and another has 
 none at all, and what Inftruments Nature has 
 made in our Head, to make us recollefl: what 
 is paft, that Natural Philofophy is driven to 
 invent and fearch out for fomelnftances more 
 i proper to make it underftood, which are not 
 true kid certain. Plato willing to teach us 
 how it came to pafs that one man had a great 
 Memory, and another but a little one, and 
 how one remembred what was paft clearly 
 anddiftin£tly,andthe other confufedly, found 
 two Examples very pertinent, by fuppofing 
 a thing that is not. Let us feign, ?aid he, to 
 ferve us for an Inftance, that Nature had put 
 into mens Souls a piece of Wax, in one greater, 
 in the other lefs ; in one purer and finer Wax, 
 and in the other more courfe and droffy ; in 
 one harder, and difficulter to penetrate, and 
 the other pliantcr, fofter, and more ductile ; 
 and that the Sight, Hearing, and other Senfes, 
 were imprinted with a Seal, being no other 
 than the Figure of what they had received and 
 reported. After this rate, thofe who had a 
 great deal of Wax, would have a large Me- 
 mory, becaufe they had a great Field to low 
 m. ' Thofe who had but a little Wax, would 
 • have a fmall Memory, for the fame Reafon. 
 Thofe who hadtJie Wax foul, unpurged arid • 
 
 drofly, 
 
170 €f)e €*pai of mtt& Chap. IX. 
 
 droffy, would form confufed, and ill-mar k'd' 
 Ideas. Thofe who had the hard, would have 
 trouble to Jearn by Heart, becaufe that kind 
 of Wax difficultly receives the Figures. They 
 who have foft and tender, will have a great 
 Memory, will eafily learn, and retain by Heart 
 all they know. After all this, it is certain, 
 that Plato did not in good earneft believe, 
 that when Nature formed us, (he put in our 
 Souls any fuch pieces of Wax ; nor that man's 
 Memory was made of amy fuch matter ; but' 
 it was only an Inftance of a thing feigned, 
 and accommodated to the rudenefs of our Ca- 
 pacity: And not content with this Example, 
 he fought out another, affording no lefs means 
 tounderftand what he meant ; which is, of 
 the Writer and the Paper ; for as the Writer 
 lets down in Paper thofe things he would not 
 forget, and revifes them after he has put them 
 in Writing; in the fame manner it muft.be 
 underftood, that the Imagination imprints in 
 the Memory the Figures of things, which the 
 Senfes and the Underftanding have been ac- 
 quainted with, as well as thofe others, which 
 ihe her felf invents ; and when it would re- 
 coiled them, Arifiotk has laid, it returns 
 to review and revolve. Plato made ufe of 
 thisComparifon, when he declared, that in 
 Apprehenfion of the failing of his Memory 
 in his Old Age, he was: diligent m fub- 
 ffituting another of Paper ( which was his 
 Books) that he might notfjofe his Labour, 
 
 but 
 
Chap. IX. Clje Crpal of WLit$. 1 7 1 
 
 but upon each Review, it might a-new be 
 reprefented to him ; the Imagination does no 
 more, as often as it imprints in the Memory, 
 and reads it over again, whenever it is to re- 
 coiled it felf. * Ariptle was the firft th*t ^"'a 
 broach'd this Opinion, and f Galen the next, \ Lib. n. 
 who fpoke after this manner. For the Part of** "?otu 
 the Soul that lmagins^ which ever it is, it feems mu CHor 
 to be the very fame that Remembers. And this 
 appears plainly, in that the things which we 
 Imagin with much intention of mind, fink 
 deeper into the Memory, and thofe of which 
 we think but {lightly, are foon forgot. And 
 as the Writer, when he has writ a fair Letter, 
 reads it eafily, and without miftake; even 
 fo it fairs with the Imagination ; for if it ftamp 
 them with force, the Figures remain well 
 imprinted and mark'd in the Brain, otherwife 
 they are hard tobediftinguifhed. The fame 
 alfo befalls old Writings, of which, part re- 
 mains found and* frefh, and part worn out by 
 Time, which cannot well be read, unlefs the 
 Defetts are fupplied by Guefs : The Invagi- 
 nation precifely takes the fame Courfe, when 
 fome Figures are effaced in the Memory, and 
 others retained. Whence fprang Jnftotle^s 
 Error, who for no other reafon believed that 
 Remembrance was a different Power from 
 Memory. Befides which, hefaid, thatthofe 
 who have a great Remembrance, have a 
 
 food Underftanding, which is equally falfe ; 
 ecaufe the Imagination, whence the Remem- 
 brance 
 
172 €&e Ctpal Of 5Bft& Chap. IX. 
 
 brance proceeds, is contrary to the Under- 
 Handing. For to fix things in the Memory, 
 and to remember them after they are known, 
 is an A£l of the Imagination ; even as Wri- 
 ting any thing, and reading it afterwards, is 
 an A& of the Writer, and not of the Paper. 
 According to which, the Memory is a Pailive, 
 and not an Aftive Power, as the Blank-Paper 
 is no more than a Capacity for one to Write 
 on. 
 
 The fourth Doubt may be thus folv'd, 
 That it imports nothing to a Man's Wit, whe- 
 ther the Flefh be hard, or delicate and foft, 
 if the Brain enjoy not alfo the lame Quality ; 
 for that we obferve very often pofTefTes a 
 Temperament diftinft from that of all other 
 Parts of the Body. Nay, even when the 
 Flefh, and the Brain accord, in being both 
 alike tender and foft, it is a bad Indication for 
 the Underllanding, and no lefs for the Ima- 
 gination. Be it as it will, If we confider the 
 Flefh of Women, and Children, we fhall 
 find, that it is fofter and more tender than 
 Men's, yet neverthelefs Men are for the moil 
 part of a better Wit than Women. The 
 Natural Reafon of which, is, That the Hu- 
 mours that make the Flefh foft are Phlegm 
 and Blood, becaufe both the one and the other 
 are moift (as we have already noted) and of 
 thefe Humours, Galen has pronounced, that 
 the v make Men filly and blockifh : On the 
 contnirv. the Humours which harden the 
 
 Flefh, 
 
 , ..,.* . 
 
Chap. IX. €f)e Ctpal of tanttt: tn 
 
 Flefb, are Choler and Melancholy, whence 
 proceed the Wifdom and Knowledge of Men. 
 So that to have foft and delicate Flefh, is a J™*gP 
 worie fign than to have dry and hard. And ,£??/*' 
 accordingly among Men that are of an equal none comet 
 Temperament, throughout the whole Body/' ™" r *"" 
 it is very eafie to gueis at the Difference 01 ™ e ™eastbg 
 their Wit, from the foftnefs or hardnefs of £/ ^*»'» 
 the Fleflh ; for if it be hard and rough, it pre- a n n J e ^ 
 fages a good Underftanding, or a good -In- foksrd and 
 vention, but if foft and delicate, it denotes rott ^ FU * b 
 the contrary, which is a good Memory with " 
 little Un&erftanding, and lefs Inventioa To 
 difcover then if the Brain correfpond with 
 the Flelh, the Hair ought to be confider'd ; 
 for if that be thick, black, harlh, and^curled, 
 it is a fign of a good Invention, or a good Un- 
 derftanding ; but if lank, and foft, it is an Indi- 
 cation of a good Memory, and nothing more. 
 But he that would know, and diftinguifti, 
 whether it be Underftanding, or Imagination, 
 which is betokenM, when the Hair isfuchas 
 we mentioned, muft confider, how the Youth 
 behaves himfelf in Laughing, for that Paflion 
 Itrongly dilcovers if the Imagination be good 
 or bad. 
 
 What the caufe of Laughter is, many Phi- 
 Iofophers have pretended to know ; but not 
 one has made it Intelligible ; they only all 
 agree in this, that the Blood is the Humour 
 that provokes a Man to Laugh, though nontf 
 of them have told us what an* the particular 
 
 Qualities 
 
1 74 €f>e Crpal of muss. Chap. IX. 
 
 Qualities of this Humour, that make a Man 
 •Lib. VI. fubjeSt to Laughter. * In a Phrenjj the Laugh* 
 Apb. LHI. i n g fits are jecurer^ and the crying fits more 
 dejperate ; for the firft is made by means of 
 the Blood, which a very benign Humour ; 
 but the other is no lefs than an effeft of deep 
 Melancholy* But we grounding only on the 
 Doftrin we have handled, may eafily under- 
 ftand what is to be known in this matter. 
 The caufe of Laughter is no other (in my 
 Opinion) than a tacit allowance of the Ima- 
 gination, when it fees or hears fome Ren- 
 counter or Accident, which proves very agree- 
 able. And as this Power refides in the Brain, 
 when any of thofe things prefent, it is ftrait 
 mov'd, and with it the Mufcles all over the 
 Body ; fo we often approve fharp and witty 
 Sayings, by a nod of the Head* But when 
 the Imagination is very good, it is not grati- 
 fied with every Paffage, but with thofe only, 
 which are very pleafing ; and if they are not 
 fuch, it receives rather a Difguft than Plea- 
 fure. Whence it comes, that we feldom fee 
 Men of good Invention laugh ; and what is 
 yet more confiderable, is, that thofe who 
 rally the mod agreeably, and are very Face- 
 tious, never laugh at their own Jefts, or thofe 
 of others; becaufe they have fo delicate and 
 fine a Fancy, that their own witty Expref- 
 fions, and Railleries, are not moving, nor 
 l,iave all the Agreeablenefs and Grace they 
 ought, to have. To which* may be added, 
 
 That 
 
Chap. ix. €&e €* pal of mifttf, 1 7 $ 
 
 That the Grace and Air of the thing fpoke, 
 oroffer'd, ought to be new, unheard-of, and 
 unfeen. Which is not the aim only of the 
 Imagination, but alfo of the other ruling 
 Powers in Man. Accordingly we find the 
 Stomach ftrait naufeates the fame Food it re- 
 ceived twice ; the Sight, the return of the 
 fame Figure and Colour ; the Hearing, the re- 
 petition of the fame Tune, though it be good ; 
 and fo even the Underftanding is tired with 
 the fame Thought. Therefore he that rallies 
 well, laughs not at all at his own witty Jefts, 
 becaufe e'er they proceed out of his mouth, he 
 knows well enough before-hand what he is to 
 fay. Whence I conclude the great Laughers 
 want Imagination ; and let the Jeft be what 
 it will, as flat as it is, it extreamly moves and 
 tickles 'em. And therefore thofe who are 
 very fanguine, as they have a great deal of 
 moifture, which we have affirm'd to be con- 
 trary to, and deftru&iveofthe Imagination, 
 fo they alfo are very great Laughers. Moi- 
 fture has this peculiar, that beqaufe of its 
 fmoothnefs and fofcnefs, it blunts the edge, 
 Ipnd allays the heat, caufing it not to burn fo 
 much: Accordingly that agrees belt with 
 Drinefs, becaufe it quickens its Aftions ; Add 
 to this, that where Moifture is found, it is a 
 fign that the Heat is Hack and moderate, be- 
 caufe it cannot refolve and confume it, nor 
 can the Imagination with fo wealc a Heat 
 fpeed its own Operations. From whence al- 
 fo 
 
1 76 mt Crpal af .fflifw. Chap. IX 
 
 fo it follows, that Men of great Underftand- 
 ing are great Laughers, becaufe they want 
 Invention. As we may read of that great 
 Philofopher Democritm „ and many others 
 whom I have feen and obferved. Thus by 
 means of Laughter \ye may difcern, if the 
 Perfons that have hard and rough Ftefti, and 
 befides that, black andcrifp, harfh and hard 
 Hair, excel in the Underftanding, or Imagi- 
 nation. So that Ariftotle has been miftaken 
 in what regards the fmoothnefs or foftnefs of 
 the Fleih. 
 
 One may Anfwer the fifth Argument, That 
 there are two forts of Moifture in the Brain y 
 one, which proceeds from the Air, when 
 that Element is prodominant, in theCompo- 
 fition \ and the other from Water, by means 
 of which, die other Elements are blended to- 
 gether. 
 
 If the Brain partake of the firft Moifture, 
 the Memory will be very good, eafie to re- 
 ceive, and ftrong to retain the Figures long,, 
 becaufe the moifture of the Air is very Oily, 
 and unctuous, in which the Species of things 
 filften ftrongly, as may be feen by Painting in 
 Oil, which expoied to the Sun, or caft into 
 the Water, fuftains no damage; and if we 
 rub a Writing all over withOif, it never wears 
 out. Since that which is obliterated to that 
 degree thatone cannot read it, is made legible 
 by Oil, which gives it a- kind of cle? rnefs and 
 tranfpaf ence* But if the fmoothnefs and foft- 
 nefs 
 
Giiap. vL €$e Ccwtf of aaift& *?? 
 
 nefs of the Brain proceed from any other Hu- 
 mour, the Argument is ftrong ; for if it re- 
 ceive eafily the Figure, it alfo as fuddenly 
 wears out, bccaufe the moiftiire of the Water 
 has no Oil, to which the Species could flick 
 and catch. Thefe two kinds of Moilture are 
 diftinguifhed in Hair ; that which proceeds 
 from Air, makes them thick, oily, and grea* 
 fy; and that from Water, (limy and limber. 
 
 The fixth Argument may receive this An- 
 fwer, That the Figures of things in the Brairi 
 are not imprinted there like the Figure of the 
 Seal in the Wax, but only by penetrating* 
 remain there fixt ; or after the manner a$ 
 Birds are caught with Birdlime, and Flies 
 with Honey, beeaufe thefe are not Corporeal 
 Figures, and cannot be bleaded, nor break in 
 upon one another. 
 
 We may refolve the feverith Difficulty 
 thus, That the Figures confound and fofteri 
 the Subliance oT the Brain^ neither more nor 
 lefs than Wax is foftned between the Fingers* 
 Befides that the Vital Spirits have the Virtue 
 to foften and moiften the Members that are 
 hard and dry, even as we fee the heat of the 
 Fire foften Iron. And we have already pro- 
 ved, that die Vital Spirits afcend up to the 
 Brain, as often as any thing is learn'd by heart„ 
 Whether all Corporeal and Spiritual Exer- 
 cite drys or not, all Phyficians hold, that mo- 
 derate Exercife fattens* 
 
 N Th« 
 
i 7 8 €lje Crpal of ffiHitg- Chap. IX. 
 
 The eighth Argument is capable of this 
 
 Reply, there are two kinds of Melancholy ; 
 
 *G*ten.\\b. * one Natural, which is as it were the Cement 
 
 II de fa- f ^ Blood, whofe Temperament is cold 
 
 end" m " anci dl 7> mA which is of a very grofs fub- 
 
 ftance, and the fame is of no advantage to the 
 
 Wit, but makes Men Fools, Sots, and Gig- 
 
 lers, becaufe of a defeft in their Imagination. 
 
 There is another call'd Atra-bilis, black or 
 
 * in. Sea. burnt Choler, which, according to * Ariftotlfs 
 Prob. I. opinion, made the wifeft Men ; whofe Tem- 
 perament is various, as is that of 
 
 Horace reports O^ vinegar, which fometimCS pro- 
 
 U have been made J itc ha * O J ^ ~ r . f. 
 
 me, but that he would do duces fome effects ot heat, making 
 «« harm to any onejpeah t i ie j7 art h quake like Dough , and 
 
 tngr very fine thinzsirovn , . l i_ ' • 
 
 • the h-ighlnefs of his c ho- at other times too much coois it ; 
 hr. and therefore he [aid, but is always dry, and of a very 
 
 ffX»i?/! ndidabafc delicate fubftance. Cicero owtfd, 
 
 he had a flow Wit, becaufe he had 
 
 no aduft Choler, and he fpoke truth ; for if 
 
 he had been fo, he would not have proved fo 
 
 Eloquent ; for the Men of black Choler ? 
 
 want Memory, to which belongs Volubility 
 
 of Speech. It has another quality, which 
 
 mightily helps the Underftanding, that is to 
 
 be as refplendent as an Agat, by means of 
 
 which Splendor, the Brain is illuminated, to 
 
 the end the Figures may be clearly reflected. 
 
 And this Her adit us meant, when he faid, A 
 
 dry Light makes a mofl excellent Wit ; which 
 
 Splendor, the Natural Melancholy has not, 
 
 but its Black, is Sleep and Death. And we 
 
 (halt 
 
Chap. IX. Cbe €rj>al of mito. 1 79 
 
 fhall hereafter prove, that the Rational Soul 
 hasoccafion to have a Brain of Light to reflect 
 the Figures and the Species. 
 
 The Anfwer to the ninth Argument, is,That 
 the Prudence and Dexterity of Wit, as Galea 
 faid, belonged to the Imagination, by means of 
 which Futurities are known, and with Allu- 
 lion to this, * Ckero affirmed, The Memory is * d: «io <fc 
 of the Pafl, and Prudence of the Future. The &«**«*• 
 Dexterity of Wit is what we call in Spanifh 
 (Jgudeza, in agibilibus) and is in other terms, 
 Finenefs, Wilinefs, or Cunning and Craft in 
 the things and Intrigues of the World . And 
 therefore f Cicero faid, That Prudence was a \ \ n Tuf* 
 Ski/1, which had a certain way to make choice e^'culan. 
 Good and Evil. Men of great Underf landing 
 are without this fort of Prudence, and Skill, 
 becaufe they want Imagination. According- 
 ly we fee by Experience, that great Scholars, 
 as to the things appertaining to the Under- 
 (landing, taken from their Books, fignify no- 
 thing to go and engage in the Affairs of die 
 World. Galen faid excellently well, That 
 this fort of Prudence proceeded from Choler ; 
 for Hippocrates acquainting his Friend Dama- jj Tn p^ 
 getes with the Condition he found' Demo- ad Duma, 
 cntus in, when he went to Vilit him, in or- 
 der to his Cure, writ that he was in the open 
 Field under a Plain-tree, bare LegM, kt Mtt, that 
 upon a Stone, a Book in his hand, and fur- ^ ^ 
 
 derflw ling have little Neatnejt in th.'ir Drefi; t fry are nil flavcnly 9 and 
 greajy : Tie* Reafon of which, we jhal/jhiv in the Kib <**d Xtth C>o?.$urt* 
 
 N 2 rounded 
 
1 8© €lje Crval of BGKW. Chap. IX, 
 
 rounded with Dead and Flead Beafts; at 
 which Hippocrates being f urpriz'd, asked him 
 what he did with thofe Beafts that were in 
 fucha cafe? He Anfwer'd him, that he was 
 in fearch of the Humor that made M$n Fickle, 
 Crafty, Falfe, and Deceitful ; and that in dif- 
 fering thofe brute Beafts, he had found, 
 that Choler was th^caufe of this mifchievous 
 Quality, and that to be revenged on Men of 
 Gall and Guile, he would treat them as he 
 had done the Fox, the Serpent, and the Ape. 
 This kind of Prudence is not only odious to 
 * Ch.VIH. Men, but alfo * St. Paul fays, The Carnal 
 to the Ro- Mind is at Enmity againfi God. And Plato 
 gave the Reafon of it, faying, That Knowledge 
 ab (trailed from 'Juflice, rather merits the name 
 of Craft and Cunning j than of Wifdom. The 
 Devil always makes ufe of fuch Weapons, 
 when he would do mifchief to Men. This 
 fC&.III. Wifdom (faA'\ ( i)X.?fames) defcendeth not front 
 above , but is earthy 'Jenfual, and devilift). There 
 is another fort of Wifdom attended with Up- 
 rightnefs and Simplicity, by .which Men fol- 
 low that; which is good, arid fly that which is 
 gUMlf. €vil. \\Galen fays this kind belongs to the 
 pmg. coir. Undemanding, becaufethat Faculty is wholly 
 incapable of Craft or Malice, only knowing 
 lio w Evil is not done, but is Upright, • Juft, 
 Frank and Innocent. The Man who is en- 
 dowed with this kind of Wit, is Called Up- 
 right and Simple. Accordingly Demojihenes 
 being defirous- to win the good Will of the 
 
 Judges^ 
 
Chap. IX. €be Crpai Of WLitfr 181 
 
 Judges, in a Speedi he made againft Efehines, 
 Called them Juit and Upright/ having an eye 
 to the Simplicity of their Employment, Of 
 whom * Cicero faid, Their Duty U fimple, and* Pl0 s y j. 
 one only Caa/e of all Good. The Coldnefs and la. 
 the Drinefs of Melancholy is a very proper 
 Initrument for this kind of Wifdom, but then 
 it muit be compoied of fine and very delicate 
 Parts. 
 
 We may Anfwer to the laffi Doubt, That 
 when a Man is engaged in the Contempla- 
 tion of a truth he would know, and does not 
 prefently attain it, it is becaufe his Brain is 
 deprived of the Temperament convenient to 
 what he defir'd, but fixing a while in Con^ 
 templation asfoonas the Natural Heat (that 
 is in the Vital Spirits and Arterial Blood) flys 
 to the Head, the fame caufes the 
 Temperament of the Brain to rile AV < 4 *> h ** rm t> or ; 
 always till it arrive at the degree it g% ^Jn^X^uf} 
 has occafion for. 5 Tis true, that VMtiv fryer Temper*. 
 much Plodding does good to fame, me>it in the Brani " "/ txt : 
 
 , . o • O, ... £~7 /«<r, it it attained by **J- 
 
 and harm tQ otiiers ; tor it there be \\d mwt pidiii%. 
 no want in the Brain to attain the 
 due degree of He^t, there will be no occafion 
 for deep Meditation ; and if it pafs beyond 
 the point, thjs Understanding is iirait disor- 
 dered, by an overflow pf too many Vital 
 Spirits ; by means of which, it attains not to 
 the Notice of the Truth it is in fearch of 
 Whence it comes, that we obferve many 
 Men lp?ak very well extetn-pun, bijt perforin 
 N 3 very 
 
 A 
 
chia 
 
 i $z %\)Z %VfJiX Of «£ift& Chap. X, 
 
 very meanly with premeditation. On the 
 contrary, others have fuch a ilow Capacity, 
 becaufe of their great Coldnefs or Drinefs, 
 that of neceffity the Natural Heat mull be a 
 long time in the Head tocaufe the Tempera- 
 ment to rife to the degree it wants, and there- 
 fore they quitthemfelves much better, when 
 they have had time to recoiled what they 
 have to fay, than when they are to fpeak ex* 
 tempore. 
 
 CHAP. X. 
 
 Each Difference of Wit is appropriated to 
 the Science with which it moll particu- 
 larly agrees ^ removing what is Repug- 
 nant or contrary to it. 
 
 <;A> \ LL the Arts (faid * Cicero) are fetled 
 PocM. y-^ U p Qn certa j n Univerfal Principles, 
 which being learned with Study and Labour, 
 the Science at length is acquirM. Only the 
 Art of Poetry has this in ^peculiar, That if 
 God and Nature make not the Man a Poet, 
 he will nevqr be enabled by Rules and Pre-? 
 cepts to make a Verfe, which occafion'd him 
 to fay. The Study and Knowledge of other things. 
 depend upon the Precepts of Art ; but the Poet 
 mjo by Nature, he i<s only excited by the force of 
 ImWit, apd is <{s it were infpired with a Di^ 
 
 vine. 
 
Chap. x. Cfje €rva! of mite. 185 
 
 vine Enthufiafm. But Cicero was not in the 
 right, becaufe in effect there is no Art or Sci-. 
 ence invented in the Commonwealth, which 
 can be attained by a Man who is Incapable, 
 although he labour all his Life time in the 
 Precepts and Rules thereof ; whereas, if he 
 falls upon a Science agreeable to his Natural 
 Inclination, we may obferve he will make 
 fome Progrefs in the fpace of few days : 'Tis 
 the lame thing in Poetry ; for if he who has a 
 proper Talent apply himfelf to make Verfes, 
 he will foon acquit himfelf very well, and if 
 not, he will always remain a dull Poet. 
 
 This being fo, it feems to me there is a 
 time to find out by Art, to which Difference 
 of Wit each fort of Science in particular Cor- 
 refponds, to the end that every one may di- 
 ftinftly understand' (after having firft diico- 
 ver'd his own Nature and Temperament) to 
 which Art he is moft inclined. The Arts and 
 Sciences acquired, by means of the Memory, 
 are thefe following, Grammar, Latin, and 
 all other Languages whatever ; the Theory 
 of the Law, Pofitive Divinity, Cofmography, 
 and Arithmetic. : Thofe that belong to the 
 Underftanding are School Divinity, the The- 
 ory of Phytic, Logic, Natural and Moral 
 Philofophy, the Practice of the Law, which 
 is the Advocates Science. 
 
 From a good Invention fpring all the Arts 
 and Sciences whatever that depend upon Fi- 
 gure, Correfpondence, Harmony, and Pro- 
 N 4 portion,* 
 
• 
 
 Ctje Ctpal of mitg. Chap. X; 
 portion, fuch as are Poetry, Rhetoric, Muhc, 
 and the Art of Preaching ; the Pra&ice of 
 Phyfic, the Mathematics, Aftronomy, the 
 Military-Art, and that of Governing a Com- 
 monwealth ; to Paint, to Defign, to Write, 
 and Read ; to be Agreeable, Gentile, Plea* 
 fant in Words, and happy in Expreflions ; to 
 be Depttrous in the Affairs and Intrigues of 
 Life j to have a ready Wit for Machines, and 
 all that Artificers pretend to ; as alfo an Ad- 
 drefs, admired by the Vulgar, which is to 
 diEtate feveral Matters to four Perfons at the 
 fame time, all well digefted, and in good 
 Order, Of all which we can-t give evident 
 Bemonftration, nor prove each thing feve- 
 rally, for that was never yet done; but we 
 will prove it in three or four Sciences, and 
 the fame Reafons may ferve as well for the 
 reft. 
 
 In the Lift of Sciences which we have af- 
 firmed belong to the Memory, we have men- 
 tioned the Latin-Togue, and the reft, fpoke 
 by all Nations in the World, which no con* 
 fidering Man can deny, becaufe the Tongues 
 were only an Invention of Men to be able to 
 communicate together, and make knowfi 
 their Meaning to one another ,- without* 
 any other great Myftery in it^ or other 
 Natural Principles, lave thofe I have mei> 
 tioned, when the firft In venters affembling 
 together, framed Words according to their 
 bterjlfa 6 Fnancy, as * Arijlotle obferved, and jointly 
 V " V- ■■ n . agreed 
 
Chap, at Clje Cwal of Wilt8. 185 
 
 agreed about the Signification of each. From 
 thence came fo great a number of Words, and 
 fo many different Modes of Speech, with fo 
 fewRutes, and as little Reafon, that without 
 a good Memory it would not be poffible, ei- 
 ther to comprehend, or retain them by any 
 other Faculty. How improper the Imagi- 
 nation and the Underftanding are, to learn 
 the Languages, and the different Modes of 
 Speech, Infancy plainly proves, in which, 
 though it be an Age wherein the Child is 
 leaf i provided with thefe two Faculties, ne- 
 ver thelefs, as *Arifiotle fays, he learns any * xxx. 
 Language what-ever better than Adult J eft - P r °k 
 Men ; though thefe be much more Rational, 
 and without being taught by him,* Experi- 
 ence fhews us it : For we fee if a Bifcayner of 
 Thirty or Forty Years of Age comes to live 
 at Caftile, he will never learn the Language 
 of the Country ; but if he be very Young, in 
 Two or Three Years he palfes for a Native of 
 Toledo. The fame happens in the Latin, and 
 all other Tongues, becaufe they are all of the 
 fame Nature : If then it be true, that in the 
 Age wherein the Memory flourifhes, and the 
 Understanding and Imagination are low, the 
 Tongues are fooner learned than when the 
 Memory is in the Decline, and the Under- 
 Handing in its full Vigor, it is certain they 
 are acquired by means of the Memory, and 
 not at all by any other Faculty. 
 
 * Jrijlotle 
 
1.86 Cfje €n>ai of mitti* Chap* X. 
 
 * L H-!* V ' * Arifiotle faid , that the Tongues were not 
 fnirfiai.' t0 be learn'd by Reafon, as not depending 
 cap. ix. upon Difcourfe, and that therefore it was 
 neceffary to hear from another the^Words, 
 and their Meaning, and to bear them in mind. 
 * In purfuanceof which, he proves, That if a 
 Man be born Deaf, he would infallibly be 
 Dumb, becaufe he can't hear from another 
 the found of the Words, nor the meaning gi- 
 ven them by their firft Inventers. That the 
 Tongues are no other than an effeft of the 
 Humor and Caprice of Men,, may be clearly 
 inferred from this, that the Sciences may be 
 equally taught in all Languages, and that in 
 each, may be fpoke and made known, what 
 any one of them would fay ; Accordingly there 
 # are no grave Authors to be found, who have 
 fought for a Foreign Tongue, to make their 
 Thoughts underftood ; but the Grecians have 
 Writ in Greek ; the Romans,, m Latin ; the 
 %m, in Hebrew ; the Moors, in Arabic ; and 
 to do I in Spanifhy becaufe I underftand that 
 Language better than any other. The Ro- 
 mans, (as being Lords of the World) finding 
 it was expedient to have a common Lan- 
 guage, by means of which all Nations might 
 Communicate together, and themfelves en- 
 abled to underftand fuch as came to fue for 
 Juftice of them, and to treat of Matters rela- 
 ting to the Public Affairs of every Province, 
 appointed Schools to be Erefted in all Parts 
 of their Empire, for teaching the Latin* 
 
 Tongue, 
 
chap. x. cijc €t?ai of mm. i s 7 
 
 Tongue, which by thefe means has flourifh- 
 ed as the Univerfal Tongue even to this 
 
 Day. 
 
 As for School Divinity, it is certain that it 
 refers to the Under [landing, becauie the Ope- 
 rations of this Faculty are to Diftinguifh, to 
 Infer, to Reafon, to Judge, and to Chufe, 
 and that nothing is dope in this Science, but 
 to raife Doubts from Inconveniences, to An- 
 ftver with Diftinfrion, to infer againft the 
 Anfwer what may be collected from good 
 Confequences, andfoto reply again, till the 
 Underitanding be at eafe, and reft fatisfied. 
 But the belt Proof that can be made of this 
 SubjeQ:, is, to let you underftand how diffi- 
 cultly the Latin Tongue, and School Divi- 
 nity, meet in one Perfon, and how it rarely % 
 happens that a Man be at the fame time a 
 good Latinift, and profound School-Divine, 
 At which Efteft ibme more Curious being 
 furprized, in taking notice of it, have fearch- 
 ed whence it might .proceed, and have been 
 of Opinion, that School-Divinity being Writ 
 in a harfh and barbarous Language, and the 
 Ears of good Latinifts being inured to the 
 pure and elegant Stile of Cicero, they could 
 not fettle to, nor take pleaiure in that Science, 
 It would be well for thefe Gentlemen, that 
 underftand Latin fo well, that this were the 
 true caufe, for then by constraint and other* 
 wife accuftoming their Ears, they might at: 
 length find out a Remedy for this Incoiiv. 
 
 ni^nce : 
 
i88 Cf)C Crpal Of mm Chap. X. 
 
 nience ; but to be plain with them, the De- 
 feel is not fo much in their Ears as in their 
 Capacities. 
 
 They that are good Latinifts, have moft 
 afluredlyan Excellent Memory, for without 
 that they could never prove fo expert in a 
 Language which is none, of their own; and 
 becaufe a great and happy Memory is as it 
 were contrary to a great and elevated Under- 
 standing in the fame Subject, one debafes and 
 depreifes the other. From whence it comes, 
 that he who has not fo exquifite and lofty an 
 Underftanding (the Faculty to which belongs 
 to Diftinguifh, to Conclude, to Difcourfe, to 
 Judge, andtoChufe) gains no great ground, 
 nor makes any confiderable Progrefs in School 
 Divinity. Whoever is not fati^fied with this 
 Reafon, lethimreadSt.T^w^r, Scotm, Du- 
 randus, and Cajetan, who are the Leading 
 Men in that Faculty and Profeffion, and he 
 will find great Subtilties in their Works, but 
 writ, and delivered, in very courfe Church* 
 Latin. For which there appears no other 
 reafon, but that. thefe great Authors having 
 in their Youth very mean Memories, prov'd 
 not more Excellent in the Latin Tongue, but 
 applying themfelves to Logic, Metaphyfics, 
 and School-Divinity, they mounted up to the 
 highcft- Degree of the Sciences we admire, 
 becaufe .they weire endued with a great Un- 
 derftanding. At leaft lean teftify this of a 
 School*Diviae (well known to many more 
 — - - ■ ■ - ' "^ thai; 
 
Chap. X. €fce €t pa! of mite. i tg 
 
 that were acquainted and converfed with 
 him) who was a Miracle in that Science, and 
 yet not only could not reach the Elegances, 
 nor the round Periods of Cicero », but when 
 he read in the Chair, his Scholars took no- 
 tice that his Latin was but very bafe -and 
 mean, infomuchthat they advifed him (as 
 thofe that were unacquainted with our Do- 
 ftrin) that he fhould fecretly borrow a few 
 hours from the Study of School-Diviility, and 
 employ them in reading Cicero. And taking 
 this as the Advice of good Friends, he not 
 only endeavoured in private but publickly 
 to remedy it ; for after having treated of the 
 Matter of the Trinity (and how the Divine 
 Word was made Flelh) he entred the Form 
 amongft the reft to improve his Latin; and 
 what was very remarkable, that during the 
 long time he ciid thus, he not only learn'd 
 not any thing new, but had almoft forgot all 
 the Latin, fuchasitwas, that he had learn'd 
 before, fo that in the end he was driven to 
 read his Ledure in his Jyiother-Tongue. 
 Pope PW the Fourth enquiring what Divines 
 were the Leading Men at the Council of 
 Trent, was told particularly of a certain Spa- 
 nijb Di-vine, whofePvefolutions, Arguments, 
 Diftin&ions, and Anfwers, were truly wor- 
 thy of Admiration. The Pope being curious 
 to fee and know fo fingular a Man, difpatch- 
 ed his Orders to him, to come to Rome, to 
 give him an account of all the Proceedings ia 
 
 the 
 
1 90 Cfje Crpal of K3itgf. Chap. X. 
 
 the fame Council. Being arrived, he did 
 him a great many Honours, amongft others 
 he bid him be cover'd, and taking him by 
 the Hand, led him out to walk up to hisCa- 
 ftle of 'St'. Angelo, and entertaining him in 
 very elegant Latin about certain Works, he 
 intended to make, in Fortifying it better, ask- 
 ed his Opinion of each of his Defigns. To 
 which he anfwered with" fo much pain, as 
 not being able to fpeak good Latin, that the 
 then Spanijh Ambaffador, Don Lays de Re* 
 quiefcens, Great Goyernor oiCaftile, took up 
 the Difcourfe for him, to relieve him with 
 the favour of his Latin, and to divert the Pope 
 to fome other matter. In a word, his Holi- 
 nefs faid to fome one of his Confidents, that 
 it \^as utterly impoffible for a Man that un- 
 derftood fo meanly, to be fo Excellent in Di- 
 vinity as was reported ; But whereas he tried 
 him in this Language (which is a work of the 
 Memory) and in Fortifications and Buildings 
 (which things belong to a good Invention ;) 
 ib had he but founded him in what relates to 
 the Underftanding, he might have heard Di- 
 vinc«things from him. 
 
 In the Lift of Sciences which refer to the 
 Imagination, we have particularly placed 
 Poetry, not at Random, nor without good 
 Coniideration, but to let them know, how 
 far they are from having'Underftanding, who 
 Jtiave a good Vein in Verifying. According- 
 ly we fhall find, that the lame difficulty the 
 
 Latin 
 
Chap. X. Clje Ctpal Of KaitjL 1 9 J 
 
 L/tf/'/z Tongue has in uniting with School- 
 Divinity, the fame or greater beyond Com- 
 panion is obferved betwixt that Science and 
 the Art of Verfifying, this Art being fo con- 
 trary to the Underftanding, that for the fame 
 Reafon, lie that would fet up for a Topping- 
 Poet, muft take leave of all the Sciences re- 
 lating to that Faculty, and even of the Latu 
 Tongue It felf, becaufe of the Contrariety 
 there is between a good Imagination and a 
 good Memory. 
 
 Arifiotle could not find out the Reafon of ' 
 die firft, yet he confirms my Opinion by an 
 Experiment, when he faid, * Marcus a G'-*xxxSea 
 tizen flfSyracufe was a better Poet after he had Prob * ,r 
 lofi his Vnderftanding. See here the Reafon, 
 it is becaufe the difference of the Imagination 
 (to which Poetry belongs) requires three De- 
 grees of Heat (and as we faid but now) fuch 
 an Excefs of Heat entirely deftroysthe Under- 
 ftanding. 'Tis what die iame Arifiotle noted, 
 when he affirm'd, That the Syracufian^ as he 
 came to be more Temperate, had a better 
 Underftanding, that he could not make fo 
 good Verfe becaufe of the defeft: of Heat, 
 with which this difference of Imagination aft- 
 cd. Which Talent Cicero himfelf fliew'd he 
 ' wanted, when defigning to defcribe the He- 
 roicActsofhisConfulfhipin Verfe, and how 
 his City had the good Fortune of a Second 
 Birth, in having been under his Government^. 
 heexcL.«med after this manner : 
 
 
 
192 €ljc€rpalofaflitt& Chap.X, 
 
 Fortune am natam me Confide Romam! 
 
 O Rome, how happy wert thou to be Born 
 What Time theConfulfhipwas Tulltes turn ! 
 
 And becaufe Juvenal could not apprehend, 
 that the Art of 'Poetry was contrary to fuch a 
 Wit as Cicero's, helalh'd him in his Satyrs, 
 faying, Had you rehearfed your Philippics 
 againit Marc- Antony in fuch delicate Verfe, it 
 had never coft you your Life. 
 * in So * ¥l&to was yet more miftaken, when ho 
 phift. afferted Poetry to be no Human Science, but 
 rather a Divine Infpiration, becaufe the Poets 
 not being befide themfelves, or Infpired by 
 God, were not able to compofe, nor fpeak 
 any Excellent thing ; which he proves by this 
 Reafort, That Man having but his own 
 fXXXSea Judgment free, cannot Verfify. But f An* 
 ?<ob. I. j fiotle blames him for faying, That Poetry is no 
 Human Ability, but a Divine Infpiration, and 
 owns that a Man* of good Senie, and who 
 enjoys, the Freedom of his Underftanding, 
 can't be a Poet : And the Reafon is, that 
 where the Underftanding is great, of courfe 
 the Imagination (to which belongs the Art 
 of making of Verfes) will be defective. 
 Which appears yet plainer, if we refleft that 
 Socrates after he had learnM the Art of Poetry^ 
 yet with all his Rules and Precepts could ne- 
 ver fo much as make a Verfe, notwithstand- 
 ing 
 
Chap. X, ©fje €tpal of aaut& - -193 
 
 ihg by the Oracle of^&hewas pronbiiric'd 
 the Wifeft Man in the World. According- 
 ly I'hold for certain, that a Young Man whd 
 has a good Vein in making Verfes, and whd 
 upon the firft EfTay, fhall hit upon abun- 
 dance df Rhimes, ordinarily riins a great 
 Rifque never to attain in any emineiit Degree 
 the Latin Tongue, Logic, Philofdphy; Phy- 
 fiCj School-Divinity, nor the other Arts and 
 Sciences relating to the; Underftanding and 
 Memory. Accordingly we fee by Experi- 
 ence, that if we give to any one of thefe Boys 
 a Nominative to learn by Heart, he fhall not 
 do it in two or three Days,' but give him a 
 Sheet of Paper full of Verfes, or any Part to 
 represent a Perfon in a Comedy^ and in lets 
 than two or three times, that he cafts his 
 Eyes upon it, he will fix it in his Head. Thftfe 
 think of nothing but reading Books of Chi- 
 valry, as Orlando Furiofb, run deiperately ia 
 Love with Bofcan, Diana de wonte Major 9 
 and other fuch like Works, becaufe they are 
 all full of Imagination. But what fhall we 
 fay of the Organifts, Chorilters, and Mufio 
 .Mailers, whofe Wit is improper for Latiri, 
 and all other Sciences pertaining to the Un- 
 derftanding and Memory ? The fame holds 
 in the Science of Inftrumental, and other f©rts 
 of Mufic. 
 
 By thefe three Examples already produced 
 of the Latin Tongue, of School-Divinity, and 
 of Poetry, \v:e may underftand our Doftrin 
 
 O & 
 
is true, and that we have made our Divifion 
 right, though we have not given fuch par- 
 ticular Proofs in the reft ot the Arts and 
 Sciences. 
 
 Writing alfo difcovers the Imagination ; 
 Accordingly we fee few Men of great Under- 
 ftanding that Write a fair Hand, of which I 
 have obferved many Inftances. Ampngft 
 others, I knew a moft learn'd School-Divine, 
 Who being afhamM to fee his ill hand, ven- 
 tured not to Write to any Body, nor Anfwer 
 thofe that Writ to him, infomuch that he re- 
 folved tocaufea Matter to come privately to 
 his Houfe, to teach him to Write tolerably. 
 ' And having laboured feveral days at it, and 
 loft his time, he gave it over, leaving the Ma- 
 fter furprized to fee a Perfon fo very Table in 
 his Profeffion, fo incapable of Writing. But 
 I who am very fure that fair Writing is a 
 work of the Imagination, take it for a Natu- 
 ral Efteft, and would any fee, obferve, and 
 take the Pains to reflect on the poor Scholars, 
 that get their livelihood in the Univerfities by 
 Copying in fine Chara&ers, they will find 
 they underftand but very little Grammar, as 
 little Logic, and no morePhilofophy ; and if 
 they ftudy Phyfic, or Divinity, they never 
 found the depth of any Difficulty. And there- 
 fore the Boy that can (Draw with his Pen a 
 neat limb'd Horfe, or a well-lhaped Man, 
 and make fine Florilhes, and bold ftrokes, 
 fhould not befet to the Study of any Science, 
 
 but 
 
Chap* X. Zl)t €tpal Of iKtlfog. 1 9 5 
 
 but rather to a good Painter, who by his Art 
 may improve his Natural Ability. 
 
 To Read well, and* with a good Grace, 
 difcovers alfo a certain kind of Imagination* 
 and if it be to any great Degree of Excellency 
 he ihould not lofe his time in Learning, but 
 only think of getting his Livelihood by Read- 
 ing of Proceffes. -Now here is a thing wor- 
 thy of Confideration, which is, that the DiF* 
 ference of Imagination which makes Men 
 agreeable in Converfation, and good Rait, 
 leurs, is contrary to that which is neceffary 
 to a Man to read gracefully ; fo that none of 
 thofe who have the Qualifications but now- 
 mentioned, can read Volubly, but with He* 
 fitation, and miftdring one Word for ano- 
 ther. 
 
 To nnderftand how to Play at* Primero,* AG(tfr}g 
 to make true or falfe Vic's, and to hold it, or rfcard. "ft 
 not to hold it, as time and occafion require, Cakedi 
 and by certain gueffes todifcover the Adver- 
 fariesGame, and readily to difcard, is a work 
 belonging to the Imagination. Tis the fame 
 thing in playing at Ctento, or at Trum^ tho' 
 not To much Imagination is required at this 
 as at the German Primero, which not only 
 demonstrates this Difference of Wit, but alio 
 difcovers the Virtues and Vices of Men, be- 
 caufe every Moment occafions are offer'd in 
 that Play, in which a Man difcovers what he 
 would be at, in Accidents of. greater impor-* t * 
 tance. 
 
 O 2 The 
 
1 96 €{je Crval of KHits. Chap, x, 
 
 The Game of Chefs is one of the things 
 that beft difcovers the Imagination. And 
 therefore he who has the fubtle Gambets in 
 that Play, for Ten or Twelve moves altoge- 
 ther, is like to be Incapable of the Science?, 
 which appertain to the Underftanding, and 
 Memory ; if he does not unite two or three 
 Faculties together, as we have already ob- 
 ferved. And if a certain very Learn r d School 
 Divine, who I was acquainted with, had un- 
 derftood fo much, he would have been fa- 
 tisfied in a thing that gave him great Trouble. 
 This Man playing often with his Domeftics 
 at Chefs, and being beat as often, -laid (in 
 heat of Paffion) what is the meaning of this ! 
 Thou that skilleft neither Latin,. Logic, nor 
 Divinity (though thou haft ftudiedthem) 
 and thou win of me, that am full ofScotus, 
 and St: Thomas ! Is it poflible thou fhouldft 
 have a better Wit than I ? Truly I can't com- . 
 prehend it; except the Devil tells thee how to 
 make thofe Draughts thou playeft. The 
 whole My ftery of this was, that the Matter 
 was a Man of great Underftanding, by which 
 means he atta ined the Subtil ties of Scot us, and 
 StXhomas, but wanted the Difference of Ima- 
 gination, which is neceffary to Chefs Play, 
 and his Play-fellow had a bad Underftanding 
 •and Memory, but a very fubtil Imagina- 
 tion. 
 
 The Scholars that keep their Books in good 
 order on the Shelves, their Chamber neat 
 
 and 
 
chap. x. * ©fje Ctj?at of mit$. 197 
 
 and clean, every thing in its proper place, 
 and upon its own Pin, have a certain Diffe- 
 rence of Imagination very contrary to the 
 Underftanding and Memory. Spruce and 
 Beauifh Sparks, who won't fuffer the leaft 
 Hair or Wrinkle on their Clothes, have that 
 fame fort of Wit. All this proceeds without 
 doubt from the Imagination, and be it as it 
 will, if a Man can't make a Verfe, and be 
 awkward, but by chance becomes Amorous, 
 faid Plato, he immediately turns Poet, and is 
 very Spruce and Gallant, for Love inflames 
 and drys the Brain, which are qualities that 
 raife the Imagination. And Juvenal obferves, 
 that even Indignation (which is alfo a Paf- 
 fion that heats the Brain) produces the fame 
 Effeft. 
 
 Si nature Negatfacit Indignatio verfum. 
 
 If Nature wanting be to make the Poet, 
 Mere Spite alone fupplies a Mufe to do it. 
 
 Thofe who converfe agreeably, who are 
 Witty in ExprejQTion, and know how to Droll 
 well, have a certain difference of Imagina- 
 tion very contrary to the Underftanding and 
 Memory. Therefore they are never good 
 Grammarians, Logicians, School-Divines, 
 Phyficians, nor Lawyers. If they are Pra- 
 ftiied'inBufinefs, ana in the Intrigues of the 
 World, dextrous in accomplifbing whatever 
 O 5 they 
 
8$fc €(>C Ctpal OfCTltt0* Chap. & 
 
 they undertake, ready at every Turn to fpeak, 
 and to anfwer to the Point ; they are fit for 
 the Courts/ and to be Solicitors and Attor- 
 neys in Caufes, for Merchants and Fa&ors, 
 to Buy and Sell, but not for Learning. Here- 
 in the Vulgar are deceived, who obfervin? 
 them fo Pra&ic'd in every thing, imagin 
 ftrait tliey would h&ve prov'd fingular Men, 
 had . they been brought up to Learning ; 
 when in truth, there are no Genius's mofe 
 Repugnant, and more Contrary to it than 
 leirs. 
 
 Children that arrive late at the ufe of 
 Speech, have in their Tongue and Brain too 
 much Moifture, whichas it wears oft' in tract 
 of Time, they become very fluent, and great 
 Talkers, becaufe of the great Memory they 
 acquire, as their Moifture is abated . Which, 
 as we formerly noted, once happened to that 
 Celebrated Orator Demojlhenes, , at whom 
 (aswehavefaid) Cicero wasfurpriz'd, being 
 of fo rude a Speech in his Youth, and when 
 a grown Man, fo very Eloquent. 
 
 Young Men alfo, who have a good Voice, 
 2nd have by Exercife dilated the Paffages of 
 their Throat, are very unfit for all the Sci- 
 ences, becaufe they "are CokJ and Moift, 
 which two Qualities united together (as we 
 have already affirmM) deftroy the Rational 
 Part* The Scholars who punftually learn. 
 ajtid repeat the Leffon Word for Word, as 
 they have it from the Mafter, promife a good 
 
 Memory 
 
Chap. X. €&e Ctral of mite. 1 99 
 
 Memory, butattheExpenceoftheir Under- 
 Handing. 
 
 In this Doflrin arife fome Ploblems and 
 Doubts, the Solution of which will, it may 
 be, ferve for a Light the better to clear the 
 Truth of what we affirm. 
 
 The firft is ; Whence it comes that the good 
 Latinifts are more Arrogant and prefumptu- 
 ous in their Knowledge than Men very 
 learn'd in the kind of Learning appertaining 
 to the Underftanding are, in fuch fort as to 
 know the Grammarian, there is a Proverb 
 which fays, The Grammarian is nothing lejs 
 than Arrogance itfelf. The Second is, How it 
 happens that the Latin Tongue is fo contrary 
 to the Genius of the Spaniards, andfo proper 
 and natural to the French, Italians, Germans, 
 Englijh, and to all the other Northern People? 
 As appears in their Works ; for no fooner 
 do we fee a Book writ in good Latin, but 
 know the Author is a Foreigner, and when 
 we meet one of Barbarous and Unpolifhed 
 Latin, we conclude it was Compofed by a 
 Spaniard. The Third Problem is, Why the 
 tilings that are Writ, and Spoke in the Latin 
 Tongue, found better, have more Force? 
 more Grandure, and Eloquence, than in any 
 other Tongue, though never fo good? See- 
 ing (as we havefaid before) all Languages 
 are owing to the Caprice and Humor of thofc 
 that invented them, without having any 
 foundation in Nature. The Fourth Objc- 
 Q 4 &io*\ 
 
2C-0. ©&e Ctyal of (KJttjS* Chap. X. 
 
 ftion is, How it can be reconciled, that atl 
 the Sciences belonging to the Understanding, 
 being Writ in Latin, that even {uch as want 
 a good Memory, can Read and Study thofe 
 Books, the Latin Tongue being fo repugnant 
 to them, by reafon of a defefti ve Memory ? 
 
 We may folve the firft Problem thus, 
 There is no better Teft to difcover, if a Man 
 wants Undemanding, than to note if he be 
 Haughty in Pun&ilio's of Honour, Prefump- 
 tuoi$s, Elated, Ambitious, and Ceremonious. 
 The reafon is, that all thefe are the Eftecte of 
 a Difference of Imagination, which requires 
 no more than one Degree of Heat, with which 
 the "great Moifture requifite to Memory 
 confifts well, becaufe this Degree of Heat is 
 not of force fufficient to refolve it. On the 
 contrary, an infallible fign that a Man is na- 
 turally humble, is, when he is obfervM to 
 undervalue himfelfand whatever comes from 
 him, or relates to him, and that not only 
 v hne Vaunts not, and commends not himfelf, but 
 that hum-^s offended at, and fcarce admits the Praifes 
 huth kin.* beftow'd on him by others, being uneaiie and 
 JLnl\tit' m pain with Pun&ilio's, and in places of 
 kis* heart Cej^mony ; that Man, I fay, who has thefe 
 *%& l e!> ^ ai 'k s m ^Y j l] ttly pafs for a Man of great Un- 
 t\zf.c.xiz. derilanding, but of little Imagination and 
 . Memory. I laid naturally Humble, becaufe 
 if it be by Art, it is no certain fign ; whence 
 itcpmcj that the Grammarians are provided 
 with io great a Memory, and uniting with 
 
 ifc 
 
Chap. X. Cf)e Ctyal of EBfttL 201 
 
 it this difference of Imagination (which we 
 juft now mentioned) they are neceffarjly de- 
 ficient in their Undefftanding, and fuch as 
 the Proverb defcribed. 
 
 To thefecond Problem may be anfwerM, 
 That * Galen gathering the Wit of Men from 'Lib .quod 
 the Temperament of the Region they inhabit, "j" 1 ^ " 
 fays, That all thofe who dwell Northerly are xix. 
 defe&ive in Underftanding, and thofe Situa- 
 ted between the North and the Torrid Zone, 
 are moft Prudent; which Pofition anfwers 
 exa&ly to our Country, and without doubt 
 it isfo ; for 'Spain is neither fo Cold as the 
 Northern Climes, nor fo Hot as the Torrid 
 Zone, f Arijlotle feems to be of the fame *xiv Sea. 
 Opinion, when he Enquires, Why thofe that ProbXV. 
 live in very cold Countries have not fo good 
 an Underftanding, as thofe Born in very hot? 
 In his Anfwer he treats but courfly the F lem- 
 mings^ Germans, Engliflj, and French , faying, 
 That the greater part of the "Wits of thofe 
 Nations refembled that of Drunkards, for 
 which reafon they could not fearch into, or 
 know the Nature of things : And the Caufe 
 of this is, the overflow of Moifture in ttjeir 
 Brains, and other Parts of their Body, whifch 
 the fairnefs of their Complexions, and the 
 flaxen Colour of their Hair denotes, and that 
 it is a wonder to fee a German bald ; and be- 
 fides that they are all big, and of large Sta- 
 ture, through the abundance of Moiihire, 
 wliich is a dilater of the Body. The contra- 
 ry 
 
202 H\)Z €tpal Of 2Bft& Chap. X. 
 
 ry is difcern'd in the Spaniards, who are a 
 little Tawny, black Hair'd, of mean Stature, 
 and for the mod part Bald ; which is a difpo* 
 *Lib. Art. fition affirmM by ^ Galen proceeding from a 
 Med. cap. hot and dry Brain. And if that be true, they 
 *y» & muft of neceflity have an ill Memory, but a 
 good Understanding ; and the German a great 
 Memory, and little Understanding; Accord- 
 ingly one of them cannot learn Latin, and 
 the other learns it readily. The reafon given 
 by Arifiotle, to prove the little Underftand- 
 ing of the Northern People, is, that the great 
 Ambient Cold of the Country forces the Na- 
 tural Heat inward by an Antiperiftafis, and 
 hinders it from being diflipated, and fo they 
 have abundance of Moifture, and Heat; it is 
 therefore thefe People are at the fame time 
 furnifhed with a good Memory for the 
 Tongues, and with a good Imagination; by 
 means of which they make Clocks, bring the 
 Water from the River to Toledo, invent Ma- 
 chines, and very curious Works, which the 
 Spaniards tannot make, becaufe they want 
 Imagination ; but if they apply themfelves to 
 any point of Logic, Philofophy, School-Di* 
 irtnty, Phyfic, and the Laws, a Spaniard, 
 without Comparifon, will fpeak more fyb- 
 lime and quainter tilings in his own Tongue, 
 and in barbarous Terms than a Stranger can 
 do with all his fine Latin ; for take thefe Peo^ 
 pie out of their Elegant and Polite Road of 
 Writing, and they perform .nothing Extra-* 
 
 ordinary^ 
 
Chap. X. ttfie Ctpal Of 2Htt0. 20 j 
 
 ordinary, nor have they any Invention. In 
 Proof of this Dofrrin, * Galen fays, In 8e^-*Ljb.qood 
 thia, (which is a Northern Country) as a Won- ™^ m £ 
 der there arofe one Philofopher, where a* at A- 
 thens they are all fuch. But though Philofo- 
 phy, and the other Sciences, by us named, 
 are repugnant to thefe Northern People, yet 
 the Mathematics and Aftronomy are proper 
 to them, becaufe they have an Excellent I- 
 
 magination. 
 
 The Anfwer to the third Problem depends . 
 on a much agitated Difpute between Plato 
 and Arijlotle. One affirms, that there are 
 Words which naturally fignify Things, and 
 that much Wit is required to invent them ; 
 which Opinion is favoured by Holy Writ, 
 telling us that 'Adam gave to each Creature 
 God let before him the proper Name moft 
 fuitable to it. But * Arijlotle would not yield t Lib r. de 
 that there was in any Tongue any Term or Sp 'S*" 
 Figure of Speech that naturally' fignified the 
 thing ; but that all Words were by Institution 
 according to the Caprice and Fancy of Men. 
 Accordingly it is known by Experience, that 
 Wine has more than Threefcore Names, and 
 Bread as many, and each its own, in each 
 Tongue ; nor can it be affirmed of one, that 
 it is more proper and natural than all thereit, 
 for if it were, all the Men in the World would 
 life that. However after all, Plato's Opinion 
 is truer. For fay, tfre firil: Inventers of 
 Tongues impofed "Naples according to their • 
 
 Fancy, 
 
204 €&e Ctpftl Of tBCtftjBP; Chap. X 
 
 Fancy, that Fancy was ftill with Reafon, as 
 well in confulting the Ear, as having regard 
 to the Nature of the thing, and obferving the 
 Graces of Pronounciation , fo as that the 
 Words be not too long, or too fhort, and 
 that there be no need of diftortingthe Mouth 
 in Speaking, giving the Accent in the proper 
 place, and the like Conditions to be obferv'd, 
 that the Tongue be Eloquent, and not Bar- 
 barous. Of the Opinion of Plato was zSpa- 
 nijh Cavalier, who diverted himfelf with 
 Writing Books of Chivalry ', becaufe he was 
 furnifihed with that difference of Imagination, 
 which inclines a Man to fuch Stories and 
 Lyes. It is reported of him, that being to 
 bring into his Romance a certain fierce Giant, 
 he was for feveral days ftudying what Name 
 would be moft anfwerable to his Exploits-, 
 but he could never chop upon it, till playing 
 one day at Tables with a Friend of his, he 
 heard the Mailer of the Houfefay, Ola Mo- 
 chacbo traquitantas a eft a mefa. That is to fay, 
 Holla Boy, bring hither fome Dice for the 
 Tables. The Gentleman no fooner heard-the 
 Word TraquitantoSj but weighing the well 
 founding Name in his Ears, without any 
 longer it ay for good Fortune, rofe up, and 
 laid, Gentlemen I play no longer, for I have 
 been a long while Inventing a Name that 
 ihould agree well with a fierce Giant, whom 
 I make ufe of in certain Fi&ions I havecom- 
 pofed, and could hot for my Life light upon 
 
 it 
 
Chap. x. Clje Ctyal of oaitsL 205 
 
 P till I came to this Houfe, where I always 
 received fome Favours. The firft Inventers 
 of the Latin Tongue, had the fame Care and 
 Curiofity as this Gentleman, that calPd his 
 Giar\t Tr acquit antos, therefore they found out 
 a well-founding Language to pleafe the Ear. 
 Nor ought wetobeiurprized, if things fpoke 
 and Writ in Latin found fo well, ana in the 
 other>Tongues fo ill, becaufe the firft Inven- 
 tors of thefe lad were Barbarians. 
 
 For the laft Doubt, I have been obliged to 
 fet it down for the fake of many, who ftum- 
 ble at it, tho' the Solution of it be very eafy ; 
 for thofe that have a great Underftanding, 
 are not wholly deprived of Memory, becaufe 
 if they had none at all, their Underftanding 
 could never reafon after the manner of the 
 World, the Memory being the Faculty which 
 Treafures up the Matters and the Species, out 
 ©f which the Speculations are formed : But 
 whereas the Memory is fo very weak in thefe 
 Men, of three degrees of Perfe&ion that arc 
 to be acquired in the Latin Tongue (which 
 are to Underftand, to Speak, and Write it 
 well) they cannot proceed beyond the firft, 
 but very awkwardly , hefitating at every 
 Word. 
 
 CHAP. 
 
ac$ €&e Crpal of Wiitfr Chap. XIJ 
 
 CHAP. XI. 
 
 That Eloquence and Politenefs of Speech 
 are not to be found in Men of great 
 Underftanding. 
 
 * 
 
 Cicero/oi^^NE of the Graces that inclines the 
 that the \_J Vulgar to think a Margery Wife and 
 IZTisi," Prudent, is to hear him fpeak with great Elo- 
 kavewlt, quence, to obferve his Difcourfe adorn'd and 
 but the H*. embelilh'd with Choice of feleft and fignifi- 
 Tfjdfun cant Words, to bring many pertinent In- 
 bt **ty*«*ftancesofthc Subjeft in Queftion ; though 
 
 Cte' cfaris * n e ^ e< ^ $^5 " ia PP ens not but where there is 
 
 Orator, an Union of the Memory and Imagination in 
 
 a degree and medium of Heat, that cannot 
 
 refolve the Moifture of the Brain, but ferves 
 
 only to raife the Figures, and make them 
 
 boil, by means of which many things are re- 
 
 prefented to the Mind to be faid. It is im* 
 
 poffible that the Underftanding fhould be 
 
 Phro re. found in this Union, becaufe as we have al- 
 
 eon»ts it in ready faid and proved, that Faculty abhors 
 
 de'scfatia ^ ^ eat extream ty> and can no more confift 
 & in Con- with Moifture. Which Doftrin had the 
 w' i0 - Athenians known, they would not have been 
 fo much furprized to fee fo wife and knowing 
 a Man as Socrates, not to have the Gift of 
 Utterance, infomuch as they who were Ig- 
 norant of his Worth, Taid, That his Speeches 
 
 and 
 
Chap. XI. €&e Crpal of ffiiiit& %oj 
 
 andExpreflionsrefembledaCheft, ^ , ' 
 
 plain, .and unpolled without, JJ^&S 
 but when opened, had within it th§ v*mow Poet Virgil, 
 exquifite Carving and admirable ^Z^'Zt 
 figures. In the fame Error were accounted a Blockhead. 
 they, who pretending to give a 
 realon of the Obfcurity and bad Stile of 
 Ariftotle, faid, That induftriouily, and to 
 gain to his Works the greater Authortiy, 
 Ee affe&ed that Jargon , with fo few Fi- 
 gures, and Ornaments of Speech. Andifwc 
 confider alfo the Difficulties of Plato, and his 
 Concife Sentences, the Obfcurity of his Rea- 
 Tons, and the ill Connexion of his Difcourfes, 
 we fhall find, that nought elfe fave this al- 
 ready mentioned, occafioned the fame : But 
 what fhall we fay to Hippocrates's 
 Works howheleftouttheNouns i J2ft&!?fJ. 
 and verbs, the ill Diipofition of That // Jupiter had * 
 his Sayings and Sentences, the ill ^^^^'^i' 
 Connexion of his Reafons, and, in pJTto. Dc Clans orator' 
 a word, how few things prefent- 
 ed to his Mind to clear up, and lay the Foun- 
 dation of his Doftrin ? What would you 
 more? unlefs when he was about to give a 
 very large Account to his Friend Damagetes, 
 how Jrtaxerxes King of Per ft a folicited him 
 to come to him, with a promife of giving 
 him as much Gold and Silver as he could 
 Vifh, and of ranking him amongft the Gran- 
 dees of his Kingdom; (without a dirtinct 
 Anfwer to everv Propofal ) laid only thus: 
 
 The 
 
2o8 m* tctpai Of Jfflft^. Cliap. xr. 
 
 The Kjng of Perfia ^.r /?#/• /tfr w* to come to 
 hint, not knowing that Wifdom is of more ac- 
 count with me than Gold. Farewel. Had this'; 
 Subjeft fallen into the Hands ofErafmu*, or of 
 any other Man provided with as good an In- 
 vention and Memory as he, how many Sheets 
 of Paper would it have coft to dilate upon it? 
 And who would dare to confirm this Do- 
 ftrin by fuch an Inftance of St. Paul's, and 
 affirm, that he was a Man of vaft Under- 
 ftanding and bad Memory, but fuch a one 
 with all his Natural Abilities as could not 
 learn the Tongues, nor fpeak with any Orna- 
 ment and Politenefs, had he not owned it 
 ♦ II Conn, himfelf, in thefe Words ; * J furpofe I was not 
 chap, XI. A ^fc t b e hi nc l the ^en chief eft Apojtles ; but tho* 
 I be rude in Speech, yet not tn Kjiowledge. 
 Which difference of Wit was fo accommo- 
 dated to the Preaching of the Gofpel, that k 
 wasfcarcepoffible to chufe a better, becaufe 
 there was no need on that occafion of much 
 Eloquence, or great Ornaments of Speech, 
 fince the Skill of the Orators of thofe Times 
 lay moft in impofiftg upon their Auditors Fak 
 fities for Truths, to perfwade the People 
 by the force and Subtilty of Rhetoric, that 
 what they received for good and profitable 
 was quite contrary as to maintain that it was 
 • better to be Poor than Rich, Sick than well, 
 Ignorant than Knowing, and a Thoiifand 
 other fuch tilings, which were manifeftly op- 
 pofite to the received Opinion, For which 
 
 reafon 
 
Chap. xil. Cfje €ml of aaiit& 309 
 
 reafon they were calPd by the Jews, Gevanin, 
 as much as to fay, Sophifters. Cdto Major 
 was of the fame Sentiment, finding that it 
 was dangerous to retain them at Rome, be- 
 caufe the ftrength of that Empire was found* 
 ed in Arms, and that thofe Men already be- 
 gan to perfwade them that it would be bet- 
 ter for the Roman Youth to quit them, and 
 apply therrifelves to the other Exercifes, and 
 Sciences. They were forthwith barufhed 
 Rome, never more to return thither. 
 
 Say then, that God had made choice of ah 
 Eloquent Preacher, poffeffed of all the Or- 
 naments of Speech, who fhould&o to Athens 
 or Rome, and teach, that at Jerusalem the 
 Jews had Crucified a Man, who was the True 
 God, dnd that he died of his own good Will 
 and Pleafure to redeem Sinners, and that he 
 rofe again the third day, and afcended into 
 Heaven, where he now' is ; what would the 
 Auditory think, but that this Propofition was 
 in the number of thofe Vain and Foolifhones 
 ufed by the Orators to perfwade by the Power 
 of their Art ? Fop thus much St. Paul fays, 
 * Chrifi j'ent me not to Baptize, but to Preach * I Caft 
 the Gofpel; not rvtth Wifdom of Words, left the cha ?- h 
 Crofs of thrift fhould be made of none effetl. 
 St. PauPs Wit was very proper for this Mi- 
 niftry, becaufe he had a Capacious Under- 
 (landing, to defend and prove in the Syna- 
 gogues, and amongft the Gentiles, thatjfe/*** 
 Umft was theMeffiah promised in the Law,and 
 P that 
 
sicv Efje Crval of mii§. Chap. XI. 
 
 that no other was to be expefted ; but with 
 this he had but an indifferent Memory, fo 
 that he could not embelifti his Difcourfe with 
 perfuafive and moving Speeches; and this 
 was the difference of Wit the Preaching of the 
 Gofpel required. Neverthelefs I fhall not 
 go about to infer from hence, that St. Paul 
 had not the Gift of Tongues, for it is certain, 
 that he fpoke them all as readily as his own. 
 Neither ftrall I maintain, that to defend the 
 Name of Jefa Chrift, the ftrengthofhis Un- 
 derftanding was fufficientof it felf, without 
 the Gifts and particular Affiftance that God 
 gave him for that purpofe. All that I pre- 
 tend, is, to affirm that Supernatural Gifts are 
 much more efficacious when they meet with 
 afuitable Difpofition, than when they fall, 
 upon a Sotand a Blockhead. To this alludes 
 the Doftrin of St. "Jerome in his Proem upon 
 Efay and Jeremy, demanding what 
 hvtws^L&vle si. isthereaibn, that though it was 
 v.mYs, jet fy. reafon of the fame Holy Spirit which fpoke 
 thcf^rcnccofstite.was m b ot h their Mouths ; Efay deli- 
 
 t>y jo7/ie believed not to t?e . . . _ TT . • i •/- ■ 
 
 bu ■, utt thofe the church vered what he W nt With lo much 
 has condemned as Here Elegance, and Jeremy hardly knew 
 *"*' howtofpeak? Heanfwer'd, that 
 
 the Holy Spirit accommodates it felf to the 
 natural manner of Proceeding of each Pro- 
 phet, unlefs Grace changes their Nature, or 
 teaches them a new Language to deliver their 
 Prophecies in. You mult know then, that 
 Efay was a Nobleman, bred at Court, and in 
 
 the 
 
Chap. XL €fje Crpal of SBits. 2 1 1 
 
 the City oijerufalemfix which reafon his Dif- 
 eourfe was more Elegant and Polite ; but^V- 
 remy was Born and brought up in a Village near 
 Jerufalem, calPd Anathoth, fo that in his Stile 
 he was Courfe and Rude as a Peafant, and 
 fuch a Stile the Holy GJioft made ufe of in the 
 Prophecy he Infpired him with. The fame 
 may befaid of St.P<*///'sEpiftles,that the Truth 
 of the Holy Spirit prefided in him when he 
 writ them,to the end that he might not Err,but 
 that the Language and Manner of Speech was 
 no other than the Language and Manner of 
 Speech natural to St. Paul, accommodated to 
 the Do&rin he taught ; becaufe the Truth '- 
 of School-Divinity abhors a multiplicity of 
 Words. 
 
 The Knowledge of Tongues, arid the Or- 
 naments and Politenefs of Speech accord ad- 
 mirably with Pofitive-Divinity, becaufe that 
 Faculty belongs to the Memory, and is no 
 other than a Mafs of Catholic Sayings, and 
 Sentences, cull'd out of the Holy Fathers , 
 \ and from Sacred Writ, and treafured up in 
 that Faculty, in like manner as a Gramma- 
 rian felecte the fine Flowers of Virgil, Horace, 
 j Terence, and other Latin Poets he reads, and 
 i;;as occafion prefents, fets himfelf to deliver 
 them, or pertinently cites fome Faffagesfrom 
 Cicero, or Quintilian, to make (how of his 
 Reading to his Auditors. 
 
 They that are furnifhed with this Union 
 
 of Imagination and Memory, and diligently 
 
 Colled whatever has been faid and Writ, 
 
 P 2 that 
 
212 C&e Crpal of CHiW. Chap. XL 
 
 that is confiderable in the Science they 
 profefs, and quote them at due time, and 
 place, with trie Ornaments of good Lan- 
 guage ; as having already found in all the Sci, 
 encesfo many things, appear very profound 
 in the Opinion of thofe who are Ignorant of 
 our Doarin, though in effeft, they are but 
 fuperficial, and will difcover their defe£t as 
 foon as they arefifted to the bottom, of what 
 they deliver with fo much Aflurancc. And 
 the reafon is, that the Underftanding,to which 
 appertains the Knowlege of the Truth of 
 things, from their Root, is not agreeable with 
 the abundance of fine Speeches. 'Tis of thefe 
 ♦Proverbs the Holy Scripture fpeaks, ^The talk of the 
 lips tenaeth to Penury f 
 
 Such as have thefe two Faculties, the Ima- 
 gination and Memory joined together, bold- 
 ly attempt the Interpretation of Holy Scrip- 
 tures, conceiting, becaufe they underftand 
 a great deal of Hebrew , Greek, and. Latin^ it 
 is eafy for them to give the true Senfe of the 
 Letter; but after all they are out. Fir ft, be- 
 caufe the Words of Holy Scripture, and its 
 manner of fpeaking have many other Signi- 
 fications more than Cicero knew in his Tongue. 
 Secondly, Becaufe. fuch People want Under- 
 ftanding, which is the Faculty that difcerns 
 whether the Senfe be Catholic or not. Tis 
 this Faculty which, with the Affiftance of 
 Supernatural Grace, of two or three feveral 
 Meanings drawn from one Text, can make 
 
 choice 
 
Chap. XI. Clje Crpal of WLit& 21 j 
 
 choice of that which is the Trueft and moft 
 Catholic. 
 
 It never happens, faidP/4/0, that Men are 
 deceived in things that are very diftinguifha- 
 ble, fo eafily as when many of the like Nature 
 prefent themlelves together ; for if we fet 
 before the moft clear-fighted Eyes in the 
 World a little Salt, Sugar, Meal and Chalk, 
 all finely powder'd and fifted, and each by it 
 felf, what Ihould he do who wanted his 
 Tafte, to be able to diftinguifh upon fight 
 each of thefe Powders, without any miftake, 
 fo as to point in particular which is Salt, which 
 Sugar, which Meal, and which Chalk. 
 Without doubt no Man but would be mifta- 
 ken, becaufe of the great Affinity between 
 thefe things. But were there a heap of 
 Wheat, another of Oats, another of Chaff, 
 another of Earth, and another of Stones, it is 
 no lefs certain, becaufe of the great diverfity 
 of each Objeft, this Man whole fight was 
 not very good, could never fail to name each 
 heap. We fee the fame happen every day in 
 the Senfe and Meaning the Divines give of 
 the Holy Scripture ; for you may obferve 
 two or three which at firft fight feem to be 
 Catholic, and to agree well with the Letter ; 
 whereas in truth, they arenotfuch, nor does 
 the Holy Spirit fay fo. To chufe the bed 
 of all the Meanings, and rejeft that which is 
 bad, it is certain. that the Divine makes ufe 
 of neither Memory nor Imagination, but of 
 P 3 the 
 
214 €5e &rval of £Clit0. Chap. XII. 
 
 the Undemanding only. And accordingly 
 I affert, that the Pofitive-Divine ought to 
 confult the Scholaftic, and defire him to chufe 
 which of all the meanings he fhall findbeft, 
 if he would not be fentfome fair Morning to 
 the Inquifition : For which reafon the He- 
 refies are in fuch dread of School-Divinity, 
 and would have it abfolutely rooted out of 
 the World, becaufe by Diftinguifhing, Infer- 
 ring, Reafoning, and Judging, the Truth at 
 laft comes to be diftinguifhed from Falhood - 
 
 CHAP. XII. 
 
 That the Theory of Divinity belongs to 
 the Under [landings and Preaching 
 (which is the PraSlic) Jo the Imagi- 
 nation. 
 
 IS a Point much Controverted, not 
 only amongft the Wife and Learned, 
 but even luch as has not efcaped the very 
 Vulgar, who daily ask the Reafon, Whence 
 it comes that a Divine who is a great School- 
 man, fharpinDifpute, ready in his Anfwers, 
 Reads and Writes with admirable Learning; 
 neverthelefs when he gets once into the Pui- 
 * pit, he knows not how to Preach ; and on 
 the other hand, when a Man is an Excellent 
 Preacher, Eloquent, Acceptable, drawing 
 
 all 
 
Chap. XII. Cfje €ml Glfflita. 2 1 5 
 
 all the People after him, it is a great Miracle 
 if he knows much of School-Divinity. And 
 for this Reafon, it is not admitted as a good 
 Confequence, fuch a one is a good School- 
 Divine, therefore he is a very good Preacher ; 
 neither on the other hand, muft it be conclu- 
 ded, that fuch a one is a great Preacher, 
 therefore he is not a great School-man ; fo 
 that to deftroy one and the other Confe- 
 quence, there are more Instances offered of 
 each than there are Hairs in our Head. 
 
 No Man till now has been able to give any 
 toiler Anfwer than that ordinarily returned, 
 which is to attribute all this to God, and to - 
 the Diftribution of his Gifts ; and I own it is 
 very well done, when they know not at leaft 
 the particular Caufe. We have in a manner 
 folv'd this doubt in the preceding Chapter, 
 though not fo exaftly as it ought. For I have 
 already faid, that School-Divinity pertained 
 to the Understanding. Now I aifert, and 
 will prove, that Preaching (which is thePra- 
 ctic) is a Work ?of the Imagination. And 
 accordingly *is it is difficult to join in the fame 
 Brain a good Understanding with a great 
 Imagination, fo it cannot well be, that a 
 Man fhouid at the fame time be a great 
 School-Divine and a famous Preacher. And 
 that School-Divinity is a Work of the Un- 
 derstanding, we have elfcwhere already pro- 
 ved, Shewing the Inconfiftcnce between that 
 and the Latin Tongue, therefore there is no 
 P 4 need 
 
2 1 6 Cije Ctpal of (DSJttk Chap. .XII. 
 
 need to prove it again. Only I would have 
 it underftood, that the good Graces, by means 
 of which good Preachers draw the People 
 after them, and hold them Charm'd and Ra- 
 vifh'd, are all but a Work of an Excellent 
 • Imagination, and in part of a happy Memory. 
 And to the end I may better explain my felf, 
 and touch it as it were with my Finger, 
 it muft firft hefuppofed, that a Man is a 
 Rational Creature, fociable and politic ; and 
 to the end his good Natural Parts might bq 
 improved by Art, the Antient Philofophers 
 Hum*™ found out Logic, to teach him how he was to 
 science cw> Reafon, by what Rules and Precepts, how 
 fhJ£X t0 define «S Nature of Things, diftinguifh, 
 fitti speech, divide, infer, judge, and chufe, without which 
 and in the ^q s lt jg impoffible for any Artift to pro- 
 $S£ cee d : And to the end he ihould be Sociable 
 Paul the and Politic, it was but reafon he Ihould fpeak, 
 ^cok^chi anc * ma ^ e known to others what he concei- 
 ved in his mind. But left he fhould deliver 
 them without Order, or Rule, they have in- 
 vented' another Art calPd Rhetoric, which 
 with- its Rules and Precepts embelifties his 
 Difcourfe, with fine Words and elegant 
 Phrafes, with Aflfe&ions and Colours that 
 are moving. " In like manner as Logic teaches 
 a Man to Difcourfe and Reafon, not only in 
 one Science, but in All without diltin&ion ; 
 fo Rhetoric iiiftructs how to fpeak in Divi- 
 ■7, fhyfic, Law, the Art-Military, and ail 
 Other Sciences and Modes of Convention 
 
 among 
 
Chap. XII. fclje Ctpal of &3ft& 117 
 
 among Men. So that if we would feign to 
 our felves a perfeft Logician, or compleat 
 Orator, they cannot pais for fuch unlefs they 
 are knowing in all Sciences, becaufe they are 
 all within their Province, and in each of them . 
 without diftinftion he may Exercife his Art. 
 Tis not fo in Phy fie, Natural and Moral Phi- 
 lofophy, Metapnifics, Aftronomy, and the 
 reft, tnat are all limited in the Matter they 
 treat of; which made * Cicero fay, Wherever Dtptr- 
 the Orator Jets Foot, it is his own Ground. And k&o Ora- 
 in another place, That in a compleat Orator a/l t0Kt 
 the Philojbphers knowledge was to befound. For 
 which caufe the fame Cicero affirmed, that 
 there was no Artift found with fuch difficulty, 
 as a perfeft Orator, which he might have 
 faid with more Reafon, had he known the 
 Repugnance there isinUniting all the Sciences 
 in one particular Art. 
 
 Antiently the Men of Law held the name 
 and office of Orators, becaufe to make a 
 compleat Advocate no lefs is required than 
 the Knowledge and Skill of all the Arts in the 
 World, becaufe the Laws Judge all indiffe- 
 rently ; and to know the Rights and Pleas; 
 of each diftinft Profeflion, it becomes necef- 
 fary to have the particular Knowledge of 
 them all ; and accordingly \ Cicero faid, No Lib d< 
 Man is to be ranked in the Number of the Or a- Qrat. 
 tors but he that is compleatly furni(hed with all > 
 
 the Arts. But feeng it was impoffible to learn 
 all die Sciences ; firft, becaufe of the brevity 
 
 of 
 
2 1 8 C(je Ctpal of <T2M& Chap. XII. 
 
 of Life, and next from the Wit of Man being 
 fo limited, they let them pafs; contenting 
 themfelves in iuch neceflities to give credit 
 to the Matters in every Art, whole Caufe 
 they pleaded, without more ado. After this 
 way of Pleading of Caufes, immediately fuc- 
 ceeded the Doftrin of the Gofpel, which 
 might better have been perfuaded by the Art 
 of Rhetoric than all the Sciences in the 
 World, as being of greater Truth and Cer- 
 tainty. But Chrift our Redeemer charged 
 St. Paul to Preach , not with Wifdom of 
 Words, left the Gentiles fhould have 
 thought what he taught was one of thofe 
 Well-contrived-Fables, which the Orators of 
 thofe Times made ufe of, to perfuade by force 
 oi their Art : But now tliat the Faith is re- 
 ceived and eftablifhed many Years fince, it 
 is allowed to Preach with Rhetorical Topics, 
 and to make ufe of Eloquence, fince we need 
 no longer apprehend the Inconveniencies that 
 attended it in St. Pauls Time. Befides we 
 ohfcrve the Preacher who has the qualifica- 
 tions of acompleat Orator, docs more good, 
 and has a greater Auditory, than he who is 
 none. The reafon of which is very clear, for 
 if the Orators of Old made the people (wal- 
 low Falfities for Truths, ( applying to that 
 end i he Rules and Precepts of their Art) the 
 Chriftiaa Auditors will be muth better con- 
 vinced when they are perfuaded by the lame 
 Artifice of the things they already Under- 
 
 ftand 
 
Chap. XII. €fje ^tpal of mm. 219 
 
 ftand aad Believe : Befides, that the Holy 
 Scripture (in a fort) is all things, and to in- 
 terpret it well, there is occafion for all the 
 Sciences, according to that famous faying, 
 * She has fent forth her Maidens y Jhe cryeth upon: * Proved 
 the higheft places of the City. Clia? IX * 
 
 There is no need to recommend this to the 
 Preachers of our Times, nor acquaint them 
 how far it is allowed them ; for befides the 
 particular benefit they pretend from their 
 DO&rin, their principal Study is to feek out 
 a fine Text, to which they may pertinently 
 apply many thoughts, and tine paffages 
 drawn out of Sacred Writ, Holy Fathers, 
 Poets, Hiftorians, Phyfitians, and Lawyers, 
 not leaving out any one Science, launching 
 out copioully, with Eloquence and abundance 
 of fine Woiids ; By which means they fpin 
 out their Sermons for the fpace of an hour, 
 or two, if there be occafion. $ Cicero faid, tLiK(!e 
 that this was proper to him, that made pro- raf ' 
 feffion of the perfect Orator in his time. The 
 Power and ProfeJJion of an Orator in fpeakino 
 well fe ems topromtfeand undertake fo much \ thai 
 let the Matter handled be what it vnll, to dif- 
 courfe of it fluently and amply. Now if we cat 1 
 prove "that the Graces and Qualifications re- 
 quifite to a compleat Orator belong all to the 
 Imagination and Memory, We ihall mak^ 
 it out, that the Divine who pofTeifes them, 
 fliall be a very great Preacher ; But if he ap- 
 plies himfelf to theDo&rin of Scot us and St, 
 
 Thomas y 
 
22© Cfje fttpal of Wit*. Chap. XII. 
 
 Thomas, he will make little of it, becaufe 
 this is a Science pertaining to the Under- 
 Handing, in which Faculty he is but very 
 Weak. 
 
 We have already elfewere declared what 
 things belong to the Imagination , and by 
 what Marks they are to be known ; and now 
 to refrefh the Memory, we are a going to re- 
 peat them. Whatever is fpoke in good fi- 
 gure clofe to the purpofe, and on a fuddain, 
 are Gifts of the Imagination, and fo are plea- 
 fant Jells, Allufions, Sentences, and Com- 
 panions. 
 
 The firft thing aPerfeft Orator fhould do 
 when he takes his Theme in hand, is to look 
 put fome Argument, fome appofite Sentences 
 ' and Paffages, with which he may 
 ,^^J'n^t amplify, and prove the fame and 
 mmgmanj that occur h- not to make ufe of any fort of 
 h&gsm lefit* tu imagi* Words.but only df the well-Sound- 
 ing to the Ears, a! Cicero laid, 1 
 ejleem him truly an Orator who makes ufe of 
 Words agreeable to the Ear, and of Sentences con- 
 venient for Proof 'Tis certain that this ap- 
 pertains to the Imagination, feeing there is a 
 Confonance of agreeable Words and a Per- 
 tinence in the Sentences 
 
 The fecond good quality of a per f eft Ora- 
 tor is to have an exuberant Invention, and a 
 !arge»ftock of Reading ; for if he be to ampli- 
 fy* and prove any fubje<5l given him, by ma- 
 ny tallages and Sentences cited to purpofe, 
 
 of 
 
 WMtWI. 
 
Chap. XII. Clje €tpl of Ulit$. 221 
 
 of courfe he ought to have a quick Imagina- 
 tion, which fliould be like a Setting-Dog, 
 that hunts and brings the Game to hand, and 
 when he is at a fault, he muft feign fo well, as 
 if die thing were really true. For this reafon 
 we have faid before, that Heat is the Inftru- 
 ment with which the Imagination a&s ; in as 
 much as this quality raifes the Figures in 
 making them boyl as it were ; fo that we 
 difcover by this means all we would fee, 
 and if there be nothing more to confider, the 
 Imagination has power not only to compofe 
 Figures of things poflible one with another, 
 but alfo to join fuch as are Impoffible (after 
 the order of Nature) and thence to frame 
 Mountains of Gold and flying Calves. 
 
 In lieu of Invention, Orators may help 
 themfelves with much Reading, where the 
 Imagination fails; but after all, Book-learn- 
 ing is bounded and limited, and the proper 
 Invention runs free like a good Fountain, 
 whence daily flows frefh and new Water. To 
 retain what one has Read requires a great Me- 
 mory, and glibly to repeat it in an Aflembly is 
 not to be done without the fame Faculty ; 
 which occafioned Cicero to fay : That Ora- 
 tor in my Opinion is worth) of jo great a Name 
 who can Difcourfe upon any Subject that offers 
 Difcreetly , ( which is to accommodate himfelf 
 with refpeff to his Auditors to Time, Place, and 
 Occafwns ) Copioujly , with the Ornaments of 
 Language and without Book* 
 
 We 
 
22 %\)Z Crpal of mm. Chap. XXL 
 
 We have heretofore faid and prov'd, that 
 Difcretion belongs to the Imagination; the 
 Stock of Words and Sentences to the Memory ; 
 the Beauty and Polifh to the Imagination ; 
 how to recite fo many things without any 
 Rub or Hefitancy moft certainly is due to 
 the help of a good Memory. To the fame 
 purpofe Cicero faid, that a good Orator fhould 
 fpeak without Book, not from his Notes. 
 For you muft know that Mafter Anthony Le- 
 brixa came to be fo defective in Memory, in 
 his Age, that he read out of a Paper his Rhe- 
 toric-Le&ures to his Scholars, and becaufe he 
 was fo eminent in his profeflion, and con- 
 firmed with good Proofs the Points as they 
 lay in order, and that they were no lefs fa- 
 tislied of his defeft of Memory, it went off 
 current: But that which was not to be endu- 
 red,was, that dying fuddenly of an Apoplexy, 
 the Univerlity of AlcuU recommended his 
 Funeral Oration to an eminent Preacher , 
 who invented and difpofed what he had to 
 fay the beft he could ; but being fo ltraitned 
 in Time, that he had not due fpace to Con 
 it without Book, he went up into the Pul- 
 pit with his Notes in his Hand, and began' 
 after this manner. What this excellent Man 
 ( whofe Obfequies we this day celebrate) us'd 
 to do whilft he read to his Scholars, I am re- 
 iblved now to do in Imitation of him, for his 
 Death was fofuddain, and the Orders I re- 
 ceived to make his Funeral Oration fo late, 
 
 that 
 
Chap. XII. CIjc Crpal Csf fflttitjS* 225 
 
 that I had neither Time nor Space to Stu- 
 dy for what was convenient for me to fay, 
 muchlefs to get the fame without Book: 
 What I could draw up this Night is com- 
 mitted to my Notes, which I intreat your 
 Worfliipstohear with patience, and to make 
 allowance for my Defeft of Memory. 
 
 This way of Preaching or rather Reading 
 of Notes was fo ill refented by the Auditory, 
 as they could not hold all the while from 
 SmiliAg and Murmuring : Therefore Cicero 
 laid, well, that he mult harangue without 
 Book, and not from his Notes. This Preach- 
 er really wanted Invention of his own, which 
 he was obliged to fupply from his Books, 
 and that requires long Stuay and a great Me- 
 mory, but thofe who draw it out of their 
 own Head, need no Study, Time nor Memo- 
 ry, becaufe they readily find it in themfelves, 
 and very often at the very Inftant, all that 
 they have to fay ; fuch may Preach to the 
 fame Congregation all their Lives, without 
 repeating any thing they have faid twenty 1 
 Years before, whereas thofe wht) want In- 
 vention, in lefs than two Lents turn over all 
 their Books, and run thro 7 their Manufcripts 
 and Common-places ; fo that the third Lent 
 they mull: go and Preach to a new Parifh, if 
 they would not be upbraided with, this is m 
 more than the Reception of wk*t yon Pr cache a 
 the lafi Tear. 
 
 The 
 
224 €&e Crpa! of isiit$. Chap. xil. 
 
 The third Property a good Orator ouglit 
 to have, is to know now to difpofe what he 
 has invented, and to reduce every thing to 
 it's proper place : In fuch fort as one thing 
 may bring in another, and the whole corre- 
 fpond in a juft Proportion of all the Parts ; 
 ♦Ad He- And accordingly Cicero faid, * That Difpo- 
 rennium. ^ on ^ no ot h er t h an an Order and good Concert 
 
 which ought be to obferved in the Difiribution of 
 Sayings and Sentences to be made ufe of to the 
 People, and that /hews us in which Place which 
 Things ought to be placed ; To the end that 
 there being a Correfpondence between the 
 parts, there may arife a true Figure. Which 
 Grace (when it is not Natural ) is won't to 
 give a gi;eat deal of Trouble to the Preachers; 
 for having found in Books many things to fay, 
 all have not the Skill to reduce them to their 
 proper Place. It is certain, that this proper- 
 ty of Ordering and Diftributing, is a Work 
 of the Imagination, becaufe it has the name 
 of Figure and Correfpondence. 
 
 The fourth Property good Orators ought 
 to have, and moft Important of them all, is 
 Aftion ; by which they give as it were a Life 
 to what they fay, moving the Auditors, and 
 engaging them to believe that to be true, 
 which they endeavour to perfuade. Accord* 
 * Lib de * n §ty * & cero feid, That the Affion is governed 
 pr*f.Ortt. h the turn of the Face, the gefiures of the Body, 
 and different Tones of the Voice jrequi fit e to what is 
 faid ; as in raifing or falling ofthe Voice, ir- 
 ritating 
 
Chap. XII. C&e€tvafof(i(Utt& hj 
 
 ritating, and all on a fuddain Appeafing, 
 Speaking fome times with a High-Voyce, 
 fometimes with a Low, now Chiding, and 
 then Flattering, moving the Body fometimes 
 to one fide, fometimes to the other; now 
 (hutting the Hands, and then opening them ; 
 Laughing and Crying, and upon fome Oc- 
 casions clapping the Hands together. Of fo 
 great Concern is this Gift to Preachers, that 
 with it alone, without either Invention or 
 Difpofition, they will make a Sermon of 
 common Matters, and of fmall Moment, that 
 fhall fill the People with Admiration, being . 
 animated With Afrion, which may be called 
 in another Word, the Spirit arid Life of Elo- 
 cution. 
 
 There is in this one thing highly remark* 
 able, which (hews how much thisGift can do, 
 which is, that the Sermons which appear ex- 
 treamly well, as they are fet off with all the 
 Advantages of A&ion and Livelynefs of 
 the Orator, flag extreamely when they are 
 committed to Writing, or come once to 
 be Read : The Reafon of which is, that it is 
 impoffible to reprefent with the Pen, the 
 Attions and Geflures which give it all- the* 
 Advantages in the Pulpit* There are other 
 Sermons go off better in Reading, and will 
 not bear Preaching without Book, becaufe 
 Aftion required by fome Paffages therein is 
 wanting. Which Occafioned * P/ato to fay, # , 
 that the Style to be obferved in Speaking is [ * n p 
 
 d very 
 
226 Ct)e Ctpal Of SBttSS- Chap. XII. 
 
 very different from that in Writing well ; 
 and for this Reafon we fee abundance of Men, 
 who Talk very well, Write ill; and others on 
 the contrary Write very well, and Talk ill. 
 All which is to be referred to A&ion, which 
 without doubt is a Work of the Imagination, 
 fince all that we have faid of it carries with it 
 Figure,Correfpondence,andgoodConfonance. 
 The fifth Property an Orator ought to have, 
 is to know how to Apply well, and bring 
 proper Inftances, and good Allufions, which 
 Jakes- with the Auditory more than any thing 
 elfe ; for what is Taught by a good Example 
 iseafily underftood, and without that all flies 
 over their Heads. Accordingly Ariftotle de- 
 * XVIII niands, * Why thofe that hear Orators take moje 
 Se&.Prob. Pleajure in Examples and Fables brought to 
 III. prove what they would perfuade, than in the Ar- 
 
 guments and Reafons they produce ? Tq which 
 he Anfwers, that by Examples and Fables 
 Men learn beft, becaufe it is a Proof that re- 
 gards the Senfe, but it is not fo with Argu- 
 ments and Reafons, for to be capable of them 
 requires a large Underftanding. There* 
 iovejejits Chr ill our Redeemer made ufe of fo 
 many Parables and Comparifons in his Di- 
 fcourfes, becaufe by their Means he made 
 many Divine Secrets better underftood. 
 But this is certain, the Invention of Parables 
 and Allufions is the Work of the Imaginati- 
 on, becaufe as we have already often faid the 
 fame carries Figure.goodCorrefpondenceand' 
 Similitude, The 
 
Chap. XII. %\)t €rpal of mite. 227 
 
 J The fixth Property of a good Orator is, 
 that his Language be good, proper, and with- 
 out any Affe&ation ; that he ufe refined 
 Terms, and many quaint and free Exprefli- 
 ons, without being dull ; which Graces we 
 have heretofore often treated of and prov'd 
 them in part, to pertain to the Imagination^ 
 and in part to a good Memory. 
 
 The feventh Property that makes a good 
 Orator, is contained in thefe Words of Cicero, 
 That he ought to befurnijhed with a good Voice, 
 a free Action, and a Natural Gracefulness \ a 
 Voice fay I Clear and well-Sdunding, tune- 
 able to the Auditory, not Harfh, Hoarfe, 
 nor too Squeaking, And though it be true* 
 that this proceeds from the Temperament of 
 the Breall and Throat, and not from thelma^ 
 gination ; yet fure it is, that from the fame 
 Temperament from which is derived a good 
 Imagination ( which is Heat) comesalfoa 
 good Voice. Which falls out altogether to 
 our Purpofe, for the School-Divines being of 
 a cold and dry Temperament,cannot have the 
 Organ of the Voice good ; which is a great 
 Advantage in the Puipit. * Anftotle proves ? ^ x * 
 this from the Inftanceof Old Men, who are xxxiv* 
 cold and dry. For to have a clear and full 
 Voice requires much Heat to dilate the Paf- 
 fages, and a moderate Moifture to Supple and 
 Soften them, Therefore the fame * Ariftotle*^**^ 
 asks , Why thofe who are of a hot Nature are all lxV. 
 big Voiced ? And we learn the fame Truth by 
 
 Q.2 ex« 
 
2 2 2 Clje Cival of OUit0. Chap. XII. 
 
 experience of the contrary in Women and 
 
 Eunuchs, which thro' the exceffive coldneis 
 
 * Lib.de of their Conftitution as * Galen faid, have a 
 
 Semine very ftrait Throat, and a very fhril Voice : So 
 
 cap. xvi. t j iat w h en we j lear an y g 00c j Yoke, we may 
 
 immediately affirm it Springs from the great 
 
 Heat and Moiftureof the Breaft, which two 
 
 qualities when they mount up to the Brain 
 
 deftroy the Understanding, but improve the 
 
 Memory and Imagination, which are the 
 
 two Powers made ufe of by good Preachers 
 
 to take with their Auditory. 
 
 The eighth Property of a good Orator, as * 
 
 e orat. Q- cero fe^ i$ t0 £ ave a Tongue well-hung, 
 
 glib and well-pra&ifed, which is a Gift that 
 cannot light on Men of great Underftanding; 
 for to be io ready there is required much Heat 
 and a Moderate Drynefs, which is not to be 
 found among the Melancholic/whether Natu- 
 *|XI s&. ra tty or by Aduftion. Arifiotle proves it in ask- 
 *rob. ing this Queftion,* Why thofe who have an Irnpe- 
 XXXVIII. Ji men t i n iIjqIy Speech are held all to be of a Melan- 
 choly Complexion ? To which Problem he an- 
 fwered in my Opinion very ill,faying,the Me- 
 lancholic have a very ftrong Imagination, and 
 that their Tongue cannot Walk faft enough 
 for the things their Imagination Dictates, 
 which occafions them to Trip, in their Speech 
 and Stammer. But this comes not from thence; 
 but rather from this, that the Melancholic 
 have always abundance of Froth and Spittle 
 in their Mouths," thro' which difpoiitionthey 
 
 have 
 
Chap. XII. Cfje Crpal of mitg. 229 , 
 
 have a moift Tongue and Slippery, a thing * 
 eafie to be difcerned, confidering that fuch 
 are obferved to be great Spitters. Jriftotle 
 himfelf gave this very Reafon ; when he en- ^ 
 quired. * Whyfomt Hefitate and Stammer in p^^iir 
 Speaking? To which he Anfwers, that they 
 have a very cold and moift Tongue, which 
 are two qualities that render it heavy,and as it 
 were paralitic,fo that it cannot follow the Ima* 
 gination faft enough. To remedy which, h^ 
 fays it is good to Drink a little Wine,or before 
 they appear to difcourfe in prefence of the 
 Auditory, to clear the Voice by Hollowing, 
 for thereby the Tongue gets Heat and Dries. 
 drijlotle affirms alfo that this defeft of not 
 Speaking Plain may arife from too much Heat 
 and Drynefs in the Tongue,which he proves 
 by an Inftance of the Choleric, who in the 
 height of their Paflion cannot Sp£ak a Word, ' 
 but when they are not vext or provokM are' 
 very Eloquent ; on the Contrary, fome Fleg- 
 matic Men who can hardly Speak unprovok'd, 
 when they are once heated deliver very ele- 
 gant Difcourfes. The Reafon of this is mar 
 nifeft, for tho' it be true, that the Heat fpeeds 
 the Imagination, and the Tongue 9H0, yet 
 this Heat may fo exceed that it may deftrqy 
 the Imagination, and hinder it from finding 
 ftiarp Words and fubtil Anfwers, and caufe 
 the Tongue not to Articulate, from an over 
 great Drynefs, as we fee from Drinking a 
 litttlc Water, a Man fpeaks the better. 
 
 a 3 Th^ 
 
230 Clje Crpal of WLit&> Chap, xn 
 
 The Choleric unmoved Speak Well and 
 Readily, becaufe they then have the degree 
 of Heat requifite to the Tongue, and to a 
 good Imagination ; but being put into a Paf 
 fion, the Heat rifes a degree higher than it 
 ought, and perturbs the Imagination. The 
 Flegmatic being unprovoked, have a very 
 Cold and Moiit Brain ; whence nothing of- 
 fers to their Speech, and their Tongue is re- 
 laxed with too much Moifture ; but when 
 they are Vext, and their Gall once tfirred, 
 the Heat gets a Degree, and quickens their 
 Imagination, which occafions much to offer 
 to be faid, and their Tongue is freed from 
 Impediment when once it is Heated. SucH 
 have no good Talent in Verifying, for they 
 are Cold of Brain ; but when they are Heat- 
 ed, they make better Verfes, and with more ] 
 eafe, againft thofe that nettle them: To 
 which purpofe^wWfaid, 
 
 Si A 7 atura negatfacit Indignatio verfum. 
 
 If Nature wanting be to make the Poet, 
 Choler alone ferves for a Mufe to do it. 
 
 Thro' this defeft of Tongue, Men of great 
 Underftanding, cannot be good Orators, nor 
 good Preachers, and particularly inafmuch 
 as the Aftion requires they fhould fpeak 
 fometimes High, and fometimes Low, and 
 that iuch as are flow Tongued, cannot pro- 
 nounce 
 

 Chap. XII. C&e Ctval cf mitts. 2 3 1 
 
 nounce without Bawling with open Throat, 
 which is one of the Things that tire the Au- 
 ditors : Accordingly Arijlotle inquires, *' XI Soft. 
 Why thofe of flow Speech cannot fpeak Low, To vyy v 
 which he Anfwers very well, that the Tongue 
 which is as it were Glued to the Palate by the 
 great Moifture, better difengages it felf by 
 Force, than if ope fhould gently endeavour it : 
 even as he that would raife a heavy Launce, 
 taking it by the end, would raife it better ail 
 at once, and by a Jerk, than in railing it by 
 little and little. 
 
 It feems to me I have well prov'd that the 
 good Natural Qualities a perfeft Orator ought 
 to have, arife from the Imagination , for 
 the moft part, and fome from the Memory r 
 and if it be true that the great Preachers of 
 our Times pleafed the People becaufe they 
 are furnifhed with the fame qualities we have 
 Spoke of, it follows then, that he who proves 
 an Eminent Preacher, knows very little of 
 School Divinity, and he that is a good School- 
 Divine cannot Preach, thro 7 the great contra-, 
 riety that the Underftanding carries with the 
 Imagination. 
 
 Anfiotle knew well by experience, that 
 tho' the Orator Studies Natural and Moral 
 Philofophy, Phyfic, Metaphyfics, the Laws, 
 the Mathematics, Aftrology, and all the other 
 Arts and Sciences, yet he knows no more of 
 them than the Flowers, and retains only the. 
 moil received Propofitions, without fetching 
 CL 4 from 
 
2 j 2 Clje Ctpal of wait*. Chap, XII. 
 
 from the Root the Reafon and Caufe of any of 
 them ; But he believed the not underftandirtg 
 Divinity, nor the true and effential reafon of 
 Things, arofe from their not making Search 
 and Enquiry into it. Accordingly he En- 
 quires, Whj) and in what rve think the Philojb- 
 pher differs from the Orator, fince they both 
 Study Philofophy. To which Problem he 
 Anfwers, that the Philofopher employs his 
 whole Study to find out the Reafon and the 
 Caufe of each Effeft, and the Orator only to 
 know the Effeft, and no more. But indeed 
 there is no other Reafon of Difference than 
 this ; that Natural Philofophy belongs to the 
 Underftanding, of which Faculty the Orators 
 are in Want, and fo pierce no deeper in Philo- 
 fophy than a Superficial Knowledge of the Na- 
 ture of Things. The fame difference is found 
 between the School-Divine, and the Pofitive, 
 for own knows the Reafon of that which 
 concerns his Faculty ; and the other the molt 
 received Propositions, and no more. The 
 Cafe ftanding thus, it proves a very danger- 
 ous Thing ; that the Preacher fhould have the 
 Nox noai Office and Authority of Teaching the Truth 
 indicatSci-to Chriftian people, and the Auditory be 
 S^f™ obliged to believe it, and yet this Preacher is 
 W£kt defective in this Power by which Truths are 
 
 ^""fdi <%S ec * U P fr° m the* 1 * Roots;wemay withju- 
 
 tage ' ftice apply to him thefeWords of our Saviour. 
 
 "Mat. G>?. * Let them alone , they are. Blind leaders of the 
 
 Blind : and if the Blind lead the Blind both 
 
 \ ft 4 
 
Chap. XII. 3Llje Ctpai of ffiflftsL 2 j j 
 
 {hall fall into the D/frA.'Tisan intolerable thing 
 to fee with what AfTurance fome pretend to 
 Preach, tho' they Underftand not a tittle of 
 School-Divinity, nor have the leaft Natural 
 difpofition to Learn it. St. Paul complains 
 heavily of thefe Men, when he fays, * The *^ T J"« 
 end of the Commandment it Charity, out of a 
 pure Hearty and of a good Confcience, and of 
 Faith unfeigned : From which fome having fiver* 
 ved y have turned afide unto vain Jangling: De- 
 firing to be Teachers of the Law, Vnderflanding 
 neither what they fay nor what they affirm. 
 
 The idle Talk and Prating of the German y 
 Englifh^Flemifb andFrench Divines,and the reft 
 of the Northern Nations, has often hazarded 
 the ruin oftheGhriftian 'Auditory, with all 
 their Skill in Languages, and their Graces and 
 Ornaments of Preaching ; becaufe they had 
 not that Understanding proper to find out the 
 Truth. And that they are for the moft part 
 unfurnifhed of Undemanding, we have al- 
 ready proved from the Opinion of Jriftb- 
 tle , and from many Reafons and Expert- . 
 ments produced to that purpofe. But if the 
 Englijby "and German Auditories would have 
 regarded what St. Paul writ to the Romans, 
 (who were furrounded and circumvented 
 with falfe Teachers ) it may be they would . 
 pot fo eafily have been deceived, * Now I *^ ? ' 
 befeech ye Brethren mark them which caufe Divisi- 
 ons and Offences, contrary to the Docirin which 
 ye have Learned, and avoid them \ for they that 
 
 are 
 
2 $ 4 Clje Crpai of JG3f t& Chap. XII. 
 
 /*r? y#^, y£n>£ #0£ 0#r Lord Jefus Chrijl, but 
 their own Bellies, and by good Words and fair 
 Speeches deceive the Hearts of the Simple. 
 
 Betides this, we have already proved, that 
 thofe who are furnifhed with a good Imagi- 
 nation are Choleric, Subtil, Malitious, and 
 Cavillers, who are ever inclined to Evil, and 
 know as well how to compafs it with great 
 Dexterity and Craft. 
 
 Ariftotle demands of the Orators of his 
 
 * XVni. time, * Why do we call the Orator crafty and not 
 Sea. Prob. t h e Mi n ft r il nor ABorsfo? And the difficulty 
 
 would have grown yet greater, had Arifiotle 
 known that Mufic and Afting are works of 
 the Imagination. To which Problem he an- 
 fwers, that the Minftrils and Stage-Players 
 have no other Aim more than to divert the 
 Houfe, but that the Orator labours to pro- 
 ' cure fomething for himfelf, therefore he has 
 occafion to ufe Wiles and Fetches, to the end 
 the Audience may not difcover his Drift and 
 "Defign. 
 
 Such Properties as thefe have thofe falfe 
 Preachers, of whom the Apoftle fpeaks, Wri- 
 
 * II Chap, ting to the % Corinthians. But 1 fear lefl by 
 any means oa the Serpent beguiled Eve through 
 his Subtilty, foyour Minds jhould be corrupted 
 from the fimptlcity that is /^Christ. Forfuch 
 are falfe Apoftles\ deceitful workers transforming 
 themfelves into the Apoflles of Christ ; and no 
 marvel, for Satan himfelf is transformed into an 
 Angel of Light, therefore it is no great thing if 
 
 u 
 
 xi 
 
Chap. XII. €lje Crpat of WLitfr 235 
 
 his Minifiers alfo be transformed as Minifiers 
 of Right eoufnefs, whofe end (Ij all be according to 
 their Works. All which Properties are well 
 known to be the Works of the Imagination, 
 and that Ariftotle faid very well , that the 
 Orators are Crafty, and Cunning, becaufe 
 they always purfue their own Intereft. 
 
 We have already faid above, that thofe who 
 have a ftrong and powerful Imagination are 
 of Conftitution very Hot , and from this Heat 
 fpring three principal Vices in Man, Pride, 
 Gluttony, and Luxury ; whereupon faid the 
 Apoftle, * For they that are fuch, ferve not our * Rom 
 Lord Jefus Chrifl, but their own Bellies. And Xvi. 
 accordingly they Endeavour to Interpret thQ 
 Holy Scriptures after fuch a Manner as agrees 
 beft with their Natural Inclination, 'giving 
 thofe to underftand who know little, that 
 Priefts may Marry, that there is no occafion 
 for Lent or Fafting Days, nor that the Sins 
 we commit againft God are to be difcovered 
 to a Confeflbr. And tricking them with a • 
 wrong Application of Scripture, they Colour 
 their Vices and ill Actions with the Appear- 
 ance of Virtues, to be by the Peopleefteemed 
 for Saints. 
 
 Now that from Heat proceed thefe three 
 bad Inclinations, and from Cold the contrary 
 Virtues, Artftotle proves, faying thus, * That * xxx. 
 from Heat and Cold Proceed all the Conditions $ e &- Prob. 
 and Habits of Men, becaufe that thefe two Qua- 
 lities alter our Natures more than any other : 
 
 Whence 
 
p 3 6 €(je Crpal of mttfr Chap. XII. 
 
 Whence it comes that Men of great Imagi- 
 nation are ordinarily Lewd and Vitious, for 
 they give themfelves up to purfuethe bent of 
 their Natural Inclination, and want no Wit 
 or Ability to be lewd. And therefore Art- 
 * XXIX. ft ot ^ e asked, * Why Manjvho has the moft JQtorv- 
 Sed. Prob. ledge y is the moft un]uft of all the other Creatures ? 
 vn - To which Ptoblem he Anfwers that as Man 
 has a good Wit, and a great Imagination, fo 
 he finds out more Ways to do Evil ; and as he 
 naturally defires Pleafure, and to be Superior 
 to all, and happier than others, of neceflity 
 he mull: offend, for thofe things cannot be 
 purfued without doing Wrong to many. 
 But Ariftotle knew neither how to put this 
 Problem, nor to anfwer it, as it ought. He 
 might better have ask'd, Why ill Men ordi- 
 narily are of the greateft Wit, and amongft 
 them, fuch as have greater Abilities commit 
 the lewdeft Pranks, fince it is more Rea- 
 fon that great Wit and Ability fhould rather 
 incline a Man to Virtue and Goodnefs than 
 to Vices and Villanies. The Anfwer to 
 this is, that thofe who exceed in Heat, are 
 People of great Imagination, and the fame 
 Hea|: that makes them ingenious, tends no 
 lefs to make them Lewd and Vicious. But 
 when the Underftanding predominates, ordi- 
 narily the Man inclines to Virtue, becaufe 
 this Power is founded in Cold and Dry, from 
 which two qualities proceed feveral Virtues, 
 fuch asContinence,Humility and! emperance, 
 
 and 
 
 / • 
 
Chap. XII. Cfje Ctpal of WliM. 2^7 
 
 and from Heat the contrary. Which Phi- 
 lofophy xiAriflotle had underftood, he would 
 have known how to Anfwer this Problem, ¥ 
 which demands, * What is the Reafon that ^ p^ y 
 Strolling-Players, Sutlers, lnn-keepers y Vint-\x. 
 nersf,ooks, Alehoufekeepers, Butchers, that is to 
 fay, all the Crafts-men of Bacchus , and merry- 
 making, with the fever al Retainers toOr dinar ies y 
 andGaming-houfes^arefor the mofl part of aLervd 
 and profligate Life f To which he anfwers, 
 that being imployed in thofe Idle Trades they 
 have no leifure to be ferious, and fo they pais 
 away their time in Debauchery, to which 
 their Poverty contributes, which of it felf is 
 wont to lead to many Evils alone. But indeed 
 this is not the true Reafon ; rather he might 
 have faid, that to aft Comedies, and to order 
 Merry-makings, fprings from a difference 
 of Imagination, which invites to this manner 
 of Living. And as this difference of Ima- 
 gination confifts in Heat, all fuch people 
 have very keen Stomachs, and a fharp Ap- 
 petite to Eat and Drink ; and if they fhould 
 give themfelvesto Letters, they would make 
 no Hand of it ; Nay, tho' they w T ere Rich, 
 they would proftitute themfelvcs to thefe Of- 
 fices, were they Bafer than they are, for 
 I each Man's Genius and Difpofition runs to 
 the Art that fuits beft with it. Whereupon 
 Jriflotle demanded, * Why Men are more Con- * *Y?V" 
 
 /• 1 r ri CI 1 1 ■ ScCt. PlOb«. 
 
 verjant tn baje Employments if they be their \\ 
 Choife ? than tn Honeft ones, as for Inflame to flay 
 
 the 
 
2 j 8 Cbe Ctpal Of mm Chap. XIL 
 
 the Jugler, Mimic i, or Trumpeter, but take no ' 
 pleajure in being Orators or Astronomers ? To 
 which Problem he Anfwers very well, faying, 
 that a Man foon finds to what Art his Natu- 
 ral Difpofition leads, becaufe he has fome- 
 what within him that Teaches him ; Nay, 
 Nature goes fo far with Incentives, that tho* 
 the Art or Employment be fo little agreeable, 
 to the Dignity of him that learns it, he ap- 
 plies himfelf ftrait to it, and not to other 
 Honorable Exercifes. 
 
 But fince we have allowed this difference 
 of Wit as improper for the Fun&ion of a 
 Preacher, and that we are obliged to give and 
 aflign to each difference of Wit, the Science 
 that futes beft in particular with it ; it is con- 
 venient to affign what difference of Wit he 
 ought to have, to whom the Office of Preach- 
 ing is trufted, which is of lb great importance 
 to a Chriftian State. You are to conceive, 
 that tho' we have already proved, that it im- 
 plies a Natural Repugnance to affociate a 
 great Underitanding with a large Jmagina* 
 tion and Memory, yet is there no Rule fo 
 General in any Art but admits of fome limits 
 and exceptions. In the latt Chapter but one 
 of this Book, we fhall prove at large, that 
 when Nature is ftrong with all her Forces, 
 and meets no Obftacle, fhe makes fo perfeft 
 a difference of Wit, that fhe unites in one a 
 great Underftanding with a great Imaginati- 
 on and Memory, as if thole Powers were 
 
 not 
 
Chap. XII. €fje Ctpal of mi tsf ♦ 23 9 
 
 not Contrary, or held any Natural Oppofiti- 
 on. 
 
 The fame is the moft proper and conveni- 
 ent qualification for the Employment of a 
 Preacher, if it could be found in many per- 
 fons, but ( as we fhall declare in the fore- 
 cited place ) they are fo few, that I have 
 found but one of a hundred Wits under this 
 Confideration. And therefore we muft look 
 out another difference of Wit more familiar 
 tho' lefs perfeft than the former. For you 
 are to understand that there is a great Diffen- 
 tion between the Phyfitians * and PJiilofo- ¥ Oaien\ih. 
 phers in refolving the Temparament and ^y imp - * 
 qualities of Vinegar, of Choler aduft, and 
 of Afhes ; in as much as thofe things at one 
 time are the effeft of Heat, and at another of 
 Cold. And upon this they fell into different 
 Opinions, but the Truth is, that all thefe 
 things thatfuffer Aduftion, and confumeand 
 watte by Fire, are of a various Tempera- 
 ment. The greater part of the Subjeft is Cold 
 and Dry, but there are other parts intermixt, 
 ft) fubtil and delicate, andoffuch Order and 
 Heat, that tho' they be little in Quantity, yet 
 they Aft with moreEfficacy than all the other 
 i parts together. Accordingly we fee Vinegar, 
 and Melancholy through Aduftion pierce and 
 leaven the Earth with their Heat, and dofe 
 it not, tho' the moft part of thofe Humors are 
 Cold. 
 
 Whence 
 
Q4° ^Ite ®*pal $ aoiittf. chap, xit 
 
 Whence we may gather that the Melancho- 
 lic by Aduftion unite a great Underftanding 
 with a great Imagination ; but they all are 
 weak of Memory, becaufe the fame Adufti- 
 on dries and hardens the Brain. They make 
 good Preachers, at leaft they are the belt to 
 be found, next thofe perfeft ones we have 
 fpoke of; fontho' they are Weak of Memory, 
 their own Invention is fo large that their very 
 Imagination ferves them in lieu of Memory 
 and Remembrance, fupplying them with 
 Figures, and fornifhing them wherewith to 
 Speak, without ftanding in need of any thing, 
 which they have not, who Con th^ir Sermons 
 Word by Word; for if they make the leaft 
 Trip, they prefently lofe their Cue, without 
 being provided with Matter enough to reco- 
 ver themfelves. 
 
 Now that Melancholy by Aduftion has 
 -this Variety of Temperament, of Cold and 
 Dry, for the Underftanding, and of Heat fete 
 the Imagination, Jrifiotle declares in thefe 
 Terms, That Melancholy Men are of Temper 9 
 , various and unequal^ becaufe the Aduji Choler 
 is a humor very various and unequal^ it being 
 equally capable of Hot and Cold in extr earns by 
 turns. 
 
 The Tokens by which this Temperament 
 may be difcerned, are very evident, their 
 Complexion is of a dark Green or Olive, their 
 Eyes very red, (for which Reafonhe is called a 
 Bloody-Eyed-Man ) the Head Black and Bald ; 
 
 Fkfh 
 
Chap. XII. Cfje Crpal ofM«t& 24* 
 
 Flefh hard and hairy, great Veins, are very ™*™£ 
 good Company, and affable, but Luftful,"^,^' 7 ' 
 Proud, Stately, Blafphemers, Crafty, Double, through n* 
 Injurious, Friends of ill Doing, and Revenge- **',*',?£ 
 ful. This is to be underftood when Melan- &**. 
 choly is kindled for if it be cooled, forthwith Arift. Kb. 
 arife in them the contrary Virtues, Chaftity, y^"' 
 Humility , Fear , and Reverence of God , 
 Charity, Mercy, and deep Acknowledgement 
 of their Sins, with Sighs and Tears. By 
 reafon of which, they live in perpetual War 
 and Strife, without ever enjoying Eafe or Reft. 
 Now Vice prevails in them, and then Virtue ; 
 but with all thefe Faults, they are the moil 
 ingenious, and able, for the Service of Preach- 
 ing ; and for all forts of things wherein world* 
 ly Wifdom is required ; becaufe they have a 
 great Underftanding to find the Truth, and 
 a powerful Imagination to perfwade. In 
 order to this, let us fee what God did when 
 he would fafhion a Child in his Mother's 
 Womb, to the end he might be able to difco- 
 ver to the World the coming of his Son, and 
 have the Gift to prove and perfwade, that 
 Jefas Chrrjl was the Mefliah promiied under 
 the Law j and we {hall find, that making 
 him of a great Underftanding and 
 Imagination, it fell of courfe ; ob- XJ% UpU f iG *l 
 ierving the Order ot Nature, that MuheS;iv t ,mb,andt<>c*u 
 he form'd him of this adult and m( 6 ** <***. <*** ** 
 burnt Choler. This will appear mXT^clll 
 
 R plain, 
 
'&& %fy Ctpal of (GOfttf. Chap. XII. 
 
 plain, if we confider with what Fire and Fury 
 he perfecuted the Church, and the pain the 
 Synagogues were in, when they faw him 
 Converted, in having loft a Man of fo great 
 Importance to themfelves, and of fuch Ad- 
 vantage to the contrary Party. 
 
 This alfo appears by the Reparties foil of 
 rational Choler with which he fpoke and an- 
 fwered the Proconfuls and Judges that ap- 
 prehended him, defending his own Perfon, 
 and the Name of JefusChrift, with fuch Skill 
 and Dexterity, as confounded them all. E- 
 yen though he had an Impediment in his 
 Speech, and was not ready in Utterance; 
 which Property, Ariftotle lays, falls to the 
 Melancholic, by Aduftion. 
 
 The Vices he confeffed himfelf fubjeft to 
 before his Converfion, ftiew him to have 
 poifeffed this Temperament. He was a Blaf- 
 fhemer and Injurious Perfecutor y which are the 
 effects of a great Heat : But the moft evi- 
 dent Token importing that he had that aduft 
 Choler may be colle&ed from the continual 
 Conflict which he confeffed was within him, 
 between the Superior and Inferior part, fay- 
 ing, * I fee another Law in my Members warring 
 again fi the Law* of my mind, and bringing mt 
 into Captivity to the Law of Sin. To which 
 inward Contention we have prov'd accord- 
 ing to the Opinion of Jriftotle, the Melan- 
 cholic by Aduftion are fubjeft. True it is, 
 asfomeGlofs (and very well) this Conflict 
 
 arifes 
 
 * I. ro Tim 
 c£-»p. I. 
 
Chap. XII. €fjc Crpal of E3it0. 24 j 
 
 arifcs from the diforder Original Sin has raif- 
 cd between the Flefh and Spirit, though ne- 
 verthelefs being fo fierce and conftant, I am 
 of Opinion it proceeded alfo from the ine- 
 quality of the Black Choler that remained in 
 his Natural Conftitution. In eftetl the Royal 
 Prophet David participated (equally) of O- 
 riginal Sin, yet complained not fo much of 
 it, as Si. Paul, but on the contrary affirmed , 
 he found the Inferior Part in Confent with 
 Reafon, when he would rejoice in God. 
 * My heart and my jlejb have rejoiced in the li- * p^j m 
 ving God. And as we fhall fhew in the laft i*x.Hi?. 
 Chapter fave one, David had the beft Tem- 
 perament Nature could give, and, according 
 to the Opinions of all the Philofophers, the 
 fame which ordinarily inclines a Man to be 
 Virtuous, without much Contradiftion from 
 the Flefh. 
 
 The Wits then that fhould be made choice 
 of for Preachers, in the firft place are thofe 
 that unite a great Underftanding with a great 
 Imagination and Memory, whofe Tokens 
 we (hall treat of in the laft Chapter fave one. 
 For want of fuch, there fucceed in their 
 room thofe that are Melancholic by Aduftion ; 
 w|io unite a great Underftanding with a great 
 "Imagination, but are wanting in Memory, 
 and accordingly have noftore of Words, nor 
 flow with a full ftream before the Auditory. 
 In the third Rank are Men of a great Under- 
 ftanding, without Imagination and Memory , 
 R z thefe 
 
244 C&e ®tpal Of WiitfS. Chap. XIII. 
 
 thefe Preach not gracefully, but Preach found 
 Daftrin. The laft (to whom I would not 
 recommend the Preaching Fun&ion) arethofe 
 who join a happy Memory to a vaft Imagi- 
 nation, but want Understanding. Thefe 
 draw all the People after them, and hold 
 them well pleafed,and in fufpenfe, but when 
 they dream but a little of it, axe in a fair way 
 ♦To the to the Inquifition; becaufe, * By good Words 
 Row. chap. Mdfair Speeches they deceive the Hearts of the 
 Simple. 
 
 CHAR XIII. 
 
 That the Theory of the Laws pertains to 
 the Memory • Pleading Caufes and 
 Judging them (which is the Pr attic) to 
 the Understanding • and Governing of a 
 Commonwealth^ to the Imagination. 
 
 IT is not without a Myftery, that in the 
 5^///^ Tongue this Word Letrado, Letter- 
 ed is a common Term denoting all forts of 
 Lettered Men, as well Divines, as Lawyers, 
 Phylicians, Logicians, Philofophers, Orators, 
 Mathematicians, and Aftrologers ; neverthe- 
 lefs when it is faid, FuUno es letrado, fuch a 
 one is Lettered, we all underftand with one 
 confent, the Skill in the Laws is his Profeffion, 
 as if it were his proper and peculiar Style, and 
 
 of 
 
Chap. XIIL €&e Crpai of mit&. 245 
 
 of no others. Altho' to folve this Doubt be 
 eafy, neverthelefstodo it fatisfa&orily, it is 
 requifite to know firft, what the Law is, and 
 what Obligations they are under who apply 
 themfelves to the Study of this Profeffion, to 
 be afterwards made ufe of in the Employment 
 of Judges or Advocates. The Law ( to 
 take it right) is nothing but the reafonable 
 Will of the Legiflator, by which he fets forth 
 and declares in what manner fuch Cafes fhall 
 be determined, as are ordinarily emergent in 
 the Commonwealth, forconferving the Sub- 
 jects in Peace, and dire&ing them haw they 
 are to live ; and what they are to forbear. I 
 faid a reafonable Will, becaufe it is not fufficient 
 that a King or Emperor (who are the efficient 
 Caufe of the Law) declare their Will at any 
 rate, that it may be Law; for if the fame be 
 not Juft and Reafonable, neither is it nor can 
 it be called a Law, no more than he is a Man, 
 who wants a Reafonable Soul. And there- 
 fore it has been agreed, that Kings fhoulden- 
 afl: their Laws with the Advice of very Wife 
 and Understanding Men ; to the end they 
 fliould be right, equal, and good, and the 
 Subjects fhould receive them willingly, and 
 be the more obliged to keep and obfervethem. 
 The material Caufe of the Law, is what is 
 done in fuch Cafes as ordinarily happen in the 
 Commonwealth, after the Order of Nature, 
 and not of utter Impoffibilities, or of rare 
 Contingencies. The Final Caufe is, to order 
 R 3 the 
 
2j6 ®6c Crpal of Ulltg. Chap. XIIL 
 
 the life of Man, to teach him what to do, 
 and .what to forbear, that fo being conforma- 
 ble to Reafon, the Commonwealth may be 
 prcferv'd in Peace. For which end the Laws 
 cire appointed to be Written in clear Words, 
 not Equivocal, Obfcure, or of divers Senfes; 
 v ithout Cyphers, or Abbreviations, but fo 
 Obvious and Manifeft, that whoever reads 
 them may readily underftand and bear them 
 in mind. And becaufe none may plead Igno- 
 rance of them, they are appointed to be openly 
 Proclaimed, that whoever breaks them may 
 be Punifhed. 
 
 In refpect therefore of the Care and Dili- 
 gence obferv'd by good Legiflators, that their 
 Laws lhouldbe fuft and clear, Judges and Ad- 
 vocates had given them in Charge ; 
 Thujh*k not do fire:/* Xhat in Aciwns , or Judgments , 
 il'tgtever \uVcm- none of them Jhould abound in their 
 manded, cbferve and do own Senfe, but be directed by the Au- 
 ,v; thou jbah mt «ad thority of the Laws. That is to fay, 
 
 thereto, nor diiximjb Vr • t* t -r i t/i 
 
 tbtnfmn. not to diipute it the Law be J uit, 
 
 or Unjuft, nor to give it any other 
 Senfe than it naturally bears, according to 
 the Letter. From which it follows, that the 
 lawyers are to keep clofe to the Text of the 
 F xi W, and take the meaning which is drawn 
 from thence, and no other. 
 
 This Doftrin being fuppofed, it is eafie to 
 
 underftand whence the Lawyer is called Le- 
 
 fe, and other Lettered Men not fo ; which 
 
 is to lay , he is a letra dado, tied to the Letter , 
 
 a 
 
Chap. XII I. €&e Crval of mite. 247 
 
 a Man that is not left at liberty to judge ao 
 cording to his own Underftanding, but is ob- 
 liged to follow the very Letter. 
 
 Which having been fo conltrued by thofe 
 who are the belt Prafrifed in this Profeflion, 
 they dare neither Affirm nor Deny any thing 
 concerning the Decifion of any Cafe, if they 
 have not before them the Law deciding it in 
 exprefs Terms ; and if at any time they ad- 
 vance any thing of their own Head, inter- 
 pofing their own Authority and Reafon, with- 
 out founding it on the Law, they do it not 
 without Doubting and Modefty ; and ac* 
 cordingly we have a common Proverb, Eru- 
 befcimits dum fine lege loquimur, importing, 
 that weareafham'dtojudgeand ad vife where 
 we have not the Law before us, that deter- 
 mines the matter. The Divines cannot be 
 calPd (inthisSenfe) Letrados, Learn'd, bc- 
 caufe in Holy Writ, * The Letter kills , but the * II Co* 
 Spirit gives Life. That being full ofMyileries, ** 
 and abounding with Figures, dark and not 
 obvious to every Understanding : Its Terms 
 and Manner of Speech, of a very remote Sig- 
 nification, from that given by thofe skilled in 
 the three Vulgar Tongues. Therefore he that 
 interprets it according to the Letter, and takes 
 the Senfe that is drawn from the Gramma-. 
 ticalConftruftionwill fall into many Ertors. 
 
 Nor are the Phyficians more obliged to 
 
 fubmit to the Letter, for if Hippocrates and 
 
 Galen 7 and other Grave Authors* of that Sci- 
 
 II 4 'ence 
 
248 C&e Ctpai of agftW* Chap. xm. 
 
 ence affirm a thing/ and Experience and Rea- 
 fon fhew the contrary, they are not bound to 
 follow them, and the reafon is, becaufein Phy- 
 {ic, Experience has more plate than Reafon, 
 and Reafon more than Authority : But in the 
 Laws it happens quite otherwife, for there 
 Authority ,and the Decretals have more Power 
 and Prevalence than all the Reafons to the 
 contrary. Which being fo, we have a way 
 open to affign the Wit proper for the Laws ; 
 for if the Lawyer is to have his Underftanding 
 and Imagination determined to follow blind- 
 ly whatever the Law fays, without addingor 
 diminifhing, it is certain, this Faculty relates 
 to the Memory, and all they have to dd is, 
 to know the number of the Laws, and the 
 Rules of Right, and to bear in mind each in 
 particular by Heart, to reduce to Heads every 
 Cafe and its Determination ; to the end that 
 as any Cafe occurs, he may know' what Law 
 determines-it, and in what manner. There- 
 fore it feems to me, that the bell Difference 
 pf Wit for a Lawyer, is, to have a great Me- 
 mory, and a final! Underftanding rather than 
 much Underftanding and little Memory; for 
 if he is not to make ufeof his Wit and Abili- 
 ty, but mufthave regard to the great number 
 of Laws as they are fo diftinguiihM from each 
 other, with fomany Exceptions, Reftri&ions, 
 and Enlargements, it is more to the purpofe to 
 have by Heart what is determined by the Law 
 in each Cafe that occurs, than tQ Difcourfe or 
 
 Reafon 
 
Chap. XIII. %fy Cipai Of Witfr 249 
 
 Reafon after what manner it ought to be de- 
 termined; for one is neceffary, and the other 
 impertinent; no other Opinion being fufficient 
 to carry the Point but the decifion of the Law. 
 So that it is certain, that the Theory of the 
 Law belongs to the Memory, and not to the 
 Underftanding or Imagination ; for which 
 reafon the Laws are fo entirely pofitive, and 
 the Lawyers have their Unaerftandings fo 
 determined by the Will of the Ligiflator, that 
 they cannot interpofe their own Opinion, but 
 where they are in doubt what the Law has 
 declared, when their Clients confultthem, 
 they are alio w'd to fay, I will look for the Cafe 
 in my Books, which (hould the Phyfician fay 
 when they come for Cure of any Difeafe, or a 
 Divine in a Cafe of Confcience, they would 
 pafs for Men of fmall Ability in their Profef- 
 iions. And the reafon of it is, that thefe two 
 laft Sciences have their Definitions and Prin- 
 ciples Univerfal, under which particular Cafes 
 are contained ; but in the Faculty of the Law, 
 each Law contains only one Cafe, the follow- 
 ing Law not depending on it, though they are 
 placed both under one and the fame Title. 
 Wherefore it is neceffary to have notice of all 
 the Laws, to Study each in particular, and to 
 lay them up all diftinftly in the Memory. 
 
 However againft thisDoftrin Plato obferves 
 a thing very confiderable, which is, that in his 
 time that Lawyer was fufpe&ed that knew 
 much Law by Heart ( finding by Experience 
 
 they 
 
250 C&e tEtpai of (BEUtft Chap. XIII. 
 
 they never made fuch good Judges and Plea- 
 ders as their Oftentation promifed ) of which 
 without doubt he reached not the Caufe, fince 
 he faid nothing of it in fo proper a place, only 
 hefaw by Experience, that the Lawyers of 
 great Memory being to defend a Caufe, or 
 give their Opinion in it, applied not the Law 
 fo well as became them. 
 
 The Reafon or Caufe of this Effect is not 
 hard to affign from this Doftrin, fuppofing 
 that the Memory be contrary to the Under- 
 ftanding, and that the true Interpretation of 
 the Laws, to Amplify, to Reftrain, and to 
 Analyfe them with their Contraries and their 
 Contexts, is done by diftinguifhing, conclu- 
 ding, arguing, judging, and chufing which 
 Works, (as we have often faid already) are 
 A&s of the Under Handing; and for the 
 Lawyer of a great Memory it is fcarce poflible 
 he fhould ponefe them. 
 
 We have noted elfewhere, that the Me- 
 mory feems to have no other Office in the 
 Head, than the Trull: to preferve the Figures 
 and Ideas of things ; and that the Underftand- 
 ing and Imagination are Powers that work 
 with them, boas if the Lawyer have his whole 
 Art in his Memory, and yet be wanting in Un- 
 derftanding and Imagination, he will no more 
 be able to Judge or Plead a Caufe than the 
 Code, or Digejt it fclf, which though they 
 contaiu all the Laws and Rules of Right, yet 
 know not how to Write ever a Letter in the 
 Book. Further- 
 
Chap. XIII. €ije €t?ai Of WLit8. 2 5 1 
 
 Furthermore, though it be true, that the 
 Law ought to be fuch as its Definition im- 
 ports, yet is it no lefs than a Miracle to find 
 tilings with all the Perfe&ions the Under- . 
 ftanding feigns in them. That the Law be juft 
 and reafonable, that it forefee and provide 
 againft all that may happen ; that it be Writ 
 in clear Terms, void of Ambiguities, or Oppo- 
 fitions, and admit no different Senfes, is not 
 always to be attained, becaufe in a word, it 
 has beeneftablifhed by Man's Council, which 
 is not of fufficient force to provide for all Con- 
 tingencies, as is feen by daily Experience ; 
 for after a Law has been Enacted, upon due 
 Advice and Confutation, in a fhort time it 
 comes to be Abrogated, becaufe between its The 
 Promulgation and Execution a thoufand jfor r W**«/ 
 conveniences difcover themfelves, which were^JJ* , ,J 
 never dreamt of, in theConfults of Making it. their kre- 
 For which reafon, the Law direfts Kings and k htHncer - 
 Emperors to think it no fhame to mend and wiTdom 
 correct Laws; becaufe after all, they are Men, chap ix. 
 and no wonder that they Err. So much the 
 rather, becaufe there is no Law that can com- 
 prehend in Words or Sentences all the Cir- 
 cumftances of the Cafe to be decided 5 becaufe ♦ 
 the Wicked have more Finenefs to find out 
 Tricks, than the Good have Skill to try or 
 give Judgment upon them. . And therefore 
 it was faid, *That it is impoffible to write Laws * L nec 
 or Ordinances of the Senate in fuch a manner m leges F. <fc 
 they ffjall embrace all Cafes that may happen^'- 
 
 and 
 
252 €&C Ctpai of OOtt0* Chap. XIII. 
 
 and therefore it is enough to determine thofe that 
 ordinarily fallout : For if there come any other 
 which are not pointed to or decided in the 
 exprefs Terms of any Law ; the Law is not 
 fo lame in its Rules and Principles, but if the 
 Pleader or Judge have a good Underftanding 
 to know how to apply them, they may find 
 out their true Determination and Defence, 
 and whence to draw them. 
 
 If it fhovild fo prove that there are more 
 Cafes than Laws, it is requifite the Judge or 
 Advocate fhould have a great deal of Under- 
 ftanding to make new Laws, not any how,but 
 fuch as from their Conionance to Reafon may 
 be received without contradiction. This the 
 Lawyers of a great Memory cannot efteft, 
 for if the Cafes that Art has thrown into their 
 Mouths are not minced and chew'd before- 
 hand, they are at a lofs what to do. The 
 Lawyer of large Memory is compared to a 
 Sales-man; that has in his Shop abundance of 
 Suits ready made, and to fit him that wants, 
 lets him try 'em all, and if none of them will 
 do, he let his Cuftomer go ; but the Lawyer of 
 good Underftanding, is like a good Taylor, 
 with his Sheers in his Hand, and his piece of 
 Cloath on the Board, who having taken Mea- 
 fure,cuts out the Suit according to his Size that 
 is to have it. The Sheers of a good Pleader is 
 his (harp Underftanding, with which he takes 
 meafure of the Cafe, and Cloaths it with a 
 Law that decides it, and if he finds not one 
 
 all 
 
Chap. XIII. €&e Crpal of Mitti. 2 5 5 
 
 all of-a*piece to decide it in exprefs Terms, he 
 makes a Suit of the Remnants and Pieces of 
 the Law wherewith to cover and piece it 
 out. 
 
 The Lawyers who are furnifh'd with fuch 
 a Wit and Ability, are not to be ftiled Le- 
 trados, feeing they don't Conftrue the Letter, 
 nor are tied to the Terms of the Law ; they 
 feem to be rather Legiflators, or Counsellors, 
 of whom the Laws themfelves go a begging 
 what they will have them to determine ; for 
 if they have Power and Authority to Inter- 
 pret, toReftrain, to Amplify them, to draw 
 Exceptions and Failures from them, if they 
 may correft and amend them, it was well 
 faid that they feem to be Legiflators. Of fuch 
 a Skill as this it was faid, * By the Knowledge * F de Ie- 
 of the Law is not meant to have by rote the for- gibus & 
 mal Terms in which they are Written^ but to take *5" # £°. n " 
 notice of their full Force and Power. But to i ege s. 
 know the Laws, is duly to comprehend how 
 far their force extends, what point they have 
 power to determine ; the Reafon of them be- 
 ing fubjeft to many Alterations, upon the 
 fcoreof Circumftances of Time, Place, Per- 
 fon, Means, Matter, Caufe, and the Thing it 
 felf ; all which Confiderations diverfify the 
 Determination of the Law. And if the Judge, 
 or Pleader, have not Understanding fufficieni: 
 to conclude from the Law, or to take away, 
 or add, what is in exprefs Words in the Law, 
 he will commit many Errors in flicking to 
 
 the 
 
2 54 <C6e SCtpal Of Wlitft. Chap. XIIL 
 
 the Letter. Upon which ground it is faid, 
 
 * GlofT in * The Words of the Law are not to be taken in 
 
 ''afciTver *h e J em fo mAnner ; which is to Conftrue the 
 Siqui, de Letter, and take only the literal Senfe. 
 damno in- From what has been faid we may conclude, 
 * °' -that Pleading is a Work of the Underftand- 
 ing, and that if the Lawyer have a great Me- 
 mory, he is not in the leaft able to Judge or 
 Plead, becaufe of the Contrariety of thefe 
 two Powers, and that is the reafon why the 
 Lawyers of great Memory, as Plato obferv'd, 
 defend not Caufes well, nor apply the Laws 
 as they ought. But here arifes a Difficulty 
 in this Doftrin, and that in appearance no 
 flight one, That if it be true that the Under- 
 ftanding is that which puts the Cafe in the 
 Law, and determines the fame by diftinguifh- 
 ing, limiting, amplifying, inferring, and an- 
 fwering the Arguments of the contrary Part, 
 how is it poflible that the Underftanding 
 fliould do all this, if the Memory prefent not 
 all the Law to it ; for as we have faid before, 
 it is order'd, That in Actions and judgments 
 no Man is to follow his own Senfe, but is to be led 
 by the Authority of the Laws. According to 
 this, he muft firft know the whole Body of 
 the Law, and all the Rules thereof, before he 
 be able to meet with what is for the purpofe 
 in his Cafe, for though we have faid the Plea- 
 der of good Underftanding is Mafter of the 
 Laws, yet all his Reafons and Arguments 
 muft be built on, and drawn from -the Prin- 
 ciples 
 
Chap. XIII. €fje Crpal of aaiitg* 2 5 5 
 
 ciples of that Faculty, without which they 
 are of no force or validity. But to be able to 
 do this there ought to be a vail Memory to 
 keep and retain fo great a number of Laws as 
 are Writ in the Books. This Argument proves 
 it neceflary for an accomplifhed Pleader to 
 have a great Underftanding joined with a 
 good Memory. All which is confeffed, but 
 what I would fay, is, that fince a great Un- 
 derftanding with a good Memory is not to be 
 met with (becaufe of the Repugnance there 
 is between them) it is better that the Pleader 
 be provided with a good Underftanding, and 
 an indifferent Memory, than to have a great 
 Memory with a fmall Underftanding ; feeing 
 that to iupply the Defeft of Memory, there 
 are many Remedies, fuch as Books, Tables, 
 Alphabets, and feveral other Inventions of 
 Men; but if the Underftanding be defective, 
 there is no Remedy to be applied to that. 
 Befides, JrijlotlefaiA, that Men of great Un- 
 derftanding, though they be deficient in Me- 
 mory, have yet a great Remembrance, by 
 means of which they recain confufed Notices 
 of all they havefeen, heard, or read, revol- 
 ving upon which ; and running them over, 
 they come to recolleft themfelves : And tho 7 
 there be not fo many Expedients to reprefent 
 the whole Body of the Law to the Under- 
 ftanding, yet the Laws are fo grounded upon 
 right Reafon, that theAntients, as Plato re- 
 ports, called the Law it felf by the Name of 
 
 Prudence 
 
 i 
 
2 56 C&e Ctpal Of mm. Chap. XIIL 
 
 Prudence and Reafon. So that the Judge or 
 Pleader that is furnifhed with a good Under- 
 ftanding when he is Judging or giving his 
 Opinion, though he hath not the Law before 
 him, fhall yet commit fewer Errors, becaufe 
 he hath with him thelnftrument made ufe of 
 by the Emperors ifci forming the Laws them- 
 felves. Accordingly we fee it often happen, 
 that a Judge being a Man of ready Wit pro- 
 nounces a good Sentence without knowing 
 the Decifion of the Law, and afterwards finds 
 the fame fo anfwered in his Books ; and this 
 we fee happens alfo to Pleaders, when they 
 give their Opinion in a Cafe without Study- 
 ing, 
 
 The Laws and the Rules of Right well 
 confidered, are the Spring and Source whence 
 the Pleaders draw their Arguments and Rea- 
 fons to prove what they pretend ; which Work 
 for certain is performed by the Underftand- 
 ing, of which Power if the Pleader be unpro- 
 vided, or have it in a very low degree, he 
 will never have Skill to form an Argument, 
 though he knew all the Law by Rote. We 
 fee plainly that this befals thofe that Study the 
 Art of Rhetoric (wanting the Ability proper 
 for it) that though they learn without Book 
 the Topics of Cicero (which are the Foun- 
 tains whence flow the Arguments that are to 
 prove each Problem by the Affirmative and 
 Negative) yet they never know how to raife 
 an Argument : And others of greater Wit 
 
 I and 
 
Chap. XIII. Clje €tval of mtttt. 257 
 
 and Ability there are, who without feeing a 
 Book, or learning the Topics, raife a Thou- 
 fand Arguments accommodated to the Cafe 
 in queftion. The fame comes to pafs in 
 Lawyers of good Memory, who can recite 
 the whole Text of the Law very faithfully, 
 and yet out of the vaft Body of Laws know 
 not how to draw one Argument to ground 
 their Opinion upon : On the other hand there 
 are others who never Studied hard at Sala- 
 manca, and yet without poring on Books, or 
 taking their Degrees, work Wonders when 
 they come to plead a Caufe. Hence we un- 
 derstand how much it imports the Common- 
 wealth, that there fhould be a Choice and 
 Trial of Wits fit for the Sciences, fince there 
 are fome who without Artunderitand what 
 ever they are to do, and others with a Cart- 
 load of Precepts and Rules; commit a Thou- 
 fand Abfurdities, becaufe they have not the 
 Difpofition which the Pra&ice requires. So 
 then if to Judge, and Plead is to be performed 
 by Ditlingunhing, Concluding, Arguing, 
 and Chuiing, it itands with Realon, that he 
 who applies himfelf to the Study of the Law, 
 fhould be furniihed with a good Under- 
 standing, fince thefe Works are the Eftefts 
 of that Power, and not of the Memory or 
 Imagination. 
 
 How to find whether the Youth have 
 this Difference of Wit, or no, is worth know- 
 ing, but it will be fit before-hand to dutin- 
 S guilh 
 
258 Clje Crpal of SBttgs* Chap, xiil, 
 
 guiflh the Qualities poffeft by the Underftand- 
 ing, and how many Differences it Embraces, 
 to the end we may know more diftinctly, to 
 » which of thefe Differences the Study of the 
 Law belongs. 
 
 As to the firft it is to be noted, That 
 
 though the Underftanding be the moft Noble 
 
 Faculty in Man, and of the greateft Dignity, 
 
 yet is there not any that is fo eafily led into 
 
 * Lib. de Errors about Truth as that. * Ariftotle 
 
 anima c. attempted to prove it, affirming, That the 
 
 IIL Senfeis ever true, but that for the moft part 
 
 the Underftanding reafoned ill. Which is 
 
 plainly feen by Experience, for were it not 
 
 fo amongft the Divines, the Phyficians, the 
 
 Lawyers, and Philofophers, there would not 
 
 be fo many Difftntions, fo Divers Opinions, 
 
 fuch Variety of Judgments and Conceits upon 
 
 every Point, there being no more than one 
 
 Truth. 
 
 Whence it arifes, that the Senfes have fo 
 great a Certainty in their Objefts, and that 
 the Underftanding is lb eafie to be impofed 
 upon on its part, is not hard to conceive, if it 
 be confidered, that the Objefts of the Five 
 Senfes, and the Species by which the Ob- 
 lefts are known, have a real, firm, and liable 
 being by Nature, before they are known ; 
 but what Truth the Underftanding has to 
 Speculate, if the Underftanding does not 
 give it a Frame and Fafhion, 1ms no formal 
 Being of its own. All lies difperfed and loofe 
 
 in 
 
Chap. XIH. CfjE Cipal Of QBftSL £ 59 
 
 in the Materials, like a Houfe refolved into 
 Stone, Eatth, Timber and Tiles, with which 
 fo many Errors may be committed in Build- 
 ing as there are Men that undertake to Re- 
 build it, with an ill Imagination. The fame 
 thing happens in the Building raifed by tftfe 
 Underftanding, in framing ox a Truth : For 
 all, except thole that have a good Wit, wfll 
 commit a Thoufand Abfurdities, with die 
 felf-fame Principles. Hence comes that great 
 Diverfity of Opinions found among Men, 
 concerning the fame thing ; for every one 
 gives it a Form and Figure, aCcording-to his 
 Underftanding. 
 
 From thefe Errors and Opinions are t\h 
 Five Senfes exempt, for neither the Eyes 
 make the Colour, nor the Tafte the Savour!, 
 nor the Touch the Tangible Qualities/ -bik 
 the whole is ordered and compounded by 
 Nature, before any one of the Senfes knows 
 itsObjeft. • 
 
 Becaufe Men are not well acquainted with 
 this wretched Condition of the Understand- 
 ing, they fo confidently give their Opinion, 
 without knowing certainly what kind of 
 Wit theirs is, whether it forms the Truth 
 well or ill. And if it be not fo, let us ask 
 fome Men of Letters, who after they hav^ 
 Writ down and Confirmed their Opinion 
 with many Arguments and Reafons, and 
 have after changed their Sentiments and Opi- 
 nions at another time, when or how they 
 
 S 2 can 
 
260 CDc Ctrcrt Of ftllitjS. Chap. XIII. 
 
 can be affured that they have found out the 
 /Truth at laft ? The firit time, as they them- 
 felvesconfeffed, they Jiave failed, feeing they 
 unfaid ^11 that they feid before. And for the 
 fecond, I affirm, that they are to be yet more 
 diitrutlful of their Underftandings, becaufe 
 they are to fufpeft that that Power, which 
 [ftirtady once fo ill flamed the Truth in Con- 
 fidence of its Arguments and Reafons, may 
 yet again Aide into Error, when it is fup- 
 portulby the fame Reafon. More efpeci- 
 j|iiy becaufe it is often feen by Experience, 
 f that the hrft Opinion is more Probable, and 
 the latter they take up with, is worfe and lefs 
 Probable. 
 
 They think it a fufficient Token tliat their 
 Underrtanding lights upon the Truth, when 
 $liey perceive it enamoured of fuch a Figure, 
 and that there, wants not Arguments and 
 Motives to move it to conclude in that fort ; 
 but in effect this is a Fallacy, becaufe there 
 ,}s t-k'j fame Correfpondence between their 
 Underftandings and its falfe Notions, as 
 there is in each of the other Inferior Powers, 
 with regard to their Objects : For if we ask 
 the Phyficians, What Meat is beft and moft 
 *Hipp de *favory of all in ufe among Men? I believe 
 aliment, ^y would anfwer, There is not any (that 
 for Diiiemper'd Men and weak Stomachs) 
 that is abfolutely good or bad, but that it is 
 fuch as the Stomach that receives it : Since 
 
 there 
 
Chap. XIII. Clje Crpai of iHIi'fg. 261 
 
 there are Stomachs, according to * Galen's " Lil >- *• <fc 
 Saying, that better brook Beef than Hens^j 
 and Trouts ; and others, that have an Aver- 
 fion for Eggs and Milk ; and fome who love 
 them to the Excefs of hurting themfelves. 
 And for the manner of drefling Meat, fome 
 affeft Roaft, others BoiPd ; and in Roall, 
 fome like it with the Blood running: and 
 others, dried and burnt to a Coal. But what 
 is moft confiderable, is, that the fame Meat 
 eat to day with a great Gufto and Relifh, to 
 morrow will be Naufeated, and a worfe 
 longed-for. All this is to be underftood , 
 when the Stomach is good and found ; for if 
 it be out of order, and affected with the Green 
 Sicknels, which the Phyficians call Ptea, or 
 Malaria, then the Appetite hunts for things 
 which Humane Nature abhors, as Chalk, 
 Earth, and Coals, which have a better Re- 
 lifh with fuch than Hens or Trouts. 
 
 If we pafs to the Generative Faculty, we 
 fhallfind therein as many Appetites and Va- 
 rieties ; for fome Men there are who affeft a 
 Homely, and abhor a Handfom Woman ; 
 and others are better pleafed with a Fool, 
 than a Wife Woman ; fome who love a Lean, 
 and hate a Fat one ; even Silks and a gay 
 Drefs difpleafe thofe, who run mad for one 
 in Rags: This is to be underltood when the 
 Parts of Generation are found ; tor if they 
 are attended with the Difeafe of the Sto- 
 mach, called Malaria, or the Green-Sicknefs, 
 S 3 they 
 
262 C&fcCtpal Of C2Jft0* Chap. XIII. 
 
 they Luft after Beftial Uncleannefles. The 
 fame happens in the Senfitive Faculty, for of 
 the tangible Qualities, Hard and Soft, Rough 
 and Smooth, Hot and Cold, Moift and Dry, 
 there is none of them all that equally pleafes 
 the Touch of every Man ; becaufe there are 
 fome who fleep better on a hard Bed than 
 a foft, and others again better on a foft than 
 a hard. 
 
 The fame Varieties of Gufts and ftrange 
 Appetites are found in the Compofitions of 
 the Underftanding ; for if we affemble toge- 
 ther a Hundred Men of Letters, to whom 
 we propofe fome Doubt, each of them will 
 give a feveral Judgment, and Reafon upon 
 it in a particular manner \ One and the iame 
 Argument will appear to one Sophiltic, and 
 to another highly probable, and to a third 
 as concluding as if it were a Demonftration. 
 And this not only holds true in feveral Un- 
 derftandings, but we fee by Experience, 
 that one and the fame Reafon concludes the 
 fame Underitanding at one time, and not at 
 another. Infomuch, that Men change their 
 Opinions every day, fome gaining in procefs 
 of Time a more delicate Wit, come to dif- 
 cern the D^fefts of their Reafon, by which 
 they were led before ; and others loling their 
 good Temperament of Brain, abhor the 
 Truth, and embrace falfe Notions. 
 
 But if the Brain happens to be tainted 
 with the Evil called Malacia, then we ihall 
 
 fe$ 
 
Chap. XII I. €§e €tva! of UUt& 26 j 
 
 fee ftrange Judgments and Compofitions , 
 falfe and weak Arguments will prevail more 
 than the ftrongeft and moft probable ; to a 
 good Argument they will find an Anfwer, 
 and fubmit to a bad ; from the Premifes 
 whence a right Conclufion might be drawn, 
 they will collect a wrong ; and by ftrange 
 Arguments and extravagant Reafons fupport 
 their ill-grounded Fancies. Though this 
 Doclrin be moil: certain and true, yet we may 
 give it a greater and ftronger Demonftra- 
 tion ; if we draw fome Inftances out of Holy 
 Writ, which will at firft fight fhew us the 
 good and the bad Arguments of each, ari- 
 sing from good or bad Underftandings. And 
 becaufe the moft ordinary Defeft is, when 
 from good Premifes they draw an ill Con- 
 clufion (which is the greateft Abfurdity that 
 can be committed) I fhall report that' Para- 
 ble of St. Mattbeiv r which tells us, That a 
 certain Man undertaking a- Journey into a far 
 Country, called his Servants, and delivered 
 to them his Goods, to one he gave Five Ta- 
 lents, to another Two, and to another One. 
 Then he that had received the Five Talents 
 was fo induftrious as to double them ; the 
 like did the iecond ; but the third went and 
 digged in the Earth, and hid his Lord's Mo- 
 ney. After a long time the Ijord of thofe 
 Servants cometh and reckoneth with them. 
 And fo he that had received Five Talents, 
 came and brought other Five Talents, fay- 
 s 4 ing, 
 
264 Cfje Crpai of miti. Chap. xiir. 
 
 ing, Lord thou deliveredft me Five Ta- 
 lents, and behold I have gained befidesthem 
 Five Talents; he alfo that had received the 
 Two Talents faid the fame ; but he that recei- 
 ved One, came and faid, Lord, I knew thee 
 that thou wer't an hard Man, reaping where 
 thou haft not fown, and gathering where 
 thou haft not ft rowed, and I was afraid, 
 and went and hid thy Talent in the Earth ; 
 Lo here thou haft that is thine. The Ma- 
 iler difpleafed with this Account, thus feems 
 to Expoftulate the Matter with him : For 
 the felf fame Reafons you make ufe of, you 
 ought to have taken care to have doubled 
 your Talent ; for if I am a hard Man, and 
 reap where I fow not, and gather where I 
 ftrow not, it will follow rather of courfe, 
 you were to labour with the more diligence 
 to improve your Talent, to pleafe and pa- 
 cify me as the others have done, and not to 
 fleep away thy time, as if I were an eafie 
 Man, and minded nothing lets than 'making 
 the beft of my Own. Accordingly, fays the 
 Text, I will judge thee out of thy own Mouthy 
 thou wicked and (lothful Servant ; thou knew- 
 ejl that I reap where I fowed not, and gather 
 where I have not Jlrowed, thou oughteft there- 
 fore to have put my Money to the Exchangers, 
 and then at my coming I Jhould have received 
 mine own with Vferj. 'Tis a thing fo com- 
 mon among Men of little Underttanding, to 
 draw a folic and contrary Conclulion from 
 
 fcund 
 
Chap. XIII. CMrvalof CHftSL 265 
 
 found and true Premifes, that there is nothing 
 more Ordinary. 
 
 There are other Underftandings no lefs 
 awkward than thefe : For when they are to 
 defend their Affertions, and prove any thing * 
 they offer, they alledge Reafons that make 
 againft them, not knowing what they do : 
 Of this fort are thofe who (hall fay to God 
 at the Day of Judgment, in excufe of them- 
 felves, when they are to be Condemned, 
 Lord, Lord, have we not Prophejied in thy 
 Name- ? Have rve not cajl out Devils in thy 
 Name? Have rve not rvr ought Miracles in thy 
 Name? Which is even as if a Gentleman that 
 had committed High Treafon againft his 
 Prince and his Crown, for his Defence fhould 
 alledge, that he had received a Thoufand Fa- 
 vours from his Hands, and that from a low 
 Degree, he had made him one of the Gran- 
 dees of his Kingdom, and Governor of many 
 Cities and ftrong Places ; which Reafon, as 
 there is nothing more abfurd, fervesonly the 
 more to exafperate him, and to haften his 
 Execution. Which appears plainly from 
 thefe Words, If my Enemy had done this, fure- 
 ly I would bear with him, but thou that eatejl 
 like a Friend at my Table, &c. Such Perfons 
 are accuftomed to infill on Reafons, and ex- 
 travagant Excufes, that are nothing to the 
 purpofe, but only becaufe they come firft to 
 hand- 
 
 There 
 
*66 CljC Ctpal Of mit 0* Chap. XIII. 
 
 There is another fort of Underftanding 
 amongft Men of as ill a Make as that before 
 fpoke of; for although they have before their 
 Eyes the true Premifes, they know not how 
 to draw a Conclufion from them. There- 
 fore the Gofpel recounts, that the Difciples 
 of Jefus Qhrifi wanting Bread, and defpair- 
 inp of being fed, our Lord faid to them, 
 If hat reafon you among your felves ? becaufe you 
 have brought no Bread, ? Do you not yet under - 
 Jtand, neither remember when I brake the five 
 Loaves among five thoufand, how many Baskets 
 full of fragments took ye up ? They fay unto him 
 twelve. And when the feven among four thou* 
 fandy how many Baskets full of Fragments took 
 je up ? And they faid feven. And he faid unto 
 them , How is it that ye do not underftand? 
 The Centurion had a much better Under- 
 ftanding to draw Conclufions, fince he 
 knowing the Omnipotence of jefas Chrifi y 
 would not fuffer him to take the Pains to go 
 to his Houfe to heal one of his Servants ; 
 but begged him to do it in the very Place 
 where lie was, though fodiilant. And ha- 
 ving feen the Earthquake, and all that hap- 
 pened upon JESUS CHRIS T's dying 
 on the Crofs, from thefe things that ferved 
 him in the Nature of Premfies, he ftrait 
 drew this Conclufion ; Truly this was the Son 
 of God: From whence others, for want of 
 his Underftanding, would draw a Thou- 
 fand Abfurdities. But what is moft furpri- 
 ' zimr 
 
Chap. XIII. €f)e Ctpal Of WLit$. z6j 
 
 zing in this Cafe, is, that the Children of If 
 rael being of a good Capacity , and fo well 
 acquainted with Holy Writ as they were, 
 and the figns proving Jefas Chrijl was the 
 true MeJJlah promifed in the Law, being fo 
 clear and evident, they could not draw the 
 fame Conclufions the Centurion. di4, nor 
 know their Lord, For if they had known him, 
 fays St. Paul, they would not have Crucified the 
 Lord of Glory. Of which Ifaiah gives the 
 reafon in plain terms ; Make the Heart of 
 this People f faid he) fat y and make their Ears 
 heavy, and jhut their Eyes. From which 
 Words the Prophet gives us to underftand, 
 that the People of Ifrael had before a very 
 exquifite and nice Underftanding, and that it . 
 was dulled by their Sins ; that they had had 
 a good Sight, but that it was darkned ; that 
 they onceheard very well, but were become 
 deaf: So that it was no wonder that from 
 fo ftrong Premifes before their Eyes, they 
 drew not the fame Confequence as the Cen- 
 turion ; for though he faw, they faw not; 
 though he heard, they heard not ; and tho' 
 he underftood, they underftood not. 
 
 There is alfo another land of Underftand- 
 ing, which draws the true Conclusion ; but 
 • very flo\^ly, which is a kind of after- Wit, 
 when the Opportunity is loft, or as fome af- 
 ter the difpute is over, would fain begin the 
 fame again ; in order to make life of a perti- 
 nent Reply that came after into their mind, 
 
 and 
 
268 CftsCrpalofOWW* , Chap. XIII. 
 
 and of which they never thought in the he?t 
 of their Difpute : The fame happened to the 
 two Difciples that were pafling with Jefus 
 Chrifl, towards the Village of Emms, when 
 he faid to them ; fools and flow of Heart to 
 believe all that the Prophets havejpoken. There 
 are others on the contrary, fo quick in draw- 
 ing a Conclufion from fo few Premifes, and 
 thofe fo weak, that all are furprized at it : 
 Such was Nathaniel, of whom our Lord faid, 
 Behold an Ifraelite indeed, in whom there is no 
 guile. Which Nathaniel hearing, ask'd him, 
 Whence knoweft thou me ? To which Jefus 
 Chrifl anfwered, Before that Philip called thee, 
 when thou tvas't under the Fig-tree y I flaw thee. 
 Nathaniel replied, Rabbi, thou art the Son of 
 God, thou art the Kjng of JfraeL Jefus Chrifl 
 anfwered and faid to him, Becaufe I faid un- 
 to thee, I farv thee under the Figtree, believe fl 
 thou ? thou fh all fee greater things than thefe. 
 To which Grave and Learned Men having 
 regard , endeavour to give their Opinion , 
 without Chewing the Reafons upon which 
 they were grounded, becaufe it is well 
 known that Authority has no more force 
 than the Reafon upon which it is raifed ; and 
 as the Arguments conclude indifferently oa 
 the one fide and the other, becaufe of the 
 Difference of Understandings each Man 
 frames a Judgment of the Reafon, according 
 to the Undemanding he has : Whereupon it 
 paiTes for more gravity to fay, fuch is my 
 
 Opi- 
 
Chap. XIII. Cfje Ctpal of Witt* 269 
 
 Opinion for certain Reafons which have mo- 
 ved me, than to produce the Arguments on 
 which he relied. 
 
 But if they are driven to render Reafons 
 for their Opinions, they forget none of them, 
 how flight foever, infomuch that that which 
 they little thought of, has fometimes better 
 efteft, and convinces more ftrongly, than 
 that which they took to be the beft. In 
 which appears the Wretchednefe of our Un- 
 derftanding, that Conipofes, Divides, Ar- 
 gues, and Reafons, and at laft, when it is . 
 near the Conclufion, is without Proof, or 
 Light, to know if its Opinion be true or no. 
 
 This Uncertainty Divines are under in 
 matters that are not of Faith, for when they 
 have reafoned well, they have no infallible 
 Proof, or any evident fuccefs that difcovers 
 which Reafons are beft ; fo that each Divine 
 gives his Opinion as well grounded as he can. 
 And provided he anfwer in appearance th& 
 Contrary Arguments, he comes off with Ho- 
 nour, and there is no more to be hoped for 
 from him. But unhappy are the Phyiicians, 
 and Generals of Armies! For after they have 
 concluded well, and overthrown With pow- 
 erful Arguments the Foundations of the con- 
 trary Opinions, they wait theSuccets ; if it be 
 good, they pals for able and approved, but 
 if bad, all the World cries out; that they 
 built upon falfe Grounds. 
 
 
 In 
 
270 Cfje Crpal of iKIttsf. Chap. XIII. 
 
 In Matters of Faith, which the Church 
 propofes to us, there can be no Error, becaufe 
 God who knows how uncertain the Reafons 
 of Men are, and haw cafily they are deceiv- 
 ed, has not permitted that things fo high and 
 of fo great importance fhould depend on our 
 only Determination ; but where Two or 
 Three are gathered together in his Name, 
 with the Solemnities of the Church, he is pre- 
 fent in the midft of them to prefide in the A£l, 
 where he approves what they fay well, and 
 rejefts their Errors, and reveals what can't 
 be difcover'd by the reach of Human Under- 
 ftanding. The Proof of the Arguments con- 
 cluding in Matters of Faith, is to confider, if 
 that which they infer, and conclude, be the 
 fame thing that the Catholic Church teaches 
 and declares ; for if they can gather any thing 
 to the contrary, it is an infallible Sign that 
 thefe Reafons are naught : But in all other 
 Queftions where the Underftanding has the 
 liberty to Judge, they have not yet found 
 the means to know what Reafons are con- 
 cluding, nor when the Underftanding com- 
 pofes the Truth well. We only depend on 
 the good Confonance they have ; which is an 
 Argument very liable to Err, becaufe there 
 are abundance of Falle things, that have a fair 
 Appearance of Truth, and prove ftronger 
 than the trueft. 
 
 Phyficians and Generals have Succeis and 
 Experience for Proof t)f their Reafons : For 
 
 if 
 
Chap. XIII. €&e Ctpat Of {Kttftfc 27 1 
 
 if Ten Captains prove by Reafons that it is 
 beft to give Battel, and as many on the other 
 fide defend the Contrary ; die Succefs will ju- 
 ftify the one, and fet afide the other Opinion : 
 And if Two Doftors difpute whether the Pa- 
 tient will live or die, it will appear by his 
 Death or Recftvery which had the beft Rea- 
 fon of the Two. Neverthelefs for all that, 
 the Succefs is not yet a Proof fufficient ; for 
 whereas the fame Effect hath many Caufes, 
 the Succefs may well be by means of one 
 Caufe, and yet the Reafons be grounded upon 
 a Contrary. 
 
 * Ariflotle fays alfo, That to know what " Lib. I. 
 Reafons conclude, it is good to follow the re- To? * 
 ceived Opinion ; for when many Wife and 
 Confidering Men affirm the fame thing, and 
 conclude all from the fame Reafons ; it is an 
 Argument, though it be but Topical, that 
 they are concluding, and that they compre- 
 hend well the Truth. But if it be well cod- 
 fidered, this Proof is ftill very Fallacious and 
 Deceitful ; for in the Force of the Under- 
 ftanding, weight avails more than number, 
 for it fares not here , as in bodily Forces, 
 where many Hands joined, can do much to 
 lift up a Weight, and a few but little. But 
 to difcover a hidden Truth, one piercing Un- 
 demanding alone, fhall do more than a Hun- 
 dred thouland, that are not: And die reafon 
 of it is, becaufe the Underftandings help not 
 one another, neither of many make one, as 
 
 it 
 
272 Cfee Ctpal Of JHlf tfc Chap. XIII. 
 
 it fares in Bodily Forces. Therefore well 
 laid the Wife Man, Provide thy fe If with many 
 Peace-maker s, but with one Counsellor of a thou- 
 sand. According to which Opinion, Hera- 
 clitus {poke pertinently when hefaid, One to 
 me is as good as a Thousand. As for Caufes 
 and Pleadings each Advocate gives his Opi- 
 nion the bell grounded upon Law he can ; 
 but after having well difcourfed, he cannot 
 know certainly by any Art if his Underftand- 
 ing has compofed fuch a Judgment as true 
 Juftice requires ; for if one Lawyer proves 
 in form of Law, that the Plantiff is in the 
 right, and the other denies it alfo by way of 
 Law ; by what Expedient fh^ll it appear , 
 which of the two Advocates Realbns better I 
 The Sentence of the Judge makes no Demon- 
 ftration of true Juftice, nor can it be called 
 Succefs, becaufe his Sentence amounts to no 
 more than an Opinion, and he does no other 
 than fall in with one of the Council. And to 
 increafe the number of Learned Men in the 
 fame Opinion, is not an Argument to believe 
 that their Sentiment is the Truth : for Ave 
 have already faid and proved, that many 
 weak Capacities (though they join together 
 to difcover fome dark and hidden Truth ) 
 fhall never arrive at the point, or degree of 
 Strength, as a firigle one that is of a deeper 
 Reach. 
 
 And that the Sentence of the Judge makes 
 not Demonftration of the Truth,, is clearly 
 
 * feen 
 
Chip. XIII. €fje €tm of SBttsf- 
 
 feen, in that it is reverfed in a Higher Court, 
 where they very often Judge after another 
 manner ; and what is yet worfe, it may hap- 
 pen that t(ie Inferior Judge may have a bet- 
 ter UnderftandinsJ, than he before whom the 
 Appeal lies, and his Opinion may chance to 
 be more conformable to Reafon. Tliat the 
 Sentence of the Superior Judge is no more a 
 ftifficient Proof of Juftice is a thing yet more 
 manifeft ; for we fee every day that in the 
 fame Cafes ( without adding or diminifhing 
 any thing) and from the fame Judges quite con- 
 
 . trary Sentences iffue. And he who has already 
 been once miftaken, in confidence of his own 
 Reafons, may very well be miftaken again ; 
 fo that his Opinion is the lefs to be depended 
 upon, becaufe, He that is Once in the lVrong y 
 is ever prefumed in the Wrong, fays the Wile 
 Man. Pleaders obferving the Diverfity of 
 
 ' Opinions amongft the Judges, and how each 
 is fway'd by the Reafon that leems moil to 
 prevail with him, and that fometimes they 
 are concluded by one Argument, and fome- 
 times by another quite contrary, thereupon 
 they boldly undertake to defend any Caufe 
 indifferently in the Negative or Affirmative; 
 the rather, becaufe they fee by Experience / 
 that on one fide and the other they may ob- 
 tain Sentence in their Favour. And lb it 
 comes to be Verified, what Wifdom hasfaid, 
 That the Thoughts of Men are full of Fe&r\ and 
 their Forefight Uncertain^ The Remedy then 
 
 T fov 
 
574 ^&e Crpal of SHits, Chap. XIII. 
 
 for this, fince the Reafonsof the Law remain 
 without Proof and Experience, is to make 
 choice of Men of great Abilities to be Judges 
 and Pleaders, inafmuch as Anftotk fays the 
 Reafons and Arguments of fuch are as firm 
 and riveted as Experience it felf. And by 
 fuch a Choice it feems that the Common- 
 wealth may be better fecured, that her Offi- 
 cers (hall adminifter juftice. Whereas if (as 
 it has been ufed) the Door be open for all 
 without diftinftion to enter and poffefs thofe 
 Pofts, without making Trial of their Wit, 
 the Inconveniences we have noted will hap- 
 pen every day. 
 
 By what Signs it may be known, that he 
 who would apply himfelf to the Study of the: 
 Laws, has the Difference of Wit required 
 for this Science, we have heretofore , in a 
 manner explained ; but to refrefli the Me- 
 mory, and prove it more at large, we muft 
 know, that when the Child who learns tt> 
 Read {hall know well his Letters, and fhall 
 readily give the found to each, after the order 
 Of the Alphabet, it is an Indication of a good 
 Memory; for it is certain, that fuch a Work 
 as this, is neither performed by the Under- 
 ftanding nor Imagination ; and that it is alone 
 the Office 0f the Memory, to prefer ve the Fi- 
 gures of things, and to report the Name of 
 each, as there is Occafion: And if he has a 
 
 freat Memory, we have already pro v'd, that 
 y confequeace he wants Undemanding, ^ 
 
 To 
 
Chap. XIII. C(je Crwrt of mt$. 275 
 
 To Write a running fair Hand, as we have 
 . noted, difcovers the Imagination; fo much 
 that the Child who in a few Days knows how 
 to hold his Hand upon his Paper, to draw 
 his Lines ftrait, and to cut all his Letters 
 even, and in good Form and Figure, gives 
 Proof of a mean Underftanding, becaufe this 
 is the Work of the Imagination, and thefe 
 two Powers have a great Contrariety be- 
 tween them, as we before noted. * 
 
 And if being fetto Grammar, he learn the 
 fame with eafe, and in a fliort time he makes 
 good Latin, and Writes Epiftles Elegantly* 
 with the round Cadences of Cicero^ he will 
 never prove either a good Judge of Pleader, 
 becaufe it is an indication he has a good Me- 
 mory, and without a Miracle he will be de- 
 fective in his Underftanding : But if he be un- 
 wearied in Plodding on the Laws, and ftay 
 a long time in the Inns of Court, he will not 
 fail to be a famous Reader, and to be follow- 
 ed by abundance of Hearers ; for the Latin 
 Tongue is very agreeable in the Chair, and to 
 Readpublickly with great Applaufe, there 
 will beoccafion of many Allegations, and to 
 mufter up in every Law, all that has been 
 Written upon it ; to which purpofe the Me- 
 mory is of much more ufe than the Under- 
 ftanding \ for though it be true, that in the 
 Chair he is to Diitinguifh, Infer, Argue,* 
 Judge, and Chufe ; to gather the true Senfe 
 of the Law ; yet in the end, he puts the Cafe 
 
 T 2 as 
 
276 Cije CtTfll Of Mit&. Chap. XIII. j 
 
 as beft likes him, raifes what Objeftions, and j 
 folves them how he pleafes, and gives his O- 
 pinion as he will, without any gain-faying ; 
 For which things a mean Underftanding is j 
 fufficient. But when one Pleader fpeaks for j 
 the Plantiff, and another for the Defendant, j 
 and a third Lawyer fills the Place of a Judge, 
 this is like a Fight with drawn Sword, and 
 where they cannot fpeak fo at random as when 
 they fight in the Air without an Enemy. 
 
 If the Child advance not much in Grammar, 
 it is to be fufpefted that he has a good Un- 
 derftanding, and therefore I fay fufpe&ed , 
 becaufe it does not neceflarily follow, that he 
 who can't learn Latin, hath a great Under- 
 standing. Seeing we have proved before, 
 that Children furniflhed with a ftrong Ima- 
 gination, (hall never attain any PerfeftiQn in 
 that Tongue. But that which may beft dif- 
 cover this, is, Logic, for this Science bears 
 the fame proportion with the Underftanding, 
 as the Touchftone does with -Gold. Accord- 
 ingly it is moft certain, that if he who makes 
 his Courfe in Philofophy, does not begin in 
 a Month or two, to Reafon, and raife fome 
 Obje&ions, and if there come not to his mind 
 Arguments and Anfwers upon the matter 
 treated of, he has no Underftanding at all ; 
 but if he prove towardly in this Science, it 
 is an infallible fign, that he has the right Un- 
 derftanding for the Law, fo tlyat he may out 
 of Hand apply himfelf to it, without the 
 
 lealt 
 
 
Chap. XIII. C&e €rpal ofSXStt^ 277 
 
 leaft fcruple. Though I fhould think it bet- 
 ter firft to run through the Art ; for Logic is 
 no more to the Underftanding, as we have 
 already faid, than the Clogs which are clapt 
 on the Feet of an untrained Mule, going with 
 which fome time, he takes to a more fteady 
 and agreeable Pace. The fame march our Un- 
 derftanding makes in Difputes, being bound 
 up by the Rules and Precepts of Logic. 
 
 But if the Child which we have examined 
 fpeeds not well in the Latin Tongue, nor in 
 Logic, as he ought, it muft be confidered, 
 if he be net provided with a good Imagina- 
 tion, before we take him from the Study 
 of the laws, for herein is found a great 
 Myftery, and it is good that the Republic 
 know it ; it is that there are fome Lawyers, 
 who being in the Chair, work Wonders, in 
 Interpreting the Laws, and others in Plead- 
 ing ; but if you put the Staff of Office in their 
 Hands, you fhall find them no more able to 
 Govern, than if the Laws had never been 
 made for any fuch thing. On the Contrary, 
 there are others, who with two or three 
 mifunderftood-Laws, which they learned at 
 Salamavca, if they fhould be put into any 
 Command, would acquit themfelvesto Ad- 
 miration. At which effect fome Curious Wits 
 are Surprized, becaufe they dive not into the 
 Caufe from whence it fprings. For the Rea- 
 fbn of it is, that to Govern belongs to the Ima- 
 gination, and not to the Underftanding, or 
 T 3 Mo 
 
278 €6e Ctyal of mm Chap. xm. 
 
 Memory. And that this is the Cafe, may be 
 plainly proved, confidering that the Common- 
 wealth is to be maintained by Order and 
 Confent of Parts, every thing being in its due 
 Place, fo that all joined together falls into a 
 good Figure and Correfpondence. This we 
 have proved many times before is a Work of 
 the Imagination, nor is it much more to the 
 purpofe to make a great Lawyer a Magiftrate, 
 than to make a Deaf Man a Judge ofMufic. 
 This is to be underftood ordinarily, and not 
 to be taken for a General Rule. For we have 
 already proved, that Nature may join a great 
 Underftanding with a great Imagination, fo 
 that in fuch a Cafe, it would not be incon- 
 fiftent, but that the fame Perfon might prove 
 an Excellent Pleader, and a famous Gover- 
 nor ; and we heretofore difcovered that Na- 
 ture being found ftrong with all the Powers 
 fhe can have, ^nd labouring in a well difpo- 
 fed Matter, may produce a Man of great 
 Memory, Underftanding, and Imagination, 
 \yho Studying the Laws, may prove a Fa- 
 mous Reader, an Accomplifhed Pleader, and 
 ho lefs Admirable a Governor. But Nature 
 makes fo few fuch, as this cannot well pafs 
 For a'' General Rule. 
 
 CHAP, 
 
Chap. XIV. €{je €rt>al of mitts. $ 7 $ 
 
 CHAR XIV. 
 
 That the Theory of Phyfic belongs fart to 
 the Memory^ and fart to the Under- 
 Jianding ; and the PraSiice^ to the Ima- 
 gination* 
 
 T the time that Arabian Phyfic flou* 
 rifhed, there was a Phyfician high- 
 ly Celebrated, as well for his Reading, as 
 Writing, Arguing, Diftinguifhing, Anfwer- 
 ing,and Concluding ; of whom it was thought, 
 in refpect of his great Skill, that he was able 
 to Raife the Dead, and Cure all kinds of Dif- 
 eafes. And yet the contrary came to pafs, 
 for he never took the Cure of any in Hand, 
 but they Mifcarried ; at which being vexed 
 andafhamed, he turned Friar, complaining of 
 his ill Fortune, without being able to under- 
 ftand the true Spring and Caufe of it. And 
 becaufe the frefheft Examples ftronglier 
 prove, and make moft Impreffion on the 
 Senfes, it is the Opinion of many Grave Phy- 
 ficians, that John Argent ier y a Modern Phy- 
 fician of our Time, has much excelled Galen 
 in reducing the Art of Phyfic to a better Me- 
 thod ; and yet notwithftanding 'tis reported 
 of him, that he] was founfuccefsfulinhis Pra- 
 ctice, that not one Patient of all his Country, 
 or Acquaintance, durft venture to take Phy- 
 
 T 4 fiC 
 
sSo fUlyt Ctpal of UM0* Chap. XIV. 
 
 fie from him, fo much they apprehended his 
 ill-Succefs. Hereat the People have reafon 
 to be furprized, being taught by Experience, 
 iK)t only in thofe whom we have juft men- 
 tioned, but in many others alfo, which they 
 fee every day, that every Phyfician, that is 
 a great Clerk, is not the ableft Practitioner. 
 Arifiotle attemped to give the Reafon of it, 
 but in my Opinion he has failed . He thought 
 the Reafon that Phyficians of his time, wtre 
 not fo Succefsful in their Practice, fprung 
 from their General Notice of Man in com- 
 mon, and their Ignorance of the Nature of 
 each Particular Conftitution ; contrary to 
 the Emperics, whofe Care and Study was to 
 "know the Idiofyncracies of particular Men, 
 paffing over the General Knowledge : But 
 he was without Reafon ; for both the one 
 and the other exercifed themfelves in Parti- 
 cular Cures, and laboured what they could 
 to find out the Nature of each Conftitution 
 in Particular. The Difficulty then is to un- 
 der Hand, why the molt Learned Doctors, 
 though they employ all their Lives in the 
 Working of Cures, never become Excellent 
 in the Praftice ; whereas others who are but 
 Ignoramus's, with three or four Rules of 
 Phyfic, learnt in the Schools, can do greater 
 Cures in lefs time. 
 
 The true Anfwer to this Doubt is not fo 
 eafy to be found, feeing that Arifiotle tailed 
 in it, though he ipoke in a manner fomething 
 
 to 
 
Chap. XIV. %\)z Crpal of KHft0. *8r 
 
 to it : But we, keeping to the Principles of 
 our Do&rin, {hall deliver the fame more 
 fully. 
 
 You are to know then, that the Perfe&ion Gal. lib. 
 of a Phyfician confifts in two things, which IX. Meth. 
 are as neceffary to carry him on to the end cap ' ,x ' 
 of his Art, as two Legs to go without Halt- 
 ing. The firft is to know from a right 
 Method the Precepts and Rules of Curing 
 Man in common , without defcending to 
 Particulars. The fecond is, to be long Exer- 
 cifed in the Practice of Phyfic, and to have 
 Vifited a great Number of Patients ; for 
 neither do Men differ fo far from one ano- 
 ther, but that in many things they agree, nor 
 are they fo like neither, but there are in them 
 certain Idiofyncracies, of fuch a Nature, that 
 they cannot be told, nor writ, nor taught, 
 nor gathered, fo as to be reduced to Art ; 
 but to know them is only granted to him 
 that hath often feen and had them in hand- 
 ling. Which may be eafily conceived, con- 
 fidering that Man's Face being compofedof 
 fo fmall a number of Parts, as are two Eyes, 
 a Nofe, two Cheeks, a Mouth, and a Fore- 
 head, which yet Nature hath diverfified in 
 fo many Compofitions and Combinations, 
 that were a Hundred thoufand Men affem- 
 bled together, each one has a Countenance, 
 fo peculiar and proper to him, that it is a 
 great Wonder, if there appear two that whok 
 ly Refcmble. 
 
 It 
 
'zSz fZD&e €tpal of mit&> Chap. xi\r 
 
 It fares the fame with the Four Elements, 
 and the four Firft Qualities, Hot, Cold, 
 Moift, aad Dry, from the Harmony of which 
 iprings the Life and Health of Man, and of 
 lofmall a Number of Parts, Nature makes 
 fo many difagreeing Proportions, that if a 
 Hundred thoufand Perfons were begot, each 
 would have his State of Health fo proper and 
 peculiar, that if God miraculoufly fhouldon 
 a fudden change the Proportion of thefefour 
 Firft Qualities, they would all remain Sick, 
 except it may be two or three, who by great 
 Chance would have the fame Harmony of 
 Temperament. From whence twoConfe- 
 quences may be neceflarily inferred ; the firft, 
 that every Man who fhall fall Sick, is to be 
 Cured conformably to his particular Propor- 
 tion ; fo that if the Phyfician reftore him not 
 to his firft Proportion of Humours and Qua-? 
 lities, he fhall never be well Cured. The 
 other is, to perform this as it ought, there 
 is need that the Phyfician ihould have feen 
 and dealt with the Patient feveral times in 
 his Health, by feeling his Pulfe, infpe&ing 
 his Urine, the Colour of his Vifage, and 
 Complexion, to the end that when he falls 
 Sick, he may judge how far he is off from 
 Health, and to what Point he is to reftore 
 liim by his Remedies. 
 
 As to the firft Point, which is to under- 
 stand and know the Theory and Compofi- 
 tion of the Art, Galen fays, it is neceflary to 
 
 have 
 
Chap. XIV . €ije Crpai of ffltta: sS$ 
 
 have a great Underftanding, and good Me- 
 mory ; becaufe Phyfic partly confifts of Rea- 
 fon, and partly of Experience, and Hiftory ; 
 for one he muft have Underftanding ; and 
 for the other, Memory ; and becaufe it is 
 very difficult to join thefe two Powers in a 
 Predominant Degree, of Neceffity the Phy- 
 fician muft be defective in die Theory ; ac- 
 cordingly we fee a great many Phyficians 
 very learned in Greek and Latin, great Ana- 
 tomifts, and Botanifts (which are Works of 
 the Memory) that being put to Argue, Dif- 
 pute, and Search out the Reafon, andCaufe 
 of each Effe£t (all which belong to the Un- 
 derftanding) cannot Skill thereof. The con- 
 trary happeneth in others, who (hew abun- 
 dance of Wit and Capacity in the Logic and 
 Philofophy of this Art, and if they be put to 
 Latin and Greek, to Plants, and Anatomy, 
 never come off* with Credit; becaufe they 
 are deftitute of a good Memory. For this 
 reafon * Galen fays, That it is no matter of *De oni 
 Wonder, that in fo great a number of Men ^"R* 
 that Study Phyfic, there are fo few good Phy- 
 ficians; and giving the Reafon of it, he fays, 
 That a Wit requifite to this Science is hardly 
 to be found, neither a Mafter that can teach 
 it in Perfection, nor a Scholar that Studies 
 it with fufficient Care and Exa&nefs. But 
 with all thefe Reafons, Galen goes groping, 
 becaufe he did not punctually know wherein 
 it lay, that no Man is Mafter of Phyfic in 
 Peife&ion* Yet 
 
 
 rum. 
 
5184 €&e Crpai of WLitss. Chap. xiv. 
 
 Yet in laying that hardly is found among 
 Men the Wit this Science requires, he faid 
 true; but he has not fpecified wherein the 
 Difficulty lies, as we will do ; namely, be- 
 caufe it is fo difficult to unite a great Under- 
 (landing with a good Memory, no Man is 
 confummate in the Theory of Phyfic. And 
 becaufe there is a Repugnance between the 
 Underftanding and Imagination (to which, 
 as we fliall prove, the Pra&ice and Skill of 
 Curing with Certainty belong) rarely is 
 found a Phyfician that is an ableTheorift, 
 and a great Praftitioner, at once ; nor on the 
 contrary, one that is an able Praftifer, and 
 expert in the Theory. But that the Imagi- 
 nation, and not Underftanding, is the Power 
 of which the Phyfician makes ufe, in the 
 Knowledge of the Caufe and Cure of parti- 
 cular Difeafes, is very eafy to prove, fuppo- 
 fing the Doftrin of Ariflotle ; who fays, 
 Thatthe Underftanding cannot know Indivi- 
 duals, nor diftinguifh one from the other, nor 
 difcern the Time and Place, nor other Parti- 
 cularities, which make Men difagree amongft 
 themfelves, and that each one is to be Cured 
 after a different manner, and the reafon of it 
 is, ( according to what Vulgar Philofophers 
 deliver) that the Underftanding is a Spiri- 
 tual Faculty, which cannot be affefted by 
 Singulars, as being material. For this caufe 
 Ariflotle faid, That the Senfe is of Particu- 
 lars, and the Underftanding of Univariate. 
 
 If 
 

 Chap. XIV. €fje Ctpal of BUftsf. 285 
 
 If then Cures are of Particular Perfons, and 
 not of Univerfals (which are both Ingene- 
 rable and Incorruptible) the Underftanding 
 will appear to be a Power very impertinent in 
 working of Cures. 
 
 The Difficulty lies in difcerning, why 
 Men of great Underftanding cannot have 
 good outward Senfes for Particulars, thefe 
 two Powers being fo contrary one to the 
 other ; and the Reafon is very clear, which 
 is this, that the Exterior Senfes cannot aft 
 well, if not aflifted by a good Imaginatidii 
 Which we may prove frony the Opinion 6f 
 * Ariftotle, who being to declare what, the* Lib. in. 
 Imagination is, fays it is an Impreffion ftruck 'k^ *' 
 from the Exterior Senfe; in the fame Na- 
 ture as Colour (multiplying with the thing . 
 coloured) affe&s the Eye : Forfeit fares that 
 the fame Colour which is in the ChriftailM 
 Humour tin&ures the Imagination, and there 
 imprefles the fame Figure that was in the 
 Eye: And if you demand, of which of thefe 
 two kinds the Notice of Particulars is made ? \ . 
 All Philofophers anfwer, and very well, that 
 it is the fecond Figure which affe&s the Ima- 
 gination, and by both the Notice is made, 
 according to the common Saying, Frow l (l/e 
 Objects arid the Senfory arife the Notice. 'I5ut 
 from the firft, which is in the Chriftafriu 
 Humour, and the Vifive Faculty, fpririgsno 
 Notice, if the Imagination be not intent. 
 Which the fhyficians prove plainly, faying, 
 
 That 
 
286 Cfie €tpal Of WiitS. Chap. XIV, 
 
 That whenever the Flefh of a Sick Man be 
 Lanced, or Cauterized, and he apprehends 
 no pain, it is a fign, that the Imagination is 
 engaged in fome deep Speculation : We fee 
 the lame by Experience in thofe that are 
 found, for if they are deep plunged in fome 
 Speculation, they fee nothing before them, 
 nor hear, though they are call'd, nor tafte 
 Meat favory, or unfavory, though in their 
 mouths. Wherefore it is certain, that the 
 Imagination forms the Judgment, and No- 
 tice of Particulars, and not the Underftand- 
 ing, or outward Senfes. Then it follows 
 well, that the Phyfician, who is very expert 
 in the Theory, becaufe he has a great Under- 
 standing, or a good Memory ; of neceffity 
 will prove an ill Practitioner, inafmuch as 
 his Imagination will be lame. As on the 
 contrary, he thatfhall be a very ablePrafti* 
 tioner, undoubtedly will be but a mean The- 
 orift ; for a great Imagination cannot be uni- 
 ted with a good Underftanding and Memo- 
 ry. And this is the reafon why none are fp 
 confummate in Phyfic , as never to fail in 
 their Cures; for not to fail in their Perfor- 
 mances, there is need to know the whole 
 Art, and to have a good Imagination to re- 
 duce the fame to Practice ; but thefe two 
 tilings, as we have proved , are Incompa- 
 tible. 
 
 The Phyfician never attempts the Caufe 
 and Cure of any Pifeafe, but that he fecret* 
 
Chap. XIV. €&e Ctval ti-fflftll. 2%i 
 
 ]y frames to himfelf a Syllogifm in Darii, un- 
 lefs he be but an Emperic : And the Proof of 
 the firft Pofition of Jhis Premifes belongs 
 to the Underftanding, and the fecond to the 
 Imagination. For which reafon, the ap- 
 proved Theorifts, ordinarily Err in the A//- 
 wr, and the expert Practitioners in the Ma- 
 jor ; as if wefhould fpeak in this manner; 
 All Fevers that depend on cold and moift 
 Humours are to be Cured with Medicines, 
 hot and dry (in taking the Indications from 
 the Caufe.) But the Fever which afte&s this 
 Man, depends on cold and moift Humours, 
 therefore it muft be Cured with Medicines 
 hot and dry. The Truth of the Major is pro- 
 ved by the Underftanding, becaufe it is an 
 Univerfal Propofition, affirming, that CoM 
 and Moifture require Heat and Drtefefs to 
 moderate them ; for that every Quality is 
 abated by its Contrary: But when we eomc 
 to the Proof of the Minor y the - Understand* 
 ing avails not, becaufe it is Particular, and 
 fo is out of its Jurildi&ion, and its Cogni- 
 zance pertains to the Imagination, which 
 draws from the Five Exterior Senfes, ths 
 proper and particular Symptoms of -the Dif- 
 eafe. 
 
 But if the Indication be to be taken from 
 the Fever, or its Caufe, it is that which the 
 Unclerftanding cannot reach, only it teacher 
 to take the Indication from that we appre- 
 tod xneit danger : But which of the Indn 
 
 cations 
 
288 Cfje %ml Of JffilftSf* Chap. XIV. 
 
 cations is greateft, the Imagination only can 
 comprehend in weighing the Evils the Fever 
 does, with thofe that proceed from the Sym- 
 ptoms or Caufe, the little forces, or great 
 ftrength. To learn this Notice the Imagi- 
 nation has certain ineffable Proprieties , by 
 means of which it reaches fome things, which 
 it can neither tell, nor comprehend, and for 
 which no Arts are of ufe. Infomuch that 
 we fee a Phyfician coming to Vifit the Sick> 
 who by the Sight, Hearing, Smell, and 
 Touch, arrives at the Knowledge of what 
 feemed Impoflible; fo that fhould we ask 
 him by himfelf, how he was able to arrive at 
 fuch nice Notions, he could not tell, becaufe 
 it is a Gift that proceeds from a Fruitfulnefe 
 of Imagination , which may be othcrwife 
 called Sagacity, and which by fome common 
 Signs, incertain Conje&ures, and where 
 the^e is but {lender footing, in the twinkling 
 of an Eye, learns a Thoufand different 
 things, wherein the Virtue of Curing and 
 Prognofticating with aflbrance confifts. 
 
 Of this fort of Sagacity the Men of great 
 Underftanding are unprovided, becaufe it 
 makes a Part of the Imagination : Infomuch, 
 that having before their Eyes the fame Signs 
 
 ' that difcover to others the Secret of the Dif- 
 eafe ; yet they make no Inipreflion upon 
 their Senfes, becaufe thefe very Men are un- 
 provided of Imagination. A Phyfician took 
 me afide, to ask me, whence it was, that 
 
 having 
 
Chap. xiv. C&e Ctval of GBJftfc 2% 
 
 having ftudied with very great Curiofity all ' 
 the Rules and Obfervations of the Seinejo- 
 tics of the Art of Phyfic, and being very well 
 verfed in them, yet he could never hit the 
 Tfuth, fo much as from any one Prognose? 
 To which I remember I anfwered, That 
 the Art of Phyfic was learn'd by one Power, 
 and put in Pra&ice by another. He had an 
 Excellent Underftanding, but a very bac^L 
 Imagination. 
 
 But a great Doubt arifes in this Doctrin, 
 which is to know how the Phyficians fur- 
 niflied with a great Imagination, learn the 
 Art of Phyfic, lince they are defective iti Un- 
 derftanding? For if it be true that thefe cure 
 the Sick better than the moll Learned Phy- 
 ficians, to what end do thefe lofe time to Stu- 
 dy in the Schools ? To this the Aiifwer is, 
 That it is a matter of great Importance rirft 
 to know the Art of Phyfic, for in two or 
 three Years a Man may learn all that the An- 
 cientywere gathering in Two thoufand : And 
 if a Man fhould acquire it by Experience, he 
 ought to live at leait Three thoufand Years ; 
 and in Experimenting Medicines, he would 
 kill an infinite number of People before he 
 ur.derftood all their Virtues, from which he 
 is freed by Reading the Books of Rational 
 and Experimental Phyficians, who advife u> 
 in their Writings of what they have found 
 out in the whole Courfe of their Lives, to 
 the end that the Doctors that come after' 
 V them 
 
290 %\)t Ccyat Of mm. Chap. XI V. 
 
 them may boldly make ule of thofe that are 
 fafe, and forbear thofe that are Poifonous. 
 Befides which, we are to know , that the 
 Common and Vulgar things in all Arts are 
 obvious and eafy to learn, and yet the moft 
 Important in the Work ; and that on the 
 contrary, the moft Curious and Subtile are the 
 moft obfcure and leaft neceffary in Curing. 
 And fo it is that the Men of great Imagina- 
 tion are not wholly deftitute of Underftand- 
 ing and Memory, fo that in the remifs de- 
 gree in which they poifefs thefe two Powers, 
 they may be able to learn the moft neceffary 
 Points of Phytic, for that they are plaineft, 
 and with the good Imagination they have, 
 they may better know the Difeafe and its 
 Caufe, than the moft Rational in the Science, 
 fmce it is the Imagination that finds occa- 
 fion of the Remedy they ought to apply ; 
 in this Grace confifts almoft the whole Pra- 
 * Epid pa. ftice. Therefore * Galen faid, Thatthe true 
 V. com. I. ]ST ame f a phyfician was to be the Inventor 
 of the Occajion, but to learn to know Time, 
 Place, and Occafion, without doubt are 
 Works of the Imagination, becaufe that car- 
 ries with it Figure and Correfpondence. 
 
 The Difficulty is now to know to which 
 of lb many differences of Imagination the 
 Practice of Phyfic belongs ; for it is cettain, 
 that all thefe Differences agree not in the 
 fame particular Reafon ; which Speculation 
 has more employed my Thoughts than all 
 
 the 
 
Chap. XIV. tTDe Crval of Wlit8. 291 
 
 the reft : And neverthelefs I have not been 
 able yet to give it the Name it ought to 
 have, unlefs it fprings from a degree of lefs 
 Heat than that difference of Imagination y 
 with which Verfes and Songs are made. But 
 this I determine not pofitively, becaufe all 
 the Reafon upon which I build, is, that all 
 thofe that I have known to have pra&ifed 
 Phyfic well, are little Dablers in Poetry: 
 But neither are their Thoughts very elevate, 
 nor their Verfe veiy excellent : Which may 
 alfo come to pafs, becaufe the Heat in a 
 point exceeds that required by Poetry, and 
 if it be fo, it muft be becaufe the Heat is fo 
 great, that it fomewhat dries the Subftance 
 of the Brain, without refolving much of the 
 Natural Heat ; though if it proceed further, 
 it makes no ill Difference of Wit for Phyfic ; 
 inafmuch as by Aduftion it unites the Un+ 
 derftanding with the Imagination. But this 
 fort of Imagination is not lo good for Curing, 
 as that I look for, and which difpofes a Man 
 to be a Wizard, Superftitious, a Magician, 
 Enchanter, Chiromancer, addicted to Judi- 
 ciary Aftrology, and to Divine ; becaufe ia 
 effecl: the Difeafes of Men are fo occult, and 
 have their Motions fo fecret, that there is 
 almoft daily Occaiioa to Divine what is in 
 them. 
 
 This Difference of Imagination is hard to 
 
 be found in Spain ; for as we have already 
 
 proved , the Inhabitants of that Country 
 
 V 2 want 
 
292 %\)Z CrVfll Of SattSJ. Chap. XIV. 
 
 want Memory and Imagiftation, but are 
 provided with a good Underftanding. Nei- 
 ther is the Imagination of thofc that live in 
 ,the Northern Parts more available in Phy- 
 fic, becaufe it is very flow, and remifs, it is 
 good only to make Clocks, Paintings, Bod- 
 kins, and other Toys, impertinent to the ufe 
 of Man. 
 
 Egypt; alone is the Country that 
 aii - : hc Egyptians are prQ duces in its Inhabitants this 
 
 Vhy\ui*m; and to make \^- rr c -r • 1 
 
 them all agree, it is o^ Difference ot Imagination, and 
 dered among them, t'.nt f this all the Hiftorians are full, 
 
 ZK^Sns^ h ™ the ^ptims are great Wi- 
 zards, and how ready to fupply 
 all Wants, and to find out, and minifter Re- 
 medies for all Neceflities. 
 
 Jofephw therefore to exaggerate the Wif- 
 Aom of Solomon, hath thefe Words, The Skill 
 and Cunning which Solomon received from 
 God was fo great y that he furpafs'd all his Pre- 
 decejfors, and even the Egyptians, who were 
 ejhemed the Wifejl of all. Plato laid alio-, 
 That the Egyptians excelled all Men in the 
 World in the-Skill how to get their Living, 
 which is a Craft that belongs to the Imagi- 
 nation. 
 
 And that this is true, appears plainly in 
 that all the Sciences which pertain to the Ima- 
 gination, Were found out in Egypt, fuch as are 
 the Mathematics, Judicial- Aftrology, Arith- 
 metic, Perfpeftive, and the like. 
 
 But 
 
Chap. XIV. Cfje Crpal of fSHtt^ 29$ 
 
 Butthemoft powerful Argument in my 
 Opinion to this Purpofe, is, that when Fran- 
 as de Valois King of France was feized with 
 a very tedious Sicknefs, and that the Phyll-' 
 ciansofhisHoufeand Court could give him 
 no Eafe, he faid every time the Fever return- 
 ed, that it was not poffible for any Ghrifti* 
 an Pliyfician to Cure him, and that he ex- 
 pected from them no Relief. Infomuch that - 
 one time being Impatient to find himfelf 
 
 \ every day worfe with his Fever, he ordered 
 a Courrier to be difpatch'd to Spam, to de- 
 ll re the Emperor Charles the Fifth, to fend 
 him a Jew Do&or, the belt of all his Court, 
 Trom whom he hoped to receive a Remedy 
 for his Dillemper, if there were any in the 
 Art. There was no little Laughing ia 
 Spkifi at this Requeft, and all concluded that 
 was no other than the Conceit of a Man 
 in a J ever. But for all this the Emperor 
 was not wanting to give Order that fuch a 
 Pliyfician as was required, fhould be fought 
 after, if he were to be found, though he 
 were out of the Kingdom, and when none 
 could be met withal, they fent him a Phy- 
 iician newly turned Chriitian, hoping there- 
 by to comply with the King's Curiofity. 
 
 ! But the Pliyfician being arrived in France, 
 and brought to the Kind's Pretence, there 
 
 TpBit between them a mod agreeable Dia- 
 logue, wherein was difcover'd, that the Phy- 
 V 3 - lician 
 
294 ^& e ^ r V al of mit &* cha P- XI v - 
 
 fician was a Chriftian, and therefore the 
 King would take no Phyfic at his Hands. 
 The King from the Opinion he had conceived 
 of the Phyfician's being a Jew, asked him by 
 way of paffing the time, if he was not as 
 yet weary of expe&ing the Meffiah promi- 
 fed in the Law ? The Phyfician anfwered, 
 Sir, I expe£l not the Meffiah promifed in 
 the Judaic-Law. You are the wifer for that 
 replied the King, for the Signs fet down in 
 the Scripture to know his Coming are al- 
 ready accomplifhed a great while ago. The 
 number of days (rejoined the Phy fician) we 
 Chriftians keep well the Account of, for 
 there are now a Thoufand five hundred 
 fourty and two Years determined fince he 
 came \ he abode in the World Thirty three 
 Years, afcthe end of which, he died on the 
 Crofs, and rofe again the third Day, after 
 which he afcended into Heaven, where he 
 now Reigns. Why, faith the King, you 
 are a Chriftian ! Yes, Sir, by the Grace of 
 God, anfwered the Phyfician. Then, faid 
 the King, be gone to your own Country in 
 good time, for I have Chriftian Phyficians 
 enough in my own Court and Houle, I took 
 you to be a Jew, who in my Opinion are 
 thofethat have a Natural Ability for Cures. 
 And fo he took leave of him without allow- 
 ing him to feel his Pulfe, or examine his 
 Urine, or mingle the leaft word concerning 
 ■ ■' ' ' ' * his 
 
Chap. XIV. €&e €tj>al of mite. 295 
 
 his Diftemper. And forthwith fent to Con- 
 fiantinople for a Jew, who recovered him on- 
 ly with Affes-Milk. 
 
 This Conceit of King Franc*, as I take it, 
 was moil reafonable, and I conceive it fo to 
 be, becaufe I have already proved, that in 
 the great diftempered Heats of the Brain, 
 the Imagination makes fuch Difcoveries, as 
 no Man knows any thing of in Health. And 
 becaufe it may not feem that I have fpoken 
 in Jeft, and without any ground in Nature ; 
 you are to know, that the Variety of Men, 
 as well in Make of Body, as in Wit, and 0- 
 ther Conditions of the Soul, arife from their* 
 inhabiting Countries of different Tempera- 
 ments, from drinking divers Waters, and not 
 making ufe of one kind of Diet. And there- 
 fore * Plato faid, That Men differ from others * DIal de 
 in Make and Manners, from the Changes of Natura. 
 Winds, and Heats, or the Diverfity of Water s, 
 or Fruits, of the Earth, all which tend to pro- 
 duce great difference, as well in the Difpofiti- 
 ons y as Bodies of Men. If I prove then that 
 the People of Ifrael after living many 
 Years in Egypt, at their going from thence, 
 eat and drank fuch Fruits and Waters, as 
 are proper to make this difference of Imagi- 
 nation, I fhall confirm and juftify the Con- 
 ceit of the King of France, and by the by 
 difcover, what Wits we are to chufe in Spain, 
 to make Phyficians of. 
 
 V 4 As 
 
296 C&e Ctpal ot.Witti. Chap. XIV. 
 
 As to the flrft point, you are to know, 
 * Gen. xv. t h at # .Jbraham demanding fome Signs to 
 know whether he of his Children fhoukl pa£ 
 fefs the Land of Promife; the Text fays, 
 that as he flept, God anfwered him in this 
 nidriner, Of ' afurety know that thy Seed, jball be 
 a Stranger in the Land thai is not theirs, and 
 Jbdlferve them, and they JJjall afflict them Four 
 hundred Tears • and alfo that Nation whom they 
 ferve i I will Judge ; and afterwards jball l hey come 
 out with great Sub fiance. 
 
 Which Prophecy was fulfilled, though 
 God for certain refpecls added Thirty Years 
 fExoUxii.rnore, as Sacred Writ declares, -\ Now the 
 fojourning of the Children of Ifrael, who dwelt 
 in Egypt , was ■ Four hundred and thirty Tears ; 
 and it came to pafs at the end of the Four hun- 
 dred and thirty Tears, even the fame day it came 
 to pitfs, that all the Ho ft of the Lord went out 
 from the Land of Egypt. But though the Text 
 fays manifeftly, that the Children of Ifrael 
 were in Egypt Four hundred and thirty Years, 
 there is a Glofs which makes it appear, that 
 tliis number of Years was the whoie time 
 that the Children of 'Ifrael were in Pilgrimage, 
 till they came to their own Country, but in 
 Egypt their ilay was but Two hundred and 
 ten Years ; which Glofs agrees not well with 
 St. Stephen the Proto-Martyr, irj the Dif- 
 coiufe he had with the [jews, that the Chil- 
 dren of Ifrael abode Four hundred and thirty 
 Years mtiie Egypt** Bondage. 
 
 And 
 
Chap. XIV. Clje Cqrai of GBft& 297 
 
 And though the Abode of Two hundred 
 and ten Years were fufficient to tinfture the 
 Children of IJrael with the Qualities of & 
 vypt, yet the time they lived Abroad was not 
 
 *loft, in what related to their Wit, inafmuch 
 asthofe that live under the Yoke of Servi- 
 tude, in Prefliires, in Affli£Hons, and in a 
 flrange Land, contract a great deal of Adufl 
 Choler, in being barred Liberty of Speech, 
 and of Revenging their Injuries, and the 
 fame Humour being Adufl:, is the Inftru- 
 ment of Craft, of Cunning, and of Malice. 
 As we fee by Experience, that there are no 
 Manners or Conditions worfe than thofe of 
 Slaves, whofe Imagination is ever bufied in 
 contriving to do fome Damage to their Ma- 
 fter, and tree themfelves from Slavery. 
 
 Moreover, the Country through which 
 the Ifraelites marched, was not not much 
 alienated, nor far remote from Egyft, no 
 more than from its Qualities ; for, with re- 
 gard to its Mifery and Barrennefs, God pro- 
 mifed Abraham, that he would give him an- 
 other, more Rich and Fruitful. Now it is 
 a thing verified as well in good Natural Phi- 
 lofophy, as Experience; that barren and 
 poor Countries, which bear neither Grain, 
 nor Fruit in abundance, produce Men of 
 very fharp Wit ; and on the contrary, Fat 
 and Fertile Lands, produce Men that are big 
 
 ■ Limb'd, Stout and Robuft of Body, but flow 
 of Wit. V 
 
 Touching 
 
zyS €&e Ctpal of aHitSf. Chap. XIV. 
 
 Touching Greece, Hiftorians never make 
 an end of telling us, That it is a Country 
 proper to produce Men of great Abilities , 
 •Inorat. and * Galen particularly fays, That it was a 
 Sudor. Wonder to fee a Blockhead born at Athens* 
 (and note, that this was the pooreft andbar- 
 renneft Land of all Greece.) So that from 
 thence may be gathered, that at leaft fome 
 Qualities of Egypt, and the other Provinces, 
 through which the Children of Ifrael paft, 
 gave them a very fharp Wit : But you are 
 tot know how the Temperament of Egypt 
 produced this Difference of Imagination : 
 Which is very clear, confidering that in this 
 Country the Sun is very burning, for which 
 Reafon, the Inhabitants Brains are boiling, 
 and have much Aduft Choler, which is the 
 Inftrument of Craft and Cunning : This 
 made Arijlotle enquire, Whence comes it, that 
 the Negroes of Ethiopia, and the Native E- 
 gyptians, are fplay Footed, curl Pated, and 
 pat Nofed ? To which Problem he Anfwers, 
 That the extream Heat of the Country burns 
 the Subftance of tliefe Parts, and fhrievels 
 them like Leather before the Fire ; from the 
 fame Reafon their Hair curls in Rings, and 
 frizels. Now that fuch as inhabit hot Coun- 
 tries are Wifer than thofe that dwell in cold, 
 w r e have already proved from the Opinion 
 iHWSt&.of^jiriftotle, who ask'd, Why Men bom in 
 Prcb XV. Hot Countries are Wifer than thofe Born in 
 Cold ? But neither did he know well how to 
 
 Anfwer 
 
Chap. XIV. €t)e Ctpal Of MliW* 299 
 
 Anfwer this Problem, nor to diftinguifh of 
 Wifdom ; for as we have elfewhere proved, 
 there are two kinds of Wifdom in Man, one 
 of which Plato fpeaks, That Knowledge which 
 is Void of Honejly, ought rather to be called 
 Craft than Wifdom ; another, that is attend- 
 ed with Honefty arid Simplicity, without 
 Double-dealing, or Tricks, and this more 
 properly is to be called Wifdom, becaufe it 
 goes always on the fide of Juftice, and Ho- 
 nefty. Thofe that inhabit very hot Coun- 
 tries are Wife in the firft kind of Wifdojn, 
 and fuch are the Egyptians. 
 
 Now let us fee, when the Children of If- 
 rael came out of Egypt, and were in the De- 
 fart, what kind of Water they drank, and 
 of what Temperament the Air was where 
 they Travelled, that we may know, whe- 
 ther, on this Occafion, the Wit that iffued 
 with them out of Bondage, was impaired, 
 or more confirmed in them. Fourty Years 
 (fays the Text) God fuftained his People 
 with Manna, a Meat as delicate and favory 
 as ever Men eat in the World ; to fuch a 
 degree, as Mofes feeing the delicacy and good- 
 nefs thereof, charged his Brother Aaron to 
 fill a Pot with it, and lay it up in the Ark of 
 t\\t Covenant , to the end the Children of this 
 People (being fetled in the Land of Promifi J 
 ftiould fee the Bread with which God had fed 
 their Fathers in their • paffing through the 
 Defart, and how ill Returns they made for 
 
 fuch 
 
?Q o %\)l Ctpd! QtmttfS. Chap. XIV. 
 
 fucK a Regale. And that we who never fa w 
 this Meat, may know what it was, it will 
 not be amifs to give a Defcription of the Na- 
 tural Manna, that by making allow aince for 
 the greater Delicacy, we may entirely com- 
 prehend what was the goodnefs of the Mira- 
 culous Manna. 
 
 The material Caufe then of which Manna 
 ismade, is a very delicate Vapor, raifed by 
 the force of the Sun's Heat from the Earth, 
 which being in the height of the Region of 
 die Air is digefted and brought to Perfe&ion, 
 and by the Cold of the approaching Night 
 cphdenfes, } ahd being congealed, falls upon 
 Trees and Stones, from whence it is gather- 
 ed, and preferved in certain Veffels to eat. 
 7 Tis called Dewy and Airy Honey, becaule 
 of the femblance it-has with Dew, and its 
 being formed of Air ; its Colour is white, it-> 
 Talte fweet as Honey, and its Form like that 
 of Coriander; whiclVare the Marks which 
 Sacred Writ gave alfo of the Manna eat by 
 the Children of IJrael ; fo that there wants 
 not Reafon to fufpeft that they both held 
 the fame Nature, .And if that which God 
 made was of a more delicate Subftance, fo 
 much the better we fhall confirm our Opi- 
 nion : But I was ever of Opinion, that God 
 accommodated hiaifelf to Natural xMearts , 
 when he would work with them what he 
 meant, and where Nature was wanting, his 
 Omnipotence fupplkxl. This I lay, becaufe 
 Haul in 
 
Chap. XIV. Cfje Ctpal of BHftU. }ei 
 
 in giving the People Manna to eat in the De- 
 fart, ( befides what God would fignifie by 
 it) to my thinking, was founded in the Dif- 
 pofitio'n of the Earth, which to this very day 
 produces the beft Manna in the World; 
 therefore' Galen faid, That in Mount-Libanm 
 (which \i not far diftant from this Place) it 
 is produced in a great quantity, and of the 
 greateft Excellence , even to that degree, 
 tMt the Country Labourers are wont to fing 
 in their Paftimes, that 'Jupiter rained down 
 Honey upon their Land. And though it be 
 true, that God miractiloufly created that 
 Manna in the Wildernefs, in fuch a Quan- 
 tity, at fuch an Hour, and fuch fet Days, it 
 might neverthelefs partake of the fame Na- 
 ture with our Manna ; in like manner as 
 the Water which Mojis made fpring out of 
 the Rock, and the Fire that Eliah made 
 come down from Heaven, at his Word, 
 were natural Things, though Miraculoufly 
 derived. 
 
 The Manna defcribed to us in Scripture, 
 was like a Dew, * It was tike Coriander-jeed/E*odxvl 
 white, and the Tajle of it like Wafers made with 
 Honey \ all which Properties meet in Natural 
 Manna. 
 
 The Temperament thereof, as Phyficians 
 fay, -lis Hot, and confifting of fubtile and t Mefuc 
 very delicate Parts, as alfo was the Manna *' b n - c - 
 eat by the Ifraelites : Accordingly they mur- V ' 
 •mured at its Deliciouihefs, Our Soul (faid 
 
 they) 
 
 / 
 
?©2 Cf)e Ctpal of mit& Chap. XIV. 
 
 they) /oaths this light Food ; and the Philofo 
 phy of this was, That they had ftrong Sto- 
 machs, that were inured to Garlic, Leaks, 
 and Onions, and when they fed upon Meat 
 of fo flight Refiftance, it turned all into Cho- 
 
 ♦Lib.l. Jcler. Therefore * Galen forbid thofe thata- 
 
 flcuTc i b° un d * n Natural Heat, to eat Honey, or 
 
 ac any other fuch flight Food , left it fhould 
 
 corrupt, and inftead of Digefting, broil in 
 the Stomach like Fat. Even fo it befel the 
 Ifraelites with the Manna ; for it converted 
 all into Choler Aduft : So that they became 
 wholly Dry , and Withered , becaufe this 
 Meat was not fubftantial enough to ftuff 
 
 IJNum. xi. them. || Our Soul is dried away, and there is 
 nothing at all besides this Manna before our 
 Eyes. 
 
 The Water they drank after this Meat was 
 fuch as they defired, and if they had not 
 
 *Exod. xv. found it as they wifhed, God fhewed * Mo- 
 fes a piece of Wood, which had fo Divine a 
 Virtue, that being caft into Grofs and Salt 
 Water, it made them become delicate and 
 
 tib.cxvi.favory, and when they had no Water, f Mo- 
 fes took the Rod, with which he opened a 
 dozen Ways in the Red-Sea, and ftriking 
 therewith the Rock, there iffued Springs of 
 Water, as delicate and favory as their Tafte 
 could wifh. Which gave Occafion to St. 
 
 *lCor.x, % Paul to fay, That the Rock followed them. 
 That is to fay, that the Water Itreamed out 
 of the Rock according to their Willies, deli- 
 cate, 
 
Chap. XIV. €&C Cipal Of mx$. ?o j 
 
 Gate, fweet, and favory. And they had their 
 Stomachs fuited to the4rinkingotGrofs and 
 Briny Waters ; for in Egypt, fays * Galen, * Vl.Epid 
 they boiled them to prepare them for Drink, com * 
 being putrid, and corrupt, fo that drinking 
 fuch delicate Waters, they could not avoid 
 their turning to Choler, becaufe of their fmail 
 refill ance. The fame Qualities, fays f Galen, t v. Aph. 
 Water requires to digeft well in our Sto- xxviu. 
 mach, and not Corrupt as the folid Meats 
 we eat. If the Stomach be ftrong, it ought 
 to have ftrong Aliments, to correfpond with 
 it, in proportion ; but if the fame be weak, 
 and deliqate, fuch the Meat ought alfo to be: 
 The fame is to be obferved in Water ; for 
 we fee by Experience, if a Man be accufto- 
 med to drink Grofs Waters, he never quen- 
 ches his Thirft with the Purer, nor feels 
 them hardly in his Stomach ; nay, hi? (hall 
 be more Thirfty after them, inafmuch as 
 the Extream Heat of the Stomach burns, 
 and refolves them as foon as they are down, 
 becaufe they can make no Refiftance. 
 
 The Air they breathed in the Defart was, 
 as we may fay, fubtil and delicate ; for tra- 
 velling over Mountains, and through vaft 
 Solitudes, it Fanned them every moment 
 frelh and clear, and without the leaft Corru- 
 ption, becaufe they made no long ftay in any 
 Place. It was alfo ever very Temperate, for 
 by Day a Cloud was drawn before the Sun, Exod.xm 
 that r^ftrained it from icorching ; and by 
 
 Night 
 
go4 Clje Ctpal of aaict0. Chap. xiv. 
 
 Night arofe a Pillar of Fire that moderated 
 *Xiy.Sea. j t . anc j qualified it for fuchan Air as* An- 
 Prob. *\.p tU a ffi rms> mudl fharpensthe Wit. 
 
 Let us now coniider how delicate and well 
 
 digefted the Seed of the Males of this HA 
 
 'brew People might be, being nourifhed by 
 
 fuch Food as Manna, drinking the Waters 
 
 we have fpoke of, and breathing an Air fo 
 
 pure and delicate, and withal how delicate, 
 
 and fine the Flowers of their Women might 
 
 t Ub ii. be ; and let us call to mind what -\ Ariftotle 
 
 j£ j^J'. faid, That the Flowers being fubtile and de- 
 
 n,ma ' licate, the Child bred of them fhall be a Man 
 
 of great Capacity. 
 
 How much it imports, that the Father 
 fhould eat delicate Meats, to beget very able 
 Children, w r e fhall prove at large in the lalt 
 Chapter of this Book. And whereas all the 
 Jews eat of the fame delicate, and fpirituous 
 Meat, and drank of the fame Water ; all 
 their Children and Pofterity proved (harp 
 and of great Wit for the Matters of this 
 World. 
 
 From the Time the Children of IJrael were 
 arrived at, and fetled in the Land of Promife 
 with a flharp Wit, as we have faid, they had 
 fo many Travels, Dearths, Sieges of Ene- 
 mies, Subjections, and Bondages, and other 
 ill Ufages, that if they had not brought from 
 Egypt, and the Wildernefs, the Hot, Dry, 
 and Aduft Temperament ( before mention- 
 ed ) they would have Contracted die fame 
 
 from 
 
Chap. xiv. Cbe Crpal of mt*. 305 
 
 from their uncomfortable Courfe of. Life. 
 For continual Sadnefs and Toil unite the Vi- 
 tal Spirits and Arterial Blood in the Brain, 
 Liver, and Heart, where {ticking one about 
 the other, they come to heat and burn. And 
 fo very often they raife a Fever, but ordina- 
 rily produce Choler aduft ( of which moft 
 of that Nation partake even to this day) as 
 * Hippocrates faid, That Fear and Sorrow which * VI. Aph. 
 hold long are figns of Melancholy. We have XXUl * 
 already affirmed, That this Burnt Choler 
 was the Initrument of Craft, Cunning, In- 
 triguing, and Malice ; and that Humour is 
 accommodated to the Conjectures in Phyfic, 
 and by the lame the Notice of die Caufe and 
 Cure of Difeafes is attained. So King Fran- 
 cis admirably hit upon it, and .what he faid 
 was not a Delirium, much lefs a Suggeftion 
 of the Devil ; but it ought rather to be 
 thought, that^by the means of a high Fever, 
 of fo long Continuance, and througirthe In- 
 dignation he was in to lee himfelf Sick with- 
 out Relief, h*s Brain was tired, and his Ima- 
 gination railed to that degree, of which we 
 have proved before, that ( if it reaches the 
 Temperament it ought ) forthwith it makes 
 a Man fpeak what he never learnM 
 
 But againrt all that we have faid, a very 
 great Difficulty arifes, which is, that if the 
 boas or Grandchildren of thole that were in 
 £gypt % and had tafted Manna, the Waters, 
 and delicate Air of the Defart, had been de- 
 
 X • figned 
 
506 Cije Ctval Of Cfilttg. Chap. XIV. 
 
 figned for Phyficians, it might fcem that the 
 Opinion of King Francis was fomewhat pro- 
 bable, for the Reafons recounted : But that 
 their Pofterity fhould retain even to this day 
 the Difpofitions of the Manna, the Water, 
 the Air, the Affli&ions and the Toils their 
 Anceftors endured in the Egyptian Captivity, 
 is a thing not eafy to conceive : For if in 
 Four Hundred and thirty Years, which the 
 Children ofi/r^/fpent in Egypt, and the 
 Fourty in the Defart, their Seed could ac- 
 quire thofe Difpofitions of Ability, they 
 might better , and with more probability 
 lofe it again, in the Two thouiand Years 
 fince they came out of the Defart, moreef- 
 pecially for thofe that fetled in Spain, a Coun- 
 try fo contrary to Egypt , and where they 
 have fed on fuch contrary Meats, and drank 
 Waters not of fo good a Temperament, nor 
 Subftance, as in that Land. For fuch is the 
 Nature of Man, (and fo of any Plant, or A- 
 nimal, whatever) that he partakes of the 
 Conditions of the Country he is tranfplant- 
 ed into, and lofes thofe he brought from other 
 Places. And in any Inftance to be alledged, 
 the like will befal it, in a few days without 
 Contradiftion. 
 Tib de A certain Race of Men, as * Hippocrates 
 acre, locis notes, to diftinguifh themlelves from the 
 fcaqms. Vulgar, chofe as a Mark of their Nobility, 
 to have their Heads like a Sugar-Loaf, and 
 £0 Shape this Figure by Art, the Midwivcs 
 
 had 
 
Chap. XIV. <£&e €tral of mm. 307 
 
 had a Charge to roll up their Heads with 
 certain Bands and Fillets, till they took that 
 Shape. This Artifice really gained fuch 
 Power, that it grew into Nature ; for in 
 traft of time all the Noble' Children that 
 were Born, were Born with Pointed Heads ., 
 fo that the Art and Diligence of the Mid - 
 wives was at an end : But when they left Na- 
 ture at liberty, without reftraint any longer 
 by Art, by little and little (he received the 
 fame Figure fhe had before. 
 
 The fame might have befallen the Chil- 
 dren oflfrael, for fay that the Land of Egypt, 
 the Manna, the delicate Waters, and their 
 Affliftion, ftamped in their Seed thofe Dif- 
 pofitioris of Wit, yet thefeReafons oncecea- 
 fing, and others quite contrary taking Place, 
 it is certain, that the Qualities of the Manna 
 would wear out by degrees, and would ac- 
 quire others very different, and more con- 
 formable to the Country they inhabited, to 
 the Meats they led on, to the Waters they 
 drank, and to the Air they breathed. This 
 Doubt in Natural Philofophy holds little 
 difficulty ; for there are fame Accidents to 
 be found that are introduced in a, moment, 
 and afterward indure for ever in the fubjcft, 
 without poflibilky of Corrupting. Others 
 there are that are as long wearing out as 
 they take in Engendring, fometimes more, 
 fometimes kfc, in proportion te the Aftivity 
 X of 
 
?oS c&e Crpal of mm* Chap. XIV, 
 
 of the Agent, and the Difpofition of the Pa- 
 tient. For Inftancc of the Firft, you are to 
 know, that from a great Fear a certain Man 
 was poffeffed with, he remained fo disfigu- 
 red and pale, that he had all the Appearances 
 of one Dead ; nor was this all, his Palenefs 
 did not only ftick to him all his Life long, 
 but was tranfmitted alfo to the Children 
 he had, without any Means found to remove 
 it. 
 
 Conformably to this, it might well be, 
 that in the Four hundred and thirty Years 
 •the Ifraclitcs were in Egypt, and the Fourty 
 in the Defart, and the Sixty in the Babylv- 
 nifh Captity, there needed more than Three 
 thoufand Years, for the Seed of Abraham to 
 Jofe utterly the Difpofitions for Wit, which 
 -the-Manna had imprinted ; fince that to re- 
 move an evil Colour, which a Fright raifed 
 iti a : moment, more than a Hundred Years 
 were requifite. But to pierce to the Root of 
 the Truth of this- Doftrin, I muft refolve 
 two Doubts incident to the purpofe, and as 
 vet not cleared. 
 
 The fiflt is, Whence it comes that Meats 
 how much the more delicate and favcry they 
 are (as Hens and Partridges) lb much the 
 fooner the Stomach- does Nauleate and Ab- 
 hor them .? And that on the contrary, we 
 fa; a Man eat Beef, all the Year round, with- 
 out the lead Diftall ; whereas if he eat Hens 
 
 three 
 
 
Chap. XIV. €&e Cl-pal Of tfttttfif* J09 
 
 three or four days together, on the fifth, he 
 can hardly endure the Smell of them, with- 
 out his Stomach rifing againll them. 
 
 The fecond Doubt, is, Why Wheaten 
 Bread and Mutton not being of Subftance fo 
 good nor favory, as Hen, or Partridge, yet 
 the Stomach never loaths them, though we* 
 eat- them all our Life long. But wanting 
 Bread, we cannot eat other Meats, or if we 
 do, they lofe their Relifh. 
 
 He that Skills how to refolve thefe two 
 Doubts, will eafily comprehend why the 
 Defcendents of the Ifraelites have not yet loft 
 the Difpofitions, nor the Qualities, introdu- 
 ced by the Manna, into their Seed, and why 
 thcSubtilty and Sharpnefs of Wit, of which 
 they were poffeffed, cannot be fo foon Ex- 
 tinguifhed. Two very certain and true Prin- 
 ciples there are in Natural Philofophy, on 
 which the Anfwer and Refolution ot thefe 
 Doubts depends. The firft, is, That all the 
 governing Powers in Man are naked, dive- 
 rted of the Conditions and Qualities that are 
 veiled in their Objects, to the end they may 
 know and judge of all their Differences. 
 The Eyes. hold this Property, which being, 
 to receive all Figures and Colours, have need 
 to be totally diverted thereof, for if they 
 were Yellow, as in fuch as have the Jaun- 
 dice, all things they fee would appear to them 
 of that Colour. So the Tongue ( which is 
 X 3 the 
 
3 1 © Cflt Ztnl Of m(W. Chap. XIV. 
 
 the Inftrument of Tafte ) ought to be void 
 of all Savour ; and if the lame be Sweet 
 or Bitter, we fee by Experience, that all 
 we Eat, or Drink, has the fame Tafte : It 
 is the very fame in Hearing, Smelling and 
 Touching. 
 
 The other Principle is, that all Created Be- 
 ings in the World are naturally Adapted to 
 their own Prefervation, labouring to Endure 
 for ever ; and that that Being which they 
 have received from God, and Nature, may 
 never have end ; though afterwards they are 
 to poffefs a better Nature. By this Principle 
 all Natural Things which are provided with 
 Knowledge and Senfe, abhor whatever 
 changes and corrupts their Natural Com- 
 pofition. 
 
 The Stomach is naked, and diverted of the 
 Subftance and Qualities of all the Meats in 
 the World, as the Eye of Colours and Fi- 
 gures ; and when we Eat oft, though the 
 Stomach overcome it, yet the Meat turns a- 
 gainft the Stomach, becaufe the fame is of a 
 contrary Principle, and alters and corrupts 
 its Temperament and Subftance ; for there is 
 no Agent fo powerful, that fuffers not in A£t- 
 ing. Meats very delicate and favory, ex- 
 ceedingly alter the Stomach; Firft, becaufe 
 it receives and dilTolves them with fo great 
 Greedinefs and Relifh. Secondly, as being 
 of fofubtile Parts, and without Excrements, 
 
 they 
 
Chap. XIV. Cfte Ztval of fflittr ? I P 
 
 they pierce into the Subftance of the Sto- 
 mach, from which they cannot part again. 
 The Stomach feeling that this Meat alters its 
 Nature, and takes away that Correspon- 
 dence it has with other Meats, begins to 
 loath it, and if it be forced to feed ^ 
 
 on it, - fe vcral Sawfes and Seafon- emt Hens%ldVartrid^ 9 
 ings are prepared to Cheat it. All »w loath them, hecaufe 
 this the Manna had from the be- &£#&?* 
 ginning ; for though it was a 
 Meat fo delicate and favory, in the end the 
 Children of Ifr'ael naufeated it ; wherefore 
 they faid, Our Soul baths thy flight Meat. A 
 Complaint unworthy a People fo highly fa- 
 voured by God, frho had provided a Reme- 
 dy for this, in making the Manna have thofe 
 Taftes and Relifhes,' which belt agreed with 
 them, that it might go down the better ; 
 Thou gavefl them Bread from Heaven^ which 
 had in it all forts of Pleafantnefs. For which 
 caufe many among them fed thereon with a 
 good Appetite, for they had Bones, Nerves, 
 and Flefh, fo Affimilated with the Manna, 
 and its Qualities, that by reafon of the great 
 Refemblance, they longed for nothing elfe 9 
 5 Tis the fame in Wheaten Bread, and Mut- 
 ton, of which we ordinarily eat. Grots 
 Meats, and of good Subftance, as Beef, are 
 full of Excrements, and the Stomach receives 
 them not with fuch delire as thofe that are 
 delicate and favory, and fo they take more 
 X 4 time 
 
j 1 2 €ije Crpal of «3ttg. Chap. XIV. 
 
 time to be Affimilated. Hence it follows, 
 That to Corrupt the Alteration which the 
 Manna made in a day, there will be need of 
 a whole month of contrary Meats ; and after 
 this Account to extinguiih the Qualities that 
 Manna had introduced in the Seed in the 
 ipaceof Fourty Years, there needs Four thou- 
 sand Years, and more. But if you think not, 
 let us fuppofe that as Qod calPd out of Egypt 
 the Twelve Tribes of IJrael y he had drawn 
 Twelve Blacks, and as many She-Negroes, 
 from the fartheft part of Ethiopia, and had 
 brought them into Spain ; how many Years 
 would it have taken to have made thefe 
 Moors, and their Defcendeitts, lofe their black 
 Colour, not mixing at all with the Whites ? 
 To me it feems it would have taken a great 
 number of Years, fince it is now more than 
 Two hundred Years fince the firft Gypfies 
 came from Egypt into Spain, and yet their 
 Children have degenerated but a little from 
 the nimbje Wit and Cunning which their 
 Anceftors brought out of Egypt, no more - 
 than from their Tawriey-Colour ; fuchis'the 
 force of Human Seed, when it has received 
 any well-rooted Quality. And in like man- 
 ner, as the Moors m 'Spam tranfmit their Co~ 
 lour to their Dependents, by meaps of their 
 Seed, though they be out of Ethiopia, fo 
 likewife the Jou in Spam may communicate 
 to their Deicuidents their Sharpnefs of Wit ; 
 
 With- 
 
Chap. XIV . €lje Crpal of £23tt£. 3 1 j 
 
 Without being in Egypt, or eating Manna : 
 For to be Knowing, or Ignorant, are as well 
 Accidents in Men, as to be White or Black. 
 True it is, that they are not now fo quick 
 and (harp, as they were a Thoufand Years 
 ago; for from the time they left off to eat 
 Manna, their Defcendents came by degrees 
 to degenerate from the ufe of Contrary 
 Meats, and from inhabiting a different Coun- 
 try from Egypt, and drinking no fuch deli- 
 cate Waters as in the Defart, and alfo be- 
 caufe they have mingled with Women of 
 the Gentile Race, who wanted this Diffe- 
 rence of Wit : But this is not to be denied 
 them, that as yet' they have not utterly loft 
 it. 
 
 CHAP. 
 
? 1 4 C&e Ctpal Of WOtS. Chap. XV. 
 
 CHAR XV. 
 
 To what Difference of Wit the Jrt-Mi/i- 
 tary belongs^ and by what Marias the 
 Man may be kpowi^ who has it. 
 
 * xxvii. \ \ 7^ AT is the caufe, fays * Arifiotle^ 
 Sea.Prob! VV fmce Fortitude is not Efteemed the 
 v - chief of all Virtues, but Juftice and Prudence 
 
 greater than it ; yet the Commonwealth, 
 and all Men in a manner, with one Confent,, 
 more Efteem a Valiant Man, and have more 
 Honour for him in their Hearts, than for the 
 Juft and Prudent, although raifed to great 
 Place and Dignity ? To this Problem he An- 
 fwers, fayixig, That there is no King in the 
 World, but is engaged in War, either Of- 
 fenlive or Defenfive ; and as it is to the Va- 
 liant, that they owe Glory, Empire, Re- 
 venge upon their Enemies, and the Prefer na- 
 tion of their Dominions ; they give more 
 Honour, not to the Chief Virtue, which is 
 Juftice, but to that which is moft Ufeful and 
 Advantagious ; for if the Valiant were not 
 treated thus, at what a lofs would Kings be 
 to find Captains and Soldiers fo frankly to 
 venture their Lives in Defence of their 
 Crowns and Countries ? 
 
 Of the Afatics it is reported, that there 
 was a part of them who armed themfelves 
 
 very 
 
Chap. XV. €lje Ctpal Of 22KtSL J 1 5 
 
 very Couragioufly, and being ask'd, Why 
 they had neither King nor Laws? They an- 
 fwered, That Laws made them Cowards ; 
 and fince a Neceflity appeared for them to 
 expofe themfelves to all the Hazards of War, 
 to drive others out of their State, they chofe 
 rather to fight for themfelves, and reap the 
 Fruit of their own Vi&ories ; but this was 
 an Anfwer of Barbarians rather than of rea^. 
 fonable People, who know full well, that 
 without a King, without a Commonwealth, 
 and without Laws, it is not poffible to pre- 
 ferve Men in Peace. 
 
 What AriJlotle\d\A was clofe to the Point, 
 though there be yet a better Anfwer ; which 
 is this, that when Rome Honoured her Cap- 
 tain, with thofe Triumphs and Solemnities, 
 fhe did not only recompense the Bravery of 
 the Conqueror, but alio his Juftice (by 
 means of which, he kept his Army in Peace 
 and Concord) his Conduct which he had 
 madeufe of in his Exploits, and their Tem- 
 perance obferved in abftaining from Wine, 
 Women, and Gluttony, which are apt to 
 diforder the Judgment , and produce fatal 
 Miftakes in Councils. Yea Prudence is more 
 to be defired in a General, and ought rather 
 to be rewarded than Courage, or Bravery ; 
 for as Vegetim faid, There are few cver-Cou : 
 ragious Captains, that luckily accomplllli 
 great Aftions ; and the Reafonis, that Pr Li- 
 cence is more neceffary in War than Bold- 
 ness 
 
ji6 €&e Crpal of flftfttf* Chap. xv. 
 
 nefs in Encountring. But what this Pru- 
 dence is, which is neceflary, Vegetim could 
 never find out, nor fpecify the Difference of 
 Wit he ought to have, who Commanded in 
 Chief; and no marvel, becaufe the manner 
 of Philofophizing on which this Knowledge 
 depends, was not then found out. True 
 it is, that Enquiry falls not within our fir ft 
 Intention, which was to make choice of Wits 
 fit for Letters ; but War is a thing fo peri- 
 lous, and depending on fuch deep Councils, 
 and it is of fuch importance for a King to 
 know whom to truft his Power and Eftate 
 with, that we fhall do no meaner fervice to 
 the Commonwealth in Teaching this diffe- 
 rence of Wit, and its Marks, than in the o- 
 tlier Differences of Wit we have defcribed. 
 You are to know then, that Mdit'u, and 
 Militia, as they have one Name, fo likewife 
 one Definition ; for by the change only of 
 one Letter, each reciprocally pafles into the 
 other. What are the Properties and Nature 
 •Demtur. of Malice, * Cicero recounts, when he fays, 
 Deor - That Malice is nothing elfe but a fly and 
 wary Proceeding in Mifchief, and fo it is in 
 War, no other thing is afted, but how to 
 offend the Enemy, and to defend our felves 
 from his Stratagems ; fo that the belt Pro- 
 perty of a General is to be Malicious to his 
 Enemy, and not to interpret any of his Acti- 
 ons in good part, but all in the wont Senfe 
 that can be taken, and ever to ftand upon 
 
 his 
 
Chap. XV. Cfje Crval of Wits. $17 
 
 his Guard. * Believe not thy Enemy, with "EcdcHw. 
 
 his Lips he fweetneth, and his Heart betrayeth 
 thee j to wake thee fall into the Pit ; he weepeth 
 with his Eyes j and if he light upon aft occafion 9 
 he will not be fat is fed with thy Blood. 
 
 A fair inftance of this wc have in *■ Holy t Judith* 
 Writ ; for when the Ifraelites wereBefieged 
 in Bethulia, and Fatigued with Hunger and 
 Thirftj that famous Lady Judith iffued out 
 in a defignto kill Holofernes, and in her pro- 
 ceeding to the Affyrian Army, fhe wasftopt 
 by the Centinels and Guards, who asking 
 her whether fhe was bound ? She anfwered 
 with ambiguous Wit ; I am a Daughter of 
 the Jews, whom you -have Befieged^ and I 
 fled, becaufel know full well that they will 
 fall into your Hands, and that you would 
 treat them ill, becaufe they will not fubmit 
 themfelves to Mercy. Therefore I refolved 
 to wait upon Holof ernes, and to difcover to 
 Ihm the Secrets of this obftinate People, and 
 to fhew him which way he may enter the 
 City, without the lofsofa Man. Judith 
 being brought into Holofernes^s Pretence , 
 threw her ielf at his Feet, and with clofed 
 Hands began to Worfhip him, and to fpeak 
 to him the faireft Words that were ever 
 fpoketo Man in the World: Infomuchthat 
 Holofernes, and his whole Council, made no 
 fcruple to believe all that file faid to be true. 
 But fhe not unmindful of the Defign fhe 
 had formed in her Heart, ftaid only till a 
 
 con- 
 
5 1 8 Cfje Crpai of twits. Chap, x v. 
 
 convenient Occafion offered, and cut off his 
 Head. 
 
 A Friend has quite contrary Qualities, and 
 .therefore ought always to be credited. Ac- 
 cprdingly Holofemes might better have be- 
 lieved Achior y feeing he was his Friend, who 
 from a Zeal that he fhould not difhonoura- 
 bly leave the Siege, faidto him, Sir, firft in- 
 form your felf, whether this People have 
 Sinned againft God ; for if it be fo, he will 
 deliver them into your Hands, without any 
 Efforts of yours to Conquer them; but if 
 they be in his Favour, be affured that he 
 will defend them, and we fhall not be able 
 to vanquifh them, Holofernes was not a lit- 
 tle difpleafed with this Advice, being a Pre- 
 fumptuous Man as he was, given to Women 
 and Wine, three things which difturb the 
 Judgment, and are dire&ly oppofite to the 
 Councils that ought to be taken in the Art- 
 * De Le- Military. Therefore * Plato with Reafon 
 8 ibu5 « approved of that Law the Carthagemms had, 
 which forbids the General to drink Wine du- 
 ring the Campaign, becaufe this Liquor, to 
 txivsea. ufe the Words off Anjioth, makes Men of 
 Prob. xv. a Turbulent Wit, and raifes their Courage 
 too high,* as was evident in Holofmm, from 
 thofe angry Words which he Vented againft 
 Jchior. The Wit that is neceflary as well 
 to project Ambufhes and Stratagems, as alfo 
 to evade them, Cicero has pointed to us, in 
 deriving the Etymology of this word, Ver* 
 
 futia* 
 
Chap. XV. €f»e Ctpal of £2Iit#* 3 1 9 
 
 y#^, which comes, as he fays, from the 
 Verb Verfor, forafmuch as thofe who are 
 Winding, Wily, Double, and Cavillers, in 
 a moment play their Tricks, and change 
 their Meafures with eafe. The fame * O- * De Na- 
 cero gives us an Inftance, when hefaid, That mr « Deor * 
 Chryfippus was without doubt a Winding and 
 and Crafty Fellow : Verfutus '& Calidus, fi 
 1 call thofe whofe Wit readily veers, andjhifts 
 upon Occafion. 
 
 This Property readily to nick the Occa- 
 fion, is a certain Induftry and Sagacity, (as 
 wc have already noted) which belongs to 
 the Imagination ; for the Powers which con- 
 fift in Heat, perform their Works with 
 fpeed, by reafon of which Men of great Uxi T 
 derftanding avail nothing in War ; becaufe 
 this Faculty is but flow in its proceedings, 
 being a Friend of Uprightnefs, Plainnefs, 
 Simplicity, and Mercy : All which occafion 
 great Inconveniences in War. Men of tfiefe 
 Qualities are not only unacquainted with 
 the Tricks and Stratagems of War, but alio 
 eafily Cheated, becaufe tliQV truft every 
 Body. Thefe Men are gooa to treat with 
 Friends, with whom there is no need of the 
 Wifdom of the Imagination , but only of 
 the Integrity and Simplenefs of the Under- 
 standing, which endures no Tricks, nor to 
 do Wrong to any ; but they are of no Uiq 
 to conteit with Enemies, who are ovc 
 reaching with their Wiles, ana therefore 
 
 there 
 
j2o €fje Ctpai Of Mit0. Chap. XV. 
 
 there is always occafion for the fame Wit, 
 to be on our Guard againft them. And 
 for this Reafon Jefus Chrifl our Redeemer 
 Macthx gave in Charge to his Difciples, * Behold, I 
 fend you forth as Sheep in the midfl of Wolves, 
 be ye therefore Wife as Serpents, and Innocent 
 as Doves. Warinefs muft be pra&ifed with 
 an Enemy, Franknefs and Simplicity only 
 with a Friend. 
 
 If then the General is not in the leaft to 
 truft his Enemy, byt ever to fufpeft that he 
 may over-reach him , he muft neceffarily 
 have a Difference of Imagination, that fore- 
 cafts, is wary, and can skill how to difcover 
 the Defigns which are covered under fair 
 Pretences. For the fame Power that finds 
 them out, can only apply afto a Remedy. 
 It feems that this alio is another Difference 
 of Imagination, that devifes Inftruments and 
 Machines, by means of which, Fortreflesare 
 gained , though impregnable ; Camps are ' 
 pitched, and each Squadron Marfhalled in 
 due place ; the fit Opportunities are knowp 
 of Attacks and Retreats ; as alfo the feveral 
 ftepsin Treaties and Capitulations, with an 
 Enemy ; for all which the Underftandmg is 
 no lefs impertinent than the Ears are to fee 
 withal Therefore I doubt not in the leaft 
 but that the Art-Military belongs to the Ima- 
 gination, fince all that a good Captain ought 
 to do, carries with it Confonance, Figure, 
 and Correipondence 
 
 The 
 
 
Chap.XV. Cfie Ctval of mm. 121 
 
 The Difficulty is to know what difference 
 of Imagination in particular is required in 
 War. Which I cannot refolve with Cer- 
 tainty, becaufe it is a very nice Enquiry. 
 Yet I conje&ure that the Art-Military re- 
 quires a degree more of Heat than the Pra- 
 ctice of Phyfic, and that the Choler be fome- 
 what allayed, but not utterly quenched. 
 Which is plainly feen in this, that the fubtil- 
 eft and mod intriguing Captains are not the 
 moft Couragious, nor defirous of coming to 
 Blows, or giving Battel, but rather by Am- 
 bufhes and fecf et Stratagems gain their ends, 
 without hazarding a broken Pate ; a Pro- 
 perty that Veget'ms was more pleafed with 
 than any other. For good, Generals, faid he, 
 are not thofe that fight in a plain Field, with 
 equal Danger, but rather fuch as make ufe of 
 jecretSurfriz.es, and without lofs of Men y ever 
 cut off the Enemies Force, or at leaf hold them 
 m Awe. The advantage of this manner of 
 Wit, the Roman Senate knew ; for though 
 they had many Famous Captains , which 
 won abundance of Battels, yet at their Re- 
 turning to Rome, to receive the Triumph 
 and Glory, due to their Enterprizes, the 
 Waitings of the fathers made for their Dead 
 Children, the Children for their Dead Pa- v 
 rents, the Wives for their Husbands, and 
 the Brothers for their Brethren, were fo 
 great, that they could not tafte the Solemn 
 Y Games 
 
322 %\)t €n>al of mit& Chap. XV. 
 
 Games and Paftimes, through the pitiful 
 Gries for thofe that were killed upon the 
 Spot. Infomuch, that the Senate refolved 
 no more to chufe fo Valiant Captains, that 
 took fuch Pleafurein Fighting, but rather 
 Men a little Timorous, but very defiguing ; 
 fuch as was Quintm 'Fabius, of whom it ife 
 Writ, that it was a Miracle to fee him offer 
 a pitched Battel in open Field , efpectally 
 when he was far from Rome, whence. he 
 could not readily draw Succours, if he were 
 Worfted. All he did, was to dally with 
 the Enemy, and make ufe of Stratagems and 
 Tricks of War, by which means he per- 
 formed great things, and gained many Vi- 
 ctories, without the lofs of one Soldier : Ac- 
 cordingly he was received at Rome with U- 
 niverfal Applaufe, becaufe if he led Abroad 
 a Hundred thoufand Soldiers, he returned 
 Home with as many, except thofe that were 
 loft by Sicknefs. The Public Acclamations 
 
 Cicero the People gave him was what * Emiw has 
 reported. 
 
 Dial, de 
 
 Sen 
 
 Vm& homo tiobis cunclu)>lo rejUYdtt rem. 
 
 One Man alone for us has done the Feat, 
 Who without Fighting has prefervM the State. 
 
 As if he had faid, A Man that beats the 
 Enemy without Blows, or Effufion of 
 
 Blood, 
 
Chap. XV. €8eCtvalofC3tt£(. 525 
 
 Blood, and returns Home without Lofs of 
 Men. 
 
 Some Captains fince have endeavoured to 
 imitate him : But becaufe they wanted his 
 Wit, and his Defigns, they have often flip- 
 ped fair Opportunities of Fighting, whence 
 have proceeded, more Inconveniences, and 
 greater Loffes, than if they had given Battel 
 out of hand. 
 
 We may alfo draw into Example that Fa- 
 mous Carthaginian Captain, of whom Plu- 
 tarch Writes thus. Hanibal upon gaining 
 that Signal Viftory, commanded many Ita- 
 lian Pnfoners to be fet at Liberty, without 
 Ranfom, that the Fame of his Mercy and 
 Clemency might fpread it felf among the 
 People, though in his own Difpofition he 
 was far enough from thefe Virtues. For he 
 was Naturally Fierce and Barbarous, and fo 
 trained from his tender Years, that he had 
 learned -no Laws, or Civil Conduct what- 
 ever, but only Wars, Slaughters, and Tre- 
 panings of his Enemies : So that he became 
 a very Cruel Captain, moil Malicious, in 
 circumventing Men, and always plotting 
 how to Enfnare the Enemy : And where he 
 could not Overcome by open Force, he had 
 recourfeto Stratagems, as he plainly Ihew'd 
 in the Battel above-mentioned, and in that\ 
 which he gave before to Semproniw near the 
 jRiverot "irelia. 
 
 Y 2 The 
 
3 24 Cf)e Ctpai Of mit8. Cliap. XV. 
 
 The Marks by which he may be known, 
 that hath this Difference of Wit, are very 
 uncommon, and well worthy Coniidera- 
 *pial.d« tion. * Plato faid, That he who would be 
 Scicntia. s kin e( j j n t ki s kind of Talent here treated of, 
 can neither be Valiant, nor good Natured, 
 txiv Sea. becaufe Prudence (asf Ariftotle has told us) 
 Pl ° VI# confifts in Coldnefs, but Courage and Va- 
 lour in Heat. Now as thefe two Qualities 
 are inconfiftent, and contrary to each other, 
 in like manner it is impoffible that the fame 
 Man fhould be very Valiant and Prudent at 
 once. Therefore it is neceffary that his 
 Choler fhould burn to fuch a degree, as to 
 become black Choler, that he may be Pru- 
 dent ; but where this kind of Me- 
 JZS&Firr. lancholy reigns, by reafori of its 
 fign that they vn p-ove Coldneis are mgendered alio Fear 
 
 SeedJhf ; we«e U «ired aild CoWardice - In f uch fort 
 
 from was y much burnt, that Skill and Cunning require 
 and of the Nature of A- fome Heat, becaufe they are 
 traBlhs ' Works of the Imagination, but 
 
 not in fo high a degree as Courage, and ac- 
 cordingly are different in the Intention of De- 
 gree. But there falls out a thing very ob- 
 fervable, that of the Four Moral Virtues, 
 ( Prudence, juftice, Fortitude, and Tempe- 
 rance) the two Firit require Wit and a good 
 Temperament, to be put in Practice; for if 
 a Judge has not .Underftandmg lufficient; 
 enough to find out the Point of Tuftice, it 
 
 will 
 
Chap. XV. €&e Crpal of mit$. 325 
 
 will be of little ufe to him, to have a Will 
 difpofed to render to each his due ; with all 
 his good Meaning he may ftray, and wrong 
 the true Proprietor. 
 
 The fame is to be underftood of Prudence ; 
 for if only the Will fufficed , to keep all 
 things in good Order, Men would never 
 mifcarry in their A&ions, good or bad ; 
 there is no Thief, who aims not to Rob in 
 fuch a manner as not to be Difcovered ; and 
 there is no Captain, that does not defire fo 
 much Prudence as to Conquer his Enemy : 
 But the Thief that is not his Crafts-mafter in 
 Robbing, is foon Difcovered ; and the Cap- 
 tain that wants Imagination, is prefently 
 worfted. 
 
 Fortitude and Temperance are Virtues 
 which a Man carries in his own Hands, 
 though he wants a Natural Difpofition to p$\ 
 them ; for if he makes but fmall account of 
 his Life, and fliow Courage, he may well do 
 it ; but if he be Stout by Natural Difpofition, 
 Anflotle and Plato fay very well, it is impof- 
 fible for him to be Wife, though he would. 
 After this manner then there is no Repug- 
 nance, but that Prudence may be joined with 
 Courage and Fortitude ; for a Wife and 
 Prudent Man has the Underftanding tp ha- 
 zard his Honour for his Soul, his Life for his 
 Honour, and his Fortune for his Life ; as it 
 daily happens, From whence it comes, that 
 Y 3 Gentle* 
 
3 26 fH\)Z Ctpal Of (H&tSL Chap. XV. 
 
 Gentlemen being more Honourable, fbow 
 themfelves fo Valiant, and that there are 
 none fatigue, or fuffer more, in War than 
 they ; thourfi they have been bred in the 
 midft of Pleafures j and all for fear of being e- 
 fleemed Cowards. Whence came that Say- 
 ing, God keep me from a Gentleman by day, and 
 from a Thief by night ; for one to be feen, and 
 the other not to be known, fight with double 
 Courage. 
 
 On this very reafon the Inftitution of the 
 Knights of Malta was Founded ; for know- 
 ing how much it imports a Noble Man, to 
 be a Man of Courage, it is provided by a 
 Conftitution, that all of their Order fliould 
 be Noble by Fathers and Mothers fide, ima- 
 gining that each of them in Combate, muft 
 fhow himfelf worth two Plebeians. But if 
 a Gentleman had it in charge to Encamp an 
 Army, and were to give Orders to Surprize 
 the Enemy, if he had not a Wit proper for 
 it, he would commit and utter a thoufand 
 Blunders; becaufe Prudence is not in the 
 hand of Man . But if he had Orders to Guard 
 a Pafs, he might well be depended upon, 
 even though he were naturally a great Cow- 
 ard. The Sentence of Plato is to be under- 
 ilocd, when a Prudent Man follows his Na- 
 tural Inclination, and corrects not the fame 
 by Reafon. And To is it true, that the very 
 Wife, cannot be Couracious by a Natural 
 
 Difpc- 
 
Chap. xv. ft&e-Crpal of CKUttsf. $27 
 
 Difpofition ; for adufl: Choler, which makes 
 
 him Prudent, the fame, fays * Hippocrates, * vr. Aph. 
 
 makes him Timerous and a Coward. XXIIL 
 
 The Second Property the Man ought to 
 have that hath this Difference of Wit, where- 
 of we treat, is to be mild, and good Con- 
 ditioned ; becaufe he forefees a Thoufand 
 Things in his Imagination, and allowing that 
 the leaft Slip and Mifcarriage may prove the 
 lofs of an Army, he ever has an Eye to the 
 main Chance. But thofe that know litlle, 
 call Carefulnefs, a Toil ; Chaftifement, Cru- 
 elty; Mercy, Softrtefs; Suffering and Dif- 
 fembling , of lewd Parts , Good-Nature : 
 Which proceeds only from the Dulnefs of 
 Men , who diftinguifh not the Worth of 
 Things, nor which way they are to be ma- 
 naged ; but the Prudent and Wife are out of 
 all Patience, nor can they bear to fee things 
 ill managed, though they have no Intereft 
 in them ; therefore they live but a little 
 while, and with much uneaiinefs of Mind. 
 And therefore Solomon lays, \ I gave my heart j ^ cc \^ i 
 to know IViJdom, and to know Madnefs and Fel- 
 ly, and peraived that this alfo is but Vexation 
 of Spirit:, for in much IVifdom is much Grief; 
 a/id he that increafeth I\j?owledge , increajeth 
 Sorrow. As if he had faid, I have been a 
 Fool, and I have been Wife, and I have ex- 
 perienced Trouble in every thing : For he 
 that tills his Underftanding with abundance 
 Y 4 of 
 
328 %\yt Crpal of m\t$. Chap. XV. 
 
 of Knowledge, reaps no other Advantage, 
 but to be more Penfive and Morofe. By 
 which it feems that Solomon would have us 
 underftand, that he lived more Contentedly 
 in Ignorance, than after he had received 
 Wifdom. And fo in truth it is ? the Igno- 
 rant live moft carelefs, they are in pain for 
 nothing, and they think.no Body in the 
 World has more Wit than themfelves : The 
 Vulgar call fuch Angels of Heaven, obferving 
 that they refent nothing to put them out of 
 Humour, nor find fault with any thing ill 
 done, but let all pafs. But did they well 
 confider the Wifdom and Qualities of an 
 Angel, they would find it was a word of ill 
 Sound, and a Cafe for the Inquifition-Houfe; 
 for from the inftaat of our receiving the ufe 
 of Reafon, to the hour of our Death, they 
 do nothing elfe but check us for the evil we 
 do, and are our Monitors for what we ought 
 to do. And if, as they fpeak to us in their 
 Ba^ftw ipiritual Language, moving our Imagina- 
 sTlfr&i tions, they fhould deliver their Admonitions 
 inojjbt. in material Words, we might hold them im- 
 pertinent and prefling. And * he that be- 
 lieves not this, let him mark that the Angel 
 * Mattb.xi. of whom * St, Matthew fpeaks, feemM no lefs 
 to Herod and his Brother Plriltfs Wife, fee-< 
 ing that to be rid of his finding Faults, they 
 fairly cut off his Head, 
 
 it 
 
Chap. XV, SP&e €?t>al Cf 3&ft& 329 
 
 It would have been much more to the otfiwg 
 Purpofe to have ftiled thefe Men, whom the f r °* c ™' 
 Vulgar fondly call Angels of Heaven, The Memory ' 
 yljfes of the Earth ; for amonglt Brute Beafts, and wf- 
 fays * Galen, there is none more blunt or <x c J!^' a ™ 
 left Wit than the Afs, though in Memory the -very 
 he furpaffes all the relt ; he refufes no Bui 4 - t r ^ g ^f s 
 den, he goes as he is guided, without turn- c . vn. ec ' 
 ing tliis way or that ; he neither Winces 
 nor Bites ; he never runs away , nor 
 is Skittifh, and full of Tricks. If he be 
 laboured with a Cudgel, he turns nof again ; 
 he feems to be made wholly for the Will 
 and Service of his Mafter. The fame Pro- 
 perty have thefe Men the Vulgar call Angels 
 of Heaven, and their Tamenefs proceeds but 
 from their being halfwitted, and of a fhort 
 Imagination, and the Irafcible Faculties being 
 remifs, which is a great defeft in Man a and 
 Ihewshe is ill Constituted. 
 
 There never was Angel or Man in the 
 World of a better Nature than Chrift our 
 Redeemer, who one day entring the Tem- 
 ple, whipt out the Sellers of Merchandizes ; 
 and the Reafon of it was, that the Irafcible 
 Faculty is as the Rod or Sword of Reafon;, 
 and the Man who blames not what is ill 
 done, either fhows himfelf a Fool, or is de- 
 fective in the Irafcible faculty. So that it 
 is a Wonder to fee a Wife Man that is Gen- 
 tle, and of this Humour, which ill Men 
 
 woul4 
 
3 jo Clje Ctpal of mit$. Chap. XV. 
 
 would have him. And fo thofc who Writ 
 the Hiftory of Julius Cx/ar, admire how the 
 Soldiers could bear a Man fo rough and fe- 
 vered which proceeded from his having a Wit 
 lit for War. 
 
 The Third Property of thofe who have, 
 this Difference of Wit, is, that they are re- 
 gardlefs of their Drefs ; they are almoft all 
 homely, flovenly, their Stockings loofe about 
 their Heels, fetting full of Wrinkles, their 
 Cap flouching on oae fide, fond of old Cloaths, 
 never caring for change of Suits. 
 
 Of this Humour, (fays F/orus) was the 
 famous Captain Viriatus, 2. Portuguese y of 
 whom ( enlarging on his great Humility ) 
 hefpeaks, and affirms, that hefo much de- 
 fpis'd tricking up himfelf, as the pooreft 
 Common Soldier in all his Army went not 
 fo meanly clad as he. Though, in truth, 
 this was no Virtue, nor did he do it withde- 
 fign, it being a Natural defeft of thofe who 
 have this difference of Imagination, where- 
 of we treat. The Negligence of Julius 
 Cxfar much deceived Cicero, for being asked 
 (after the Battel) the reafon that moved 
 him to take Pompe/s Fart, Microhms tells us, 
 that his Anfwer was, His Girding deceived 
 me; as if he had fa id, I was deceived in.ob- 
 fcrving Julius C<ejar in fuehan Undrefe, never 
 having his Girdle tight, (whom the Soldiers 
 in way of a By -worn* calPd Dangle-Goat:) 
 
 Though 
 
Chap. XV. €lje Ctpal Of Wilts. 3 3 1 
 
 Though this fhould rather have induced him 
 to have believed, that he had the Wit fit for 
 a Council of War; as SylU could remark, fo 
 Suetonius has told us, who feeing this great 
 Captain, when a Boy, and fo carelefly Rig- 
 ged, bid the Romans, Beware of the Vngirt 
 Boy. 
 
 The Hiftorians are much employed in re- 
 counting HanibaPs Regardlefnefs of his 
 Cloaths, and his Sandals, and how little he 
 cared to go trim and neat. 
 
 Hippocrates, defirous to flhew the Marks 
 by which the Wit and Ability of a Phyfician 
 might appear, amongft many others he found 
 to that purpofe, has fet down as the Prin- 
 cipal, the Drefs and Equipage of his Perfon. 
 He that is cleanly about his Hands, often 
 pares his Nails, has abundance of Rings on 
 his Fingers, wears perfumed Gloves, his 
 Stockings very tite, his Collar ftiff, and \ 
 without a Wrinkle ; his Cloak new brufh'd, 
 and without a Hair upon it ; he, I fay, that 
 is very nice in every thing, one may very 
 well fay, is a Man of fmall Underftanding. 
 Tou may know, faid he, Men by their Cloaths 
 jar the ojtner you, fee them Curious in their be- 
 ing Modify, and Smug, the more you are to de- 
 cline the?n, and hate to meet them ; for thefe 
 Perfons are good for nothing. Horace was 
 fyrpriz^d to fee Men of Wit, and fuch as 
 were always engaged in fo.me deep Medita- 
 tion, 
 
 
3J2 ^&e &Wl of mm. Chap. xv. 
 
 tion, with long Nails, the Knuckles and Joints 
 of their Fingers full of Dirt, and nafty ; a 
 dangling Cloak ; a Collar always unbutton- 
 ed, -a foul Shirt, and untied Slip-Shooes, 
 Stockings down at Heels, and all in wrinkles ; 
 Upon which he faid, The great eft fart of thej'e 
 Men never think of faring their Nails, nor 
 jhaving their Beards , nor wajhing and combing 
 themfehes. 
 
 But the Reafon of it is, that the great Un- 
 derftanding, and the great Imagination ridi- 
 cule all things in the World, as finding no- 
 thing there, that Merits their Animadver- 
 fion, or that is folid. Nought but Sublime 
 and Divine Speculations take with them,- 
 upon thefe they bend all their Thoughts, and 
 their whole Study, defpifing the reft. Cicero 
 fays, That before we grow Intimate with 
 any, or engage in Friendfhip with them, we 
 , ought to eat a Bufhel of Salt together, be- 
 caufe Mens Manners and Humous are fo re- 
 ferved, that no one Body in a little time can 
 diicover them ; Experience only , and the 
 Converfation of many days can give us a 
 certain knowledge of them : But if he had 
 taken notice of the Marks the Sacred Wri- 
 tings have left us, in lefs time than there 
 ought be in. eating a fmall handful of Salt, 
 he might have penetrated into all their 
 Crafts and Ways of working, without the 
 attendance of fo many days. Three things 
 
 (faid 
 
Chap. XV. Cfje txpal of 2Btt0* ??? 
 
 (faid the Wife-man) difcover the Man let 
 him be never fo referved and clofe ; the firft 
 is, his Laughter ; the fecond, his Drefr ; and 
 the third, his Gate. As to Laughter, we 
 have already faid elfewhere, that when they 
 Laugh diforderly , and upon all occafions, 
 clapping and ftricking the Hands, with other 
 Grimaces, that fhew them to be great Gig- 
 glers, it is a fign they want Imagination and 
 Underftanding. As to the Nicety of Cloaths, 
 and to be always a brufhing off the Hairs, 
 hunting as it were after every Hair upon the 
 Coat, we but now fufficiently fpoke to. 
 Only I would inform the Reader, that my 
 defign here is not to condemn Neatnefs and 
 Sprucenefs in Cloaths, nor to approve Slo- 
 venlinefs and Ungenteelnefs, becaufe the one 
 and the other are Vitious, and there is need 
 in both of a Medium. Which occafioned Cu 
 cero to fpeak after tliis manner : There ought 
 to be obferved fuch a Neatnefs that is neither 
 Odious nor too Affected, but that jhorvs only 7 
 that we avoid ruflic and rude Carelefnejs ; the 
 fame jhould be obferved in Cloaths, in which, 
 Indifference is iaudable. As to what con- 
 cerns the Gate, Cicero has obferved two Ex- 
 treams, both which he has condemned as • 
 Vitious ; the fit ft is, to go too fail ; and the 
 fecond, too (lowly : Accordingly he fays. 
 We are to take care y that our Gate be not too (low, 
 that it looks as if we went always in State and 
 Proceffion^ with all the Pomp and Show of P*- 
 
 jhouU 
 
??4 €fje Ctpal Of (ftlttgL Chap. XV. 
 
 geants ; tf#^ w/tf/z we are in hafle toga, wejhould 
 not run Poft, to put our fe Ives out of Breath, to 
 alter our Colour , make wry Mouths, grin with 
 the Teeth, and other Grimaces, which too much 
 betray to thofe that obferve m, that we have 
 empty Skulls, and are very Silly. After all, 
 thefeare not the kinds of Gates that difcover 
 what Wit a Man has, but fome other far dif- 
 ferent, which confift in certain Geftures and 
 Motions, that are not to be noted with a 
 Pen, nor expreft with a Tongue ; wherefore 
 the fame Cicero fays, that they are eafy to 
 comprehend when feen, but very difficult 
 to tell, or write down. 
 
 To be in pain for the leaft Mote on the 
 Cape, and to be folicitous about drawing up 
 the Stockings very ftrait, and that the Cloak 
 fet dexteroully upon the Shoulders, without 
 the leaft Rumple ; all this is a part of a bale 
 Difference of the Imagination, that is con- 
 trary to the Underftanding, and to that other 
 Difference of Imagination required in War. 
 
 The Fourth Mark and Property, is, to 
 have a bald Pate ; and the Reafon of it is 
 plain, inafmuch as this Difference oflmagi- 
 nation, as alfo all the reft, have place in the 
 fore-part of the Head ; and exceflive Heat 
 burns the Skin of the Head, and clofes the 
 Pores through which the Hair is to pafs ; be- 
 lides, that the Matter whereof the Hair is 
 made, is, (as the Phyficians fay) the Excre- 
 crements which the Brain fends forth in time 
 
 of 
 
. Chap. XV. €lje Crpal of mitts. tf ? 
 
 of its Nourishment; and by the great Fire 
 there, all thefe Excrements are walled and 
 confume, and fo the Matter fails whereof 
 they are produced. 
 
 Which Philofophy had Julius C*far un- 
 derftood, lie would not have been afhamed 
 of his bald Head, fince to cover this Defeft, 
 he turned over his Forehead the hinder part 
 of his Hair. And Suetonius tells us, That 
 nothing was more pleafing to him than what 
 the Senate enafred, that he might always 
 wear a Laurel on his Head, on no other 
 ground than to cover his Baldnefs. Another 
 fort of Baldnefs proceeds from a Brayi hard, 
 earthy, and of grofs Parts ; but this is a lign 
 of a Man defe&ive in Underftanding, Imagi- 
 nation, and Memory. 
 
 The Fifth Mark by which they are known 
 1 who have this Difference of Imagination, is, 
 that they are Men fparing in Words, but 
 full of Sentences ; and the reafon of it is, 
 I that their Brain being hard and dry, they 
 mult of neceffity fail in Memory, to which 
 belongs choice of Words. To find many 
 things to fay, arifes from a refemblance be- 
 tween the Memory and Imagination, in the. 
 firft degree of Heat. Thofe in whom thv. 
 two Powers meet, are ordinarily very gix 
 Lyars, and never want Words and Stories, 
 if we liilen all our life time to them. 
 
 The Sixth Property obierved in- thole 
 who have this Difference of Imagination, is, 
 
 to 
 
5 j6 €Ije €*pal Of mit$. Chap. XV. 
 
 to be fhame-faced, and to take offence at ob- 
 
 I L offi ir ' cene ^^Y Talk. And fo* Quart fays, 
 '* That Men who are very Rational, imitate 
 the Modefty of Nature, who has hid the un- 
 feemly and indecent Parts, which (lie made 
 to provide for the Neceflities of Mankind, 
 and not for Beauty, upon which Parts fhe 
 would not have us caft our Eyes, or lend an 
 Ear to their Names. This Effeft we might 
 well attribute to the Imagination, and fay, 
 that it is offended by the ill Figure of thefe 
 Parts : But in the laft Chapter we afiigned 
 the Caufe of this Effe£t, and reduced it to 
 the Underftanding, and judged them defe- 
 ctive in this Power, who are not offended 
 with Immodefty. And becaufe with the 
 Difference of Imagination required for the 
 Art-Military, the Underftanding is affociated ; 
 therefore the great Captains are very mo- 
 deft. And fo in the Hiftory of Julius Cafar, 
 we meet with an Aft of the greateft Mo- 
 defty that was ever praftifed by any Man 
 in the World ; that is, while he was to be 
 Stab'd with Ponyards in the Senate (feeing | 
 that there was no poffibility of efcaping 
 Death) he fell down on the Floor, wrap- 
 ping himfelf up in his Imperial Robes, that 
 after his Death he appeared ftretched out 
 very decently, with his Legs and other Parts 
 covered, which might be oftenfive to the 
 
 Sight. 
 
 The 
 
Chap. xv. €&e €cvai of aautg* ^ j 7 
 
 The fcventh Property, and the moft impor- 
 tant of all, is, that the General be Fortunate 
 and Lucky, by which Sign we {hall know 
 certainly, that he has the Wit and Ability 
 requifite to the Art Military j for in truth and 
 reality, there is nothing more ordinarily 
 makes a Man Unfortunate , and hinders 
 things from fucceeding according to hisde- 
 fires, than to want Prudence, and not to ufe 
 the Means convenient for his Undertakings. 
 For as "Julius Cajar made ufe of fo great 
 Prudence in all that he deligned, he was the 
 happielt General of all that ever were in the 
 World ; and in great Perils he animated his 
 Soldiers in thefe Words ; Fear not, for Cafar 
 and bis fortune attends you. The Stoicks be- 
 lieved ; that as there was a firft Caufe, Eter- 
 nal, Omnipotent, and of infinite Wifdom, 
 known by the Order and Content of it's ad- 
 mirable Works; fo there was another, un- 
 wife, and unconcerned, whofe Works moved 
 without Order, without Reafon, and were 
 void of Difcretion, for with a blind affection 
 it gives to, or takes from Men, Riches, Dig- 
 nities, and Honors. They calPd it by the 
 Name of Fortune, becaufe that it favoured 
 thofe who did the feat at hap-hazard, that if 
 to fay, by chance, without thinking, or fo re- 
 call, or the Guidance of Reafon, They paint- 
 ed her, ( to reprefent her Manners) in the 
 (hape of a Woman, in her Hand a Royal 
 Scepter, her Eyes veil'd, her Feet on a round 
 Z Ball, 
 
3 3 8 Cfje Ctvai Of SBttjS- Chap. XV. 
 
 Ball, attended by a Mob of Sots and Fellows 
 of no Trade or Employment: By the form 
 of a Woman, they fet forth her great Levity, 
 and little Difcretion : By her Royal Scepter, 
 they acknowledged her the Miftrefs of Riches 
 and Honours : Her Eyes veil ? d, fhow'd the ill 
 Choice (he made in diftributing her Gifts : 
 Her Feet fix'd on a round Ball, fignified the 
 flipper y Nature of the Favours fhedoes, fee- 
 ing fhe takes them away with as little Deli- 
 beration as fhe gives them, without holding 
 afteady Hand in any thing. But what is 
 wor ft in her, is, that fhe fa vours the Wicked, 
 and perfccutes the Good ; dotes on Fools, 
 and abhors the Wife ; degrades the Nobles, 
 and raifes Rafcals ; is gracious to the Foul, 
 and plagues the Fair : Many Men place- 
 ing confidence in thefe Properties, prefun> 
 ing on their own good Fortune, dare venture 
 on head-ftrong and rafh Enter prifes, which 
 neverthelefs fucceed well : as others on the 
 contrary, very Wife andDifceming, dare not 
 put in Practice thofe things which they dire- 
 cted with great Difcretion, finding by Ex- 
 perience, that for the mod part they fucceed 
 but ill. How great a Friend Fortune is to 
 s a X p X ob ^ "^ ac ^ * ^rijtotle ft\ews, when he asks, 
 Vili, ^ fflkf.. Rf c fo& are m tb e Pojfeffion of the Wicked 
 ofttner than of the Good f To which Problem 
 he Anfwers, Is it not becaufe Fortune is blind, 
 and not able to 'choofe, or dtfcern, which is Bejl. 
 But this is an Anfwer unworthy fo great a 
 
 Phi* 
 
Chap. XV. %\)Z €t{m! of SQfttt. j 59 
 
 Philofopher, for it is not Fortune that gives 
 Riches to Men, and tho' it were, yet he gives 
 no Reafon, why fhe always favours the 
 Wicked, and abandons the Good. 
 
 The true Solution of this Problem is, that 
 Knaves are very Witty, and have a ftrong 
 Imagination, to over-reach in Buying and 
 Selling, arid to make all Advantages ofBar- 
 gaining, and laying out their Stock : But the 
 Honeft want this Imagination, many of 
 whom, to follow the fafhion of the Lewd, 
 in turning and winding of their Penny, in a 
 few days have loft their whole Stock. 
 
 To this our Lord referrs * in the Manage * Luke c^ 
 of the unjuft Steward, whom his Mafter XVL 
 caird to Accompt, for tho' he refer ved a good 
 part of his Goods to his own Ufe, yet he 
 carried his Cup fo even, as to get aDifcharge ; 
 and tho' this Wifdom was naughty, Yet our 
 Saviour commends it, and fays, The Children 
 of this World are Wifer in their Generation than 
 the Children of Light. For thefe laft have 
 for the molt part a great Underftanding, by 
 means of which, they affeft his Law ; and 
 want Imagination, to which the skill to live 
 in the World belongs ; Accordingly many 
 are morally Good, who have not Wit enough 
 to be Naught. This way of Anfwering is 
 more plain, and lenlible, than the other. 
 For the Natural PhilofopherS, becaufe they 
 could not penetrate fo far, have framed lo 
 frivolous and abfurd a Caufe as Fortune, to 
 Z 2 whom 
 
34o M)Z %m\ Of mitt!. Chap. XV. 
 
 whom they might attribute good or bad fuc- 
 cefs ; and not to the Indifcretion, or unskil- 
 fulnefsof Men*, 
 
 Four differences of Men are to be found in 
 every Nation, (if any pleafe to mark them ) 
 fome are Wife, but feem not fo ; others feem 
 fo,and are not; others neither are, nor feem ; 
 and others again, both are, and feem. 
 
 Some Men there are, referved, How of 
 fpeech, flayed in anfwering, not curious, 
 nor copious of Words ; and who neverthe- 
 lefs have hidden within themfelves a Natural 
 Power pertaining to the Imagination, where- 
 by they know the Time, and can embrace 
 the opportunity of Bufinefs, and how they 
 are to manage themfelves in the point, with- 
 out Communicating, or Imparting their 
 Mind to any other. Thefe the Vulgar call 
 fortunate, and happy, imagining that with a 
 little Skill and Difcretion everything falls in- 
 to their Lap. 
 
 Others on the contrary, are Eloquent in 
 Words, and Difcourfe, great Talkers, Men 
 that take upon them to Govern the World, 
 and that contrive how to make a little Money 
 go a great way ; fothat in the Opinion of the 
 Vulgar, none pafs for more Able than they, 
 yet when it comes to the Point, every thing 
 lies on their hands undone. Thefe complain 
 of Fortune, calling her Blind, Senfelefs, and 
 Brutiih ; becaufe Matters which they projeft 
 •and Execute with great Difcretion, {he fuf- 
 
 fers 
 
chap. XV. Clje €rt>al of mit$. 34* 
 
 fers not to ripen, to any good Effeft. But if 
 Fortune were able to plead for her felf, fhe 
 would tell them ; You your felves are Blind, 
 Senfelefs, andBrutifh, who being indifcreet, 
 efteem your felves Wife ; and in the ufe of 
 undue Means, promife your felves good 
 fucceffes. This fort of Men have a difference 
 of Imagination that gives aGlofs and Paint 
 to their Words and Reafons, making them 
 feem to be what they are not. 
 
 Whence I conclude, that the General, 
 who has the Wit requifite for the Art-Mili- 
 tary, and does duly forecaft what he is to un- 
 dertake, will be fortunate and happy ; other- 
 wife it will be in vain to think he fhall ever 
 gain a Vifrory, unlefs God fight for him, as 
 he did for the Ifraelite- Armies : And yet for 
 all that they chofe the Wifeft and Skilfulleft 
 Commanders they had, for it is not reafon- 
 ableto leave all to God, nor for Man to con- 
 fide too-much in his own Wit and Ability ; 
 it is better to joyn both together, for there is 
 no other Fortune lave God and our own Di- 
 ligence. 
 
 He that invented the Game of Chefs, left 
 a Model of the Military- Art, reprefenting 
 therein all the Steps and Contingences of 
 War, without omitting any. And •in like 
 manner as in this play, Fortune has no fhare, 
 or ought the Winner to be calPd fortunate, 
 nor the Lofer unfortunate; fo the Captain 
 who is the Vanquifher, fhould be calPd Wife, 
 Z j and 
 
 n 
 
?42 Cfje Ztyal of mitg. Chap. XV. 
 
 and the Vanquifh'd Ignorant ; and not the 
 one Fortunate, or the other Unfortunate. 
 The firft Order in the Game was, that in 
 mating the King, the Game is won; to 
 fhow us, that all the ftrength ot an Army lay 
 in the good Head of the Leader, or General. 
 And to demonitrate, that there are allotted 
 as many Men to one, as the other; to the 
 end whoever is the Lofer, may be affured, lie 
 wanted Skill rather than Fortune. Which 
 yet appears more plain, if we confider that a 
 good Gamefter may give half the Men to a 
 worfe Gamefter, and yet for all that get the 
 Game. Which is what Veget'ms has noted, 
 it. IX * That it often happens , that the Few and the 
 Weaker j Vanquijh the Many and the Stronger, 
 if led on by a General well skilled in Ambufhes and 
 Stratagems. 
 
 o 
 
 Another Order is, that the Pawns are not 
 to move backwards, to advife the General 
 duly to forecaft all Chances before he fends 
 forth his Soldiers to the Service ; for if they 
 mifcarry, 'tis better to be cut off upon the 
 Spot, than to turn Tayl : becaufe the Soldier 
 is not to know when Time is to Fly or Fight, 
 fave by Dire&ion of his Captain ; and there- 
 fore as Jong as he lives, he is to keep his Poll 
 underlain of Difgrace. 
 
 Another Rule is, that the Pawn which has 
 made feven Draughts without being taken, 
 is made a Queen, and may make any Draught 
 at pleafurc, and takes place next the Kingj as 
 
 one 
 
XVil. 
 
 Chap. XV. Crje CiWl Of U\it$. $43 
 
 one fet at Liberty, and made Noble. From 
 which we are to underftand, that it highly 
 imports in War, in order to make the Soldi- 
 ers Valiant , to proclaim Donatives , free 
 Camps, and Preferments due to them that 
 fignalizethemfelves ; efpeciallyif the Advan- 
 tages and Honour are to defcend to their Po- 
 fterity ; for then they will behave them felves 
 with greater Courage and Gallantry. And fo 
 fays Ariftotle, that a Man values more the 
 Greatnefs of his Family than of himfelf. This 
 Saul well perceived, when he caufed it to be 
 Proclaimed in his Army, what fhould be 
 done to the Man that kilVd Gokab, * Tto *J.. Kin g s 
 the Kjng fljould enrich him with great Riches, 
 and give him his Daughter ; and, make his Fathers 
 Houfe free in Ifrael. Agreeable to this Pro- 
 clamation, there is a Law in Spzin, which pro- 
 vides, that every Soldier, who for his good 
 Services deferved to receive Five Hundred 
 Shillings in Pay, ( which was the greateft Sti- 
 pend allowed in War) fliould himfelf and 
 his Pofierity be ever Tax-free. 
 
 The Moors ( as they are great players at 
 Chefs) have in their Pay feven degrees, in 
 imitation of the feven draughts the Pawn 
 makes to be a Queen ; and fo they advance 
 the Pay from one to two, from two tft three, 
 up to feven, in proportion to the feveral Steps 
 made by the Soldier in the Field. And if he 
 proves fo gallant to merit feven pjys, they 
 are given him ; which gives occafton to their 
 
 Z 4 being 
 
344 &&e Ctpal Of ffliitfi. Chap. XV. 
 
 being called Septenarios y Septenary's, or Mat a- 
 Siete , feven times Maters ; thefe enjoy as 
 great Privileges and Immunities, as Gentle- 
 men do in Spain. 
 
 The Reafon of this is very clear in Natural 
 Philofophy ; for there is no Faculty of all 
 thofe that govern Man, which will willing- 
 ly Work, unlefs there be fome Advantage to 
 * IV Se&. move it. Which * Arifiotle proves in the 
 Ptob. xvi. Generative Power ; and the fame reafon holds 
 as much in the reft. The Object of the Irak 
 cible Faculty, ( as we have above fpeciiied ) 
 is Honour and Advantage, which failing, fare-, 
 well Courage and Bravery. From all which 
 may be gathered, the importance of making 
 the Pawn a Queen, which lias made feven 
 Moves without being taken ; for how many 
 Noble Men foever there are, or have been in 
 jthe World , have fprung, and will fpring from 
 Pawns, and private Men ; who by their Cou-» 
 rage have done fuch Exploits, as they have 
 merited for themfelves and their Poftcrity, 
 the Titles of Gentlemen , Knights, Lords, 
 Earls, Marquifes, Dukes, and Kings. It is 
 true, that there are fome fo Unthinking and 
 Ineonliderate, as they will not allow that 
 their Nobility had a beginning, but that the 
 fame was Eternal, and hxt in their Blood, not 
 by the particular favour of any King, but as 
 tfoc Creation of a Supernatural and Divine 
 Grace. 
 
 To 
 
Chap. XV. Cljc Ctpal Of E3ft& 345 
 
 To this purpofe, (tho* it be a little Di- 
 greffion from the Point) I cannot forbear re- 
 counting a notable Difcourfe that pafs'd be- 
 tween Don Carlos our Prince, and Doftor 
 Suarez, of Toledo, who was Judge of the Court 
 of Alcala de Heneres. Doftor, What think 
 you of this People, faid the Prince ? I think 
 they are very happy, my Lord, reply'd the 
 Do&or ; becaufe they live in the beft Air, 
 and beft Soil, of any Place in Spain. For fuch 
 the Phyfitians have made choice of for my 
 Health, added the Prince ; but have you feen 
 the Univerfity ? No my Lord, anfwered the 
 Doftor. See it then, reply'd the Prince ; for 
 it is a very fine one ; and where I have been 
 informed they belt learn the Sciences. It is 
 true, that for a fingle and particular Colledge, 
 faid the Doftor, it is in great Efteem, and 
 fhould be in efFe&, no lefs than your Highnefs 
 fpeaks it. Where did you Study ? fays the 
 Prince ; At Salamanca, my Lord, anfwered 
 the Do&or. And did you proceed Doftor 
 too in Salamanca ? faid the Prince. No my 
 Lord, replied the Doftor. I think it was ill 
 done, added the Prince, to Study in one Uni- 
 verfity, and take your Degrees in another. 
 Your Highnefs may pleafe to know, replied 
 theDoftor, that the Charges of taking De- 
 grees at Salamanca are Extraordinary ; which 
 is the reafon that we poor Men decline it, 
 and choofe rather another Univerfity, as be- 
 ing fenfible, that Learning and Abilities are 
 
 not 
 
346 %\)Z Ctpal Of mitfj. Chap. XV. 
 
 not entailed on Degrees, but on Study, and 
 taking pains ; tho' my Parents were not fo 
 Poor, but that if they pleafed, they might 
 have defrayed the Charge of taking my De- 
 grees at Salamanca ; but your Highnefs is very 
 fenfible, that the Doftors of the Univerfity 
 enjoy the fame Privileges as the Spamjh Gen- 
 tlemen have ; and to us that are already fo 
 by Nature, this exemption would dp harm, 
 or at leaft to our Poftcrity. Which King of 
 all my Predeceffors ( fays the Prince) enno- 
 bled your Family ? None, anfwered the Do- 
 ftor ; for your Highnefs may pleafe to under- 
 stand, that there are two forts of Gentlemen 
 of Spain, one by Blood, the other by Privi- 
 lege : They that are by Blood, as I am, take 
 hottheir Nobility from the hand of any King, 
 as thofe by Priviledge do. This is hard for 
 me to conceive, faid the Prince, and you would 
 oblige me to explain it in clearer Terms ; for 
 if my Royal Blood (reckoning from my felf 
 to my Father, from him to my Grandfather, 
 and fo on in the Line to the reft in order ) at 
 laft terminate in Pelagio, who only upon the 
 Death of King Roderigo was made King, and 
 not before. If we reckon after this manner 
 your Pedigree, fhould we not come in the 
 end to one that was no Gentleman. This 
 Difcourfe is not to be denied , reply'd the 
 Doctor ; for all things here muft have a Be- 
 ginning. I ask you then ( added the Prince ) 
 whence he had his Nobility, that laid the 
 
 fomi- 
 
Chap. XV. Clje Ctyal of GBftjs. 347 
 
 foundation of yours ? He could not Enfran- 
 
 chife himfelf, nor Exempt himfelf from Im- 
 
 pofitions and Taxes, which your Predeceffors 
 
 to this day have paid the King ; for that 
 
 would be a fort of Robbery to enrich them- 
 
 felves at the expence of the Royal 
 
 Revenues : Nor does it ftand with , D '?<r Sua / ez ™ « 
 
 ,, 1 1 r 1 ^ 1 the ri $ ht ™i°en he Jaid t 
 
 reafon, that thole that are Gentle- True Nobility, ***««/« 
 
 men by Blood, fhould have fo bad m ^h of it jtwe in Spain 
 
 anOriginalasthis;itfollowsthen, Jg&fiSJiS 
 
 it was the King that enfranchifed they cm a GentUmmi 
 
 them, and did them the favour to f "*r.j» m '\ \ "-"'-' 
 
 ."« . 1r , truly jaid t that he re- 
 
 ennoble them, or elie you ought ,,/w bis mmtyfrm 
 
 tO tell me how they COuld take the hands of Witnefes, and 
 
 their Nobility. Your Highnefs l^fc^ 
 concludes excellently well, (an- 
 fwers the Doftor ) for it is certain, there is 
 no true Nobility, which was not of fome 
 King's Grant ; but we call thofe Noble by 
 Blood, that have been Noble time out of 
 Mind ; and of whom we cannot tell, nor 
 prove by Writing when they began to be fo, 
 nor from what King they took that Favour. 
 And this Obfcurity goes for more Honoura- 
 ble, than diftin&ly to know the firft Origi- 
 nal. 
 
 The Common-wealth alfo makes Gentle- 
 men ; for when there is one of great Valour, 
 of extraordinary Virtue, and Rich, he is no 
 longer rated as a Citizen, nor ranked in the 
 fame Tax-Roll, as if that Treatment would 
 not be refpeft enough \ becaufe fuch a Man 
 
 de- 
 
$4 8 «&e ®Wl Of Eatt^ Chap. XV. 
 
 deferves to live enfranchifed, and not to be 
 treated as an ordinary Man. This Reputa- 
 tion pafling from them to the Children, and 
 Grand Children, became Nobility, and fets 
 up for a Title, without a King. Thefeare 
 not of thofe Gentlemen of whom we have 
 fpoke of five hundred Shillings Pay, but when 
 there is no proof of the contrary, goforfuch. 
 The Spaniard who invented the Name of 
 Hijodalgo, or Gentleman, gave us to under- 
 ftand the Doftrine we have delivered ; for 
 according to his Opinion, Men have two forts 
 of Birth ; one Natural, in which all are equal • 
 and the other Spiritual. When a Man per- 
 forms fome Heroic Aftion, or gives proof of 
 any admirable V ir tue, or extraordinary Work, 
 then is he New Born, and procures for him- 
 felf new Parents, and lofes that Being which 
 he had before. Yefterday he was called the 
 Son of Peter, and Nephew of Sancho, to day 
 he is called the Son of his own Aftions, 
 whence arofe this Caftellan Proverb, Cada 
 uno es hijo de [us obras. Every one is the Son 
 of his own Aftions : And whereas Holy Writ 
 terms good and virtuous things, Some thing ; 
 ( as much as to fay algo in the Spamjh ) and 
 Vices and Sins, nothing. This Spamflj Com- 
 pound the word Htjodalgo, is made there- 
 of; which is as much as to fay, a Perlbn de- 
 fended from one that has done fome extra- 
 ordinary thing ; for which he merited fome 
 I Recompence from the King, or Common- 
 wealth, 
 
tit. 21. 
 
 Chap. XV. Cfje Crpal of QEUt*. 349 
 
 Wealth, together with all his Pofterity for 
 ever. 
 
 The Law of the * Partita fays, this word Hij o- **■ *• p«*« 
 ^/^ fignifies the Son of Goods ; but if we un- *" 
 derftand the fame of Temporal Goods, it is not 
 with Reafon ; for there are a Number of Gen- 
 tlemen, Poor ; and as many Rich, that are not 
 Gentlemen : But if by the Son of Goods, we 
 mean good Qualities ; ( which we call Virtues) 
 it will have the fame fignification we have men- 
 tioned. The fecond Birth that Men ought to 
 have befides the Natural, we have a clear In- 
 ftance in the Sacred Scriptures, where our 
 Lord blames Nicodemut> that being a Doftor 
 of the Law, he knew not that it was neceffa- 
 ry that a Man fhould be born again, to have 
 a better Being, and more Honorable Parents 
 than his Natural. For which reafon, all the 
 time a Man performs no Heroic Aftions, he 
 is called in this fenfe Hi jo de nada, that is to 
 fay, the Son of nothing ; tho' from his Ance- 
 ftors he be call'd Hijodalgo, that is to fay, the 
 Son offome thing, or a Gentleman. To this 
 purpoie I will recount here a fliort Difcourfe 
 between a Captain of great Honour, and a 
 Cavalier, who ftood much upon his Gentility : 
 By which may be feen in what true Honour 
 confilts ; and every Man may perceive what 
 is meant by being Born again. The Captain 
 being in Company with a knot of Cavaliers, 
 and {peaking of the Largeffes and liberties 
 which Soldiers enjoy in Italy, in a certain de- 
 mand 
 
3 50 €&e Crpal of UlitS. Chap. XV. 
 
 mand which one of them made him, hefaid 
 to him, you, in refpeft of the Meannefs of his 
 Birth, being a Native of that Country, defcen- 
 ded of Parents of a {lender Fortune, and Born 
 in a Village of a few Houfes. The Captain af- 
 fronted at that term,anfwered, faying, SenZr, 
 your Signory may know that the Soldiers who 
 enjoy fo great Liberty in Italy, cannot find 
 themfelves fo well in Spain, becaufe of the 
 many Laws in this Country againft thofe that 
 draw their Swords. The other Gentlemen 
 obferving him to ufe this Word Signlria, 
 could not forbear laughing. Upon which the 
 Gentleman blufbing, befpoke them after this 
 manner: Be it known to you Gentlemen, that 
 in Italy, Signlria, is as much as to fay in Spain, 
 Merced, (Your Worfhip) and the Captain 
 being ufedto the Manner and Cuftom of his 
 Country, he ufes this Term, Signoria, where 
 he ihould do that of Merced,. To which the 
 Captain replied , Surely SenZr, you do not 
 take me to be fo ignorant, but that I know 
 when I am in Italy how to apply my felf to 
 the Italian Tongue, and to the Spanijh when 
 I am in Spain : But he that in Spain in Talk- 
 ing gives me the Vos, Tou, muft at leaft have 
 a Stgnlria in Spain ; tho 1 it goes againft the 
 Grain. The Gentleman being almoft Non- 
 pluit, anfweredhim, What then SenZr Capz- 
 tan, Are you not Native of fuch a Place, and 
 the Son of fuch an one, and don't you know 
 alfo who I am, and who my Anceftors were ? 
 
 Signer 
 
Chap. XV. €fte €tpal of mits. 3 5 c 
 
 Signor anfwered the Captain, I know right 
 well that your Signiory is a good Cava/lero, 
 and fuch have been your Anceftors, yet I and 
 my Right Hand ( which I now acknowledge 
 for my Father) are better Gentlemen than 
 you and all your Family. 
 
 This Captain alluded to the fecond Birth 
 Men have, when he faid, / and my Rkht 
 Hand which J now acknowledge for my Father. 
 And not without Realbn , For with his 
 Right Hand, and with his Sword, he had 
 performed fuch Aftions as the worth of his 
 Perfon might be equal to the Nobility of that 
 Cavallero. 
 
 Tor the moll: part ( lays * Plato ) the ► m Goc- 
 Law and Nature are contrary, for fome times g' w - 
 a Man comes out of Nature's hands with a 
 Mind very Wife, Excellent, Generous, and 
 Frank, and with a Wit made to Command 
 the whole World, and becaufe his Lot was 
 to be born in the Houfe of Amicla, (which 
 was a very poor Cottage) he remained by 
 Law deprived of the Honour and liberty 
 wherein Nature had placed him. On the 
 contrary, we fee others, whofe Wit and 
 Manners fhew plainly they were deftin'd to 
 be Slaves and Vaffals, yet becaufe they are 
 born of Illultrious Houfes , the Law ap- 
 points them for our Mailers. But one thing 
 hath been noted long lince, and that well 
 merits Confideradon ; which is, that many 
 Men more fufficient and of greater Wit tor . 
 
 Sciences 
 
352 €()C Ctpal Of <fflllt0* Chap. XV. 
 
 Sciences and Arms, are born in Villages and 
 in thatch'd Houfes, than in Great Cities. 
 Neverthelefs the Vulgar are fo Ignorant, as 
 to take it for an Argument of the contrary, 
 to be Born in mean Places. Of this we have 
 a clear Inftance in Holy Writ, for the peo- 
 ple of Ifrael in Aftonifhment at the great 
 things Jefus Chriji our Redeemer did, cryed 
 out, Is it fojjible any Good jhould come out of 
 Nazareth. 
 
 But to return to the Wit of the Captain, 
 of whom we treat, he ought to be furnifhed 
 with much Underftanding, and with the dif- 
 ference of Imagination, which is required by 
 the Military-Art. Accordingly there is obfer- 
 ved in that fhort Conference, much Learning, 
 from whence we may gather, in what confifts 
 mens Courage, that gives them Reputation 
 in the Common-Wealth. 
 
 I am of Opinion that a Man ought to have 
 fix things, that he may be faid to be Honor- 
 able, and if he want any one, his Being is 
 thereby impaired. Yet all of them are not 
 placed in the fame degree, nor are they of 
 equal value, or the fame qualities. 
 
 The firft and raoft principal is, his Perfo- 
 nal Merit, in Prudepce, Juftice, Spirit, and 
 Courage. 'Tis this that makes Riches and 
 Birthright ; from hence grow Titles of Ho- 
 nour. From this beginning all the Nobi- 
 lity in the World draws its Origine. And 
 if not, let us go to the great Houlesin Spam, 
 
 and 
 
Chap. XV. mjt CtVal Of Wiitf!. 1 53 
 
 and we fhall find, that they almoft all fprung 
 from private Men, who by their Perfonal 
 Courage have acquired what their Pofterity 
 now enjoys 
 
 The fecond thing that honors a Man ( next 
 his own Merit) is" Riches, without which, 
 we fee no Man efteemed in a Common- 
 Wealth. 
 
 The third is, the Nobility and Antiquity of 
 his Anceitors. To be well Born, and of ho* 
 nourable Blood is a Jewel of great Value ; but 
 not without a great Deleft, for of it felf alone ' 
 is of fmall Advantage, as well to the Noble, 
 as to others, when reduced to neceflky: fctf 
 a Man can neither Eat nor Drink the fame, 
 nor will it Cloath, nor Shoe him, nor can he 
 Give, or Pawn, or make Sale of it, but it 
 makes him live as a dying Man, in depri- 
 ving him of the Means he might otherwise 
 procure to fupply his Neceffities : But joyned 
 with Riches, no point of Honour is it's 
 Equal. Some refemble Nobility to a Cypher 
 in Arithmetic, which is nothing of it felf alone, 
 but. added to any N umber, encreafes it. 
 
 The fourth thing that makes a Man 
 efteemed, is to have fome Poll or honourable 
 Office, as on the contrary, there is nothing 
 that Debafe ; . a Man fo much, as to get his live- 
 •iyhood by any Mechanic-Trade. 
 
 The fifth thing that renders a Man Ho- 
 nourable is to have a good Sir name, that is 
 acceptable, and that founds well in the Ekrc, 
 A a and 
 
3 54 $U* ®tyti of mm. Chap. XV. 
 
 and not to be call'd by ridiculous Names, as 
 I have known ibme. We read in the Gene- 
 ral Hiftory of Spain, that two Ambaffadors 
 being arrived from France, to demand of 
 King Alfonfus the Ninth, one of his Daugh- 
 ters in Marriage, for King Philip their 
 Mailer, ( one was very handfom and call'd 
 Vrraca, and the other notfo agreeable, whofe 
 Name was Blanca, ) The two Ladies being 
 both together in the AmbalTadors Prefence, 
 every one looked that they would chufe Vr* 
 • 'fapfy becaufe (he was the Elder, handfomer, 
 and richer dreft ; but the AmbalTadors en- 
 quiring their Names, Stumbled at the Name 
 of Vrraca , and chofe Blanca, faying that 
 Name would be more welcome in France 
 than the other. 
 
 The fixth thing that honours a Man, is 
 the Ornaments of his Perfon, to go well 
 lirefs'd, and have a good train of Followers. 
 The .good Defcent of the Nobility oiSpaw, 
 is, from fuch, as by their Perfonal Courage, 
 and many Exploits atchiev'd, received in the 
 War , the Pay of five hundred Shillings : 
 • The Original whereof our Modern WriterS 
 have not been able to make out, for if they 
 have not matter Written, or Expres'd by 
 others, no one of them has any Invention qif 
 rmmor % ^ ls own tofupply. it. The difference * Art- 
 rcminiic. fiotlc puts between Memory and Remem- 
 brance, is, that if the Memory has loft any 
 thing it knew before, there is no way to 
 
 re- 
 
Chap. XV. €6e Ctpal of Wttg. ? 5 5 
 
 retrieve it without learning it a-new ; but the 
 Remembrance has this peculiar quality, that 
 if it happens to lofe any thing, by the little 
 which remains in ruminating fome time, at 
 length it recovers what it had forgot. What- 
 ever was the Ordinance that fpoke in favour 
 of good Soldiers, is loft, both out of the 
 Books and Memory of Men: But thefe 
 words remain in the Nature of Reliques 
 * Hijoddgo de devengar quinientos 
 fueldos Segun fuero de Efpana., y jy<W/**»*W- 
 
 J , rt ^ -i t- u-i ed from having five hun- 
 
 de Jolar coma do. Prom which, dredshui/ngsofpay, ac- 
 hy Arguing, and Difcourfe, it is ceding to the cufiomin 
 eafy to find out their Compani- tZZfJ""' ° f * 
 ons. 
 
 Antony de Lehrixa feeking the fignification 
 of this Verb Vindko, faid that it was to 
 Challenge fomething, as if he had faid to lay 
 Claim to Pay, or any other Dues belonging ; 
 or ( according to the newer Mode of Speak- 
 ing ) to claim Penfions and Salaries from the 
 King. And it is fo cuftomary in the old O?- 
 {UlUn fpeech to fay, FuUno hi en ha dtvengado 
 fu trabajo, fuch a one is well appaied for his 
 Pains, ( when hcls well paid ) that amongft 
 the civiler fort, there is no manner of fpeech 
 more Currant. From thence the Origin of 
 this Word Vengar is fetched, when any one 
 finds a.Recompence for the Injury anotl 
 does him : for Injury Metaphorically is ca!i\l 
 a Debt. If this be fuppofed, thefe words, I 
 
 no es Htjoda/y o de deveriga, qamieHtos fueldx 
 A a 2 im- 
 
5 56 Cljc €tvai Of 8tlit0. Chap. XV. 
 
 import nothing elfe but fuchaone isdefcend- 
 
 ed from fo Valiant a Soldier as Merited fo 
 
 large a Pay as that of five hundred Shillings 
 
 for his Services. For which, by the Cuftom 
 
 and Conftitution of Spain,, Segunfuero de £- 
 
 fpana, he, tod all his Iltues were enfranchif- 
 
 ed from paying anySubfidies or Impofitions 
 
 to the King. As for thefe words Solar Cono- 
 
 cido, as much as to fay, a known Houfe^ it has 
 
 no more in it than this, that when a Soldier 
 
 was regiftred in the Roll of thofe that had 
 
 five hundred Shillings Salary, they entred 
 
 in the Kings Books the Name Qf the Soldier, 
 
 the place of his Birth or Abode, who were 
 
 his Parents and Progenitors, for the more 
 
 certainty to him, that received the Penfion ; 
 
 as appears to this day in the Book of Bezerro 
 
 at Simanca, wherein are to be found the Pe- 
 
 degrees of almoft all the Spamjh Nobility. 
 
 Saul made ufe of the fame Diligence when 
 David flew Goliah, for he forthwith Com- 
 manded Abncr, one of his Captains, to en- 
 M Kings quire, *Of rvhat Race this Toung Man was de- 
 xviil. jcended, that is to fay, who were his Parents 
 and Progenitors, and from what Houfe in 
 IJrael he dcfcended. Antiently Solar denoted 
 as well the Houle of a Peafant, as of a Gen tie- 
 man. 
 
 But after having made this DigrdTion, it 
 is now time to return to our firit Oefign and 
 to enquire, whence it comes, that in the 
 Game of Chefs, ( fince that as we have faid 
 
 is 
 
chap. xv. eije €cpai of mm ? 57 
 
 is a Counterfeit of War) they are more angry 
 at Lofing than at any other Game, where 
 they have morelntereft, for in this they play 
 not deep, for Mony ? and how it chances, 
 that ftanders-by fee more Draughts than the 
 Gamefters, tho' they know the Game lefs. 
 And what feems yet ftranger, is, that there - 
 are fome Gameiters who play better Falling, 
 and fome better after Meat. 
 
 The firft Doubt holds little Difficulty, for 
 we have already faid, that Fortune has no 
 fhareinWar, nor in the Game of Chefs, and 
 that it is not allowed to fay, Who would have 
 thought it f for all is Ignorance and CarelefT- 
 nefs in the Lofer, and Care and Manage in 
 the Winner. And when a Man is baffled 
 in a point of Wit, and Sufficience, and no 
 pretence or excufe is left him, but only his 
 Ignorance, he cannot avoid being afhamed, 
 becaufe he is Reafonable, and a friend to his 
 Reputation , and cannot bear, that in the 
 Works of his Power another ihould bear a- 
 way the Bel!. Therefore AnjlotU demands, 
 whence it comes that the Antients would not 
 that there ihould be any fpecial Prizes for 
 thofethat excelled others in the Sciences ; and 
 yet ordain'd fome for the beft Leaper, Racer, 
 Pitcher of the Barr, and Wreftler ? To which 
 he Anfwers, that in' Wreltling, and other 
 Exerciies of the Body, there are Judges ap- 
 pointed to determin the Advantages one 
 Man has over another, that the Prize may 
 Aa j ' be 
 
5 5 8 CfjC Ctpal Of &Blt0* Chap. XV. 
 
 be fairly awarded to the Conqueror; be- 
 caufe it is very eafy to Meafure with the Eye, 
 who Leaps moft ground, or has better Heels ; 
 in Running. 
 
 But in the Sciences it is not fo eafy to 
 Meafure by the Underftanding, who exceeds i 
 the other, for it is a very nice Speculation, \ 
 and if the Judge award the Prize with Parti- j 
 ality, it is not every one can penetrate into it, 
 becaufe the Judgment is fecret, and not ob- 
 vious to the fenfe of the Beholders. 
 
 Befides this Anfwer, Ariftotle gives ano- 
 ther, that is better, which is, that Men mat- < 
 ter not that others have the Advantage over i 
 them in throwing the Barr, Wreftling, 
 Racing, and Leaping, becaufe thefe are Gifts, 
 in which Brute-beafts bear the Prize from 
 us ; but that which goes much againft the 
 grain, is, to fee another thought Wifer, and 
 more knowing than our felves; accordingly 
 we hate the Judges, and Endeavour to be 
 revchg'd oh them, from an Opinion thatthey 
 £ive it againll us out of meer Malice. Tot 
 oid then thefe Inconveniencies, by their; 
 good Wills, none would have ekher Judges, ' 
 • Prizes, for Exercifes that regard the Rea- 
 sonable part. Whence it may be concluded, 
 that the Univetfities do ill, in appointing 
 fudges and Rewards, of the firft, fecond, 
 and third place, in degrees in licenfing thofe 
 that prove belt in Examinations. For be- 
 lides that there happen every day the Incon- 
 veniencies 
 
Chap. xv. Cfje Ccpal Of ©HltS- 559 
 
 veniencies mentioned by Anflotle^ it feems no 
 lefs againft the Dottrin of the Gofpel, that 
 Men fhould contend who fhould be Chief, 
 and that this is true, we fee plainly, in that 
 the Difciples of our Redeemer Jefa ChriH y 
 travelling one day together, treated among 
 themfelves who fhould be the greateft? And 
 being arrived at the Inn, their Mafter askt 
 them what Difcourfe they had by the Way ; 
 and they, as dull as they were, "foon under- 
 stood that the Queftion ill became them : 
 And fo the Text fays, * that they held their , Markix 
 peace ; but as nothing is hid from God, he 
 fpoke to them after this manner : If any man 
 defire to be Firjl, the fame fl? all be Loft of all ; 
 and Servant of all, The Pharifees were hated 
 by our Lord, becaufe \ they affected the upper* fMatth.ix. 
 mofi Seats at Table, and the Chief Places in the 
 Synagogues. 
 
 The principal Reafon whereon they rely 
 who beftow Degrees after this manner, is, 
 that when Scholars are fenfible that each of 
 them (hall be Rewarded, according to the 
 Trial they fhall give of themfelves, they will 
 fcarce fpare time from their Study , to Sleep, 
 or Eat. Which would ceafe, were there no 
 Recom pence for him that takes Pains, or Cha- 
 ftifement for him that mif-fpends his time in 
 Lazinefs and Loy tering. Put this is a (lender 
 reafon, and a Colour ; for it prefuppofes a ve- 
 ry great Falihood, which is, that Science is 
 attained by poring much 051 Books, by being 
 A a 4 taught 
 
360 &fje Crpai of Wiitfi. Chap. XV. 
 
 taught by the belt Matters, and never miffing 
 a Leffon: But they obferve not, that if the 
 Scholar has not Wit, and a Genius requifite 
 to the Science he applies to, it is in vain he 
 beats his Brains Day and Night amongft his 
 Books. And the miftake is fuch, that if thefe 
 two differences of Wit fo oppofite to each 
 other, are in Competition ; one man becaufe 
 he is very quick, without Study or feeing 
 , a Book, gains Learning in a moment ; and the 
 other, being dull and heavy, labours all his 
 Life long, without attaining the leaft Know- 
 ledge. And the Judges (as Men) proceed 
 to give the firft place to him whom Nature 
 has qualified, and who took no pains ; and 
 the low eft degree to him that was Born with- 
 out Wit, and who ftudied hard : As if one 
 had become Learned by turning over Books, 
 and the other continued Ignorant thro'' his own 
 Carelefnefs. And it fares as if a Prize were 
 proposed to two Runners,, of whom, one had 
 lound and nimble Heels, and the other limped 
 with one Leg. If thfe Univerfities admitted 
 to the Study of the Sciences none but fuch as 
 have proper Genius's for them ; and if all the 
 Students were equal, it would be very well 
 done to Eft'ablifh Rewards and Punifhments ; 
 tor in this cafe there would be no doubt at all, 
 but he who was moft Learned, had taken 
 moft Fains; and he that was leaft, had com- 
 plied with liis Eafe. To the fecond Doubt 
 we anfwer, that as the Eyes Hand in need of 
 
 clear- 
 
Chap. XV. ^Dfje €rpal of SUftsL 361 
 
 clearnefs to fee Figures and Colours, even fo 
 the Imagination has need of Light in the 
 Brain to fee the Ideas in the Memory. It is 
 a Light which neither the Sun, nor Tapers 
 give, but only the Vital Spirits breed in the 
 Heart, and difperfe throughout the Body. 
 Befides this, you muft know, that Fear con- 
 trafts the Spirits about the Heart, and fo 
 leaves the Brain dark, and all the other Parts 
 of the Body chillM. And therefore * Jriflotle'SeS. 27. 
 asks, Why thofe that are afraid Stammer in their Ftob - 6 ' 
 Speech, and Tremble with their Hands and Lips. 
 To which he Anfwers, that in Fear, the Na- 
 tural Heat flies to the Heart, leaving all other 
 Parts of the Body chilPd. But we have al- 
 ready prov'd, that Cold according to * G*- ♦ Lib.quod 
 lenh Opinion berlums all the Faculties and Animic 
 Powers of the Soul, and hinders them from vu ' 
 the free Exercife of their Funftions. This 
 being fo, it is eafie to anfwer the fecond 
 Doubt ; and it is that thofe who play at Chefs 
 are in fear of lofing, becaufe it is a Game in 
 which there is a Point of Honour ; and in 
 which, f as we have faid, Fortune has no Part. 
 The Vital Spirits then flying to the Heart, the 
 Imagination is nummed with the Cold, and 
 the Images are obfcured ; and for thefe two 
 Reafons the Gamefter plays but very Awk- 
 wardly. But the Lookers-on, as they run 
 no Rifque, are 'in no fear of lofing thro' want 
 of Skill, and therefore fee many Draughts 
 that efcape the G^mefters ; becaufe their Ima- 
 gination 
 
j6 2 €6e €tpal of mits* Chap. XV. 
 
 gination retains its Heat, and the Figures il- 
 luminated by the Light of the Vital Spirits. 
 True it is, that too much Light blinds the 
 Imagination ; which happens, when he that 
 Plays is afhamed, and out of Countenance, to 
 fee his Adyerfary beat him. Then through 
 very Indignation, Natural Heat increafes, 
 and illuminates more than it fhould, of which 
 the Standers-by are free, as being unconcern- 
 ed. Prom this fprings an Effecl very common 
 in the World, which is, that when a Man 
 would mufter up all his Forces, and make his 
 Knowledge and Ability more Confpicuous, 
 then it is that he quits himfelf worft of all 
 There are others on the contrary, who being 
 put to it, make a great fliow ; and with this 
 great Flourifh know Nothing. Of all which 
 the Reafon is very plain; for he that has 
 abundance of Natural Heat in his Head, if 
 he be fet for a Task an Exercife ; for inftance, 
 the Difputation he is to get in twenty four 
 hours time ( as is done in Spam to all thole 
 who Difpute for a. Vacant Place ) a part of 
 the Exceis of Natural Heat retires to his 
 Heart ; fo that the Brain remains Temperate. 
 In this Difpofition (as we fliall prove in the 
 following Chapter) many things offer, them- 
 Teives to a Man to fay. But he that is very 
 knowing, and of a good Underftanding,when 
 lie is hard put to it through Fear, retains not 
 the Natural Heat in his Head ; lb that for 
 want of Light he has nothing in his Memory 
 left to fay. If 
 
Chap. XV. Cfje Ctpal of (K3tt& 56 j 
 
 If this were duly confidered by them that 
 Cenfure the Aftions of Generals of Armies, 
 blaming their Steps, and the Orders they give 
 in their Camp, they would fee what difference 
 there is between looking on a Fight out of a 
 Window, and breaking a Launce before it, 
 and the Apprehenfion of the Lofs of an Army 
 upon the Spot. 
 
 No lefs inconvenience, Fear in the Phyfiti- 
 ans produces in Curing ; for his Pra&ice ( as 
 we have proved elfe where) belongs to the 
 Imagination; which is prejudiced by Cold 
 more than any other Power; in as much as 
 it's Operation confifts altogether in Heat. And 
 fo we fee by experience, that the Phyfitians 
 Cure the Common People better than Princes 
 and great Lords. 
 
 A Lawyer ask't me one day ( knowing 
 well that I treated of Invention ) why in the 
 Caufe he was well feed, Law Cafes, and 
 Points of Law, come readily into his Thoughts, . 
 but where the Caufe was ftarved, it feemed 
 that all his Law was loft ? To which I An- 
 fwered, that matters of Intereft belonged to 
 the irafeible Faculty which refides in the 
 Heart, and which if it be not fatisfied, does 
 not fo chearfully furnifh Vital Spirits, by 
 whofe Light the Figures that are in the Me- 
 mory may appear ; but when the feme is con- 
 tented, it liberally affords that Natural Heat 
 by which the Rational Soul has fufficient clear- 
 nefs to read all that is Written in the H 
 
 This 
 
364 €6e €rpal of GHtts* Chap. xv. 
 
 This defeft attends Men of great Underftand- 
 ing, who are intereffed and felfifh, and in 
 fuch may be difcerned that Property of the 
 Lawyer. But when all is well-weighed, it 
 feems no lefs than an Aft of Juftice, that he 
 be well Rewarded who labours in another 
 Man's Vineyard . The fame reafon holds for 
 Phyfitians, who being well gratified, want no 
 Store of Medicines ; otherwife their Art is 
 ftarved, as well as that of the Lawyer. 
 
 But here a matter of great Importance is 
 to be noted, namely, that the good Imagina- 
 tion of the Phyfitian in the Critical Minute 
 hits upon what is proper to be done ; but up- 
 on taking more time and further confideration, 
 there occur to his mind a thoufand Inconveni- 
 encies that hold him in fufpence fo long, till the 
 occahon for the Remedy is dipt. And there- 
 fore is it never advifable to befpeak a good 
 Phyfitian to confider well what he is to do, 
 but rather to prefcribe what comes firft to 
 hand. For we have already prov'd, that 
 too nice Speculation raifes the Natural Heat 
 to a. degree fo great, that it confounds the' 
 Imagination. But the Phyfitian, who has it 
 remifs, will not do ill to uie move Conlid-. 
 Tion ; becaufe the Heat riling to the Brain, 
 may come to reach the Pitch which tins Po 
 er needs. 
 
 To the third Doubt the Anfwer is very 
 clear, inafmuch as the Difference of the. Ima- 
 gination- with which they play at Chefs re- 
 
 qui 
 
Chap. XV. €6e Ctpat of U\it$. 3* % 
 
 quires a Certain Point of Heat to difcover the 
 Draughts ; and he that plays well Fafting 
 hath this degree of Heat which is requifite ; 
 but by the heat of the Meat, it rifes a point 
 higher than it fhould, and fo he comes to 
 play worfe. It fares quite contrary with thofe 
 that play well after Meals ; for the Heat ri- 
 fing together with the Meat and Wine, reaches 
 the Pitch they wanted when they were Faft- 
 ing. And therefore it is fit to correft a place 
 in * Plato, where he fays, that it was difc . 
 
 creetly done of Nature, to feparate the Liver Nat £i 
 from the Brain, left the Meat with its Va- 
 pours, fhould diforder the Speculations of the 
 Rational Soul. If he intends the Operations 
 belonging to the Underftanding, he fays very 
 well ; but this has no place in any difference 
 of the Imagination. Which is clearly feen by 
 Experience in Feafts and Entertainments, 
 where about mid-dinner the Guefts are flip- 
 pant with Repartees, merry Jefts and Allufi- 
 ons, who at the beginning were tyed by the 
 Teeth , and at the end of the Feaft have ne- 
 ver a wife word ; becaufe the Heat exceeds 
 the degree required by the Imagination. Such 
 as need to Eat and Drink a little to raife their 
 Imagination, are Melancholic by Aduftion, 
 their Brain being like uftilack'd Lime, which 
 taken into the Hand, is cold and dry to the 
 Touch ; but if any- Liquor be caft on it, the 
 Heat that comes from it is not to be endured. 
 
 We 
 
3*6 %f)t Crpal Of Mittl. Chap. XV 
 
 We mull: alfo corred that Law of the Car- 
 
 MI de le- thaomians, remembered by * Plato, wliich 
 filbus ' forbad their Captains to drink Wine during 
 the Campaign, and the Governors of Pro- 
 vinces during the year of their Ma gift racy. 
 For tho' Plato held the fame for a very juft 
 Law and never makes an end of commending 
 it ; yet ought it not to be received without 
 Diftin£tion. The Work of Judging, aswc 
 laid elfewhere, belongs to the Underftand- 
 ing ; and that that Power abhors Heat, and 
 therefore is much incommoded by Wine. But 
 to govern a Common-Wealth ( wliich is adi- 
 ftinft thing from taking in hand a Procefs, 
 and giving fentence thereon ) belongs to the 
 Imagination, which requires Heat. And the 
 Governour not arriving to the Point wliich 
 is requifite, may well drink a little Wine to 
 attain it. The fame is to be underftood of a 
 General of an Army, whofe Counfel depends 
 alfo on the Imagination. And if the Natural 
 Heat be by any hot thing to be railed, nought 
 can better do it than Wine : But it ought to 
 be taken moderately, becaufe there is no 
 Nourifhment that gives or takes away Man^s 
 Wit, fo much as this Liquor. So that it is fit 
 the General fhould know the difference of 
 his Imagination, whether it be of thofe that 
 need Meat and Drink to fupply the Heat that 
 is wanting, or of thofe that fhould keep Fatt- 
 ing ; for on this the Skill of managing his 
 Affairs well or ill depends. 
 
 CHAP, 
 
Chap. XV\ ^!>e Crpal of W&M ify 
 
 CHAP. XVI. 
 
 To what difference of Ability 'the Office of 
 a King belongs 5 and what Markf he 
 ought to hecoe that hat this Kind of Wit. 
 
 WHen Solomon was Elefted King and 
 Head of fo great and numerous a 
 People as.IJraely the Text fays, that for go* ilIKing**, 
 verning and ruling them he begg'd Wifdom 
 from above, and nothing more. ThisRequeft 
 was fo acceptable to God, that to Reward 
 him for having fo well hit the Mark, he rn^de 
 him the Wifeft Prince in the World ; and not 
 contented with this, he gave him great Riches 
 and Honour ; as the fair Returns of fo great 
 a Petition. Whenfe is plainly gathered, that 
 the greateft Prudence and Wifdom, of which 
 Man is capable, is, that whereon is founded, 
 and wherein confilts the Office of a King ; 
 which is fo true, that there is no need to lofe 
 time to prove it. Only it is convenient to 
 {hew to what difference of Wit the Art of a 
 King, and of fuch an one as the Common - 
 Wealth Hands in need of, belongs, and to 
 trace the Marks whereby he may be known, 
 that isfurnifhed with fuch a Wit and Ability. 
 'Tis alfo moil certain, that as the Office of a 
 King goes beyond all other Arts in the World, 
 even fo it requires the higbeft difference of 
 
 hr* / wit 
 
?68 c&e Ctpal of mite. Chap. xvi. 
 
 Wit that Nature can produce. What this 
 difference of Wit is, we have not as yet de- 
 fined, as having been taken up in allotting 
 to feveralArts their Differences and Difpoftti- 
 ons. But feeing we are now come to it, 
 you may know, that of nine Temperaments 
 ibund amongft Men, there is but one ( as 
 Galen affirms ) that makes a perfon as Wife 
 as Nature can her felf : In which Tempera- 
 ment, the firft qualities are fo juftly balanced, 
 and fo well proportioned, that neither the 
 Heat exceeds the Cold, nor the Moift the 
 Dry, but all is found Equal and Harmonious, 
 as if really they wdre not Contraries, nor 
 had any natural Opposition: Out of which 
 ariTes an Inftrument fo well fitted and turned 
 for the Operations of the Rational Soul ; that 
 the Man is provided with a perfeft Memory 
 for things paft, and a ftrong Imagination to 
 fee what is to come, and a great Underftand- 
 ing to Diftinguifh, Infer, Argue, Judge, and 
 make Choice. Of the other differences of 
 Wit, (by us recounted) not one is entirely 
 perfect ; for if a Man has a good Under- 
 standing, (becaufeofmuch drynefs) he can- 
 not learn the Sciences belonging to the Ima- 
 gination and Memory ; and if he be furniflied 
 with an Excellent Imagination, (thro' much 
 Heat) hewillbedifabledfor the Sciences re- 
 lating to the Underftanding and Memory j 
 and if he has a happy Memory, ( becaufe of 
 much moifture) we have already made it* 
 
 ap- 
 
Chap. XVI. myt Ctpal of O3tt0* ]6 9 
 
 appear, how great Memories are incapable 
 or all the Sciences. Only this difference of 
 Wit we are now in fearch of, is that which 
 anfwersall the Arts in Proportion. 
 
 How inconvenient it is for one Science not 
 to be able to unite the reft, Plato notes, fay- 
 ing, that the perfection of each in particular 
 depends on the Notice and Knowledge of 
 them all in general. There is no fort of 
 Knowledge at what diftance foever it may 
 be from an other, that ferves not to render 
 it more perfeft when it is fully known. But 
 what fhall we do if upon diligent fearch af- 
 ter this difference of Wit there is but one to 
 be found in Spain ? Which makes me of opi- 
 nion, that Galen (did excellently well, that out 
 of Greece^atuve not fo much as in a Dream 
 makes a Man Temperate, or with a Wit 
 requifite for all the Sciences. And the fame 
 * Galen gives the reafon of it, faying, tha:*Linw« 
 Greece is the moft temperate Country in the Sanir.tucn. 
 World, where the Heat of the Air exceeds 
 not the Cold, nor the Moift the Dry. 
 Which Temperament makes the Men very 
 Wife, and capable of all the Sciences, as may 
 be proved, conlidering the great number of 
 illuilrious Perfons that appeared there; 6V 
 cratesy Plato, Ariftotle, Hippocrates, Galen } 
 Theophraftuty Demojlhenes, Homer, 7 hales the 
 Milelian, Diogenes the Cynic, Solon, and in- 
 finite other wife Men, ot whom the Hiftori- 
 *>»s make mention, and whole works we 
 
 B b find 
 
3 7° tt&C €;ival Of &EUt& Chap. XVI. 
 
 Had replenifhed with all Sciences. Not as the 
 Writers of other Countries ; who if they 
 treat of Phyfic, or any Science , it is a 
 wonder if they make ufe of any other fort of 
 Science in their Aid or Favour. All of them 
 are beggarly, unadorned, as wanting a Wit 
 capable of all the Arts. 
 
 But what is moft furprifing in Greece, is, 
 that notwithftanding Women's Wit is fo re- 
 pugnant to Learning, (as we {hall hereafter 
 prove;)there have been fo many Grecian Ladies 
 fo illuftrious in the Sciences that they have 
 come in competition with the moft rational 
 Men; evenfo we read ofLeontia (a very learn- 
 ed Woman) who writ againft Theophraftusjhe 
 greateft Philofopher of his time, taking notice 
 of feveral errorsof hisinPhilofophy .And if we 
 reflect on all other Countries in the World, 
 we fhall hardly find any Wit arife fo confi- 
 derable there. The reafon whereof is, they 
 live in Intemperate places, which makes the 
 Men dull, of a flow Wit, and ill Difpofitions. 
 *XIV.Se&. And therefore Ariftotle asks, * Whence it comes, 
 Prob. I. t fj at; t fj e I n fj a bit m t;s of over-Hot or over-Cold 
 Countries are for the moft part fierce in Counte- 
 nance and Conditions ? To which Problem he 
 Anfwers very well, faying, that the good 
 Temperament, not only gives the good 
 Grace of the Body, but alfo Conduces to the 
 Wit and Ability : and in like manner as the 
 ExcefTes of Heat and Cold hinder Nature 
 from producing Men fair and well figured,. 
 
 even 
 
Chap. xvi. mt €n>al OtWUt&. 371 
 
 even fo they renvers the harmony of the 
 Soul, and blunt a Mans Wit. Of this the 
 Greeks were well aware, who calPd all other 
 Nations in the World Barbarians, in regard 
 of their Incapacity and flender Knowledge. 
 And fo we fee of fo many as are Born and 
 Study out of Greece, if they are Philofophers, 
 not one of them Approaches near to Arifioth. 
 or Plato, if Phyfitians, to 'Hippocrates, or 
 Galen ; if Orators, to Demofihenes ; if Poets, to 
 Homer ;and fo in the other Arts and Science 
 the Greeks have ever held the firft Rank, 
 without any contradiftion. At leaft Anfic- 
 tie's Problem may be very well verified in the 
 Gr^,becaufe in reality tfiey are the goodiieft 
 Men in the World, and of themoft excellent 
 Wit, were it not for their living in Difgrace 
 and Servitude, being opprefes'd by Arms, and 
 ill treated by coming under the Turks • who 
 hath banifhed all Learning from among them, 
 driving the Univerfity of Athens to Parts. 
 where it remains to this day* And {o for 
 want of cultivating, thefe excellent Wits, 
 ( whereof we fpoke, ) come to be loft. 
 
 In other. Countries out of Greece, though 
 Schools and Excrcifcs of Learning are not 
 wanting, yet no eminent Man has appeared 
 among them. The Phyfitian thinks he has 
 gone far enough if he knows what Hippocrates 
 and Galen, have delivered, and the Natural 
 Philofopher thinks there is nomoreKnowied- 
 butwhat is had from Underilanding Ar/Jfotle. 
 B b 2 ,N\ 
 
?7 2 €&e Ctpal Of Wlit$. Chap. XVI. 
 
 Notwithftanding this, it is no general 
 Rule that all who are born in Greece muft of 
 neceffity be Wife, and well tempered, and 
 the reft diftempered and Fools. For the fame 
 MnOrar. * Galen reports of Anacharfis, who was a 
 ua or# Scythian, that he appeared of an admirable 
 Wit among the Greeks, (tho' he was a Bar- 
 barian ) with whom a Philofopher that was a 
 Native of Athens, contending, faid, Go thou 
 Barbarian ; To which Anacharfis anfwered, 
 My Country is a dijgrace to me, and thou art a 
 dijgrace to thy Country. From intemperate 
 Scythia the Country of fo many Fools, I alone 
 am come Wife, and thou who wert born at 
 Athens (the Nurfery of Wit and Knowledge) 
 wer't never other than an Afs So that 
 we need not defpair of meeting this good 
 Temperament,nor reckon it impoflible to find 
 it out of Greece, particularly in Spain ; (which 
 is not fo Intemperate aCountry:) for by 
 ^the fame Reafon that I have found one of 
 ^thefe there; there may be many more that 
 never came to Knowledge, and which I have 
 not been able to find out. It may be con- 
 venient then to fhew the Signs, by which a 
 well tempered Man is known, to the end 
 where fuch a one is, he may not be Hidden. 
 
 Many Signs have the Phy fitians fet down 
 
 to difcover this difference of Wit, but the 
 
 principal, and thofe that beft give Notice of 
 
 - Lib arth lt are ^ following. The firft, in the-words 
 
 m*&.*±ni of * G*Iw 9 is to have the Hair Nut-brown, 
 
 b 
 
 & 
 
Chap. XVI. CljE Ctpal Of Wit*. J7? 
 
 between fair and red, which proceeding from 
 Age to Age comes to fhow more Golden. 
 And the reafon of it is clear, for the Material 
 Caufe of Hair, is as Phyfitians hold, a grofs 
 vapour, rifing from the digeftion performed 
 by the Brain at the inftant ot it's Nourifhment. 
 For fuch as this Member is fuch is the colour 
 of the Excrements ; if there enter muchFlegm 
 in the compofition of the Brain, the Hair 
 will be fair ; if much Choler, yellow as Saf- 
 fron ; but when thefe two Humors are found 
 equally mixt, the Brain remains temperate, 
 in hot, cold, moift, and dry ; and the Hair 
 brown, and participating of two Extreams. . uh de 
 It is true, that f Hippocrates fays, that, that aere, locis* 
 colour in thofe who live in the North, ( as & a< 3 ui$ - 
 the Exglzjb, ¥ lemmings, and Germans ) iffues 
 from a WJiit^nefs dryed with over much 
 Cold,and not from the Reafon we have men- 
 tioned : So that this fign is very deceitful. 
 
 The fecond Mark, that he ought to have 
 who has this difference of Wit y * Gale* fays, is, *Ub de 
 to be well-lliaped, airy, agreeable, and ^nff^v 
 pleafant, fo as die Sight takes pleafure in be- fciibi. <fe 
 holding him, as a Figure of rare Perfe&ion. fin tae »- 
 And the Reafon of it is clear, for if Nature 
 be ftrong, and have a Seed well tempered, 
 (he duly makes ( of all things capable ) the 
 Beft and moil Accomplifhed in the Kind : but 
 being fomewhat difabled, (lie employs molt 
 of her Labour in the formation of the- Brain, 
 becaufe- that is the chief refidence of the Ra- 
 
 ]> b j tional - < 
 
3 74 ®&* ^*V*I of 2aHt0* Cha P- XVI - 
 
 tional Soul, rather than any other part of the , 
 
 Body. Accordingly we fee many Men vaft 
 
 and deformed, but yet of excellent Wits. 
 
 The bulk of Body which-a Temperate Man 
 
 *Ub de ought to have, as* Galenteys, is not a thing 
 
 conft!c.7v. precifely determined by Nature, becaufe he 
 
 may be tall, fhort, or of a middle Stature, (in 
 
 proportion to the quantity of temperate Seed, 
 
 he had in time of hisformation.)Butfor what 
 
 regards the Wit, the Middle-fize is bettet 
 
 amongfl: Temperate Men than over-tall or 
 
 fhort : And if it fliould incline to either Ex- 
 
 ti earn, it is better too Short, than Tall, for 
 
 Bones and Flefh as w r e have proved before, 
 
 from the Opinion of Ariflotle and Plato 
 
 much incommode the Wit. Agreeable here 
 
 unto the natural Philofophersare wont to ask, 
 
 * Why thofe of little Stature are Wifer for the 
 
 d. r a oh!" mo fi P 4rt f h m th°f e of a tall Stature ? And for 
 
 ')ib.i.pi-bb. proof hereof, „they cite Homer, whofe fays 
 
 *** Vljrjfes was very Wife, and of alow Stature ; 
 
 and on the contrary, Jjax a very Blockhead, 
 
 and of a high Stature. To this Queftion they 
 
 Anfwer very ill, in faying that the Rational 
 
 Soul being fhut up in a little room afrs with 
 
 more force, according to the received faying. 
 
 Virtue is more powerful United than Dijperfed ; 
 
 And that on the contrary, being in a large 
 
 Body, and pf great Dimenfions, fhe wants 
 
 power fufficient to move, and animate the 
 
 fame, as it ought. But this is not the Rea- 
 
 ion thereof, it is rather becaufe Big-men have 
 
 much 
 
Chap. XVI. Clje €t pal Of £Ottg. 3 7 5 
 
 much Moifture in their Compofition, which 
 dilates the FleQi, and makes it more plyant to 
 receive the Augmentation, which the natural 
 Heat procures. It fares quite contrary in little 
 Bodies, for through their over-drynefs, the 
 Flefh cannot take it's Courfe, nor the natural ^^ n c !ib * 
 Heat enlarge or ftretch it out ; and therefore C orp P conft. 
 they remain of alow Stature. But amongft c.iv. 
 the firft qualities,we have prov'd before,there 
 is none fo prejudicial to the Operations of the 
 Rational Soul, as much Moifture, nor thatfo 
 quickens the Underllanding as Drynefs. 
 
 The third Mark by which the temperate 
 Man may be known, is, as * Galen fays/ L . Jbi -<fe 
 that he be Virtuous, and of good Conditions ; ^ tuen * 
 for if he be lewd, and Vitious, f Plato fays, t Dial, de 
 it proceeds from fome Intemperate Quality Natura - 
 that is in him, and that incites him to Sin ; 
 and if fuch a one would pra&ife what is agree- 
 able to Virtue, he muft firft renounce his 
 own natural Inclinations. But whoever is of 
 an exact Temperament,fo long as he continues 
 in that State, ftands in no need of any fuch 
 diligence; for the Inferior Powers require 
 nothing from him that is contrary to Reafon. 
 Therefore * Galen fays that to one that has « Lib jj ^ 
 this Temperament, we need not prefcribe a Cm. men. 
 Dyet, what he fhould Eat, or drink, for he 
 rarely or never exceeds the quantity or mea- 
 furc, that Phy fie would fet him. And Galen 
 contents not himfelf with calling them molt 
 Temperate, but adds further, that it is not 
 Bb 4 io 
 
31& €&e ®rpal of GLltW- Chap. XVI. 
 
 fo much as neceflary to moderate the Paffions 
 of their Soul, for their Anger, their Grief, 
 their Joy, and their Mirth, are meafured al- 
 ways by Reafon. Whence it follows, that 
 they are always Healthful, and never Sickly, 
 which is the fourth Mark. 
 
 But in this Galen has no reafon, for it is 
 impoffible to frame a Man that fhall be per- 
 fect in all his Faculties, thereafter as the Bo- 
 dy is tempered ; fo as the Irafcible and Con- 
 cupifcible Powers fhould not be fuperior to 
 Reafon, and incite him to Sin. And there- 
 fore it is not convenient to fuffer any Man 
 how Temperate foever, always to follow his 
 ow r n natural Inclinations, without taking him 
 by the Hand, and guiding him by Reafpn. 
 Which is eafily underftood cpnfidering what 
 Temperament the Brain ought to have, to be 
 an Inftrument fit for the Rational Faculty, 
 and what the Heart ought to have to the end 
 the Irafcible may aim at Glory, Empire, Vi- 
 ctory, and Superiority over all ; and what 
 the Liver ought to have for digefting the 
 Food, and what the Tefticles ought to havp 
 for conferring and perpetuating thefpecies. 
 
 As to the Brain, we have already often 
 faid, that it ought to have Moilture for the 
 Memory, Drynefs for the Underftanding,and 
 Heat for the Imagination. But for all this, 
 its natural Temperament is Cold and Moift ; 
 and becaufe of the intenfe or remifs degrees 
 hi theie two qualities, one time we call ft 
 
 Hot 
 
Chap. XVI. €&e Ctpal of 2ftttt& $77 
 
 Hot, and another Cold ; fometimcs Moift, 
 and fometimes Dry ; but ftill fo as the Cold 
 and Moift are predominant. 
 
 The Liver ( where the Concupifcible Fa- 
 culty is feated ) lias for its Natural Tempera- 
 ment a predominant Heat and Moifture ; 
 which Temperament never leaves the Man lo 
 long as he lives. And if we fay fometimes 
 that it is Cold, it is becaufe it has not then 
 all the Degrees of Heat requifite for its Ope- 
 rations. 
 
 Touching the Heart (which is the Inftru- • Lib d0 
 ment of the Irafcible Faculty) * Galen fays,ufupuifu. 
 that it is fo Hot of its own Nature, that while 
 the Creature lives, if we put our Finger in its 
 Cavity, we cannot fufter it there a moment 
 without burning. And tho' we have elfe- 
 wherefaid, that the Heart is Cold, yet muft 
 it never be underftood, that the Cold predo- 
 minates there, ( for it is impoflible ) but only 
 that it has not all the Degrees of Heat which 
 its Operations need. 
 
 For what relates to theTefticles, (where 
 the other part of the concupifcible Faculty re- 
 fides ) the fame reafon has place ; becaufe 
 their Natural Temperament is hot and dry 
 in predominance. And if we fometimes fay 
 of a man, that he has thefe Parts cold, it is 
 not to be underftood abfolutely, or in predo- 
 minance, but only that the intenfe degrees of 
 Heat required for the generative Faculty are 
 wanting. 
 
 From 
 
378 CJje Crpal flf Wiit$. Chap. XVI 
 
 From which may be clearly gathered, that 
 
 if a Man be well compounded and organized, 
 
 The Heart h e mu ft neceffarily liave the force of an excef- 
 
 *«»* five Heat ' m his Heart > or eIfe the Irafcible 
 Brain ty tie Faculty will remain too weak; and if the 
 
 tbt ( liver ^iver b e not exceeding Hot, it cannot digeft 
 tM lJ the the Fopd, nor make Blood for Nourifhment ; 
 veiny, and 2X& jf t he Tefticles are not more Hot than 
 Ihlj^me 65 Co ^> the Man will prove impotent, and un- 
 vay. fit for Generation. 
 
 So that thefe Members being of fuch force, 
 
 as wehavefaid, it follows of ne- 
 
 ^£^5K £eflky, ^t the Brain comes to 
 
 7 et wit haii 7 tk^ he re- be altered thro' much Heat, (which 
 
 maim free to do what he j s Qne Q f fa qualities that moft of- 
 pleaies. He hath Jet Fire r A _ - ,* i i • i • r 
 
 and water before thee, fends Reafon ) and which is worfe, 
 firetcb out thy band unto fa \y*iH being free, is irritated, 
 ?'* thm Mh EccleL and inclines to condefcend to the 
 Inferiour Appetites. By this Ac- 
 count it appears, that Nature cannot make a 
 Man perfeQ; in all his Faculties, nor produce 
 him altogether inclined to Virtue. 
 
 How repugnant it is to the Nature of Man 
 to be produced wholly inclined to Virtue, 
 may be plainly difcovered in confidering the 
 Compofition of the Firft Man ; for tho' it was 
 the moft perfeft that was ever found among 
 Mankind (except that ofjefus Chrifl our Sa^ 
 viour) and framed by the Hand of fo great a 
 Workman, neverthelefs if God had not in- 
 fufed into him a fnpernatural Quality to fub- 
 due his Inferiour Part, it was impomble, re- 
 lying 
 
Chap. XVI. Cfte €tpa! Of Jfflftft 379 
 
 lying upon the Principles of Nature, that he 
 fhould not be inclined to Evil. And that God 
 had made Adam with perfect Irafcible and 
 . Concupifcible Powers,is evidently feen in this, 
 that when he fpoke to, and commanded him 
 to increafe and multiply, and repleniflj the Earth, 
 it is certain, he gave them an able Power for 
 Procreation, and framed them not cold, fee- 
 ing that he enjoy nM them to People the Earth 
 with Men : A Work not to be performed with- 
 out much Heat. 
 
 No lefs Heatbeftowed he on the Nutritive 
 Faculty, which was to repair their loft Sub- 
 ftance, and to renew another in its place ; fee- 
 ing he faid to them, Behold I have given unto 
 you every Herb bearing Seed which is upon the 
 Face of the Earth ; and every Tree in which is the 
 Fruit of a Tree yielding Seed, to you it jhall be 
 for Meat. For if God had given them a Liver 
 and Stomach Cold and of little Heat, it is cer- 
 tain they would not have been able to digeft 
 Meats, nor to preferve themfelves nine hun- 
 dred and thirty years alive in the World. 
 
 He fortified alfo his Heart, and gave him an 
 Irafcible Faculty, becoming fuch a King, and 
 a Mafter, as was to govern all the World. 
 And faid, Subdue the Earth, and have Domi- 
 nion over the Fijb of the Sea, and over the Foul 
 of the Air, and over every living thing that 
 moveth upon the Earth. But if he had not 
 given liim abundance of heat, he would nei- 
 ther have had Spirit nor Authority, to take up- 
 on 
 
?8o Cfje Ctpal of Q3ft0* Chap. XVI. 
 
 on him Empire, Command, Glory, Majefty, 
 and Honour. What difadvantage it is to a 
 Prince to have the Irafcible Power weak, can- 
 noi enough be exprefs'd, feeing through this 
 alone, he comes to be neither feared nor obey- 
 ed, nor refpefted by his Subjefts. 
 
 Having thus fortified the Irafcible and Con- 
 cupifcible Powers, in giving to the Members 
 we have mentioned, fo great a Heat, he pro* 
 ceeded to the Rational Faculty, and made a 
 Brain Cold and Moift, to fuch a Point, and 
 of fo delicate a Subftance ; by which means 
 the Soul might Reafon and Difcourfe, and 
 make ufe of its infufed Knowledge. For we 
 have faid and prov'd before, when God had 
 a defign to giye Men any fupernatural Know* 
 ledge, he firft prepar'd the Wit, and made 
 them Capable with the Natural Difpofitions 
 which he planted with his own Hand, to re- 
 ceive this Knowledge : And therefore Holy 
 * Etctef. Writ fays, * That he gave them a Heart to Con- 
 xWi. ceive, and^eplenijhed them with the Difcipltne of 
 Vnderftanding. 
 
 The Irafcible and Concupifcible Faculty 
 being fo very powerful, becaufe of the great 
 Heat ; and the Rational fo weak, and of fuch 
 fmall refinance ; God armed them with a fu- 
 pernatural Faculty, which the Divines call 
 Original Rigbteoujnefs, to reprefs the Motions 
 of the Inferiour Part, that the rational Part 
 might remain Superiour, and the Man incli- 
 ned to Virtue. But when our Hrft Parents 
 
 finned, 
 
Chap. XVt. C6e Crpal of ffliit&. jXi 
 
 finned, they loft this quality ; and the Irafci- 
 ble and Concupifcible Faculty held their own, 
 and were Superiour to Reafon, ( through die 
 Prevalence of the three Members we fpoke 
 of) and the Man Prone to Evil, even from 
 his Youth. 
 
 Adam was Created in the Age of Manhood, 
 which according to Phyfitians, * is the moft 
 Temperate of all ; and from that Age was 6t ^1*$^ 
 inclined to Evil, except the fmall time he wen. 
 ftay'd in Innocence, by means of Original 
 Righteoufnefs. 
 
 From this Do&rin we may gather in good 
 Natural Philofophy, that if a Man is to do an 
 Aft of Virtue with Relu&ance of the Flefh, 
 it is impoffible for him to praftife the fame, 
 without the AfTiftance of Grace, becaufe the 
 qualities by which the Inferiour Faculty ope- 
 rates are of greater Efficacy. I faid with Re- 
 luctance of the Flefh, in as much as there are 
 found many Virtues in Man, which proceed 
 from the Irafcible and Concupifcible Faculties 
 being low, as is Chaftity in a Man that is 
 Cold ; but this is an Impotence in Working, 
 rather than a Virtue. 
 
 For wliich reafon had the Catholic Church 
 never taught us, that we are not able to 
 overcome our Inclinations, but by the fpecial 
 ' AffiftanceofGod, Natural Philofophy would 
 teach us no lefs this Truth, That Grace forti- 
 fies our Will. What Galen would have faid, 
 was, that die Temperate Man excels in Vir- 
 tue 
 
382 €6e Ctpal Of CUft& Chap. XVL 
 
 tue others who have not this good Tempera- 
 ment, becaufe the fame is lefefolicited by the 
 Inferiour Part. 
 
 The fifth Property of thofe who enjoy this 
 good Temperament, is, to be very Long-liv'd, 
 as being very powerful to refift the Caufes 
 and Occafions of Difeafes. And this is what 
 the Royal Prophet meant, when he faid ,* The 
 Pfai.89. ^ $ Q j Qur y ears are threescore and ten ; and if 
 
 byreafon of Strength they be four fcore years ^ yet 
 is their Strength Labour and Sorrow. He calls 
 thofe Strong who are of this Temperament, 
 becaufe they refift better than others the Oc- 
 cafions of diminifhing Life. 
 • Lib 1 de ^ e * a ^ Mark is given by * Galen 9 faying, 
 temp.c. <> e That they are very Wife, of great Memory 
 for the paft, of great Imagination to guefs at 
 the future, and of great Underftanding to dis- 
 cover the truth in all things. They are nei- 
 ther malicious,crafty , nor Cavillers ; for thefe 
 fpring from a Vicious Temperament. 
 
 Such a Wit as this is, affuredly was not fra- 
 med by Nature to learn the Latin Tongue, 
 Logic, Philofophy, Pfiyfic, Divinity, or the 
 Laws ; for put the cafe he might eafily attain 
 thefe Sciences, yet not one of them can fill all 
 Ills Capacity. Only the Office of a King an- 
 fwers in proportion to it, and in Ruling and 
 Governing, the fame is only to be employed. 
 
 This is eafily underftood in running thro' 
 all the Marks and Properties we have recount- 
 ed of Temperate Men \ and confidering how 
 
 each 
 
Chap. xvi. Cijc sttpai of mite. 3 8 1 
 
 each of them agrees with the Royal Scepter, 
 and ill correfponds with other Arts and Sci- 
 ences. 
 
 That a King be Beautiful and Agreeable, 
 is one of the things that beft engages Subje&s 
 to Love and Honour him, becaufe as * Plato * Dial. <i 5 
 fays, the objeft of Love is Beauty, and good p«*chro. 
 Proportion ; and if the King be hard-favour- 
 ed, and mif-fhapen, it is impoflible to gain 
 the People's Affeftion ; in fo much that they 
 will highly refentit, that an unfinifhed Man, 
 who has not fo much as good Natural Endow- 
 ments, Ihould come to Rule and Govern 
 them. 
 
 To be Virtuous, and of good Conditions, 
 isfoonunderftood how much it imports; for 
 he who is to Order the Lives of his Subjects, 
 and give them Laws and Rules to live accor- 
 ding to Reafon ; it is convenient that he do 
 the fame in Perfon ; for fuch as the King is, 
 fuch are the Grandees, the Middle, and the 
 Lower Sort. Moreover, by this means | 
 will make his Commands more Authentic, 
 and with a better right proceed to Punifii thofe 
 that fail to obferve them. 
 
 To hold a Perfe&ion in all the Ruling F. 
 culties of a Man, ( the Generative, Nutritive, 
 Irafcible and Rational) is more becoming 
 King than any Artift whatever. For as Plato 
 fays, in a well-ordered-State, there ought to 
 be^ Over-feers of Families, who may with 
 Skill difcover the qualities of Perfons that ate 
 
 to 
 
3 $4 Cfte Crpal of mit$. Chap. Xvi. 
 
 to Marry, in order to give to each Man 
 the Woman bell proportioned to him ; and 
 to each Woman the Man deftin'd for her. 
 Were this duly obferved, they would never 
 be fruftrated or the principal end of Marriage. 
 For we fee by Experience, that a Woman 
 who could have no Children by her firft Huf- 
 band, as foon as fhe is married to another, 
 has ; and many Men that could have no Chil- 
 dren by their firft Wives, have had them as 
 foon as ever they married to another. More 
 efpecially fays Plato , this Art is of ufe in 
 the Marriages of Kings : For as it is a thing of 
 the greateft Importance to the Peace and Se* 
 curity of a Kingdom, that the King fhould 
 have a lawful Illue to Succeed him, fo it may 
 well happen that a King marrying at random 
 may light on a barren Wife, that will keep 
 him all his Life without hope of Iffue ; and 
 fo dying without Heirs, he bequeaths to his 
 People Civil Wars, for filling of a Vacant 
 Throne. 
 
 But this Art, fays Hippocrates, is not necef- 
 fary, but for Men of ill Conftitutions, and 
 not for thole that have the perfeft Tempera- 
 ment we have defcribed : Thefe need no fpe- 
 cial Choice of a Wife, nor look for one that 
 is proportionable to them ; for as Galen fays, 
 whatever Wife they Marry, they will not fail 
 forthwith to have Children : This is to be 
 underftood, if the Woman be Sound, and at 
 the Age ( according to the Courfe of Na- 
 ture) 
 
Chap. XVI. £ a! af foUitS- 5S5 
 
 aire*) that Women are wont to Conceive 
 and bring forth. In fuch fort as Fruit fulnefs 
 is more to be defired by a King than any 
 Artift whatlbever, for the reafons we have 
 
 given 
 
 If the Nutritive Faculty be fo voracious, 
 gluttonous, and greedy of Drink, * Galen has * Lib. <u 
 told us, that it proceeds from the Stomach fan * tuen ' 
 and the Liver's wanting the Temperament 
 agreeable to their Operations: Which makes 
 Men Voluptuous, Infirm and of very fhort 
 Life : But if thefe Parts polTefs their due 
 Temper and Compofition, the fame Galen 
 fays, that they deiire no more Meat nor 
 Drink than is neceffary to fuftain Life. 
 Which quality is fo important to a King, that 
 God declares that Land thrice happy that 
 meets with fuch a Prince, * BleJJed is the Land * Ecclfcltt. 
 xvhofe Kjng is Noble y and. xvhofe Princes feed in 
 due time, for Refrejhment y and not for Riotouf 
 nefs% 
 
 Of the Irafcible Faculty, if it be Intenie, OTi^ y 
 Remifs f Galen pronounces it is an Indicati- med. c. " 
 tion that the Heart is not well compofed, Xvix . & 
 and has not the Temperament required to ™™ L Jjf 
 aflt perfcftly ; from which two Extreams the fan. cue& 
 King ought to be further diftant than any 
 other Artili, for to arm Paflion with Power 
 is a thing in no wife convenient for the Sub- 
 jects. Nor is it any better for the King to 
 have that Irafcible Faculty remifs, becauic in 
 (lightly pafling by things ill done, and at- 
 • C e tempted 
 
?86 &f,e fcryal of MMW. Chap. XVI. 
 
 tempted in this Kingdom, he comes to be 
 Defpifed, and lofethe Reverence of his Sub- 
 jefts ; which ordinarily produces great Dif- 
 orders in a State, and remedilefs Mifchiefs. 
 But the Man who is Temperate, is moved 
 when there is Reafon, and unmoved when 
 there is None ; which quality is as neceflary 
 for a King, as all the other we have fpoke of. 
 
 How much it imports that the Rational 
 Faculty ( the Imagination, Memory, and 
 Underftanding ) ihould be perfeft in a King 
 more than in any other, is eafily prov'd ; 
 for the other Arts and Sciences as it fhould 
 feem are to be acquired and praftifed by the 
 force of Man's Wit; but to govern a King- 
 dom, and to conferve it in Peace and Concord, 
 not only requires, that the King be endued 
 with natural Prudence for it, but it is alfo 
 neceflary that God particularly aflift him 
 with Underftanding, and Aid him in Go- 
 . verning ;. the Sacred Scripture has noted no 
 * Pr0VXxi -lefs, where it fays, * That the Heart of the 
 KJng is in the Hand of God. 
 
 To live many Years alfo, and enjoy con- 
 tinual Health, is a'property more convenient 
 for a good King than any other Artift ; for 
 his Care and Travel is laid out for the Pub- 
 lic Good, and if he fails to hold out in Health, 
 the Common- Wealth runs to Decay. 
 
 All this Doclrin which we have delivered 
 will be better confirmed if we find in any 
 true Hiftory, that at any time there has been 
 
 any 
 
Chap. XVI. €lje Ctval of mite. 387 
 
 any diitinguiftiable Man chofen for King, in 
 whom were not wanting any of the Marks 
 and qualifications we have mentioned. For 
 Truth has this Advantage, that it never 
 wants a Proof. 
 
 Holy Writ recounts * that God being dHV^ 1 . ^^ 
 pleas'd with Saul, ( for fparing Agag*s life) xv 
 ordered Samuel to go to Beth km, and anoint 
 for King of Ifrael, one of the Eight Sons of 
 Jejfe. Now the holy Man prefuming that 
 God would be pleated with £//*£, becaufehe 
 was tall of Stature, faid, Surely the Lord's 
 Anointed, is before him ! But the Lord faid to 
 Samuel, Look not on his Countenance, or on the 
 height of his Stature, for I haverefufed him, (for 
 this he had tryed before in Saul) for the Lprd 
 fees not as Manfeees, for Man looketh on the out* 
 ward Appearance, but the Lord looketh on the 
 Heart. 
 
 ^V/zr/f/diftruftinghisownskill in choofing, 
 pa{Ted on further to what he had in Charge, 
 ftill enquiring of God of one and the other 
 before him, which he would pleafe to have 
 anointed King, and God approving of none 
 . of them ; faid he to Jejfe, it may be thou hail 
 more Children than thefe that ftand before 
 us, and Jejfe faid there remaineth yet the 
 Youngeit, and behold he keepeth the Sheep, 
 but he is little of Stature, imagining belike, 
 that that was no fmall marter in a King. Sa~ 
 muel who had already learned by Experience, 
 that a great Stature was not always a good 
 C c 2 Pre- 
 
j88 Cte Cipal Of QHit0. Chap. XVI. 
 
 Prefage, fcnt for him. And it is a thing 
 worthy Obfervation, what Sacred Scripture 
 recounts, eVe yet he was anointed King, 
 Now he was Ruddy , and withal of a Beautiful 
 Countenance, and goodly to look to, and the Lord 
 faidy Anfe and anoint him, for this is he. So 
 as David had the two firft Marks we have 
 laid down, he was Ruddy, well-Comple- 
 ctioned, and of mean Stature. 
 
 That he was Virtuous, and good Condi- 
 tioned, (which is our third Sign) iseafie to 
 
 * Aa xiii be found, feeing God faid, of him. * That 
 ' he had found a Man after his own Heart. For 
 tho'he lometimes .Sinned, he loil neither the 
 Name nor Habit of Virtuous, no more than 
 he that is Habitually Evil, tho' he perform 
 fome good Moral Actions, lofes the Name of 
 Lewd and Vitious. 
 
 That he liv'd in Health during the whole 
 Courfeof his Life, feems to be proved from 
 
 *3 Kings I this, becaufe throughout his whole Story, * 
 there is no mention but of one only Infirmity, 
 which is an Indifpolition attending them that 
 live a long time, it was that his natural Heat 
 was extinguiflfd, and he could not be warm 
 in his Bed, to remedy which, there was put 
 to Bed to him a young Damfel, to cherifli 
 him, by which* means he liv'd fo many Years, 
 
 . j Paral that the facredText fays ,*That he died m a good 
 
 xix. old Age, full of Days, Riches and Honour ; after 
 
 having endured fo many Travels, and Wars, 
 
 and donefo exeat Penance for his Sins. And 
 
 all 
 
Chap. XVI. €Fje Ctpal of mm. ? 8 9 
 
 all this becaufe lie was Temperate, and of 
 good Conftitution, and avoided the Occafi- 
 ons that ordinarily breed Difeafes, and fhor- 
 ten Man's LiFe. 
 
 His great Wifdom and Knowledge were 
 noted by Saul's Servant, when he laid, * Be- iKing *vl 
 hold I have fee,? the Son of Jeffe, the Bethlemite, 
 that is cunning in playing, and a mighty Valiant 
 Mm, and a Man of War, and prudent in 
 Matters, and a comely Man: By which Signs 
 above recited, it is certain, that Davidwas a 
 Temperate Man, and that it is to fuch the 
 Royal Scepter is due, feeing he wasadorn'd 
 with the beft Wit Nature could produce. 
 
 But here arifes a great Difficulty againft 
 this Doftrin, namely, feeing God knew all 
 the Wits and Ability in Ifrael, and was well 
 aware, that the Temperate Men are poffef- 
 fed of that Prudence and Wifdom of which 
 the Royal Office ftands in need ; for what 
 paufe in the firft Election that was made, 
 God fought not out fuch a Man as this ? For 
 even the Text fays, that Saul was fo tall of 
 Stature as he exceeded all the people of Ifrael 
 by the Head and Shoulders. This is an ill 
 fign of Wit, not only in Natural Philofophy, 
 but God himfelf ( as he has pleafed to fhew 
 us) blamed Samuel, for having an Eye to 
 the great Stature of Eliab, and his forward- 
 nefs to Anoint him for King. 
 
 But this Doubt fufficiently informs us 
 what * Galen has faid is true, that out of'Lib.ir.<fc 
 C c J Greece Un ' CUcB * 
 
39© ^&e ^tpal of Wiits. Chap. XVI. 
 
 Greece it is a folly to look for a Temperate 
 Man, feeing in fo great a People as that of If. 
 rael, God could not find one to choofe for 
 King, but waited till David was grown up, 
 and in the mean while made choice of Saul, 
 feeing that as the Text fays, he was the beft 
 pf all Ifrael\ tho' it feems he had more good 
 nature than Wifdom, and that alone was not 
 'zlvli Efficient to Rule and Govern, * Teach me 
 goodness, difciplme and Kjiowledge, fays the 
 Royal Prophet David, being very ienfible 
 that it is to no purpofe for a King to be Good, 
 and Virtuous, if he be not withal at the 
 fame time Prudent and Wife. 
 
 It looks as if we had Efficiently confirmed 
 
 pur Opinion in this inftance of King David ; 
 
 but there arofe alfo another King in Ifrael, of 
 
 tMat.il whom it wasfaid, '[Where is he that is bcm 
 
 fcingofthejeivs? 
 
 And if we can prove that he was red-Hair- 
 ed, well fafhioned, of middle Stature, Vir- 
 tuous, Sound, and of great Wifdom and 
 Knowledge, it will be no difad vantage to 
 our Caufe, 
 
 The Evangelifts bufy not themfelves tore- 
 late the Compofition of our Lord,becaufe it no 
 way conduced to the fubje& they treated of, 
 but the fame is a matter very eafy to be under- 
 stood, fuppofing that an exaft Temperament 
 is all the perfection a Man can naturally have; 
 and feeing it was the Holy Ghoft that formed 
 and Organized him, it is certain, that as 
 
 touch- 
 
Chap. XVI. mt $tpa! Of KttttSf. j 9 1 
 
 touching the material Caufe of which he 
 formed him, it was not the 111 Temperament 
 of Nazxretif tjiat could refift him, nor caufe 
 him to erre in his work, ( as it fares with 
 Natural Agents) but that he did what belt 
 pleafed him, becaufe he wanted neither 
 Power, Knowledge nor Will, to frame a 
 Man moft Perfeft, and without any Defeft. 
 And the rather, for that his Coming ( as he 
 himfelf f affirms) was to endure Travels tToh.xviii. 
 for Man, and to teach him the Truth. But Mar ' xx * * 
 this Temperament ( as we have prov'd be- * 
 fore ) was the beft Natural Inftrument to 
 effeft thefe two things. And therefore I 
 hold for true, the Relation, that Publius Len- 
 tulw, the Proconful writ from Jerufalem, to 
 the Senate at Rome, after this manner. 
 
 There has been fcen in our Time a Man 
 who yet lives, of great Virtue, calPd Jefits 
 Chrijly who by the Gentiles is termed the Pro- 
 phet of Truth ; and his Difcifles fay, that he is 
 the Son of God. He raifes the Dead, and 
 heals the Sick ; He is a Man of a middle pro- 
 portionable Stature, and of a very fair Coun- 
 tenance; His Look carries fuch Majefty, as 
 procures at once, both Love and Refpeft from 
 all his Beholders : His Hair down to his Ears 
 is of the Colour of a Nut full ripe ; and from 
 his Ears to his Shoulders^ of the Colour of 
 Wax, but brighter : He has in the middle of 
 his Forehead a little Lock, after the manner of 
 the Naz.nr ens : His Forehead is Plain, but very 
 C c 4 Se- 
 
392 &ije Crpal of mm. Chap. xvi. 
 
 Serene : His Face without Spot or Wrinkle, 
 and of a moderate Colour .His Nofe andMouth 
 are not with any reafon to be blamed. His 
 Beard thick, and refembling his Hair ; not 
 long but forked. His AfpeQ: is Gracious and 
 Grave, and his Eyes graceful and clear : He 
 is Awful in his Reproofs, and Charming in 
 his Admonitions ; He forces Love ; He is 
 chearful with Gravity ; He is never feen to 
 Laugh, but Weep often : He has elegant 
 Hands and Arms : In Converfation he is very 
 pleafing ; but is feldom in Company ; and 
 when he is, very Modeft. In his Counte- 
 nance and Mien, the lovelieft Man that can 
 be imagined. 
 
 In this Relation are cpmprifed three or four 
 
 Marks of a Temperate Man. The firft, that 
 
 he had his Hair and Beard of the Colour of a 
 
 Nut full ripe ; which if well confidered is a 
 
 * Num. r.. brown Abourn ; which Colour * God com- 
 
 xix. ' manded the Heifer fhould have, that was 
 
 to be facrificed in Figure of Jefa Chrifi. And 
 
 when he Afcended up into Heaven, with the 
 
 Triumph and Majeity due to fuch a Prince, 
 
 ... feme of the Angels that knew nothing of his 
 
 fpfrixui. j llca ; ri jatioh, ask'd, f Who is this that comes 
 
 from Edom, with his Garments died Red from 
 
 Bofra? As if they had faid, Who is this that 
 
 tomes from the Red-Land, with his Garments 
 
 died Red ? ( with regard to his Hair, and 
 
 Beard, and to the Blood he was itained with) 
 
 The Letter alfo reports him the faireft Man 
 
 that 
 
Chap. XVI. Cfje Crpal of Elft*. 39? 
 
 that ever was feen, (which is the fecond Mark 
 of a temperate Man.) Accordingly by this 
 Mark Holy Scripture has diftinguifli'd him, 
 * Goodly of Beauty among the Sons of 'Men ; and * Pfal.xhV. 
 elfewhere it is faid, 4 That hti Eyes (ball be Red \ Gsn.xli* 
 jvj/A W^/fe, rt#d i&M" 7W/> White tpith Milk. 
 Which Beauty and Comely Shape of Body 
 was of no fmall importance to engage the 
 whole World to Love him ; becaufe there 
 was nothing Terrible about him. And fo the 
 Letter fays, That every one was cnclined to 
 Love him : It reports alfo, That he was of 
 middle Stature ; not that the Holy Ghoft 
 wantedMatter to make him greater, if he had 
 fo pleafed, but becaufe in over-charging the 
 Rational Soul with Bones and Flefh, the Wit 
 is oppreffed ; as we have prov'd before from 
 the Opinion of Plato and Arijlotle. 
 
 The third Mark ( namely to be Virtuous 
 and of good Conditions ) is confirmed alfo 
 from the fame Relation, and the Jews with 
 all their falfe Witneffes, could never prove 
 the contrary, nor anfwer him, whenheask'd 
 them, Which cf you can reprove me of S*#- ? fLibxriii. 
 And \ Jofepbus, from the credit of his Hifto- de ami. ix 
 ry , allures us, that he feemed to be more than 
 Man, confidering his great Goodnefs and 
 Wifdom. There is only long Life that is not 
 verified of our Saviour Jefus Cbrift, becaufe 
 they put him to Death fo Young ; But if the 
 Courfe of Nature had not been interrupted, 
 
 1 
 
 he might have lived above fourfcore Years. 
 
 For 
 
394 ®&* Ctpal atmtss. Chap. XVI. 
 
 For it is very probable, that he who could 
 live in a Defart fourty Days, and fourty 
 
 Mat.Jv. Nights, without Eating or Drinking, and 
 neither be Sick, nor Die, with it, might bet- 
 ter have preferv'd himfelf free from other 
 {lighter Accidents, that might alter and im- 
 pair his Temperament. Howbeit this Acti- 
 on was reputed a Miracle, and a thing that 
 could not happen in the Compafsof Nature. 
 Thefe two Examples of Kings which we 
 have alledged,are fufficient to give to Under- 
 ftand, that the Royal Scepter is due to Tem- 
 perate Men, and that they have the Wit and 
 Wifdom which is required for that Station: 
 But there was alfo another Man made by 
 God's own hand, with defign thathefhould 
 be King and Lord of all things Created, and 
 he made him alfo red, well-fafhioned, Vir- 
 tuous, Sound, of exceeding long Life, and 
 very Wife. The Proof of which is no Incon- 
 venience to our Caufe. 
 
 •Dial de * p[ at0 j^ [ t f or a thing impoffible for 
 
 «. God or Mature to form a Man Temperate in 
 an Intemperate Region ; and therefore he 
 faid, that to make the firft Man very Wife, 
 and Temperate, God fought out a place 
 where the Heat of the Air excceeded not 
 the Cold, northeMoifttheDry; And Holy 
 Writ ( whence he drew this Opinion ) fays 
 not that God created Adtm in theTerreftrial 
 Paradife, (which is the moft Temperate 
 Place mentioned by Plato ) but that he plac'd 
 
 him 
 
chap. xvi. W&1 Ctpal of aaiftsf* $9 $ 
 
 him there after he had made him. *And the * Gcn.u\ 
 Lord God took the Man, and put him into the 
 Garden of Eden, to drefs it, tmd to keep it. 
 For as the Power of God is infinite, and his 
 Knowledge above meafure, and his Will in- 
 clined to give all the Natural Perfb&ion to 
 Man he was capable of in his Kind ; it is pro- 
 bable, that neither the Piece of Earth of which 
 he was fram'd, nor the Intemperance of the 
 Country of Damascus, ( where he was crea- 
 ted) could hinder his coming Temperate 
 out of Gods Hands. The Opinion of Plato, 
 Arijlotle, and Galen, hath place in the Works 
 of Nature, and yet even in Intemperate Re- 
 gions Nature fometimes chances to produce 
 a Temperate Man. 
 
 Now that Adam had Red Hair, and Beard, 
 ( which is the firft Mark of a Temperate 
 Man ) is a thing very clear ; for in refpeft of 
 this fo notorious a Sign the Name of Adam 
 was given him, which is as much as to fay, 
 as St. Jerom interprets it, a red Man. 
 
 Nor can it be deny'd but he was Beautiful, 
 and well Fafhioned, ( which is the fecond 
 Mark) feeing that after God created him, 
 the Text fays, * That hefaw every thing which * Gen. i. 
 he had made, and behold it was very good ! 
 
 It is certain then, that he iflued not out of 
 the Hands of God, Foul, oriUShap'd, t #*- t Deutxii 
 caufe all his Works are perfeft. Infomuch as 
 the Text affirms, that the very Trees were 
 fair to Behold: What then think you of 
 
 Adam 
 
f De lege. 
 
 596 C&e Ctpal of (CQittf. Chap. xvi. 
 
 Adam, whom God created for the principal 
 end, and to be Lord and Matter of the whole 
 World. 
 
 That he was Virtuous, Wife and well- 
 Conditioned, (which are the third and fixth 
 Marks ) may be collected from thefe words, 
 *Gcn. to * Let us make Man after our Image and Like- 
 nefs, becaufe according to the Antient Philo- 
 fophers, the foundation of the Refemblance 
 of Man to God was no other than Virtue and 
 Wifdom. Which made f Plato fay, that 
 the greateft pleafure God took above in Hea- 
 ven was to hear a Wife and Virtuous Man 
 praifed and admirM on Earth ; in as much 
 as fuch a Man is his moft lively Portraiture. 
 On the contrary, he is difpleafed, when the 
 Foolifh and Wicked are in Honour and 
 Efteem, becaufe of the Difparity between 
 them and himfelf. 
 
 That he liv'd Sound, and a long while, 
 ( which are the fourth and fifth Marks ) is 
 not hard to prove, feeing that he lived nine 
 hundred and thirty Years compleat. So that 
 I may now conclude, that he that is Red, 
 well-Fafhioned, of middle Stature, Virtuous, 
 Sound and of long Life, myft neceffarily be 
 exceeding Wife, and have the Wit requifite 
 for the Royal Scepter. We have alfo by the 
 by made out, after what manner a great Un- 
 derftanding may be joyn'd with a large Ima- 
 gination and Memory ; tho' this may come 
 to pafs without the Man's being Temperate. 
 
 But 
 
Chap. XVII. Zl)t Ctval Of fflft0* J97 
 
 But Nature makes fo few after this Model, 
 that amongft all the Wits I have examined, I 
 have not met above two. 
 
 But how a large Underftanding, a ya 
 Imagination, and a good Memory may meet 
 together ( in a Man, not being Temperate ) 
 is a thing eafy to comprehend, if we admit 
 the Opinion of fome Phyiitians, who affirm, 
 that the Imagination lies in the fore-part of 
 the Brain, the Memory in the hinder part ; 
 and the Underftanding in the middle : which 
 may alio be fuppofed by our Apprehenfion, 
 but it is a work of great labour that the Brain 
 being no bigger than a Pepper-corn, at the 
 time Nature begins to form it, fhould have 
 one of the Ventricles of Seed very Hot ; ano- 
 ther of very Moift ; and that in the middle, 
 of very dry; tho' after all, this is no Impofli- 
 ble Cafe. 
 
 CHAP. XVII. 
 
 In what manner Parents may fage* wife 
 Children^ and of a Wit fit for Learn- 
 ing. 
 
 *Tp IS a thing worthy of great Admirati- 
 X on, that Nature being fuch as we all 
 know, Wife, Skilful, of great Art, Know- 
 ledge, and Power; and Man a Work in 
 
 which 
 
 .-••-•. 
 
j 9 8 %\)t Ctpal of Wiitfi. Chap. XVII. 
 
 which {he has fhew'd fo much skill : Never- 
 theless, for one perfon that is Wife and Pru- 
 dent, fhe produces an infinite Number of 
 half-Witted. Of which effeft, ( fearching 
 into the reafon, and Natural Caufes ) I have 
 found at length, that the fault lay in Parents 
 not applying themfelves to the Aft of Gene- 
 ration in that Order, and with that Concert, 
 which Nature has eftablifhed, not knowing 
 the Conditions which are to be obferv'd in 
 the begetting Wife and Prudent Children. 
 For by the fame Reafon, that in whatever 
 Country it be, either Temperate, or Intem- 
 perate, there is born a Man of great Wit, 
 ( with regard to the fame Order of Caufes ) 
 there are athoufand begot of a {lender Capa- 
 city : If we can then by Art procure a Reme- 
 dy for this, there will accrue to the Common- 
 Wealth the greateft Benefit it can receive. 
 But the Difficulty of this Matter is, that we 
 cannot treat of it in Terms fo decent, and 
 feemly^ as becomes that Modelty which is fo 
 Natural to Men. And if for this reafon I 
 fhould fp^re the mention of any Part or 
 Aftion, that is neceffary, it is certain, the 
 whole matter will be marred ; infomuch as 
 it is the Opinion of many grave Philofophers, 
 that wife Men ordinarily beget Blockheads, 
 becaufe for Modefties fake, they abftain in 
 the aft of Copulation from fome Careffes, 
 which are of importance, that the Child par- 
 take of the Fathers Wit. Of the Natural 
 
 Modefly 
 
Chap. XVII. €i)e Crpal of mtta. 399 
 
 Modeft y conceived in the Eyes when the parts 
 of Generation are expofed to view, and of 
 the Offence which their Names give to our 
 Ears, fome antient Phiiofopers have attemp- 
 ted to find the Reafon; being furprized to 
 fee that Nature had framed thefe Parts with 
 fuch Care and Diligence, for a Defign fo im- 
 portant as that of Immortalizing Mankind; 
 and yet neverthelefsthe Wifer and Prudenter 
 a Man is, the more he is alhamed to fee 
 them, or hear them Named. 
 
 Shame and Modefty as * Art (lot ie lays, is a *i» D «m. 
 Paflion proper to the Underltandkig, and * I7, To " 
 whofoever is not offended at hearing the plC * 
 Names of the Parts or Aftions of Generati- 
 on, it is certain, that he is wholly unprovid- 
 ed of this Faculty ; as we may declare him 
 to be void of the Senfe of Feeling, that flhould 
 not feel his Hand burn, tho' he held it in the 
 midft of the Fire. 
 
 By this very Token Gato the Elder difco- 
 vered Manihw, a perfon of Honour, want- 
 ed Underftanding , when they told him 
 he KifTed his Wife in prefence ot his Daugh- 
 ter; for which he loft his Place in the Se- 
 nate , and could never after prevail to be 
 Readmitted in the number of the Senators. 
 
 From this Speculation Arijlotle drew a 
 Problem demanding, f What is the Reafon t'VSeft.. 
 that Men who are defirous of the Act of Venery^ Probxxii 
 are yet ajbamed to confefs it ; but if they have 
 an appetite to Eat or Or ink, or the like, they 
 
 are 
 
^oo ®&e €tpal of miifr Chap. XVIL 
 
 are notafhamed to own it ? To which Problem 
 he Anfwers very poorly, faying, Perhaps it 
 comes , becaufe the defires of many things are Pie- 
 ceffary, and fome of them if they fail to be fat if- 
 fed j defiroy ; but the Act of Venery is rather in 
 the nature of an Excefs, and an Argument of fu- 
 perfluity ? 
 
 Tho' in truth the Problem is falfe, and 
 the Anfwer to it no better : for a Man is not 
 only Afhamed to difcover the Defire he has 
 to enjoy a Woman, but alfo to Eat to Drink 
 and to Sleep : And if he have Occafion to 
 Void any Excrements, he makes no noife of 
 it, and voids it not but in Pain and with 
 Shame, for which reafon he turns afide into 
 fome fecret place out of Sight. Yea, fome 
 Men we find foBalhful, that having amoti- 
 on to make Water, they cannot do it if any 
 look on : But as foon as they are left alone, 
 the Urine iffues freely. And yet thefe are 
 Defires of voiding the iuperfluities of the Bo- 
 dy, of which if a Man be not eafed, he mull 
 expire, and much fooner too than if he neither 
 Eat nor Drank. And if any one fpeaks of it, 
 or does it in the prefence of another, fays Hip- 
 pocrates, he is not in his right Wits. 
 fvi.De lo- The fame proportion fays, \ Galen the Seed 
 cis afficvi. bears to the Spermatic Velfels as the Urine 
 does to the Bladder ; for in the fame manner 
 as the Urine provokes the Bladder, much 
 Seed pains the Spermatic Velfels. True it 
 is, Artflotle thought that a Man or Woman 
 
 could 
 
Chap. XVII, C&C Ztni Of fiBit^ 4« 
 
 could not fall Sick and Die by a too-great 
 Retention of Seed, tho' this is againft the 
 Opinion of all Phyfitians, and particularly of 
 * Galen, who affirms that many Women, * ibidL 
 being left young Widows, have happened to 
 lofe their Senfe and Motion, their Pulfe and 
 Breath, and after a!l,their Lives. Nay 'M r/ -i!^x 
 fiotle himfelf recounts many Maladies that at r0 ' * Xx ' 
 flicl Continent Men from the fame Rea- 
 fon. 
 
 The true Anfwer to this Problem is not to 
 be expe&ed from Natural Philofophy ; be- 
 caufe it is not under it's Jurifdi&ion. And 
 therefore we mull have recourfe to a Superi- 
 or Science, call'd Metaphyfics, wherein || Ari- j Lib. xu\ 
 fiotle lays, that the Rational Soul is the low- Meta * 
 eft of all the Intelligences ; and becaufe it's 
 Nature is of the fame kind with Angels, flhe 
 is out of Cbuntenance to fee her felf placed in 
 a Body, in common with Brute Beafts. 
 
 Therefore Holy Writ notes it as a thing not 
 without fome Myftery,that the firlt Man be- 
 ing Naked was not Afhamed ; but as foon 
 as he faw himfelf to be fo, forthwith he got 
 a Covering. At which time he knew that 
 ' thro' his own Fault he had loft Immortality, 
 and that his Body was made fubjeft to 
 Change and Corruption, and that thofe In- 
 ternments and Parts were given him, becaufe 
 he mutt of neceffity Die, and leave another 
 in his room ; and to preferve himfelf in Life 
 the little time that remained, he muit needs 
 D d Eat 
 
402 %\)? Ctval of m\t&. Chap. XVII. 
 
 Eat and Drink, and difcharge thofe noifom 
 and corrupt Excrements. His lhame en- 
 creafed the more when he faw the Angels 
 ( with whom he flood in Competition) were 
 Immortal, not needing to Eat, Drink, or 
 Sleep, to fuftain their Being, nor had they 
 the Farts of Generation, being Created all at 
 once, without Matter,and without fear of Cor- 
 rupting : Of all which tilings, the Eyes and 
 Ears, are I know not how naturally well 
 aware, fo that the Rational Soul is in Pain, 
 c*ndAfhamed, as often as fhe calls to Mind 
 die things that are given to Man as a Mortal 
 and Corruptible Creature. 
 
 And that this is a convenient Anfwer ap- 
 pears plain in this, that God to fatisfy the 
 Soul after the Univerfal Judgment, and to 
 crown it with entire Glory, will caufe the 
 Body to partake all the Qualities ofan Angel, 
 bellowing on it Clarity, Subtilty, Agility, 
 and Immortality ; by reafon of which we 
 fhall have no occafion to Eat, or Drink as 
 Bruit Beafts. And when they are in Heaven 
 in that State, they will have no more fhame 
 to be Naked than our Saviour or his Bleffed 
 Mother. But rather it will turn to an Acci- 
 dental Glory, to fee that the life of thefe Farts 
 is at an end, that were wont to be Offenfive 
 to the Sight and Hearing. 
 
 With regard then to the Natural Modefty 
 of the Ear, I fhall endeavour to fpare what 
 are harlh and giiting Terfris in this matter, 
 
 and 
 
Chap. XVII. C5e (Krw* cf 22!tts* 40 j 
 
 and give them the fofteft Turn I may ; and 
 where I cannot avoid it, the Candid Reader 
 will pleafe to excufe me, for to reduce to a 
 perfeft Art, the Method to be Obfervcd, 
 that Men may prove of the moft delicate 
 Wit, is cue of the things mbft requiiite for 
 the Common- Wealth. /Befidcs, that by the 
 famereafon, they fhall prove Virtuous, well 
 fafhioncd, Sound and Long-lived. 
 
 I have thought good to divide the-MattCr 
 of this Chapter into four principal Tarts, to 
 give the more light to what I fhall fay, and 
 to prevent the Readers being at a lofs. The 
 firft is to fiiow the Qualities, and Natural 
 Temperament a Man and a Woman are obli- 
 ged to have for Generation. The fecond 
 what care Parents are to obferve to get Males 
 and not Females. The third how they may 
 become Wife and not Fools. The fourth 
 how to educate them after their Birth, for 
 Prefervation of their Wit. 
 
 To come to the firft Point then, we have 
 already faid from * Plato, that in a well-go- * fa Thea- 
 vern'd State, there ought to be certain Over- tet0 - 
 feers of Marriages, who by xlrt might skill 
 to difefirn the Qualities of the Perfons 
 that are to Marry, in order to give to every 
 Man the molt proportionable Woman, and 
 to every Wife her convenient Husband. 
 
 Irr which Ma tttv Hippocrates and Galen be- 
 gan to take fome Pains, and to lay down fome 
 Precepts and Rules to know which Woman 
 D d 2 was 
 
' 
 
 404 €&e Ct Val Of GQittf. Chap. XV II. 
 
 was fruitful, and which not; which Man 
 was impotent, and which able and prolific; 
 but touching all this they have faid very lit- 
 tle, and not fo diftin&ly as is convenient, 
 ( at leaf! for the purpofe I have occafion for. ) 
 And therefore it will be requifite to trace the 
 Art from it's Principles,and briefly to put it in 
 a due Method, thatfo we may clearly know, 
 from what Conjunction of Parents, Wife 
 Children proceed, and from what, Fools and 
 Blockheads. 
 
 To attain which, you arefirft to know a 
 particular point of Philofophy, which tho' 
 it be moft manifeft and true to thofe that are 
 Skilful in the Art, yet it is overlooked by the 
 Vulgar ; though what we advance touching 
 the iirft Point, depends upon its Notice ; 
 And that is, that Man, tho he appears fa- 
 fhioned as we fee him, differs not from Wo- 
 * Lib. de man, as * Galen fays, but only in having the 
 diflk. vui Genitals outward. For if a Woman be dif- 
 IC'dcVm. 'fefted, we fhall iind that fhe has within her 
 cap. v. two Tefticles, two Spermatic VefTels, and 
 one Matrix, together with the figure of the 
 Mafculine Member, without miffing the 
 leaft Reprefentatrion. Which is fo tr«e, that 
 if Nature making a perfect Man, had a 
 mind to turn him into a Woman, fhe has no 
 more to do, than to turn the Parts of Gene- 
 ration inward. And if after fhe has made a 
 Woman, fhe had a mind to convert her into 
 Man, fhe need no more than turn out her 
 Genitals. This 
 
Chap. XVII. €f)e %W\ Of ft3ft*. 4°5 
 
 This has chanced many times in Ngture, 
 as well to the Foetus in the Womb, as to the 
 Child after the Birth. Of which Hiftories 
 are full, though fome have held them only 
 for Fables (as coming from the Hands of 
 Poets) yet the thing carries much of Truth. 
 For divers times has Nature made a Female 
 that has continued fuch in the Mothers 
 Womb a Month or two afterwards, and a- 
 bundance of Heat upon Occafion falling on 
 the Genitals,, they have ftruck out, and fhe 
 fteps forth a Male. To whom this change 
 of Sex has happened in the Mothers Womb, 
 is afterwards made known by certain 
 Motions unbecoming a Man, bein?; alto?e- 
 therWomaniihand Effeminate, their Voice 
 Shrill and Squeaking : Such perfons are ad- 
 diftedto Woman's works, and fail ordinari- 
 ly into awkard Offences. 
 
 On the contrary, Nature has often made a 
 Boy with his Genitals outwards, and fome 
 Cold fupervening, fhe has inverted them, 
 and the Boy has turned into a Girl. This 
 appears after fhe is Born, in that fhe has a 
 Mafculine Air, as well in her Speech-, as in 
 all her Motions and Geftures. This feems 
 difficult to prove, but eafy to believe, if we 
 rcfleft on what we are affured by many Au- 
 thentic Hiffories. And that Women K 
 becjn turned into Men, after they were Born, 
 the Vulgar are not furprifed to hear of ? 
 bciicks, what many Antient Authors ha 
 D d i de- 
 
4 o6 Clje Ccval Of 2£Iit0- Chap. XVII, 
 
 delivered for truth, 'tis a thing that happen- 
 ed in Spain, but few Years fince, and what 
 Experience teaches admits no Difpute or Ar- 
 gument. 
 
 What the Caufe or Reafon may be that 
 the Genitals are engendred within or with- 
 out, and they come forth Male or Female, is 
 a plain Cafe, if we recollect that Heat dilates 
 and extends all things, and Cold contracts 
 and clofes them. And therefore it is the 
 Conclufionof all the Philofophers and Phyfi- 
 tians, *that if the Seed be Cold and Moift, a 
 de feminc G&fe * s produced, and not a Boy ; and if it be 
 c v.Arif.iv. Hot and Dry, a Boy is produced, and not a 
 Seft. prob. Girle. Whence may be clearly inferred, that 
 there is no Man can be calPd cold in refpeft 
 of a Woman, nor any Woman hot in refpeft 
 of a Man. 
 , . tf Seft f Ariftotle faid, that the Woman fhould 
 piob.il. be cold and moift to be fruitful, and if fhe 
 were not fo, it were impoffible fhe fhould 
 have her Terms, or Milk, to preferve the 
 foetus nine whole Months in her Womb, and 
 two Years after the Birth, but the fame would 
 be diflipated and wafted. 
 
 All the Philofophers and Phyfitjans affert, 
 that the Womb bears the fame Proportion 
 to humane Seed, as the Earth does to Wheat, 
 or any other Grain ; But we fee if the Earth 
 be not cold and- moift, the Husbandma'n 
 dares not Sow it, and though he fhould, it 
 comes to nothing. A Ifo among Lands, thofe 
 
 are 
 
Chap. XVII. €lje Ctpat of m\t&. 407 
 
 are moft fertile, and fruftify mod, * that 'Gji.v.nnh. 
 have moft Cold and Moifture, as appears by com - Ixii 
 experience confidering the Northern Pvegi* 
 ons, ( England, Flanders find Germany ) where 
 the abundance of all Fruits furprifes thofe 
 that know not the reafon of it ; and infuch 
 Countries, a Married Woman rarely fails of 
 Children, neither do they know what 'tis to 
 be Barren, all the Women there are fruitful 
 and prolific, becaufe of the great Cold and 
 Moifture. But though it be true that a Wo- 
 man fhould be cold and moift for Concepti- 
 on, neverthelefs that may be in fuch an Ex- 
 cels, that the Seed may be choaked; as we 
 fee the Grain is oppreft with too-much Rain, 
 and cannot thrive when it is over-cold. 
 Which fhews us that thefe two qualities re- 
 quire a certain Mediocrity, which if they ex- 
 ceed, or comefhort of, Fertility is in danger 
 to be loft. '[Hippocrates held that Woman jibid, 
 fruitful,whofe Matrix was temperate in fuch 
 fort as the Heat exceeded not the Cold, nor 
 the Moifture the Drynefs ; therefore he faid, 
 that Women who have a cold Womb, coul4 
 not conceive, no more than thofe that have a 
 very moift, or a very hot, and dry one ; 
 fo for the fame reafon that a Woman and her 
 parts of Generation flhouid be Temperate, it 
 ^were impoffible for her to conceive, or be a 
 Woman : For if the Seed of which {lie firft 
 was formed, had been Temperate the Geni- 
 tals had lJTued forth, and Hie had been a. 
 Dd 4 Maq 
 
4°8 Clje ©rpal of 2£Jft£* Chap. XVII. 
 
 Man. So would a Beard grow on her Chin, 
 and her Courfes have ftopt, and {lie become 
 asperfett a Male as Nature could produce. 
 
 Likewife the Womb in a Woman fhould 
 not have a predominant Heat ; for if the Seed 
 whereof fix was formed, had had this Tem- 
 perament, fhe had been born a Man and not 
 a Woman. 
 
 'Tis a thing then abfolutely certain, that 
 the two Qualities which Render a Woman 
 fruitful, are Cold and Moifture, inafmuchas 
 the Nature of a Man requires much Nourifh- 
 ment for his Produ&ion and Confervation. 
 Accordingly w r e fee that of all the Females of 
 ' Brute- Animals none have their Courfes as 
 Women. Therefore it was no lefs than ne- 
 ceflary 7 to make her altogether cold and 
 moift \ and to fuch a degree, that the might 
 breed abundance of Flegmatic Blood, and be 
 able neither to diflipate nor confume it. I 
 faid flegmatic Blood, becaufe the tame is pro- 
 per to breed Milk. With which as Htppocra- 
 ¥ tes and * Galen are of Opinion the Feet us 
 
 Prob.UL is nourifhed all the time it is in the Womb ; 
 but if the fame fhould be Temperate, it 
 would make much Blood, which would be 
 very unlit to breed Milk, and which would 
 wholly refolve,'as it does in a Temperate 
 Man ; and fo nothing be left to nouriil) th^ 
 Fcetvs. Therefore I hold for certain, that it 
 is impoflible any Woman be either Tempe- 
 rate or Hot, they are all both cold and moift. 
 
 If 
 
Chap. XVII. €fie fowl Of K3ftg. 409 
 
 If this be not fo, let Phyfitians and Philofo- 
 pherstell me, why all Women are Beardiefs, 
 and yet have their Terms if in Health? Or 
 for what caufe if the Seed of which (he is 
 form'd was Temperate or Hot, (he was 
 bom a Female and not a Male? But though 
 it be true that all Women are cold and 
 moid, yet they are not fo in the fame Degree; 
 fome are in the Firft, others in the Second, 
 and the reft in the Third: And in each degree 
 they may conceive, if the Man anfwer them in 
 the proportion of Heat, which we fhall here- 
 after explain. By what Marks thefe three 
 Degrees of Cold and Moifture in Women 
 may be knowr, and how we may difcern 
 which is in the Firft, which in the Second, 
 and which in the Third, no Philofophy, or 
 Phyfic has yet declared. But confidering the 
 Eftefts thefe Qualities produce in Women, 
 we may diftinguifh them more or lefs, and 
 thus it will be eafy to underftand the fame. 
 Firft by the Wit and Ability of the Woman. 
 Secondly by her Manners and Conditions. 
 Thirdly by the Shrillnefs orHarfhnefs of her 
 Voice. In the fourth place by her being Fat 
 or Lean. In the fifth place by her- Colour. 
 In the fixth by her Hair, And laftly by her 
 Fairnefsor Foulnefs. 
 
 I As to the firft, you are to know, that 
 though it be true ( as we have clfewherc 
 prov'd ) that Woman's Wit and Ability fol- 
 lows the Temperament of the Bnn'n, and no 
 
 other 
 
4io Cfre Crpal of SBit#. Chap. XVII. 
 
 other part; neverthelefs the Matrix and the 
 Tefticles are of that force and vigor to alter the 
 Body, that if they are hot and dry, or cold 
 and moift, or any other Temperament 
 * v. Aph. whatever, * Galen affirms all the other Parts 
 Hipp, vl wfl? °bferve die fame Temper. But the Part 
 Epid. p. *• that depends mod upon the alterations of the 
 com. ii. Womb, according to the Opinion of all Phy- 
 fitians, is the Brain, though they difcover 
 not the reafon upon which they ground fo 
 t tib. i.de great a Correfpondence. True it is thatf 
 fcm.c xv. Q a [ en p r oves by experience, that if a Sow be 
 Splay *d, fhe immediately becomes fweet and 
 fat, her Flefh tender and favoury ; But if fhe 
 be not Splay'd, her Flefh is like that of a 
 Dog. Whence may be known, that the Ma- 
 trix and Tefticles are of great efficacy to com- 
 municate their Temperament to all other 
 parts of the Body, efpecially to the Brain, 
 which is cold and moift, as they are; Be- 
 tween which becaufe of the Refemblance,the 
 Communication is the eafier. 
 
 Now if we agree that Cold and Moift are 
 the Qualities that impair the Rational Soul, 
 as their Contraries ( Hot and Dry ) render 
 it more perfect and improve it ; we fhall find 
 that a Woman,, that fhews much Wit and 
 Ability, will be cold and moift in the firft 
 Degree ; and if fhe be very filly (he is in the 
 third Degree ; but if Hie participates equally 
 of the two Extreams, it fhews fhe is in the fe« 
 cond Degree : For to imagin that a Woman 
 
 may 
 
Chap. XV II. €fje ®rpal of mit#. 41 1 
 
 may be hot and dry, and not have the Wit 
 and Ability attending thefe two Qualities, is 
 a grofs Miitake ; For if the Seed of which (he 
 is formed, had been hot and dry in predo- 
 minance, (he would have been born a Man 
 and not a Woman ; but becaufe the Seed was 
 cold and moid, (lie was born a Woman 
 and not a Man. 
 
 The Truth of this Doctrin will clearly ap- 
 pear if we confider , the Wit of the firft 
 Woman that lived in the World, for though 
 God made her with his own Hands, and the 
 moft perfect and accomplifhed of her Sex, 
 yet it is concluded for certain, that (lie was 
 much lefs knowing than J dam. Of which 
 the Devil being fenlible, fet himfelf to tempt 
 her, not daring to attempt the Man, being 
 apprehenlive of his great Wit and Know- 
 ledge ; for to fay that for her Offence, that 
 was taken from Eve what (he wanted in 
 Knowledge to equal Adam, cannot be af- 
 firmed, becaufe as yet (he had not offended. 
 The reafon then why the firft Woman had 
 notfo much Wit, is, becaufe (lie was crea- 
 ted by God cold and moift, which is the 
 neceffary Temperament to be fruitful and to 
 have Children, and that which is oppofite 
 to Knowledge: For if ihehad been Tempe- 
 rate as Adam y fhe had been very Wife, but 
 could not have had Children, nor her Terms, 
 but by fome preternatural way. Upon this 
 Conftitution of the Woman, St, Paul ground- 
 ed 
 
412 Cfje Crpal of mitt. Chap. XVII. 
 
 ed, when he orders, Let the Woman learn in 
 filence with allfubjeffion. But Ifuffer not a Wo- 
 man to teach^ nor to ufurp Authority over the 
 Man, but to be in Silence. This is to be un- 
 derftood when a Woman has not the Spirit, 
 •or greater Grace than her Natural Difpofiti- 
 on. But if it comes to her from Heaven, fhe 
 may boldly Speak and Teach. For we 
 know that the Israelites being oppreifed and 
 befieged by the AJJyrians, Judith (a very 
 wife Woman ) fent for the Priefts of Chabry 
 and Char my i and blamed them in thefe words. 
 How can it be endured that Ozias fhould fay 
 if Succour comes not within five days, he wiH 
 deliver the People of IJrael into the Hands of 
 the Adrians? See you not that fuch words 
 provoke God to Anger, and not to Mercy ? 
 How dare Men be fo bold to fet 3. Term to 
 the Goodnefs of God, and to aflign according 
 to their Fancy, the Day in which he is to Suc- 
 cour and Deliver them ? And in the clofe 
 of her Reproof, fhe fhewed them after what 
 manner they fhould appeafe God, and Ob- 
 tain from him what they Defired. 
 
 Debora ( a Woman no lefs wife) taught 
 the lfraelites y how they fhould give Thanks 
 to God, for the great Vi&ories gained over 
 their Enemies. But when a Woman ftays 
 within the limits of her Natural Difpoiition, 
 all fort of Sciences and Letters are repugnant 
 to her Wit: Therefore the Catholic Church 
 with great reafon has forbid any Woman to 
 
 Preach, 
 
Chap. XVII. C&e Ctpal of QBittL 41 j 
 
 Preach, Confefs, or Teach ; inafmuch as 
 their Sex admits not Wifdom or Difcipline. 
 
 By the Manners of a Woman, and her 
 Conditions, we may difcover in what degrees 
 of Cold and Moift her Temperament confifts, 
 for if with afharp Wit, fhe appears Touchy, 
 Pettifh, and Difagreeable, 'tis a fign fhe is 
 Cold and Moift in the firft Degree ; it being 
 true that we have before proved, that a bad ^^"^ 
 Humour is always attended with a good Ima* Hot and 
 gination. She that obtains this Degree of %£ **^* 
 cold and moift, will let nothing pafs, finds J^c^im 
 fault with every thing, and fo becomes in- '*?«£*' '"" 
 fupportable. Such are good Company, and f"wlm*- 
 are not (hy to be among Men, nor do they »*/>. 
 account him an ill-lover that talks to them of 
 Gallantries. 
 
 On the contrary, when a Woman is of a 
 good Humour, and takes nothing to Heart, 
 but Laughs at a Feather, lets things pafs as 
 they come, and fleeps foundly, it fhews fhe 
 is cold and moift in the third Degree; inaf- 
 much as an eafy Humour is ufually attended 
 with little Wit. She who participates of the 
 two Extreams is in the fecond Degree. 
 
 A Voice ftrong, grois, and har(h, in the 
 Opinion of 'Galen is a Mark of great Heat and H Li |?- aTt - . 
 Drynefs; * whicn we have alfo prov'd be-™Hipp.vi. 
 fore, from the Opinion of Ariftotle. From Epid. 
 whence we conclude, that if a Woman has a 
 Maiculine Voice, flie is cold and moift in 
 the Hrit Degree ; and if iti>e very fhrill, ia 
 
 the 
 
414 ®fc Ctpai °f MtA Cliap. XVII. 
 
 the third Degree; And if Hie partakes of the 
 two Extreams, fhe will have an Effeminate 
 Voice ; and be in the fecond Degree. How 
 much the Voke depends on the Tempera- 
 ment of the Tefticles, fhall hereafter be 
 prov'd, where we treat of the Marks of a 
 Man. 
 
 Much Flefti alfo in Women is an indicati- 
 on of much Cold and Moifture ; inafmuchas 
 the Phyfitians hold that 'tis from thence that 
 other Creatures are Fat and Flefhy. On 
 the contrary to be Lean and Meager, is a 
 mark of little Cold and Moifture; and to be 
 in moderate plight, not over-fat, nor over- 
 lean, is an evident Sign that the Woman is 
 cold and moift in the fecond Degree. The 
 hardnefs and foftnefs of the Flefh fhew alfo 
 the Degrees of thefe two Qualities. Great 
 Moifture makes the Flefh foft and fmooth ; 
 and little, renders it harfh and hard ; and the 
 Mean, gives the true Temper. The Colour 
 of the Face, and of the other parts of the Bo- 
 dy, betoken alfo more or lefs the degrees of 
 . < thefe two Qualities. When a Woman is ve~ 
 fang, mif *y White, * Galen fays it is a Sign of much 
 Cold and Moifture; and on the contrary, 
 lhe that is Tawny and Swarthy, is cold and 
 moift in the firft Degree, of which two Ex- 
 treams arifes the fecond Degree ; and is 
 known by an Union of White and Red. 
 To have much Hair, and little of aBeard* 
 ' is an evident Sign to dilcover the firft De- 
 
 gree 
 
Chap. X#JJ. Cfce fctpal of G3tt& 41 s 
 
 Degree of Cold and Moifture ; for to know 
 whence the Hair and Beard proceed, all the 
 Phyfitians affirm them to come from Heat 
 andDrynefs; and if they are Black, that de- 
 notes abundance of Heat and Drynefs. The 
 contrary Temperament is betokened, when 
 aWomanisveryfmooth, without Down or 
 Hair. She that is cold and moift in die fe- 
 cond Degree, has fome Hair, but the fame is 
 Red or Flaxen. 
 
 Fairnefs and Foulnefs ferve alfo to diftin- 
 guifh the Degrees of Cold and Moift in a 
 Woman. In the fifft Degree icis a Marvel 
 if a Woman prove fair, for the Seed whereof 
 flie was formM being Dry, hindred her from 
 being fair.The Clay muft be moift for the Pot- 
 ter to frame wellVeffels for ufe;for if it beHard 
 and Dry, the Veffcls will be foul and ill figu- 
 red. Arifiotle affirms further, that overmuch 
 Cold and Moift makes Women by Nature foul; 
 for if the Seed be Cold and very Wateriih, 
 it takes no good Figure, becaiife it wants 
 confiftence, as we fee of Clay over-foft, ugly 
 and ill-fhaped Veffels are fafhioned. In the 
 fecond Degree of Cold and Moift the Wo- 
 man is very fair, becaufe the matter is well- 
 feaibned, and pliant to Nature ; which Sign 
 alone is a clear proof of a Woman's Fruitful- 
 nefs ; it being a certainty that Nature has hit 
 well, and done her Part. It is then to be re- 
 ceived, that fhe has given her the Tempera- 
 ment, and neceflary Compofition, to have 
 
 Qui- 
 
416 €()e €m\ Of mit&. Chap. XVII. 
 
 Children, fothat fhe* 7 ! be fit for any Man and 
 defireable to all. 
 
 There is no Faculty in Man that car- 
 ries not fome figns or tokens to difcover the 
 Goodnefs or Malignity of its Objeft. The 
 Stomach is led to diicern the quaky of the. 
 Food by theTaft, the Smell, and the Sight; 
 Whereupon the Holy Text faid, that Eve 
 faw that the forbidden Fruit was good for 
 Food, and that it was pleafant to the Eye. 
 The generative Faculty holds for a Sign of 
 fruitfulnefs a Womans Beauty ; and if the be 
 ugly, abhors her ; conceiving by this Sign, 
 that Nature made afalfeftep, and gave her 
 not a fit Temperament for bearing Children. 
 
 Article 1. By what Mark/ the Degrees 
 of Heat and Drynefs are to be dijcuVer- 
 ed ift each Mm. 
 
 ^M AN hath not his Temperament fo li- 
 1 mited as Woman: For he may be hot 
 and dry , (which Temperament Jriftotle 
 and Gden 'are of Opinion is that which belt 
 agrees 'with his Sex) as alfo hot and moiii:, 
 and temperate; but cold and moiii, and 
 cold and dry, will not be admitted, folong 
 as the Man is in Health, and not fome way 
 amifs, fo that for the fame reafon, as there j$ 
 no Woman hot and dry, nor hot and moift, 
 
 nor 
 
Art. I. Clie Cml cf 2Hit0* 4 * 7 
 
 nor temperate ; even fo, there is no Man 
 cold and moift, nor cold and dry, in com- 
 panion of Women, unlefs in a Cafe as I fhall 
 prefently {hew. A Man hot and dry, or 
 hot and moift, or temperate, has as many 
 Degrees in his Temperament, as a Woman 
 has of Cold and Moift ; infomuch that we 
 have need of Tokens to difcern what Man 
 is, in what Degree, to affign him a Wife an- 
 fwerable to him in Proportion. You are to 
 know then, that from the Principles from 
 which we have coll efted the Woman's Tem- 
 perament, and her Degrees of Cold and 
 Moift, the fame we fhall make ufe of to 
 know which Man is Hot and Dry, and in 
 what Degree : And becaufe we faid that from 
 the Wit and Manners of a Man the Tempe- 
 rament of the Tefticles may be conje&ured, 
 we muft take notice of an obfervable Point, 
 mentioned by * Gden, namely, to make us* LIbJ - <*« 
 underftand the great Virtue in the Tefticles S€m,cxy# 
 of Man, to give Solidity and Temperament 
 to all the Parts of the Body, he affirms, thai, 
 they are of more Importance than the Heart, 
 for which he renders this Reafon, that the 
 Heart is the Principle of Life and no more ; 
 but the Genitals are the Principles of living 
 well, and without Infirmities. 
 
 What damage it is to Man to be deprived 
 of thofe Parts though fmall, there need not 
 many Reafons to prove, feeing we fee by Ex 
 perience, that forthwith the Hair and the 
 E e Beard 
 
4i 8 C&e«tJ«IOfffiHft0. Art. I. 
 
 Beard fall off", that his grofs and ftrong Voice 
 grows fibril, and with thefe he lofes his Vi- 
 gor and Natural Heat, and remains in a far 
 worfe and more miferable Condition, than if 
 he had been a Woman. But what is moft 
 obfervable is, that if a Man before caftrating 
 had much Wit and Ability, from the time 
 he lofes his Tefticles, he lofes it all, even as if 
 Gai.iiKi.de he had received in the Brain fome confider- 
 Sem. c xvi able Hurt. Which evidently fhews, that the 
 Genitals both give and take away Tempera- 
 ment from all parts of the Body. If it be 
 otherwife, let us confider, ( as I have often 
 done ) that of a thoufand Eunuchs that ap- 
 ply themfelves to Learning, not one fucceeds 
 in it; and even in Mufic, which is their or- 
 dinary Profeffion, we fee plainly how block - 
 ifh they are, and the reafon of it is, that Mu- 
 fic is a work of the Imagination, which 
 power requires much Heat, whereas they are 
 cold and moift. 
 
 It is certain then, that from the Wit and 
 Ability we may conjefture the Temperament 
 of the Tefticles. For which caufe the Man 
 that appears towardly in the works of the 
 , Imagination, will be hot and dry in the third 
 Degree. And if a Man be not very Deep, ir 
 is aSign that Heat is joyned with much 
 Moifture ; which ever deftroys the Rational 
 part; and this is the more confirmed, if the 
 Man have a great Memory. 
 
 The 
 
Art.l . €fje Crpal of fflitg. 419 
 
 The ordinary Conditions of Men Hot and 
 Dry in the third Degree, are Courage,Pride, 
 Liberality, Audacity, Cheai f ulnefs and Plea- 
 fantnefs : and in what relates to Women they 
 obferve no rule or moderation. The Men 
 who are hot and moift are Pleafant, Merry, 
 fond of Diverfions, fair Conditioned, Affable, 
 Modeft, and not much given to Women. 
 
 * The Voice and Speech difcovers much "Hipp, lib* 
 the Temperament of the Tefticles. That f '^if? " 
 which is ftrong and fomewhat harfli, fhews xi. Sea " 
 the Man hot and dry in the third Degree ; P ro - xliii - 
 but that which is foft, amorous, and very 
 delicate, is a Sign of little Heat, and much 
 Moifture, as appears in Eunuchs. The Man 
 in whom Heat is joyned with Moifture, will 
 have a ftrong Voice, yet tunable and loud. 
 
 He that is hot and dry in the third De- 
 gree has little Flefh, and the fame is hard 
 and rough, full of Sinews and Arteries, and 
 has big Veins ; on the contrary, to abound 
 with Flefh, very foft, and fmooth, is an In- 
 dication of much Moifture; by means where- 
 of, the Natural Heat is dilated and extended 
 throughout. 
 
 The Colour of the Skin likewife if it be 
 Brown, Tawny, Olive-coloured, and Dark, 
 is a Mark that the Man is hot and dry in the 
 third Degree ; and if the Flefh be clear, and 
 well-coloured, it is a Sign of little Heat and 
 more Moifti^e. 
 
 E e 2 The 
 
420 €fje Crpal of fflit$. Art. I. 
 
 The Hair and Beard are Signs to be regard- 
 ed ; for thefe two approach very near to the 
 Temperament of the Tefticles. If the Hair 
 be much, very black and large, efpecially 
 from the Hanches to the Navel, 'tis an in- 
 fallible Token that the Genitals partake much 
 of Hot and Dry. Which is yet more con- 
 firmed if there grow Hair upon the Shoulders. 
 But when the Hair, the Beard, and the 
 Down are Chefnut coloured, foft, delicate, 
 and thin, 'tis a fign the Tefticles are not fo 
 hot nor dry. 
 
 Men very hot and dry are rarely very 
 Handfom, but rather hard-favoured, and ill 
 ♦xiv.Sea. ihaped, becaufe Heat and Drynefs (as* 
 Prob. iv. Jriflotk faid of the Ethiophians ) wry th the 
 proportions of the Face, and fo they become 
 disfigured. Quite contrary ,to be well flhaped 
 and comely, fhews a moderate Heat and Hu- 
 midity, which renders the Matter fupple and 
 pliant to what Nature defigned ; whence it 
 ismanifeft, that great Beauty in a Man is no 
 Sign of much Heat. 
 
 Touching the Signs of a Temperate Man 
 we have difcourfed at large in the foregoing 
 Chapter, fo that there is no need of Repeti- 
 tion. 
 
 It fuffices only to note that as the Phyfiti- 
 ans place in each £>egree of Heat, three De- 
 grees of Intention, lb alto in a Temperate 
 Man are to be allowed the extent and lati- 
 tude of three others. For he that ftands in 
 
 the 
 
Art. II. 3Tije €n?al cf OSttjS. 421 
 
 the third Degree next to cold and moift, is 
 to be reputed cold and moift : For when a 
 Degree has exceeded the Mean, it refembles 
 the Degree it approaches. And that this is 
 true, appears clearly .in that the Signs given ^ 
 by * Galen to know a Man cold and mbift, * ^ art * 
 are the fame with thofe of a Temperate Man, 
 only a little more remifs; fo he is Wife, good- 
 Conditioned, and Virtuous, has his Voice 
 clear and fweet, is fair and of good Flefh, 
 fmooth and without Hair, and if he have any, 
 the fame is little, and yellow. Such are rud- 
 dy, and of beautiful Faces, but their Seed, as 
 Galen fays, is waterifh and unfit for Genera* 
 tion. Thefe are no great friends to Women ; 
 nor Women to them. 
 
 
 
 Article II. What Women ought to Marry 
 with what Men^ to bate Children. 
 
 TO a Woman who bears no Children 
 when fhe is Married * Hippocrates * vS °®- 
 orders two Applications to bemadeufe of, Aphl,x% 
 to difcover if the Fault be hers, or her Hus- 
 bands. The firft is, to fume her with Frank* 
 infence or Storax, her Garments clofe wrapt, 
 and trailing on the Ground, that no Fume or 
 Vapour iffue out, and if after fome time fhe 
 feels in her Mouth thefavour of the Incence, 
 it is a fure Sign that the Fault lies not at her 
 E e j Door, 
 
m 
 
 422 €f)e Crpal of ffititi* Art. II. 
 
 Door, fince the Fume found the PaiTages of 
 J the Womb open, from which it pierced even 
 to the Nofe and Mouth. 
 Hipp. lib. The other is to take a Head of Garlic 
 defteriii- dean pilPd, and put it into the Womb, wheii 
 us * the -Woman goes to Bed, and if the next day 
 fhe have the fcent of the Garlic in her Mouth, 
 fhe is of her felf affuredly fruitful, without 
 any Defeft. But though thefe two Experi- 
 ments produce the Effefts Hippocrates fpeaks 
 of, ( namely that the Vapour pierces from 
 the lower Parts up to the Mouth ) yet the 
 fame concludes not that the Husband is abfo- 
 lutely impotent, nor the Wife entirely fruit- 
 ful, but only an ill Correspondence between 
 both, fothat in this ca i fe, / fhe proves as bar- 
 ren for him, as he for her. Which we fee 
 by daily Experience, for the fame Man tak- 
 ing another Wife, begets Children ; and 
 which encreafes the Wonder in fuch as are 
 ignorant of this point of natural Philofophy, 
 is, that thefe two feparating upon presence 
 01 Impotence, tod he taking another Wife, 
 and flie another Husband, they both come 
 to have Children; and the reafon of it is, 
 there are feme Men whofe Generative facul- 
 ty is not lit for, noraftive on one Woman, 
 #£*!$£ yet for an other is potent and prolific. As 
 we fee by Experience in the Stomach, that 
 a Man has a better Appetite to one Dif'h, and 
 to another (though better) it is as dead. 
 
 What 
 
Art. II. C&e Ccpal oNEKJftsL 4 2 ? 
 
 What Gorrefpondence there fhould be be- 
 tween Man and Wife to have Iffue, * Hip- * Lib. id- 
 pocrates notes thus ; Vnlefis the hot with the cold, "^ "£*• 
 and the dry with the mpijl, an fiver in me a fur e 
 and equality, nothing will come on it. Foriuch \tbA 
 a wonderful Work as is the Formation of 
 Man, requires a Temperament, where the 
 Heat exceeds not the Cold, nor the Moift the 
 Dry. Therefore if the Man's Seed be hot, 
 and the Woman's fo likewife, there will be 
 no Iffue. 
 
 This being fupposM, let us confider by 
 way of Example, a Woman cold and moiit in 
 the firft Degree, of whom we have afferted 
 the Signs to be that Ihe is witty, Ill-humour- 
 ed,ftrong Voiced, fpare of Flefh, fwarthyin 
 Completion, Hairy, and Ill-favoured. She 
 will loon conceive by a Fool, that is good- 
 natured, of Voice fweet and well-founding, 
 very Flefhy, Fair, and Plump, little Hair, 
 well Coloured, and fair Faced. The fame 
 tnay alfo be Married to a temperate Man, 
 whofe Seed we faid, after the Opinion of f t Aph.ixiL 
 Galen is moft fruitful, and anfwerable to 
 whatever Woman, provided flie be found, 
 and of Age convenient. But yet withal, it 
 is very difficult for her to conceive, and if 
 {he conceives,* Hippocrates fays, that within , A hxUv 
 two Months ihe will Mifcarry, not having p ' x *' 
 Blood fufficient to nourifli her felf and the 
 Foetm in her Womb nine Months. Yet this 
 may find an eafy Remedy, by often repeating 
 
 Ee 4 the 
 
 ■A 
 
424 Clje Ctpoi of mits. Art. II. 
 
 the Bath, before fhe keep company with her 
 Husband, and the Bath ought to be of fweet 
 * v ; Aph. and hot Water, which the fame * Hippocrates 
 ***■ fays, gives the true Temperament the Wo- 
 man ought to have, relaxing and moiftening 
 her Flefh,' which is alfo the difpofition the 
 Earth ought to have, that the Grain may 
 take root and fpread. It produces yet a 
 greater effeft, it encreafes the Appetite, abates 
 the Refolution, and caufes a greater quantity 
 of natural Heat, by which means abundance 
 of flegmatic Blood is bred, wherewith to 
 nourifh die Foetus during the nine Months, 
 
 The Marks of a Woman cold and moift 
 in the third Degree are thefe ; To be Dull, 
 Good-natured, to have a very delicate Voice, 
 much Flefh, and the fame White and Soft, 
 to want Hair and Down, and not to be over- 
 handfom. Such a one fhould Marry with 
 a Man hot and dry in the third Degree, be-* 
 caufe tliis Man's Seed is of fuch fury and fer- 
 vence, that it ought of neceflity to fall into 
 a place very cold and moift, that it may 
 hold and take root, like Watercreffes, that 
 w T ont grow but in Water. But if it were 
 Jefs hot and dry, it would fall into a Womb 
 fo cold and moift, with the like pfteft as 
 Wheat fowed in a Lake. s hi § 
 
 *v.Aph * Hipocrates advifes fuch a Woman to 
 xfvi. J leffen her felf, and take down her Fat and 
 her Flelh before fhe Marry ; but then fh^ 
 need not take a Husband hot and dry; for 
 
 ' ' fuch 
 
Art. H. W3t ZtVJil Of SSft SL 42 5 
 
 fuch a Temperament would not do, nor can 
 fhe conceive. 
 
 A Woman cold and moift in the fecond 
 Degree, retains a Mean in all the Marks 
 we have mentioned , Beauty excepted , 
 which fhe has in excefs ; which is an evident 
 Sign that fhe will be fruitful^ and bear Chil- 
 dren, and prove gay and of a good Grace. 
 Such a Woman anfwers in proportion well 
 near to all Men 5 fir ft to the hot and dry in 
 the iecond Degree ; next to the Temperate, 
 and then to thofe that are hot and moift. 
 
 Of all thefe Combinations and Matches of 
 Men and Women which we have noted , 
 wife Children may proceed, but more ordi- 
 narily from the firft ; for put cafe that 
 the Man's Seed incline to cold and moift, jet 
 the continual Drynefs of the Mother, and 
 giying her little nourifhment, corrects and 
 amends the defeft of the Father. 
 
 Becaufe this kind of Philofophy has not 
 yet come to light, all the natural Philofophers 
 have not been able to anfwer the Problem 
 that demands, * Why many Fools have got wife * AUx. 
 Children ? To which they Anfwer, That £ ph ^' 
 thofe unthinking Fellows apply themfelves Hm* 
 paflionately to the Venereal A£t without en- 
 gaging in any other confideration • but that 
 wife Men on the contrary, in the very Em- 
 braces are mufing upon Matters impertinent 
 to the prefent Point. Whereby they enfee- 
 ble their Seed, and beget defective Children, 
 
 aS m 
 
$26 Cfjc Ccpal of iqiits. Art. in. 
 
 as well in what refpe&s the rational Powers, 
 as in thofe that are purely Natural. But this 
 Anfwer proceeds from People little skilPd in 
 natural Philofophy. In the other Unions 
 care fhould be taken, that the Woman lole 
 her Fat, and grow fparer by a ripe Age, and 
 Marry not too ypung; for thence arife half 
 Witted and Foolifh Children : The Seed 
 of young Parents is very moift, for it is but 
 a while lince they were Born, and if a Man 
 be formed of Matter moift in Excefs he will 
 of courfe be a Blockhead. 
 
 Article HI. What Confederations to be ufed 
 to get Boys and not Girls. 
 
 'Tp H E Parents that are inqueft of the Joy 
 J_ of Wife Children, and towardly for 
 Learning, fhould endeavour to have Boys ; 
 foi; Girls in refpect of the Coldnefs and Moi- 
 fture of their Sex, can never arrive at a pro- 
 found Judgment ; Only we fee they fpeak 
 with a fihow of Ability in flight and eafy 
 Matters, with ordinary Terms, though ftu- 
 died : But being fet to Learning they learn 
 no farther than a little Latin ; and that be- 
 caufe it is a work of the Memory : Which 
 Incapacity is not to be charged on them, but 
 on the Cold and Moift that made them Wo- 
 men, being the Qualities (as we have alrea- 
 dy 
 
Art. in. Cfje tCtpal of tHEHtf* 427 
 
 dy proved ) abfolutely contrary to Wit and 
 Ability. 
 
 Solomon in Confideration of the great Scar- 
 city of wife Men, and that there was nbt fo 
 much as one Woman ftimifhed with Wit 
 and Knowledge, fpeaks thus : One Man fays 
 he among a Thoufand have I found, but 'a Wo* 
 man among all t ho fe y have 1 not found. There- 
 fore we are to ihun them, and apply our 
 Endeavours to get Males, fince in thefe 
 alone appears a ""Wit capable of Learning. 
 In which wearefirft of all to confider what 
 Inftruments are ordained by Nature in Man's 
 Body, to this End, and what Order of Cau-' 
 fes is to be obferv'd to attain the End we 
 propofe. 
 
 You are to know then that amongft many 
 Excremeqts and Humours that are in a 
 Man's Body, Galen fays, that Nature makes 
 ufe but of One, to prevent the Species of Men 
 being loft. Which is a certain Excrement 
 called Serum, or Serous Blood, generated in 
 the Liver and Veins, at the Inftant the four 
 Humours, Blood, Flegm, Choler, and Me- 
 lancholy, receive what Form and Subftance 
 they ought to have. 
 
 * Of fuch a Juice as "this, Nature makes * n is e x - 
 ufe for a Vehicle of Food, and to tranfmit f *'*'»' 
 it thro' the Veins and narrow PafTages, to ™ p £}**' 
 cany Nourifhment to all Parts of the Body - tLvJhicU 
 which Work being done, the fame Nature •/*«««• 
 lias given to us two Reins, which have no 
 
 other 
 
428 €&£ Ctpal of miW. Art. Ill, 
 
 other Office than to attraft to themfelves 
 this Serous Humour, and make it defcend 
 thro' their Paffages down into the Bladder, 
 and thence out of the Body, and this to free 
 Man from the Anoyance that' Excrements 
 give him. But in Confideration of certain 
 Qualities, he has convenient for Generation, 
 fhe has provided us with two Veins, to car- 
 ry part to theTefticles and Spermatic Vet 
 fels, with a little Blood, whence 
 she h*smt punted it fl^ frames the Seed , fuch as is 
 
 but in the Vena Cava • r ~ o • 
 
 joined to the Right Rein, convenient tor our Species; ac- 
 that the serum might be cordingly fhe has planted one 
 
 *£".£. mmr " he ' Vein on the Ri S ht Rein fide > 
 which terminates in the Rim of 
 
 the right Tefticle ; and of that fame, the 
 right Spermatic Veffel is framed. The other 
 Vein iffues out of the left Rein, and termi- 
 nates in the left Tefticle, and of that is fram- 
 ed the left Spermatic Vein. What Qualities 
 this Excrement has to make convenient Mat- 
 ter for generating of Seed, the fame Galen 
 has noted, that they are certain Acrids and 
 Acids that fpring from a Salt, which irritates 
 the Spermatic Veflels, and ftrongly moves 
 the Animal without delay to the Work of 
 Generation ; and therefore lafcivious Men 
 are termed in Latin, Salaces, as much as to 
 fav •» Men that have much Salt in their Seed,. 
 
 Befides this,Nature has done another thing; 
 
 worthy of Confideration, namely ; that to the 
 
 right Vein and Tefticle fhe has given much 
 
 • Heat 
 
Art. III. Cfje €rpal of ffllitti. 429 
 
 Heat and Drynefs, and to the left Rein and 
 Tefticle much Cold and Moifture ; fo that 
 the Seed prepared by the right Tefticle, is 
 very hot and dry ; and that by the left, cold 
 and moift. 
 
 What Nature pretends to in this Diverfity 
 of Temperaments, as well in the Reins, as 
 Tefticles and Spermatic Veffels, is very clear, 
 fince we are informed by very credible Hi- 
 ftories, that at the beginning of the World, 
 and many Years after, the Women were 
 brought to Bed of two Children at a Birth, 
 one a Boy, and the other a Girl, to the end 
 that each Man might have a Wife, and each 
 Woman a Husband, for the fpeedier En- 
 creafe of Mankind. For this Reafon then 
 has Nature provided, that the right Rein 
 fhould furnifh matter hot and dry to the 
 right Tefticle, and that the fame with k*£/*/^ 
 great Heat and Drynefs might produce hot „ ere c lied 
 and dry Seed for the gd||bting a Male. */>, a B °y 
 And the contrary (hehasortWfedforthe For- Z"jfj tbt 
 mation of the Female, that the left Rein right, » 
 fhould fend forth cold and moift Seed, to ? { rL Qcm 
 the left Tefticle, that the fame with its ipp ° C 
 Coldnefs and Moifture might make cold and 
 moift Seed, from which a Girl would necef- 
 farily be got, and not a Boy. 
 
 But after the World was once well Pe 
 pled, it feems as if Nature had broke Cfftbb 
 Order , of this double Child-bearing ; and 
 what is worfe, for one Boy there are no lefs 
 
 than 
 
430 €fje Ctpal of mtt& Art. III. 
 
 than fix orfcven Girls ordinarily Born; from 
 m «B which it may be underftood, either that Na- 
 ture is tired out, or that fome Errour hin- 
 ders her from a&ing as fhe would. What 
 the fame is, we may hereafter declare, when 
 we lay down the Conditions to be obferved, 
 that a Boy without failing may begot. 
 
 I fay then that Fathers in order to attain 
 ■this End, muft carefully obferve fix Things. 
 The firft is to eat Meats hot and dry. The 
 fecond to procure good Digeition in the Sto- 
 mach. The third to ufe much Exerciie. 
 The fourth not to apply to the Aft of Ve- 
 nery till the Seed be well ripened and fea- 
 foned. The fifth to Company with the Wife 
 four or five Days before her Menfes. The 
 fixth to procure that the Seed may fall on 
 the right fide of the Womb. Which Points 
 being obferved as we have dire&ed, 'tis im- 
 poffible to get a Girl. 
 
 For theFiAjConditionyou are to know, 
 that tho 7 a g3HT Stomach digelts and alters 
 the Meat, diverting itofthe Qualities it had 
 before, yet it does not entirely deffaoy them. 
 For if we eat Lettuce, ( whole Nature is 
 cold and moifl: ) the Blood it produces will 
 be cold and moifl:, and the Serum cold and 
 moill, and the Seed alfo cold and moi-ft ; 
 and if we eat Honey, ( which is hot and 
 dry ) the Blood it breeds will be hot ^n$ 
 sbx dry, the Serum hot and dry, and the 
 Blood likewife hot and drv, becaufe 'tis 
 
 jm- 
 
Art. ill- €6e Crpal of (HIft& 4 j i 
 
 impoffible as * G4/10 fays, that the Humours* Ub. de 
 fhould not partake of the Subftance and fang,mifs - 
 Qualities which the Food had before it was 
 eaten. If it be true then that the producing 
 of Males depends on the Seed's being hot 
 and dry , in the time of the Formation, it is 
 certain that Fathers ought to eat Meats hot 
 and dry to get a Boy. However it muft be 
 confefsM, that there is a very dangerous 
 thing in this Procedure, and it is from the 
 Seed's being very Hot and Dry, as we have 
 often already faid, of Courfe there will pro- 
 ceed a malicious, crafty, deceitful Man, and 
 inclined to all kind of Vices and Ills. And 
 filch Men as thefe if they are not curbed, 
 .af e very dangerous to the State ; therefore 
 ir were better that they fhould not be Born. 
 But for all this there will not be wanting 
 fome that will fay with the Proverb, Nafta 
 me hijo vat on y fta Ladron. Let me have a 
 Boy, and let him be a Thief; becaufe, Eccleft 
 C 30. The Iniquity of a Man is more allow able 
 than the well- doing of a Worn An. Tho' this 
 may be eafily reihedied by the ufe of temper- 
 ate Meats, and which partake a little of Hot 
 and Dry, or by the Preparation, as adding 
 Spice thereto. 
 
 Such Meats fays \ Galen are Pullets, Par- \ LiK de 
 tridge , Turtles , Woodcocks , Fidgeons , €ibis N ni 
 Threlhes, Blackbirds, and Kid, winch iiY,l™ 
 the Opinion of |] Hippocrates fhould be eat II Lib. de 
 rofted , to heat and dry up the Seed. f ;! ut> - 
 
 Hie com If. 
 
4?2 Cf}C Ctpal Of mt#. Art. III. 
 
 The Bread they eat fhould be White^of the 
 fineft Flower,kneeded with Salt and Anifeeds, 
 becaufethe Brown is cold and moift, (as we 
 fhall prove hereafter ) and very prejudicial to 
 Wit.Let their Drink beWhitewine mixt with 
 Water, in fuch quantity as the Stomach can 
 bear ; and the Water that is mixt fhould be 
 frefh and pure. 
 
 The fecond Care we have propofed to be 
 obferved is, to eat thefe Meats in a mode- 
 rate quantity, that the Stomach may digeft 
 them ; for tho' by Nature they are hot and 
 dry, yet they become cold and moift, when- 
 ever the natural Heat cannot digeft them ; 
 therefore tho' Fathers do eat Honey, and 
 drink White-wine,they'l make their Seed cold 
 by thefe Meats,and lb get Girls, and not Boys. 
 
 'Tis for this Reafon the greateft part of 
 the Nobility and Gentry, undergo this mif- 
 fortune and difcontent, to have more Girls 
 than poor People; becaufe they Eat and 
 Drink more than their Stomach can bear or 
 digeft ; and tho' their Meats be hot and dry, 
 Sauced with Sugar , Spice, and Honey , 
 through being eaten on too great a quantity, 
 they become crude, and not to be digefted. 
 But the Crudity more prejudicial to Genera- 
 tion, is that of Wine; becaufe this Liquor, 
 being fo vaporous and fumous, caufes the 
 other Aliments with it felf, to pafs wholly 
 undigefted to the Spermatic Veflels, and fo 
 the Seed falfely provokes a Man, eVeyetit 
 
 be 
 
Aft. III. Cbe €mi of tttiUL 4? ? 
 
 be digefted and feafoned. Which made 
 *PUto commend fo highly a Law heob-Mi. # dei«?- 
 ferved in the Commonwealth of Carthage, by gibus ' 
 which it was provided that the New-Mar- 
 ried-Couple fhould drink no Wine on the 
 Day they defigned to lie together ; import- 
 ing that this Liquor much incommoded the 
 Child's Health, and that it was Caufe fuffi- 
 cient to make it Vitious, and of ill Incltnati- 
 tions; but if the fame be moderately taken, 
 there is no Suftenance affords fo good Seed, 
 (to the end we proposed) as White- wine; 
 efpecially to give Wit and Ability, which 
 is that to which we moft pretend. 
 
 The third Caution we prefcribed, was to 
 ufe more than moderate Exercife, for this 
 wafts and confumesthefuperfluousMoifture 
 of the Seed, and heats and dries the fame ; 
 by which a Man is rendered prolific, and 
 more able for Generation ; and on the con- 
 trary to give our felves to Eafe, and not to 
 Exercife of the Body , is one of the ways 
 moft to cool and moiften the Seed. There- 
 fore the Rich and Riotous abound in Girls 
 more than the Poor, that work hard. To 
 thispurpofe f Hippocrates recounts, that thef Lib. de 
 Principal among the Scythians were very foft 2ii '*> \° s] * 
 and effeminate, and addifted to Women's & aqms * 
 Works, to Sweep, to Scower, and to Bake, 
 and by this means were impotent in Gene- 
 l.ation ; and if they ever begot a Male Child, 
 it proved an Eunuch, or Hermaohrodite ; 
 
 F f which 
 
which being aftiamed, and difgufted, they 
 refolved to offer Sacrifices and Gifts to their 
 God , with Prayers not to treat themfo, or 
 to afford them a Remedy for this Deleft, 
 fince it lay in his Power. Hippocrates peered 
 them, faying, that no Effect befalls us but 
 what is Wonderful and Divine, if it be 
 rightly confidered ; for refolding them all in- 
 to their Natural Caufes, the laft terminates 
 in God, by whofe Power all worldly Agents 
 \ operate ; but that there are fome Effefts that 
 refer immediately to God, ( as thofe out of 
 -v^he Order of Nature) and others, that me- 
 diately refer to him,running through all the 
 intermediate Caufes leading to the End. 
 The Country inhabited by the Scythians 
 M- is as * Hifporcates faid, Northerly, extraor- 
 dinarily Cold and Moift, where through the 
 abundance of Clouds , the Sun is rarely feen. 
 Rich Men fit there always on Horfe-back, 
 never exercifing ; eating and drinking more 
 than their Natural Heat is able to digeft ; all 
 which occafions the Seed to be cold and moift. 
 For which caufe they get abundance of Girls, 
 and if they happen to have a Boy, 'tis fuch 
 a one, as we have defcribed. 
 
 Know, faid Hippocrates to them, that the 
 Remedy for this is not to offer Sacrifices to 
 God, and no more, but to walk on Foot, 
 Eat little, and Drink Ms, and not fit always 
 acyourEafe; and the better to difcern this, 
 cait your Eyes on. the Poor of your Country, 
 
 and 
 
Art. III. C8eCtpaUfiK3it^ 335 
 
 and on your Slaves, who not only make no 
 Sacrifices, nor offer Gifts to God, (nothav* 
 ing wherewith) but even Blafpheme his 
 Blefled Name, andfpeak injurioufly of him, 
 for placing them in fo mean a State ; and 
 yet tho' fo Le\vd and Blafphemous, are ne- 
 verthelefs moft potent in Generation, and 
 the greateft part of their Children, Males, 
 and iturdy ones, not effeminate Eunuchs, of 
 Hermaphrodites like yours. The Reafon of 
 which is, they Eat little, Exercife much > 
 ftroll not always on Horfe-back as you 
 do ; for which Reafon they make their Seed 
 hot and dry, and fo they get Boys, and 
 not Girls. 
 
 This Point of Philofophy , neither Pharaoh 
 nor his Council underftood , when they 9 
 fpoke after this Manner ; * Come on let us deal * E *" !m Cj/1, 
 wifely with them , left they Multiply, and it 
 come to pafs that when there falleth out any 
 War, they join alfto unto cur Enemies, For 
 the Method he took to prevent the Ifraelites 
 Multiplying, or at leaft that they fhould not 
 have fo many Males, ( which was what they 
 feared molt ) was to oppreis them with Bo- 
 dily Labours, and give them nothing to eat 
 but Leaks, Garlic, and Onyons ; which had 
 the contrary Efteft, for as the facred Text 
 declares, \ The more they affliBed them, the \ibid. 
 more they Multiplied and Grew, Yet he mak- 
 ing account that there was no better way 
 than this to follow , doubled their Tasks 
 F f 2 and 
 
4?6 €lje€tvalQf03itj3. Art. 111. 
 
 and their Burdens ; but to no more purpofe, 
 than if to quench a great Fire he had caft in 
 ftoreof Oyl and Butter. 
 
 But had he, or any of his Council, under- 
 pay *^ flood Natural Philofophy, they would have 
 *fIJ%1. ordered them Barly-bread, Lettuce, Melons, 
 tens the Pompions and Cucumbers, and permitted 
 Hippocrar, ^ em t0 ^ ve at 1&&9 giving them their fill of 
 VI. Eft/. Meat and Drink, without forcing them to 
 ;-5j cm - Work. For by thefe means they would 
 have had moift and cold Seed , whence 
 would have proceeded more Girls than Boys ; 
 and in a little time their Lives have been 
 ftiortened, if they had defired it. 
 
 Inftead of which, in giving them IpoyPd 
 
 Flefti to eat, with abundance of Gariic,Leeks, 
 
 and Onyons, and obliging them to Labour 
 
 hard, as they did ; it produced hot and dry 
 
 Seed, by which Qualities they were more 
 
 incited to Generation, and got always Male 
 
 Children. In Confirmation of this Truth, 
 
 * V x\x * Jiriftotk as ks m one °f his Problems, Whence 
 
 pr0, l ' it comes that thofe who Labour hard, or thofe 
 
 «r that are HecJic, commit nocturnal Pollutions . ? 
 
 To which in earneft he knew not what to 
 
 lay; for thoMie alledges many Reafons, yet 
 
 none of them reach the Mark. The right 
 
 Reafon is, that Bodily Labour, and the He- 
 
 ftic Fever , heat and dry the Seed ; and 
 
 thefe two Qualities, render it lharp and 
 
 pricking, and becaufe all the v Natural Powers 
 
 : are fortified in Sleep, this happens, which 
 
 the 
 
Art. III. trije Ctpai of SEUt*. 437 
 
 the Problem fpeaks of. How fruitful and 
 pricking hot and dry Seed is, Galen notes in 
 thefe Words, * It is the mofi fruitful, an£* Lib art- 
 briskly excites the Animal from the beginning ? med - c *!• 
 £*z/£# /# coition ; it is Lafciviorts, and prone to 
 Luft. 
 
 The fourth Condition, is not to engage 
 in the Aft of Generation, till the Seed be 
 fetled, digefted, and well feafoned ; fortho' 
 the three preceeding Cautions be dulyob-. 
 ferved, we cannot know thereby, if it have 
 acquired all the Perfe&ion it ought to have. 
 Efpecially it is convenient to ufe this Cauti- 
 on for feven or eight Days before the Meats 
 we have prefcribed, to give time to the 
 Tefticles to convert into their Nourifhment 
 the Seed, which at that time was made fronj 
 the other Aliments, and that this which we 
 are defcribing may Succeed. 
 
 The fame Care is to be taken to render 
 human Seed fruitful and prolific as Gardiners 
 take with the Seed they would preferve ; 
 they wait till they ripen, cleanfe and dry ; 
 for if they gather them before the proper 
 Seafon, and point of Maturity, tho' they lie 
 in the Ground a whole Year, they will not 
 grow at all. For this reafon I haveobferv- 
 ed, that in places where Venus is much ufed, 
 feWer Children are got than where there is 
 more Continence. And light Women prove 
 rarely with Child ; becaufe they ftay not tip 
 their Seed be digefted and ripe. 
 
 Ff 1 It 
 
4? 8 ttfje €*pai of ©KM. Art. III. 
 
 It is convenient then to wait fome Days 
 'that the Seed may fettle, concoft, and ripen, 
 and be duly feafoned : For by this means it 
 will duly gain Heat and Drynefs and the 
 good Suoftance it has loft. But how fhall 
 we know the Seed to be fuch as it ought to 
 be, fince the Matter is of fo great Impor- 
 tance ? This may be eafily known, if there 
 be an Interval of a few Days from the Man's 
 denying to Company with his Wife, by the 
 continual irritation, and great Defire he will 
 have. All which arifes from the Seed's be- 
 ing fruitful and prolific. 
 
 The fifth Condition we have directed, 
 was, that the Man fhould engage with his 
 Wife fix or feven Days before her Courfes, 
 becaufe a Boy has foon occafion for much 
 Aliment to Nourifh him. And the Reafon 
 of it is, that the Heat and Drynefs of his 
 Temperament fpends and cpnfumes not on- 
 ly the good Blood of his Mother, but her 
 IpLXLii ver y Excrements. Wherefore * Hippocrates 
 'faid, that the Woman that conceives a Boy 
 is well Coloured and Fair, which comes 
 from this, that the Child through his great 
 Heat fpends for his Nourifhment, all the 
 Excrements, t*;at were wont to make her 
 Thin and Wan. And being fo greedy, it is 
 but fit he fhould be fupplied with Blood for 
 his Nourifhment. And this Experience clear- 
 ly proves, for feldom is a Boy begot but to- 
 wards the laft Days of the Month: It fares 
 
 quite 
 
c. 
 
 Art. in. €&e Ctpal Of BHftfc 439 
 
 quite contrary when fhe conceives a Girl, for 
 through die great xoldnefs and moifture of 
 her Sex, fhe Eats little, and makes abun- 
 dance of Excrements. Accordingly a Wo- 
 man with Child of a Girl looks Yellow and 
 Green, and long's for a Thoufand nafly 
 Things, and in her lying in mull: have longer 
 time to cleanfe than if fhe brought forth a 
 Boy .On which Natural Reafon God ground - 
 ed, when he ordered *Mofes, that the Wo-i^.^ 
 man that brought forth a Male, xii. 
 
 being unclean (even Days, fhould Th * p *;f^» uft* i*ng<- 
 
 to . t n J c\. -ii er V0lth a Girl *b* n * 
 
 not come into the Sanctuary till % .- vuhaGiri it takes 
 after thirty three Days ; but if i° rt y t9 ° Daies ; »'** 
 fhe bear a Maid-Child, fhe fhould *$ *** " ^ 
 be Unclean two Weeks ; and 
 fhould not come into the Sari&uary till fhe 
 had accompliih'd threelcore and fix Days. 
 So that the time of her Purification was 
 doubled for the Birth of a Female, and the 
 caufe of it is, that during her Nine Months 
 ftay in her Mothers Womb, through the 
 
 «uch cold and moift of her Temperament, 
 e doubled the Excrements of a Boy, be- 
 (ides that the fame were of a much worfe 
 Subftance and Quality. Whereupon Hippo- 
 crates obferved, that 7 tis extream Dangerous 
 to flop the Purgation of a Woman delivered 
 of a Girl. 
 
 All this is fpoke to the Purpofe, that it 
 
 is convenient to ftay to the end of the Month, 
 
 to the end the Seed may be fupplied with 
 
 Ff4 Nourifh- 
 
44P ®&e Crpi of Wits* Art. Ill 
 
 Nourifihment fufficient. If they couple im- 
 mediately after the Purgation is over, that 
 Seed will not take, thro' defeft of Blood. 
 But I muii advife Parents, that if their Seed 
 * Libi.de meet not together, * Galen faid it would 
 feine. c. come to nothing ; tho' the Man's Seed were 
 never fo apt for Procreation. The Reafpn 
 of this we will give hereafter on another 
 Subje.fr. It is alike certain, that all we have 
 offered muft alfo be obferved by the Wo- 
 man, elfe her Seed being ill tempered, im- 
 pedes Generation. Therefore it is conveni- 
 ent that they fhould both wait, that both 
 their Seeds may meet and mingle. Which 
 is of great importance for the firft Effort ; 
 becaufe the right Tefticle, and it's Sperma- 
 n Lib. <ic tic Veffel, in the Opinion of f Galen is, 
 x * m ; c ' v, that which firft provokes, and emits it's 
 Seed fooner than the Left ; and if the Gene- 
 ration be not the firft Time, it is odds the 
 fecond may give a Girl and not a Boy. 
 
 Thefe two Seeds are known : Firft by the 
 Heat and Cold ; Secondly by thereat or 
 little Quantity ; Thirdly in this, that one i!- 
 fues readier than to'ther. The Seed of the 
 right Tefticle palfes very tickling, and is fo 
 Hot that it burns the Woman's Matrix, is 
 no\ much in Quantity, and paffes in haft. 
 On the contrary the Seed of the left Tefticle 
 is r^ore temperate, in greater Quantity, and 
 fonder in Iffuing, being Cold and Thick. . 
 
 The 
 
Art. III. €F)C Ctpai Of JESftg* 44 1 
 
 The laft Condition, was to procure that 
 the Seed of both fhould fall on the right fide 
 pf the Matrix, becaufe in that place fays 
 * Hippocrates, the Males are form'd, as the * »v. && 
 Females on thelefr. Galen affigns the Reafon aph * xlvi1 ^ 
 hereof, faying, that the right fide of the Ma- 
 trix is very hot, becaufe of its neighbourhood 
 to (the Liver, Reigns and fpermatic Veffels, 
 that arq on the right fide,which parts we have 
 affirmed, and prov'd to be very hot. And 
 fince all the reafon to order that a Boy may 
 be begot, confiftsin this, that it have a great 
 deal of heat in the time of its conception, it 
 iscertain, it much imports, that the Seed tall 
 in this place. Which the Woman can eafi- 
 ly do, lying upon her right fide, (after her 
 Husbands embraces) with her Head low 7 
 and her Feet raifed. But fhe muft keep her 
 Bed a day or two, becaufe the Matrix em~ 
 braces not the Seed, but after fome time. 
 The Signs of knowing whether a Woman 
 be with Child or no, are clear and manifeft 
 to all; for if when fhe ftands up, the Seed 
 fall prefently down, Galen fays fhe has net 
 conceived. Therefore in this there is one 
 thing to be confidered, that all the Seed is 
 not fruitful and prolific • for part thereof is 
 waterifh, wliofe office is to dilute the prin- 
 cipal Seed, that it may pierce the narrow Pat 
 fages: And this is that which Nature emitx. 
 and it remains after conception with the pro- 
 lific part. It is known when it is Kke Watei > 
 
 and 
 
442 CJ)e Ct'pai Of mm. Art. JJl; 
 
 and in little quantity. To Hand upon her 
 Legs (immediately after Coupling ) is very 
 dangerous. And therefore Ariftotle advifes 
 that fhe beforehand evacuate her Excrements 
 and Urine; that fhe may have no need to 
 Rife. 
 
 The fecond Mark to difcover if a Woman 
 
 be with Child, is, if the day after fhe feels 
 
 her Belly empty, and efpecially about the 
 
 Navel. AndtheReafonofit, is, that when 
 
 a Boy is a- the Matrix will conceive, it ftretches and ex- 
 
 2T/ *andi tenc k extremely ; becaufe in a manner it is 
 
 Gir!four*y apt to fwell and ftiffen upon this Occafion,after 
 
 tm (Uyi a the fame fafhionas a Mans Yard, and ftretch- 
 
 firming. ^ ^ ^ft^ ^^ manner j t ta J (es U p more 
 
 ♦Hippocr. room; but at the inftantit conceives, * Hip- 
 v. aph.li. p cra tes fays, that it clofes, and draws into 
 the form of a little Egg, to draw the Seed to 
 it, and let nothing out ; by which means it 
 leaves a great Vacuity: Which the Women 
 explain, faying, that they have no flack Guts 
 left, foon after they grow big. Befides 
 which they forthwith naufeate their Hus- 
 bands Carefles, the Womb having what it 
 ty.Aph. wanted. But themoft certain Sign as f Hip- 
 *"* pocrates fays, is, when the Menfes ceafe, 
 their Breils fwell, and they loath their 
 Meat, 
 
 Article 
 
 
Art. IV. Clic €rpai of tout** 44 j 
 
 Article IV. What is to be observed that 
 the Children mayfroVe Witty and Wife. 
 
 IF the Reafon and Caufe be not known 
 beforehand, whence it proceeds, that a 
 Man of great Wit and Capacity is begotten ; 
 it is impoflible to reduce the fame to an Art; 
 fince we attain the End by no other Means 
 but by conne&ing and ordering the Princi- 
 ples and Caufes. The Aftrologers hold, that 
 the Child being born under fuch an Influ- 
 ence of the Stars will be Wife, Witty, Well 
 or Ill-condition'd, happy or unhappy, with 
 a thoufand other qualities, and properties, 
 which we fee and obferve every day among 
 Men. But if this w r ere true, we could not 
 here prefcribe any Rules; for all would de- 
 pend upon Chance, and not be in our 
 Choice. 
 
 The natural Philofophers ( as Hippocrates, 
 Plato, Jriflotle and Galen) were of Opinon, 
 that a Man receives the conditions of his Soul 
 at the time of his Formation, and not of his 
 Birth: The Stars only caufing afuperficial 
 Alteration in the Babe, communicating to 
 to him Heat, Cold, Moifture, Drynefs, 
 and not his Subftance whereon his Life de- 
 pends ; as do the four Elements, ( Fire, 
 Earth, Air, Water,) which not only add to 
 the Compofkion, heat, cold, moifture, dry- 
 nefs, 
 
444 && ^Vti Of JBattJf* Art. IV. 
 
 nefs,but alfo a fubftance that unites and pre- 
 ferves thefe Qualities during the courfe of 
 Life. So that what is of greateft Importance j 
 in begetting Children, is to endeavour that 
 the Elements from which they are formed, 
 flxould have the Qualities requifite to Wit ; 
 becaufe that in the fame Weight and Mea- 
 fure the Elements enter into the Compofition, 
 in the fame they remain for ever in the Mix- 
 ture ; which is not fo in the. Mutations and 
 Influences of Heaven, 
 What thefe Elements are, and after what 
 •lib 'd * nanner ^ ie 7 enter the Woman's Womb to 
 frnfctuen! form the Child? * Galen tells,whenhe teaches 
 us, that they are the fame which compound 
 'all other natural things, but that the Earth 
 is concealed in thefolid Meats we Eat, (fuch 
 as Bread, Flefh, Fifh, and Fruits,) the Water 
 under the Liquors we Drink, and for the Air 
 and Fire he fays, that they are mingled by 
 order of Nature, and enter into the Body by 
 way of the Pulfe and Refpiration. Of thefe 
 four Elements, ( mingled and digefted by our 
 Natural Heat) are made the two neceifary 
 Principles, of the Infants Generation, which 
 are the Seed and the Menftruous Blood. 
 
 But that whereof we make the greateft 
 Account ( for the Mark we aim at) are the 
 folid Meats that are Eaten: For they include 
 within themfelves all the four Elements, 
 and from them the Seed draws moreCorpu- 
 biefc and Quality, than from the Water 
 
 whiai) 
 
Art. IV. Cfjc Ctpal Of MM. 44* 
 
 which we drink, or the Fire and Air which 
 we breath. Wherefore || Galen fays, that the P-ib. quod 
 Parents who would beget wife Children am ' c *' 
 fhould read the three Books he writ, Of the 
 Properties of Aliments, for there they fhould 
 find the Meats by which they fhould effeft 
 the lame. He makes no mention af all of 
 Water nor of the other Elements, as mat- 
 ters of fmali Confequence. But he had no 
 Reafon for this ; for Water alters the Body 
 much more than the Air and no lefs than the 
 folid Meats we life ; and as to what regards 
 the Generation of the Seed, the Water alone 
 is of as great Importance, as all the other Ele- 
 ments together. The reafon of it is, as the 
 fame* Galen fays, that the Tefticles draw^ b c ^ 
 from the Veins for their Nourifhment, the c 
 ferous portion of Blood, and the greateft 
 part of this ferous Humour which the Veins 
 receive is from the Water we Drink. 
 
 And that the Water caufes a greater Alte- 
 ration in the Body than the Air, * Artjlotle * » Sec -.. 
 proves, where he demands : Why the change ?ro ' Xitt * 
 of Water makes fo great a Change in our 
 Health, and if we breath a contrary Air we 
 are not fenfible of it? To which he Anfwers, 
 That Water gives Nourifhment to our JBo- 
 dies, but Air not. But he had no reafon to 
 Anfwer after this manner, for the Air ( ac- 
 cording to the opinion of Hippocrates) yields 
 Nourifhmenrand Subftance as weftasW^Le; 
 And therefore Arijlotle devifed a better An- 
 fwer, 
 
44<5 • ®&* ®*vai Of Wit »♦ Art. IV. 
 
 fwer, whenhefaid, That no Place or Coun- 
 try has its peculiar Air, for that which is 
 now in Flanders ( upon a NorthWind rifing) 
 will travel in two or three days to Afrtca, 
 and that which is there, ( if the South Wind 
 blows) will veer about to the North, and 
 that which is to day in Jerufalem, will be 
 carried by an Eafterly Wind even to the Weft 
 Indies, Which fares not fo in Waters, for 
 they fpring not all out of the fame Earth, 
 and fo each People have their particular Wa- 
 ter,agreeable to the Mineral whence it fprin gs, 
 and through which it paffes. And a Manured 
 to one fort of Water, drinking another is air 
 tered more than by new Meats or Air. So 
 that Fathers who defire to get very wife 
 Children, fhould-drink delicate, fweet and 
 well tempered Waters, elfe they will lofe 
 their Aim. 
 * xiv. Sea *\ Jriftotle advifes us, at the time of Gene- 
 P^? b - ^ ration to beware of the South Wi$d, becaufe 
 pK>.xxxiii. itisgrofs, and moiftens the Seed, andcaufes 
 a Girl to be got and not a Boy. And as to 
 the Weft he can never praifeit enough, nor 
 give it Names and Epithets fufficiently Ho- 
 norable. He terms it Temperate, Fatner of 
 the Earth, coming from the Eljfjiaa Fields. 
 But though truly it imports much to breath 
 very delicate Air, and that of good Tempe- 
 rament, and to drink fuch Waters ; never- 
 thelefs it is yet more neceffary for our defign 
 to eat delicate Meats, and of the Tempera- 
 ment 
 
Art, iv. CfteCtpafflfCHftiJ* 447 
 
 ment requifite for Wit, for of thefe Meats is 
 made the Blood, and of the Blood the Seed, 
 and of the Seed the Child. And if the Meat 
 be delicate and of good Temperament, fuch 
 alfo is the Blood, and of fuch Blood fuch Seed, 
 and of fuch Seed fuch Brains. And if they 
 be Temperate, and composed of a delicate 
 and fubtil Subftance, f Galen fays, that the > Lib arc, 
 Wit will be the fame ; becaufe the Rational med. cxii 
 Soul, though it be incorruptible ever fympa- 
 thizes with the Difpofitions of the Brain, 
 which not being fuch as are requifite forRea- 
 fon and Difcourfe, it fays and does a thou- 
 Impertinences. The Meats then Fathers are 
 to eat to beget Boys of good Underftanding, 
 ( which is the difference of Wit moft ordina- 
 ry in Spain) are fir ft, white Bread made of 
 Wheat-Flower, and feafoned with Salt ; this 
 is cold and dry, and of Parts very fubtil and 
 delicate. Another fort is made fays f Galen l^'} J 
 of red, or fmall Wheat, which indeed nou- \.& JC 
 rifhes much, making Men big-limb'd and of 
 great bodily Force, but notwithftanding is whatever 
 moift and of very grofs Parts, and deftrovs s * m 'fa 
 the Undemanding. I bid feajbted mfh Salt, %}$?£ 
 becaufe of all the Meats in ufe among Mtn^h'sait, 
 none makes. the Underftanding fo good as^^r 
 this Foffile. It is cold, and of more Drynefs dL%* Ire 
 than any thing elfe; and if we remember thiS £$ 
 HeraclitwPs faying, he fays as much ? A dry the 
 Light is the Wife Mind. By which he would 
 give us to underftand, that the Drynefs of 
 
 the 
 
448 €!je Crpai of aotfttf* Art. iv. 
 
 the Body makes the wifeft Soul : And fincc 
 Salt is fo dry and fo appropriate to Wit, it 
 is not without reafon Holy Writ gives it the 
 Appellation of Prudence and Wifdom. 
 
 But you muft chufe Salt that is extreamly 
 white, and that falts not much, becaufe that 
 is composed of fubtil and very delicate Parts ; 
 and on the contrary, the black is very Ear- 
 thy, and Ill-temper'd,and falts more in fmall 
 quantity. What important effects Salt caufes 
 being caft upon Meats, not only thofe taken 
 by Men and Beafts, but alfo by Plants, Plato 
 noted when he faid, That Salt not only gives 
 relifh and pleafure to the Palate, but gives a 
 formal Being to Meats to the end they may 
 Naurifh:' There is but one fault, and that is 
 a great one; it is, upon the failing of that, 
 there is nothing left in the World to fupply 
 it's Place. All other things made ufe of by 
 Man in this Life, have their Deputy, if we 
 may fo call it, when they chance to fail; Salt 
 alone ftands for the end it was ordained. 
 For if we want Wlieaten-Bread, there is 
 Barly-Bread, Rye, Oaten and other Kinds ; 
 and if- Wine fails us, there is Water, Beer, 
 Milk, Cyder, and Perry ; and if we have no 
 Cloth to cover us, there are Beafts Skins,(\vith 
 which God cloathed our fir ft Parents when 
 he drove them out of the Earthly Paradife) 
 nay alfo Cloth of Linnen, Silk, Canvas and 
 other Matters; And fo if they fhould run 
 through other things, we fhall find that they 
 
 all 
 
Art. IV. Zt)Z Ct^al Of fflltti. 449 
 
 all have a fupply for their Defeft, Salt ex- 
 cepted, which was made for that ufe alone 
 to which we put it. To which prop^ty our 
 Lord alludes in the Gojpel, when Ke faid to 
 his Difciples, Te are the Salt of the Earth , but 
 if the Salt have loft ii*s Savour , wherewith 
 fljall it be Salted ? or, as another Go/pel fays, 
 Wherewith ft: all it be feafoned? To give them 
 tounderftand, that if they who are the Salt 
 are corrupted or unfavoury, there is no other 
 thing can Seafon them, as if it had faid, Who 
 canfnda Remedy for an Enchanter ? The Go- 
 fpel might have faid, ye are the Whcateri 
 Bread of my Church, to difpenfe and admi- 
 nifter the Spiritual Food, and Doclrin to the 
 Faithful, and if you caft your felves away, 
 with what other thing fhall I fuftain my Peo- 
 ple ? They might have anfwered him with 
 Barly-Bread, ( as you did in the Defart ? ) 
 But becaufe nothing can Supply the Place of 
 Salt, God took it and chofe it to let the Apo~ 
 files underftand what was their Duty. Phy- 
 fitia'ns fay, That Salt ordinarily heats } diffolves y 
 penetrates, dries , collects and feparates the Sub- 
 fiance of Bodies to which it is Applied. Which 
 Properties he is to have that is the Salt of the 
 Church, and fuch effefts ought lie to pro- 
 duce in the Chriftian Auditory that is a good 
 Preacher: If not, let him that has a little 
 Wit run through thefe properties and he will 
 fee how much it is to the purpofe, that God 
 !s Preachers by the name of Salf. 
 
 G g But 
 
450 C&e-Ctpal of mitti. Art. IV. 
 
 But neither the natural Philofophers nor 
 others that have fearched into the properties 
 of this Foffile, have obferved one thing, 
 which is, that if we would Unfalt in a little 
 time that which is very Salt, throwing Salt 
 thereon to a certain degree and quantity, and 
 . for a certain time, it abates of its Saltnefs, 
 and if it exceeds, it all turns to Brine. Of 
 which if any one would try the Experiment, 
 he fhall find that fait Fifh put to frefhen in 
 Sea-Water for a certain time, fhall fooner 
 frefhen than in Frefh- Water. And if two 
 pieces of Fifh equally Salt, are put in two 
 VefTels of Frefh-Water to frefhen, that on 
 •which a handful of Salt is thrown, will frefh- 
 en fooner than the other. A Preacher of good 
 Wit and full of Invention drew from this pro- 
 perty a gentile Meditation for Flefh. 
 
 Elifba may have grounded on the Confide- 
 ration of thefe natural Properties mentioned 
 by us, or at leaft in good part, when with a 
 Veffel of Salt he cured the poyfonous and 
 deadly Waters of a certain Country, making 
 the Earth fruitful, which was barren before. 
 Which is eafy to prove if we firft agree upon 
 the three Natural Principles, fo true that no 
 Man can deny them. 
 
 The firft is, that of four Unions or Com- 
 binations that may be made of the firft Qua- 
 lities, ( hot and moift, hot and dry, cold and 
 moift, cold and dry ) all the Phylitians and 
 Philofophers fay of the firft Combination, 
 
 that 
 
Art. IV. C&e ZtMl Gf &Llit8. 451 
 
 that it is the utter Ruin and total Deftrufti- 
 on of Natural Things, becaufe the Ambient' 
 Heat joyned with Moifture, relaxes and dis- 
 ables the Elements that enter the Compofiti- ■ 
 on of the Mixture, and rends them from 
 their Union, fo far that each (asJrtftotle 
 fays ) divides a fe veral Way. 
 
 The fecond Principle is, that all Earths 
 have not the fame Quality ; firfce (as Hippo- k 
 crates faid ) fome^are rnoift, others dry; fome 
 hot, others cold ; fome fweet, others bitter ; 
 fome infipid and waterifh, and others fait ; 
 fome crude,. and others eafy of digeftion; 
 fome rude and rough, and others foff. Which 
 Nature did not without Defign, nor by 
 Chance ; but with great Care and Provi- 
 dence, having regard to the great Diverfity 
 of Plants and Seeds nourished by the Earth, 
 for all ufe not the fame fort of Aliment. If 
 in two Feet of Earth (as Hippo:rates fays) 
 Onyons, Lettice, Peafe and Lupins, are 
 Planted, Onyons draw of the Earth for their 
 Nourishment that which is Acrid and Bi- 
 ting, Lettice that which is Sweet, Peafe that 
 which is Salt, and Lupins that which is Bit- 
 ter. And thus there is neither Herb nor 
 Plant, that draws not from the Earth the 
 Aliment which is molt friendly and referii- 
 bling it, quitting the reft, which it finds 
 neither Reliihable nor Familiar ; but after 
 iuch a fafhion, that it fails not to make its 
 ufe and advantage of other Differences it 
 G-g 2 Earth, 
 
452 Cfje Ctpal of ' wait*. Art. IV. 
 
 Earth, in as much as Nature has made of all 
 together a certain* Preparative and Seafoning 
 which has in it felf, Sweet, Salt, Acrid, or 
 I know not what that bites, like Pepper and 
 Spice ? after the manner of fome Sdmigondis ; 
 for after another manner Experience teaches 
 us, that many Herbs blended together (tho' 
 they be of different Natures ) draw away 
 4 the Virtue from one another. WhatH/f- 
 focr-at.es meant is, that Lettuce draws from 
 fweet Earth, four Ounces, -and a Drachm of 
 the reft ; and Peafe from that which is Salt, 
 two Ouoces, and very little from other Earth ; 
 and the like of the other Differences. But 
 if the Earth be infipid, and without any Salt, 
 it can fuftain no Plant, in as much as the 
 Formal Being of Aliments, and what ren- 
 ders them apt to Nourifh, proceeds ( as 
 Plato fays ) from Salt, and is not like other 
 forced Meats or Junkets, that awaken the 
 Appetite to recreate it, and no more; From 
 whence it is certain, .that the Aliments and 
 Fruits that Nature has made Delicious in 
 Guft, are not fo for any other Reafon, but 
 that Nature forming them, gave them what 
 they wanted, of Salt. 
 
 The third Principle, is, that the Plants 
 have a Senfe and" Notice of Nourifhmen t pro- 
 per to their Nature, and though diftant, 
 they draw it to them, as well as fly their 
 Contraries. Which Plato tairly confeffes, 
 when it feems impoffible to him, that three. 
 
 or 
 
Art. IV. %fy €tpal Of 2MItt!3, 45? 
 
 or four- different Aliments lying near their 
 Roots, fhould choofe that which is not Fa- 
 miliar, and Convenient for them, and leave 
 the other as difagreeable and Forreign ; and 
 of thofe they digeft and alter, they want 
 not the Senfe to draw that which is mod Re- 
 fined, and receive it, refufing the reft and re- 
 putting it, even to the baniihing it at fome 
 Diitincefrom their Branches ;Which Opini- 
 on wonderfully pleafed Galen, fo that he faid, 
 I commend Plato for having called the Plants by 
 the name of Animals \ for we canot fay but they 
 attract the Juices fit for them, turning them into 
 their Subfiance^ which not without a kind of 
 Satisfaction and Complacence they receive: In 
 which words Galen frankly owns with Plato 
 that Plants have a Senfe, and that they en- 
 tertain themfelves with Aliments of a good 
 Savour and agreeable to their Appetite, and 
 abhor thofe of an ill Guft, as if they a&ed 
 the part of real Animals. 
 
 From thefe Principles, we may fome what 
 folve the Miracle of Elifha, for if the Earth 
 corrected and cured ( by calling Salt there- 
 on) was poor and waterifh, by means of 
 Salt it became favoury and fit to bear ; and if 
 through the Heat and Moifture of the Air, 
 ( that is in the Caverns of the Earth ) the 
 Waters were found 'ftinjring and corrupt ; 
 the fame was naturally remedied by the 
 Qualities of Salt which we have mentioned j 
 and if the Earth was barren through the 
 Gg j . toq 
 
454 &ty ^Ttyal of mm. Art. IV. 
 
 too great quantity of Salt, by means of the 
 fame Salt lowed therein, it came to be frefh- 
 er. The Miracle was,that Eltjha with one 
 only Veffel full of Salt, cured, if I may fay fo, 
 and meliorated fo great a quantity of Earth 
 and Water; as it fared in the Miracle of the 
 Wildernefs, where with five Barley Loaves 
 -and two Fifties, God fed five thoufand Men, 
 and twelve Basketsful remained, to which 
 Act, Nature ferved the Bread and the Fifh, 
 ( whofe property was to Support and Nou- 
 riih ) and God beftowed on it the Quantity 
 neceffary for Refreshment. 
 
 Partridges and Woodcocks have the fame 
 Subftance and Temperament with Wheaten 
 Bread ; and Kid, and Mufcatel Wine; and if 
 Fathers ufe thefe Meats as we have above 
 fpecified, they will beget Children of good 
 Underftanding. 
 
 And if they would have a Child of a 
 great Memory ,let them eat eight or nine days 
 before the Aft of Copulation, Trouts, Sal- 
 mons, Lampreys, Barbels and Eels; which 
 Meats produce a moiil and clammy Seed. 
 Thefe two Qualities, as we have 
 
 Note^atM^sfree fcy ^r ' ^ th MemQry 
 tiva Loracj hisownwcri(:; , • i ^ 
 
 Co'd hom ihehroinnin^ eaiy to receive and very tenacious 
 
 made Man, an£ lefr him t0 "]^ CC p tlie FigjUl£S k)flg. By 
 to his own Condu&; 1V , r Tr .Vj .. *^ v J 
 
 though /., befrdwdh Pidgins, ivid, Onyons, Game, 
 kuwnk'jiMfwamiiit. Leeks, Radifbes, Eepper, Vine- 
 gar, White-Wine, Honey, and 
 all forts of Spice, the Seed is made Lot 
 
 dry, 
 
Art. IV. C&e €tpal of (EBitg. 4?5 
 
 dry, and of very delicateParts. The Boy 
 that is engendred from this Food, will be 
 of a great Imagination, but not of like Un- 
 derftanding , by means of much Heat ; 
 and of little Memory, from great Drynefs. 
 Such are very dangerous to a State, becaufe 
 their Heat inclines them to many Vices and 
 Evils, and gives them Wit and Spirit to put 
 them in pra&ice. But if they be kept under, ' 
 the Common-Wealth will receive more Ser- 
 vice from their Imaginations, than from their 
 Underftandings or Memories. 
 
 The Phyfitians finding by Experience the 
 great Power the Temperament of the Brain 
 has, to make a Man Wife and Confiderate, 
 have invented a certain Medicine, compofed 
 after fuch a manner, and provided with fuch 
 qualities that being taken in a due Meafure 
 and Quantity, makes a Man reafon much 
 better than before. They call it the Confe- 
 ction of Wife Men, or rather Confectio Ann- 
 cay dim, in which ( as may be learn'd from 
 the Receipt) is put frefh Butter of Cows, 
 and Honey, from which two Ingredients 
 the Greeks have faid, that they who ufe it, 
 fhall have their Underftandings much lhar- * 
 pened ; but if the other Drugs that compofe 
 it, be confidered, without doubt they are 
 very hot and dry,utterly deftroying the Un- 
 demanding and Memory ;• though it cannot 
 be denyed but that they render them more 
 brisk to fpeak and anfwer to the purpofe, 
 G g 4 with 
 
45<$ Cf)E €l*j?al Of GIlt& Art. IV. 
 
 with fharp Repartees and pretty Simile's, 
 to Redicule and Banter, and that they in- 
 cline the moft part of thofe that ufe them, 
 to make Verfes, and to other Talents,which 
 elevate the Wit ofMan into Raptures. Now 
 as the People know not how to diftinguifh, 
 nor tornakea Difference between the Works 
 of the Underftanding, and thofe of the Ima- 
 . gipatipn, when they obferve thofe that have 
 taken this Confection, fpeak more fubtilly 
 than they us'd, they fay they have acquired 
 more Underftanding; which is not fo in Effefr, 
 but on the contrary, they have loft what 
 they had , and have only got a kind of 
 Knack, that ^ not good for a Man to have, 
 which Cicero called Finenefs, which is a Skill 
 contrary to Honefty. 
 
 As often as I fell upon this pafTage in Ge* 
 nefs, that fays, Who told thee that thou waft 
 Naked, haft thou eaten of the Tree, whereof I 
 commanded thee that thou (houldft not eat f It 
 came to my Mind, that the Fruit of the Tree 
 c f Knowledge of Good and Evil, had a natural 
 Property to give more Knowledge and Re- 
 flection to him that eat of it ; but that that 
 , Knowledge was not fo convenient for M^n, 
 and God would not that he fhould poffefs it, 
 becaufe it was of that kind of Knowledge of 
 Which St. 'Paul fpoke, The Carnal Mind is En- 
 mity againft God. But confidering the facred 
 ■Scripture has fo deep a Scnfe, and thofe that 
 know little, often deceive themfelves muck 
 
 in 
 
An, IV. €lje Ctpal of auttfiu 457 
 
 in flicking to the Letter, I many times wave 
 that Thought, till in the end the fame Dif- 
 ficulty returning fo often to my Mind, I re- 
 folded to read what I could meet with in 
 the Commentators upon the Place, to fee if 
 fome One of them was not of my Opinion ; 
 and foon after reading in the Antiquities of 
 Jofephus, I found that hefaid, that the Fruit 
 of the Tree of KjiowUdge of Good, and Evil y 
 quicken'd the ufe of Reafon, and fharpen'd 
 the Understanding, and in regard of this 
 Property, it had this Name, as the other, 
 that of the Tree of Life, becaufe it made the 
 Man Immortal that eat of it's Fruit. This 
 Expofition and Opinion neverthelefs is not 
 at all received by Nicholas de Lyra, for he con- 
 ceited that the Fruit of a Tree that was Ma- 
 terial, could not.affeft the Human Under-- 
 landing, which is wholly Spiritual. Abu- 
 lenfts do's not abfolutely admit the Inftance 
 of Nicholas de Lyra, but with Diftinftion : 
 Tho' faid he, the Human Understanding be 
 a Spiritual Power that acts not with Cor- 
 poreal Inftruments, yet for all that the Un 
 derftanding cannot apprehend any thing, 
 but by making ufe of fome other Organic 
 Powers, which if they have a ^ood Tem- 
 perament, much affift the Underftanding :. 
 if not, they only ferve to Deceive it. But" r 
 fo it is that the Fruit of that Tree was : 
 to introduce fuch a Temperament in the 
 Brain 3 that the Man might come to be 
 
458 €#e Ctpal of Wiit$. Art. IV. 
 
 more Knowing. But that the good or bad 
 Temperament of the Food, could affiftor 
 hurt hisWifdom, he proves from this place 
 in Holy Writ, I 'framed a defign in my Heart 
 to wean my Flejh from Wine, to the end my 
 Wit might bend with more difpofition to Wif 
 dom. He quotes Arifiotle alfo in his Bocks 
 of Phyfiognomy, where he faies that the alter- 
 ations the Body fuffers by reafonof the Meats 
 a Man receives, and the Temperament of 
 the Region where he dwells, like as other 
 things which are us'd to change and alter 
 the Body, pafs even to the Rational Soul ; 
 and therefore he faies that Men inhabiting 
 in an extreme hot Country, are wifer than 
 thofe that live in very cold Regions ; and 
 Vegetim affirms that thofe who live under 
 the fith Climate, ( as the Spaniards, Italians 
 and Greeks ) are Men of great Wit and of 
 great Spirit. According to which Doftrin , 
 it may well be that the Fruit of the Tree had 
 fuch Efficacy to alter the Organic Powers of 
 the Body, which ferve to better Reafoning. 
 And becaufe Adam was very Wife and had 
 no need of any other Science, God eftablifht 
 a Law, and laid a Command touching this 
 Fruit, to preferve it for his Siicceffors, who 
 in their Infancy eating of the fame, might 
 quicken the ufe of their Reafon. But the 
 Words of the Text bear not all this laft Ex- 
 position, for take them right, and confider 
 them as they lie, the Fruit of the Tree by it's 
 i Virtue 
 
Art. IV. €lje Ctpai of Miitg* 459 
 
 Virtue and Efficacy had opened their Cor- 
 poreal Eyes, and had taught them what 
 they knew not. And the Eyes of them both 
 were opened,, and they knew that they were Na- 
 ked. Which is yet more clearly proved, if 
 we weigh well the Words fpoke by God, to 
 the Man, when he found him Afhamed to 
 fee his Nakedriefs. Who told thee that thou - 
 wer*t Naked y haft thou eaten of that Tree where- 
 of I commanded thee that thou JhouWft not eat ? 
 Bifhop Nemefim in the Book he writ of the 
 Nature of Man, fairly confeffes, that the Fruit 
 of that Tree had a Natural Property to give 
 IVifdom, and that it really taught Adam what 
 he knew not at all, and that this was not only 
 found out at the Beginning of the World, when 
 the Aliments had Jo much Virtue to alter the 
 Body of Man : But even at this Hour, tho 1 they 
 are corrupted by fo long a Courfe of Time, there 
 is abundance of fruit can do it ; and becaufe it 
 was not to the purpofe that our Firft Parents 
 jbould entirely know their Nature, nor what 
 things they Jlood in need of, God laid his Com T 
 mmd of the Tree, who >Je property was to caft 
 Man upon the care of the Body, and to draw 
 him from the Contemplation of the Soul. This 
 Expoiition is agreeable to Natural Philofo- 
 phy of which we treat, for there is no Ali- 
 ment ( efpecially among Fruits that are for 
 Food which have a Medicinal Virtue) 
 which affeft not the Brain, according to the 
 faying of Hippocrates, that the Faculty of Food 
 
 reaches 
 
4^o €fje Ctpai of mit& Att. IV. 
 
 reaches the Brain, and introduces in Man the 
 Ability that bears the Temperament which 
 it produces in the Head, as it happens in 
 Wine, which when it is drank, to a certain 
 quantity, makes a Man Witty, but if in Ex- 
 cefs, it makes him a Fool and Mad. But it 
 is not to be imagined that the Fruit of the 
 • Forbidden-Tree, gave immediately Habits of 
 Knowledge, (as Lyranus thought) it gave 
 only a Temperament accomodated to fuch a 
 kind of Knowledge ; by means of which 
 Man came fo foon to know fome things he 
 never dreamt of. But that the Fruit of the 
 Tree had the property to open the Eyes, is 
 not to be denied, feeing the Text fays, that 
 eating of the Fruit, their Eyes were opened, 
 and they knew that they were Naked, I faid, 
 that it had the property, to open the Eyes, be- 
 caufe as we have elfewhere prov'd, if the 
 Imagination lend not it's Afliftance to the 
 Exterior Senfes, not one of them can aft, 
 which is what Hippocrates faid, that let a 
 grievous Pain he inflicted on any ky Cautery or 
 Amputation of a Hand, and if he prec-eives no~ 
 thing of it, it is an infallible llgn that his 
 Imagination is diftrafted in fpme profound 
 Amufement or Madnefs, for as we have faid, 
 ifthe Injajgination contribute not it's Afli- 
 ftance to the Touch, and other Exterior 
 Sepfes, no Senfation can be performM, of 
 which we can ailed ge abundance of Inftances, 
 things that ftappea every Pay among us j 
 
 but 
 
Art. IV. C&e €rj>tll Of mm. t 461 
 
 but that which Plutarch reports of Archime- 
 des will render it fufficiently intellegible.This * 
 Archimedes was a Man endu'd with fo ftrong 
 an Imagination to invent and make War-like 
 Engines, that for this Reafon he was more 
 formidable alone to the Enemies than a 
 whole Army, and his Wit was in fo hi<rfi 
 efteem among the Romans, that MarcelTus 
 holding the City ofSyracufe befieged, (where- 
 in Archimedes was) before he made his En- 
 try, publifh'd throughout the Camp that no 
 Soldier fhould prefume to kill Archimedes, 
 upon pain of Death, imagining that he could 
 not fhow Rome a more noble Spoil, than in 
 bringing thither fo Great a Man. They re- 
 count of him , that he was fo employed 
 about his Engins, and had his Eyes fo fixt 
 on the Earth, ( where he had drawn fome 
 Schemes of his own Invention) that he nei- * 
 ther faw nor heard as others did what paft 
 in the City, in the time of Battel : For a 
 Roman Soldier being come up to him, askt 
 him if he were not Archimedes, and after 
 asking him the famefeveral times, the other 
 making him no Anfwer, (his Thoughts be- 
 ing otherwife deeply engaged) this Soldier 
 affronted to fee a Man fo Stupid in his Opini- 
 on , flew him. According to this it is cer- 
 tain that our Firft Parents ( before they 
 Sinn'd) were wholly engaged in the Medi- 
 tation and Contemplation of Divine Thinr 
 lofing all thought of thofe of the World \ 
 
 And 
 
460 m)Z Cl'Vai Of mit8* Art. IV. 
 
 And tho' they went Naked, they were 
 fcarce Senfible of it; and we may lay that 
 their Eyes were clofed, becaufe tho' it was 
 true that they were open, and the Vifive 
 Faculty very found and intire ; neverthelefs 
 becaufe the Imagination was diverted elfe- 
 where and abfent, they remained as it were 
 Blind, (fince they had no ufe of their Eyes.) 
 Now this Fruit was of fuch Virtue that it 
 drew the Imagination out of it's deep Me- 
 ditation and brought it down and fixt it on 
 the Sight. Which thefe words plainly fig- 
 nify that God fpoke to them ( as foon as 
 they eat of the Fruit ) Who told thee that thou 
 •waft Naked ? hafl thou eaten of the Free whereof 
 I commanded thee that thou fhouldjl not eat ? 
 Which I did, ( we may add) for thy Good 
 and Satisfaction, and becaufe it was more 
 convenient that thou ihouldft not know 
 what thou now knoweft. 
 
 We have obferv'd in the other part ( if 
 I remember well ) two kinds of Wifdom, 
 one belonging to the Underftanding, under 
 which are contained all the things Man dpes 
 with Uprightnefs and Simplicity, without 
 Error, without Lying *r Deceit. Which 
 Wifdom Demojlhenes prais'd to the judges in 
 an Oration he made againft Efchwes^ con- 
 ceiving that the belt Title he could give 
 them, to gain their Good- will, was to call 
 them, juft andjimple. Thus the holy Writ • 
 has term'd a Man wife and vertnous, as Job 
 
 was 
 
Art. IV. €ije€tj?aIof»ef* 461 
 
 was a jufl Man and upright, becaufe double 
 and deceitful Hearts are not at all Friends 
 of God, A double-minded Man is unfiable in all 
 his ways. There is another kind of Wifdom 
 in Man belonging to the Imagination,of which 
 Plato faid, That what Men compafs with Wiles 
 and Tricks^ and again/} which Reafon and Ju- 
 Jlice dictate^ merits not to be called by the Name 
 of Wifdom j but rather of Finenefs and of 
 Craft. 
 
 Such was the Difcourfe the unjufi Steward 
 made to himfelf, of whom St. Laibfpeaks 
 when he faid, There was a certain Rich Man 
 that had a Steward, and the fame was accufed 
 to him^ that he had wafted his Goods ; and he 
 calPd him, and faid unto him, how is it that I 
 hear this of thee ? Give an Account of thy Stew- 
 ardship, for thou mayejl be no longer Steward. 
 Then the Steward faid within himfelf, what fhall 
 I do, for my Lord has taken away from me the 
 Stewardship ; I cannot dig, to beg 1 am afhamed^ 
 I am refolved what to do I that when 1 am put 
 out of the Stewardjhipy they may receive me into 
 their Houfes, &c. By which means he fo 
 ordered Matters, that the facred Text faies, 
 The Lord commended the unjuft Steward, for 
 he had done wifely ', for the Children of this 
 World, are wifer in their Generation than the 
 Children of Ltght. In which words two dif- 
 ferences of Wifdom and Prudence are ob- 
 ferv'd, one, faies the Text, belongs to the 
 Children of Light: which is attended with 
 
 Jitftice 
 
464 ®&* ^*P a * of ®3ft^ Art. Iv - 
 
 JufiiceandVprightnefs: and the other to the 
 Children of this World, which is only Craft 
 and Deceit. Now the Children of Light are 
 very little skill'd in Worldly Wifdom, and 
 the Children of this World yet lefs in the 
 Wifdom of Light. Whilft Adam was in fa- 
 vour, he was a Child of Light, and exceed- 
 ing Wife in this firft kind of Wifdom; and 
 for his greater Perfe&ion,God had made him 
 ignorant as to the fecond kind of Wifdom, 
 in as much as it was lefs Convenient for him. 
 Now the Tree had fo much Power to give 
 the Wifdom of this World, that there was 
 occafion to forbid him the Ufe of it's Fruit, 
 to the end he might live without care of the 
 Neceflities ot the Body, ( as faid Nemefim ) 
 and that he might be wholly engaged in 
 the Contemplations of the Rational Soul. 
 
 The Difficulty is to know why thisTm? 
 was called the Tree of Kjiowledge of Good, 
 fince the Prudence and Wifdom it commu- 
 nicated more regarded Evil than Good. 
 Tathis is anfwer'd, that both the two Sci- 
 ences are for Good, ( when they are ufed in 
 due Time and Place) and thus Jefus Chrifi 
 recommended them to his Difciples, when 
 he fent them to Preach throughout the 
 World, Behold I. fend you as Sheep amongjl 
 Wolves, he ye Wife as Serpents, and Innocent 
 as Doves. We ought to make ufe of Wifr 
 dom as a Defence againft Evils that may be 
 done us, but not to Offend any. Belides 
 
 this 
 
An. IV. tt&eCrpaiofOHttik &$ 
 
 this the Moral Philofophers fay,, that the 
 felf-fame thing may be called Good or Bad, 
 in one of thefe three Refpefts: either as/4^™ m 
 nefi, or Profitable, or Pleafant ; For Example, Uciie.aut 
 the flight of the ##///# Steward, which we > c »n- 
 mentioned, was good, in regard of the Pro- um * 
 fit, feeing he remained With his Matters 
 Money ; and ill, in as much as it was 
 againft Honefty ; in taking tohimfelf what 
 belonged to his Matter. 
 
 As for Adam's care of covering himfelf , 
 and being Afham'd to fee himfelf Naked 
 before God, after having violated his Com- 
 mand, we underttand that the Forbiden-Frutt 
 made his Imagination more lively (after 
 the manner we have mention'd ) and then 
 it reprefented to him the Nature and Ufe of 
 the ihameful Parts. But yet that this Ex- 
 pofition may be veritable enough, as we fee 
 the common Opinion is, that the Tree of the 
 Knowledge of Good and Evil received not 
 this Name from it's Nature, but only by oc- 
 cafion of the Confequence that attended it, 
 Which feems to me mott Probable. 
 
 Hens, Capons, Veal, and Spanijb Wea- 
 thers, are Meats of a moderate Subftance, 
 for thefe are neither Delicate nor Grofs. I 
 faid Spamflj Weathers, becaufe * Galen, with- * Lib. III. 
 out making Diftin&ion, faid , That their %f™{ x 
 Flefh is of evil and grofs Subftance , for 
 which there is no Reafon. For tho' in Italy 
 where he writ, this is the worft. -Flefh of all, 
 
 H h yet 
 
4 50 {£i)C Ctpal Of mit& Art. IV . 
 
 yet in our Country, becaufeofthe Good- 
 nefs of the Paftures , it n*ay be reckoned 
 amongft the Meats of moderate Subftance. 
 The Children engendred^irom thefe Ali- 
 ments, fhall have a reafoaabie Underlland- 
 ing, Memory and Imagination: But they 
 will not penetrate deep into the Sciences, 
 or Invent any thing New. Of thefe we 
 have fpoke before, that they readily receive 
 the Impreflionof all the Rules and bhferva- 
 tions of any Art, clear, obfcure, eafy and 
 difficult: But the Doftrin, the Argument, 
 the Anfwer, the Doubt, the Diftinfrion, 
 all thefe will give them Pains and Trou- 
 ble. 
 
 Cow-flefh, Bacon, Bread of Red-wheat, 
 Cheefe, Olives, Red-Wine and Water, will 
 breed a grofs Seed, and of an evil Tempera- 
 ment. The Boy begot of thefe will be ftrong 
 as a Bull, but withall fierce and of a Brutifh 
 Wit. 
 
 From whence it comes, that amongft the 
 Country People it is a marvel to find one of 
 a quick Capacity and towardly for Learning : 
 They are all born Dull and Rude, being be- 
 got of Meats of grofs and evil Subftance. 
 The Contrary befalls amongft Citizens , 
 whofe Children we find endued with more 
 Wit and Ability. But if Parents defired in 
 earneft to beget a Son per fonable, wife, and 
 of good Conditions, let them for fix or fe- 
 ven Days before their Comf an ying eat much 
 
 Goats 
 
Art. IV. tE&e CtpaT of 52Itt0* 451 
 
 Goats Milk; that being in the Opinion of 
 all the Phyficians the belt and moft delicate 
 Food that can be ufed ; (This is to be under- 
 stood when they are found, and it agrees 
 with us.) But * Gden faith it fhouldbetak- *ilb.d« 
 en with Honey, without which it is danger- cibisboni 
 ous, and eafy to Curdle. The Reafon of^^fo 
 which is, that Milk is compofed but of three 
 Elements, Cheefe, Whey and Butter. Cheefe 
 anfwers to the Earth, Whey ta Water, and 
 Butter to Air. The Fire, which tempers 
 the other Elements, and preferves them in 
 the Mixture iffuing out of the Teats, is ex- 
 haled becaiife it is very fubtile, but adding 
 to it a little Honey ,( which is hot and dry, in 
 keu of the Fire ) the Milk will partake of 
 the four Elements, which being mingled 
 and conco&ed by the Operation of our Na- 
 tural Heat, makes a Seed very delicate, and 
 of good Temperament. The Boy begot of 
 this, will (at leaft) be of a great Under- 
 Handing,. ..ad want neither Memory or Ima- 
 gination. 
 
 Artfiotle not being of this Opinion, came 
 Abort in aniwering a Problem he made, when 
 he asked ; 4: For what Caufe the young off ScXft. 
 Brute Beafts draw (for the moft part) theP r0 *»• 
 properties and qualities of their Sires, and 
 the Children of a Man, not ? And we find 
 this by Experience to be true, for of wife 
 Parents are born very foolifh Children ; and 
 of foolifh Parents wife Children ; and of virtu- 
 
 Hh 2 ou§ 
 
468 Clje Crval of GBitjJ. Art. IV. 
 
 ous Parents, lewd Children ; and of lewd 
 Parents, virtuous Children; of hard favored 
 • Parents, fair Children ; and of fair Parents, 
 foul Children ; and of white Fathers, fwar- 
 tliy Children ; and of fwarty Fathers, clear 
 and well-complexion'd Children. And amongft 
 Children of the fame Father and Mother, 
 one fhall be' a Fool, and the: other Witty ; 
 one Ugly, the other Handfom ; one Good, 
 and the other. Ill-humor'd; one Virtuous, 
 and the other Vitiotis. Whereas if a Mare 
 f)f a generous Race be covered with a Horfe 
 of the fame, kind, the Colt, which is foaled, 
 refembles them, in Shape- and Colour, as 
 well as in their Properties. Jrifiotle anfwer'd 
 very, ill to this problem, faying, That a Man 
 js carried away with many Imaginations in 
 the Carnal Act, and hence the Children 
 p^pye fo unlike 5 but Brute Beafts in the 
 time of Generation being not fo dift rafted, 
 nor having fo ftrong Imaginationsias Man, 
 produce their Young Ones afte;. tfce fame 
 Sort, and like to themfelyes. 
 
 This Anfwer lias hitherto paffed for Cur- 
 rant with the Vulgar Philofophers ; and for 
 Confirmation hereof they alledge the Hi- 
 *Gen.c. {lory of *rfacob, which delivers that lie 
 xXX * having laid StreakeA Rods, at the Watering 
 . Places of the Flocks, caufed all the Lambs 
 that were yeaned to be Spotted. 
 
 But it avails little to have recourfetoHoly 
 Writ, for this Story is reckoned a Miracle 
 
 wrought 
 
Art. IV. Cfjc Crpai of GHttg. 469 
 
 wrought by God , tohidefome Sacrament. 
 And Ariftotlfs Anfwer is far fetched. If 
 not, let the Shepherds now attempt the 
 fame, and they will fee if it be a Natural 
 Thiag. 
 
 They tell us alfo in this Country of a cer- 
 tain Lady that was delivered of a Son black- 
 er than ordinary, by fixing her Imagination 
 upon a Blackmoor, painted in the Hangings, 
 which I look upon as a Jeft ; and if by 
 chance it were true that (he was brought to 
 Bed of fuch a Son, I fay that the Father 
 was of the fame Colour with the Face re- ' - 
 prefented in the Hangings. 
 
 And to the end it may be plainly knowa 
 how falfe the Philofophy of Anjlotle, and his 
 Followers in this Particular is, it mult be 
 fuppos'd as a thing certain that the Work of 
 Generation belongs to the Vegetative Soul, 
 and not to the Senfitive ; and if we confider 
 a Tree loaden with Fruit , we lhall find 
 there a greater Variety than in the Children 
 of any Man ; one Apple will be Green, anor 
 ther Red, one Little, another Great, one 
 Round, another Ill-figurM, one Sound, anor 
 xher Rotten, one Sweet, another Sower ; i£ 
 we compare this years Fruit with the Laft, 
 we fhall fee them very Different and Con- 
 trary to one another. Which cannot be at- 
 tributed to the Variety of the Imagination, 
 bccauljb Plants want that Power. 
 
 Hh j JrijiotU\ 
 
ma 
 
 A 54 €l)e Ccpal of CHitS- Art. IV. 
 
 Arijlotle's Error is moft mani- 
 
 GMufrm'd Tnfeurt" % s > that it is the Man's Seed 
 t-wo Days-, and in a Boy, not the Womans, which makes 
 in thiny nor* or u^ihe the Generation ; and in the Car- 
 
 Organisation happens. 1*0 i a k i 
 
 Hippo, lib. denac. fetus, nal Act, the Man has no more to 
 do than to fcatter the Seed, with- 
 out Form or Figure, as the Husband-man 
 fows the Grain in the Earth. And like as 
 a Grain of Corn takes not Root immedi- 
 ately, nor forms the Blade or Ear, until 
 fome Days, are part ; In the fame manner 
 
 * Lib. tk fays * Galen the Child is not formed as foon 
 fetus for- as the M , geed fel] • A Womb ; 
 
 it mult according to his Account have be- 
 tween thirty and fourty Days to accomplifh 
 it. And if this be fo, what matter is it, if 
 the Father have never fo many Imaginations 
 during the Aft , if the Formation of the 
 Fata* be not till after fome Days ? Efpecial- 
 ly when the Formation is not efte&ed either 
 by the Father's Soul, or the Mother's, but 
 by a third thing found in the Seed ; which 
 being only Vegetative, and no more, is not 
 capable of the Imaginative Power, but fol- 
 lows only the Natural Motions of the Tem- 
 perament, and does nothing elfe. 
 
 In my Opinion, to fay that a Man's Child- 
 ren are born of fo different Figures, becaufe 
 of the Diverfe Imagination of the Fathers, 
 is even as if one fliould fay, that of Grains 
 fome are big, others little, becaufe the Huf- 
 
 band- 
 
Art. IV. Clje Crpal of ffZUttf. 45 5 
 
 band-man m fowing of them, was diftratt- 
 ed with diverfe Imaginations. 
 
 From this falfe Opinion of Art (tot k fome 
 Curious will argue that the Children of an 
 Adulterefs refemble the Adultereffes Huf- 
 band, tho' they be none of his. And the 
 Reafon is manifeft, for in the midfl of the 
 Aft, the Adulterers Heads run much on the 
 Husband, for fear of his coming in, and tak» 
 ing them in the Fafl:. By the fame Argu- 
 ment they infer that the Husband's Children 
 refemble the Adulterer, tho' they be none 
 of his, becatife the Adulterefs when in the 
 Copulation, has her Thoughts wholly upon 
 the Figure of her Gallant. 
 
 They whp fay that the Lady we menti- 
 oned was deliver'd of a Negro, becaufe fhe 
 gaz'd upon the black Figure in the Hang- 
 ings, muft alfo admit what thefe Curious 
 have faid, and prov'd : For there is as much 
 reafon for one as the other: It feems a mere 
 felt and a Fable to me ; tho' it follows well 
 enough from the Erroneous Opinion ofAri- 
 Jiorle. 
 
 * Hippocrates anfwer'd this Problem bet- * Lib de 
 ter, when he faid, That the Scythians have aerc, locis 
 all the fame Conditions, and all the fame & a< * ui8. 
 Turn of the Face ; and the reafon he gives 
 of this Refemblance, is, that they all eat the 
 fame Meats, and drink the fame Waters, 
 go cloathed after the fame Fafhion, and ob- 
 serve the fame order of Living. 
 
 Hh 4 For 
 
47 2 <£()* Crpai Of JD21it& Art. IV. 
 
 For the fame Reafon the Brute Beads 
 have Young Ones after their particular Re- 
 femblance, for they always ufe the fame Pa- 
 ftures, the fame Fodder, and have an uni- 
 form Seed. Man on the contrary, becaufe 
 he eats diver fe Meats every day, produces 
 a different Seed, as well in Subftance as 
 Temperament. Which the Natural Philo- 
 fophers approve, in their Anfwer to a Pro- 
 *Aiex. blem, demanding, * Whence it comes that the 
 ijJhX pro. Excrttnents of Brute Beafis are not fo fetid as 
 xxviii. Man's ? For fay they, thefe Brute Animals 
 always ufe the fame Meats, and abundance 
 of Exercife ; whereas Man eating a great 
 many, and of fo diverfe Subftance, he can^ 
 not matter them, and fo they come to Cor- 
 rupt. The Seed of Man and that of Brute 
 Beafts, hold one and the fame Reafon and 
 Confideration, for they are both Excrements 
 of the third Concoftion. 
 
 As touching the Variety of Meats Man 
 eats it cannot be denied, but mutt be grant- 
 ed, that of every Aliment is produced a dii- 
 fercnt and particular Seed ; and it is no lefs 
 certain , that the fame day a Man eats Beef 
 or Black Pudding, it makes the Seed grofs 
 and of bad Temperament ; therefore the 
 Child begot thereof, will be hard-Favored, 
 Foplifh, Swarthy, and of ill-Conditions: 
 And if he eats the Breaft of a Capon or Hen, 
 it will piake his Seed white, delicate, and of 
 good Temperament ; and the Boy thence 
 
 begot, 
 
Art. IV. Clje €tWl Of WLitfr 47 j 
 
 begot, will be Graceful, Wife, and of very 
 affable Difpofition. Hence I colleft, that 
 there is no Child born but he contracts the 
 Qualities and Temperament of the Meats 
 his Parents eat the Day before they got him. 
 And if any defire to know of what Meats 
 he is form'd, he has no more to do, than to 
 confider what Meat is moft familiar to his 
 Stomach, and that is it, without doubt. 
 
 Moreover the Natural Philofophers de- 
 mand, * What the reafon is that wife Merfs " Alex. 
 Sons prove ordinarily Fools and Half-witted ? A ^°^' u 
 To which Problem they Anfwer very fond- pr 
 ly, faying, That Wife Men are exceeding 
 Modeft and Bafhful, for which reafon in the 
 Aft they abftain from fome CarefTes, no lefs 
 than neceffary to produce a Child in the 
 Perfection which is requifite. And they 
 prove it from dull and foolifh Fathers, who 
 becaufe they employ all their Force and En- 
 deavours ( at the time of Copulation ) their 
 Sons all prove Wife and Witty ; but this is 
 the Anfwer of Men who know little of Na- 
 tural Philofophy. 
 
 True it is, that to render a Convenient 
 Anfwer, it is no lets than necefTary to pre- 
 fuppofe and prove certain Points, one of 
 which is, that the Rational Faculty is con- 
 trary to the Irafcible and Concupifcible : In 
 fuch fort , that if a Man be very Wife, he 
 cannot -be very Couragious, of great Bodily 
 Strength, a great Eater, nor very able for 
 
 Procreation ; 
 
458 €&e Crpai of E[ltt0. Art. IV. 
 
 Procreation ; for the Natural Difpofitions re- 
 quifite to the Afting of ths Rational faculty, 
 are dire&ly contrary to thofe requiiite to the 
 Irafcible and Concupifcible. 
 • xiv Sea Courage and Natural Strength, fays * Art- 
 Pf ° ' ftotk ( an ^ lt ls true ) confift in Heat ; and Pru- 
 dence and Wifdom in Cold and Drynefs. 
 And we fee by plain Experience that the 
 mod Valiant are void of Reafon , fpare of 
 Speech, impatient of Jefts, and are foon 
 baulk'd. To remedy which, they prefently 
 clap their Hands on their Swords, being able 
 to give no other Anfwer. But Men of Wit 
 N are provided with Reafons, (harp Anfwers 
 and Repartees, with which they take up 
 time, to avoid coming to Blows. Such 
 a manner of Wit Saluji noted in Cicero, tel- 
 ling him his Tongue was well hung, and he 
 had a nimble pair of Heels ; and not without 
 reafon, for fo great a Wifdom could not ap- 
 pear without Cowardife in Arms. From 
 whence arofe that biting Sarcafm, that fays, 
 He is as Valiant a* Cicero, and as Wife as He- 
 ctor, to Stigmatize a Fool, or a Coward. 
 No lefs does the Animal Faculty contradift 
 the Underftanding : For a Man of much Bo- 
 dily Strength, cannot have a delicate Wit : 
 And the reafon is, that the force of the Arms 
 and Legs anfe from having a hard and ear- 
 thy Brain- ■, and though it be true, that from 
 the coid and dry of the Earth he might par- 
 take a good Understanding, yet being offo 
 
 grofs 
 
Art. IV. CfjeCrpaiofofliitg* > 459 
 
 grofs a Subftance, it is deftroye<J ; not with- 
 out lofs by the way, for through his Coldnefs 
 his Skill and Courage is extinguilhed. Ac- 
 cordingly we have fome Men of great 
 Strength, very Cowards. 
 
 The Contrariety the Vegetative Soul has 
 with the Rational is moft notorious of all : 
 becaufe its Operations (which are to nourifh 
 and engender) are better performed with 
 Heat and Moifture, than with the contrary 
 Qualities : which Experience clearly mani- 
 fefts, confidering how powerful it is in the 
 Age of Childhood, and how weak and re- 
 mifs it is in old Age : and in Youth the Ra- 
 tional Soul cannot aft, but in Declining Age 
 (which is void of heat and moifture J it 
 v/orks wonderfully. So that how much the 
 more a Man is enabled for Procreation, and 
 for Digeftion of Food, fo much the more he 
 lofes of the Rational Faculty. To this al- 
 ludes the Saying of * Plato, that there is no * Diaio.de 
 Humour in Man that fo much difturbs the nalura * 
 Rational Faculty as fruitful Seed ; only fays 
 he, the fame helps the Art of Verfifying, 
 which we fee by daily Experience, that as 
 foon as a Man falls into Amours, he forth- 
 with becomes a Poet ; and if he were before 
 flovenly and ungentile, he will not bear the 
 leaft Wrinkle in his Shoes, or Hair upon his 
 Coat. Arid the Reafon is, becaufe thofe 
 Works belong to the Imagination, which 
 encreafes and rifes to a pitch, through the 
 
 grea f ; 
 
476 W €*Wfl Of mitfl. Art. IV. 
 
 great heat raifed from the paffion of Love. 
 And that Love is a hot Paffion is plainly feen 
 in the Courage and Hardinefs Lovers are in- 
 fpir'd with, to bear the lofs of Appetite, and 
 even of Sleep it felf. 
 
 If the State had an Eye to thefe Marks, 
 they would expel from the Univerfities lufty 
 Scholars,and great Fighters,the Amorous, the 
 Poets and the Beaux, becaufe thefe have nei- 
 ther Wit nor Capacity for any kind of Study. 
 •ivSefl. * Jriftotle excepts from this Rule the Me- 
 pro. xxxi. ] anc holickby Aduftion ; ivhofe Seed (though 
 fruitful ) hurts not their Wit. 
 
 Finally, all the ruling Faculties in Man, 
 if they be very potent, difturb the Rational 
 Faculty. Hence it proceeds, that if a Man 
 be very Wife, he proves a Coward, of fmall 
 Strength of Body, a fpare Eater, and not ve- 
 ry able for Procreation. And the caufe is, 
 the qualities that render him Wife, (which 
 are Coldnefs and Drynefs) are the fame that 
 • debilitate the other Powers : As appears in 
 Old Men, who befides their Council and 
 Wifdorii have neither Strength nor Courage. 
 * Lib. i. d« ^j s Doftrin being fuppos'd, * Galen's opi- 
 cm. c viu. ^. q ^ .^ ^ at ^^ fame the Generation of any 
 
 Animal whatever perfectly take effect, both 
 Seeds are neceffary; one of which is to be 
 the Agent and die Form-giver, and another 
 which ferves for Nourifhment ; for a matter 
 fo delicate as Generation, cannot ftrait over- 
 come what is fo groff as Blood, till the work 
 
 be 
 
Art. IV. €&e Crpal of KBitt* 477 
 
 be accomplifhed. But that the Seed is the right 
 Aliment of the Spermatic VefTels is a point 
 duly received by Hippocrates, Plato and Ga- 
 len : For by their Opinion, if the Blood be 
 not converted into Seed, it is impofliblethat 
 the Nerves, Veins and Arteries can be main- 
 tained. And fo &y<>*Gafai, that the ^iffc- ^ h z ^ 
 rence between the Veins and Tefticles, is,. e 
 that the Tefticles make abundance of Seed 
 immediately, and the Veins little, in longer 
 time. So that Nature has provided for the 
 fame an Aliment fo fimilar that with a flight 
 Alteration and without making Excrements, 
 may maintain another Seed. Which could 
 not be effected, if the Nourifhment thereof 
 had been made of the Blood. The fame 
 Provifion fays Galen is made by Nature in the * Lib.il <fe 
 Generation of Man, as in the Produ&ion of fem,cx¥i * 
 a Chicken, and fuch other Birds as come of 
 Eggs, in which we bbfervetwoSubftances j 
 one of the White and another of the Yolk ; 
 of one of which the Chicken is forin'd, and 
 by the other riourifhed, all the time of its 
 formation. For the fame reafon are two 
 Seeds no lefs neceffary in the Generation of 
 Man \ of one of which the Child may ! 
 Made, and the other for it's Nouriihment, 
 during- the time of it's formation. But ** Lib.de 
 Hippocrates mentions a thing worthy of great s«nicura. 
 Confideration, which is, that it is not refol- 
 ved by Nature, which of the two Seeds is 
 to be the Agent and the Form-giver, nor 
 
 which 
 
4*o Cfje Ctpal of mt t& Art. IV. 
 
 wliich is to ferve for Nourifhment ; For ma- 
 ny times the Woman's Seed is of more effica- 
 cy, than the Man's: and when it fo happens, 
 Hers makes the Generation, and the Hus- 
 band's fer ves for the Aliment. At other times 
 the Man's is more powerful and prolific, and 
 the Woman's ferves only for Nourifhment. 
 
 This was a Doftrin not underftood by 
 Jriftotle, who could not comprehend, what 
 the Woman's Seed ferved for, which made 
 him vent a thoufand Impertinencies, as that 
 the fame was but a little Water, without 
 any Generative Virtue or Power. If this 
 were fo, the Woman would never covet the 
 Conversation of the Man, or confent thereto, 
 but would fhun the Carnal Aft, as being 
 her felf naturally Honeft, and the Sport Un- 
 clean and Filthy. And fo in a Abort time 
 Mankind would be extinguished, and the 
 World remain depriv'd of the moil: beautiful 
 Creature, that ever Nature formM. 
 
 And therefore Anflotle demands, what is 
 the reafonthat Copulation is the moft agree- 
 able Pleafure of all thofe Nature has invented 
 for the Procreation of Animals ? To which 
 Problem he anfwers, that Nature having fo 
 greaj: a defire to procure the Perpetuating of 
 Mankind, placed fo much Pleafure in this 
 Work, to the end that they being moved by 
 fiich an Intereft, might gladly apply them- 
 felves to the Bufinefs of Generation ; for if 
 thefe Incentives were wanting, no Man or 
 
 Woman 
 
Art. IV. Clje €tpai of mit$. 46% 
 
 Woman would Marry ( the Woman reap- 
 ing little other Advantage than that of bear- 
 ing a Burden nine Months in her Belly, with 
 fo much Pain and Trouble, and at the time 
 of her Delivery of running the hazard of 
 her Life ) fo that it would oblige the State 
 to force Women to Marry, to prevent the 
 Extirpation of Mankind. 
 
 But as Nature makes every thing with 
 Sweetncfs, fhe gave to the Woman all the 
 neceffary Inftruments to make her Seed prick- 
 ing and prolific, that fhe might take Pleafure 
 in Man, and covet his Company. Though 
 were it of that quality Ariftotle pretends, 
 fhe would rather Ihun and abhor him, than 
 ever love him. This * Galen proves by an f Libi ; ^ 
 inftance drawn from Brute Beafts; affirm- km. cap. 
 ing, that after a Sow is Splay 7 d, fhe never xx7 - 
 deiires the Boar, nor will fhe yield to his 
 Approaches. It is the fame thing in a Wo- 
 man, that is of a colder Conftitution, than 
 fhe ought, nothing founds more difagreeable 
 to her Ear than the name of Marriage to her. 
 The fame thing attends a Man of a cold Con- 
 ftitution, and all for want of fruitful Seed. 
 
 Moreover if a Woman's Seed were fuch as 
 Ariftotle affirms, it would not ferve for Ali- 
 ment, fince to obtain the lait Qualities of 
 aftual Nutriment, it ought to be entirely 
 Similar, to what it is to Nourifh. And if the 
 Seed be not well wrought and afiimilated, it 
 would not afterwards attain it: For if the 
 
 Seed 
 
480 Cije Ctpal at twits. Art. I v. 
 
 Seed of Man wanted Inftruments and Recep- 
 tacles, (fuch as the Stomach, the Liver 
 and Tefticles) how or where fhould itcon- 
 coft or affimilate ? For which reafon Na- 
 ture has ordered it fo that there fhould be 
 two Seeds in the Generation of the Creature, 
 which being incorporated, the moft Potent 
 fhould make the Formation, and the other 
 ferve for Nourifhment. And that this is 
 true, appears plain in this, that if a Negro 
 get a White Woman with Child, and a 
 White-Man a Negro- Woman, from both 
 will be born a Mulatta Child. 
 
 From this Do&rin I gather that to be true 
 which many Authentic Hiftories affirm, that 
 a Dog companying with a Woman, fhe con- 
 ceived, and the like did a Bear with ano- 
 ther Maid he found alone in the Fields ; 
 and an Ape likewife had two young ones by 
 another : We read of another w r ho walking 
 by a River fide was impregnated by a Fifh 
 that leaped out of the Water ; what is molt 
 Difficult in this for the Vulgar to conceive, 
 is how it may be, that thefe Women fhould 
 be delivered of perfect Children, and with 
 the ufe of Reafon, feeing they were engen- 
 dred by Brute-Beafts. 
 
 To which is Anfwered, that the Seed of 
 every of thefe Women was the Agent and 
 Form-giver of the Child, as being the more 
 Powerful, and therefore it figured them 
 with the Lineaments of Human kind : And 
 
 the 
 
Art. IV. Cbc Cepal of Uiitg. 481 
 
 the Beafts Seed, ( not being of that Strength ) 
 ferved only for Nourishment, and no more. 
 And that the Seed of thefe Irrational Crea- 
 tures might yield Nourifhment to Human 
 Seed, is a matter eafy to be conceived ; for if 
 each of thefe Women had eat a piece of the 
 Bears Flefh or Dogs boiled or rotted, fhe 
 would thereby have been Nourifhed, though 
 not fo well as if fhe had eaten Lamb or 
 Partridge, The like happens to Human Seed, 
 whofe real Nutriment in the formation of 
 the Child is a Man's Seed : though that fail- 
 ing, the Seed o£Brute Beafts might wellfup- 
 ply its Place. But one thing thefe Hiftories 
 fpecify, is, that the young ones born from 
 jfuch Copulation, gave proof (by their Man- 
 ners and Conditions ) that they were not be- 
 got in the ordinary courfe of Nature. 
 
 From what has been faid, ( though we 
 have digrefs'd a little too far) we may now 
 draw an Anfwer to the principal Problem; 
 which is, that wife Mens Children are in a 
 manner always formM of the Mothers Seed, 
 becaufe that of the Fathers, ( for reafons al- 
 ready alledged ) is not fruitful for Generati- 
 on, ierving only in Generation for the Ali- 
 ment. And the Child that is formed of the 
 Womans Seed, cannot be Witty or Ingeni- 
 ous by reaibn of the great cold nefs andmoi- 
 iture of the Sex, whence it is certain, that 
 a Child proving wife and difcreet, by an in- 
 fallible indication, was fonn'd of the Fathers 
 I i Seeed: 
 
482 Clje Ctpal of Wiit$. Art. .iv 
 
 Seed : But if he be a Blockhead or Fool, it 
 may be concluded that he was made of the 
 Mothers Seed. To which the W if man al- 
 *Prov.v.x. luded faying, * A wife Son maketh a glad Fa- 
 ther, but afooliJbSoni* theheavinefs of his Mother. 
 It may alfo happen ( by fome Accident) 
 that the Wife Man's Seed may be the Agent 
 and Form-giver, and that of the Mother 
 ferve for Aliment. But the Child thus be- 
 got will prove of Header Capacity ; for though 
 cold and dry are two Qualities requifite to 
 the Underftanding, yet they ought to keep a 
 certain Meafure and Quantity : which once 
 exceeded, they do rather harm than good. 
 As appears in very old Men, who through 
 the abundance of Coldnefs and Drynefs doat 
 and fall into many Follies. Put cafe then 
 that there yet remain ten years for a Wife 
 Man to live with a Coldnefs and Drynefs ca- 
 pable of Reafoning, yet that being expired, 
 he will doat. If of fuch a ones Seed a 
 Child be got, he will be till ten years old of 
 great Ability ( having drawn a conveninet 
 coldnefs and drynefs from the Father ) but 
 at eleven years he will prefently begin to fail, 
 having paft the Pitch thofe two Qualities 
 hold. Which we fee by daily Experience 
 in Children got in old Age, who when Young 
 are very Witty, but grown Men, are Fools, 
 and fhort liv'd. The Reafon is, they were 
 formed of the cold and dry Seed of a Man 
 that had liv'd about half his Race. 
 
 . Like- 
 
Art. V. %\)t Crpal of OEUtsf* 485 
 
 Likewife if the Father skill in the works 
 of the Imagination ( through much Heat and 
 Drynefc) and be married, to a Woman 
 cold and moift in the third Degree, the Child 
 born from fuch a Conjunction, will be an 
 errant Blockhead, if he be form'd of the Fa- 
 ther's Seed ; having layn in fo cold and moift 
 a Womb, and having been fed with fuch 
 Diftemper'd Blood. 
 
 The contrary happens, the Father being a 
 Fool, wbofe Seed ordinarily is hot and ex- 
 ceeding moid. The Child then begot will 
 be dull till fifteen years, fo long as he par- 
 takes of the fuper/luous moiftureof the Fa- 
 ther; but that being fpent by the Courfe 
 of Age it comes to a Confidence, ( when 
 the FooPs Seed becomes more Temperate, 
 andlefs Moift. )Tt alio helps the Wit to have 
 been nine Months in a Womb fo little cold 
 and moift, as is that of a Woman cold and 
 moift in the fir ft Degree, whence proceeds 
 fuch fcarcity and want of Nouriflhment. 
 
 All this ordinarily happens for the Reafons 
 we have fpecificd; but there is a certain Ra.e 
 of Men, whofe Genitals are offuch force and 
 vigor, as they utterly fpoil their Aliments of 
 their good Qualities, converting them into 
 their evil and grols Subftance. Whence all 
 the Children that are begot (though they 
 have eat delicate Meats) are dull and rude. 
 There are others on the contrary, feeding 
 on Meats* of grofs and evil Temperamenc, 
 X i 2 are 
 
484 ©fie Crpal of mit& Art. IV, 
 
 are fo Strong to overcome them, that though 
 they eat Brawn or Bacon, they get very 
 Witty Children. And fo it is certain that 
 there is a Race of Fools, and another of Wife 
 Men, and others that ordinarily are born 
 Blunt and void of Judgment. 
 
 Some Doubts offer themfelves to thofe that 
 endeavour to pierce to the Root of this mat- 
 ter: To which an Anfwer may be given, 
 from what has been already faid. The firft 
 is, whence it comes that Baftards for the moft 
 part refemble their Fathers ? And of a hun- 
 dred Legitimate, ninety bear the Figure and 
 Conditions of their Mothers. 
 
 The fecond, Why Baftards are generally 
 Perfonable, Couragious and very Difcreec ? 
 The third, What is the Caufe, that if a 
 light Woman prove with Child, though fhe 
 fwallow poyfon'd Dofes, to make her Mif- 
 carry, and often let Blood, yet fhe never flips 
 her Child ? But if a Married Woman be with 
 Child by her Husband, upon every flight 
 Accident, fhe lightly Mifcarries. 
 ♦ Dial, de To the firft doubt * Plato anfwers, affirm- 
 numra. ing, that no Man of his own Accord is Evil, 
 till firft he be incited by his vitious Tempe- 
 rament: Andalledgesforinftance; Leachers, 
 .who by abounding in fruitful Seed, fufter 
 many lllufions, and great Fains : And being 
 molefted with thatFaffion, todrive it away, 
 Marry. 
 
 Of 
 
Art. IV. tE&e Ctpal of QEU t0« 48 5 
 
 Of fuch Galen fays, that they have very hot 
 and dry Inftruments of Generation, and for 
 this Caufe, breed Seed very pricking and apt 
 for Procreation. A Man then goes to feek 
 a Woman, none of his own, andreplenifhed 
 with this fruitful, digefted and well feafoned 
 Seed : Whence it follows of force the Gene- 
 ration muft be made ; becaufe where both 
 are equal, the Man's Seed is of greater Effi- 
 cacy, and if a Boy be got of the Seed of fuch 
 a Father, he will refemble him of courfe. 
 
 The contrary happens in Legitimate-Chil- 
 dren, for Married Men having their Wives 
 always by their Sides, never regard to ripen 
 their Seed, or make it Prolific, but rather up- 
 on the leafl: Motion, difcharge it with great 
 Commotion and Violence : Whereas Wo- 
 men lying quiet in the Afl: of Love, their Se- 
 minal Veffels never emit any Seed, but what 
 is duly concocted and well feafoned, and af- 
 fords much in quantity. Therefore Married 
 Women always make the engend ring; and 
 their Husbands Seed ferves forNourllhment. 
 
 But fometimes it comes to pafs that both 
 Seeds are matched in equal Perfection ; and 
 difpute in fuch a manner as neither one nor 
 the other give the Formation ; fo as a Child 
 is got that Refembes neither Father nor Mo- 
 ther. At other times they concur and part 
 the Refemblance between them, the Fathers 
 Seed makes the Nofe and Eyes, and that of 
 the Mother, the Mouth and Forehead. 
 I i 2 Though 
 
486 C&e Crpal of MliM* Art. IV. 
 
 Though if the Fathers Seed wholly predomi- 
 nate, the Child will be like him inPerfon and 
 Manners ; and when the Mothers Seed pre- 
 vails, the fame Reafon holds alike. 
 
 Wherefore the Father that defires the 
 Child fhouldbe made of his own Seed, mull 
 for fome days forbear his Wife, giving it 
 time to concoct and ripen : and then it is cer- 
 tain that it will take, and his Wives Seed 
 ferve for Nourifhment. 
 
 The fecond doubt (from what has been 
 faid) bears little Difficulty; for Baftard- 
 Children are ordinarily made of Seed hot and 
 dry;andof this Temperament ( as we have of- 
 ten pro vM before) proceeds Bravery a ndCou- 
 rage, and a good Imagination ; to which be- 
 longs Worldly Wifdom. And by the Seeds 
 being duly conco&ed and well feafoned, Na- 
 ture afts as ilie pleafes, drawing, them as it 
 % ; were with a Pencel. 
 
 To the third Doubt may be anfwer'd, 
 that the conceiving of light Women is almoit 
 always wrought from the Man's Seed, which 
 being drier and more prolific, flicks clofer, 
 and takes firmer Root in the Womb. 
 Whereas in the Conception of ^Married Wo- 
 men, which is wrought by their own Seed, 
 the Child iseafily looienM, the Seed being 
 
 * v. Apl.. moiftand watcriih, or ^Hiffdcri^m&xtCiSy 
 
 rtfl ' * Full of NaJL'mjs. 
 
 Ar ? 
 
Art/ v. . C&c Crral ofOffllw. 487 
 
 Article V. /?*//<?/ to be objervdtopreferlpe 
 Wit in Children after they are Born. 
 
 ^T^He Matter whereof Man is made is fo 
 X Alterable and fubjeft to Corruption, 
 that at the Inftant he begins to be, he like- 
 wife begins to Corrupt and Change without 
 being able to help it. Whereupon it is faid, 
 * That we are no Jboner Born but we Ebb every * wifctom 
 Day. And therefore has Nature provided cv. 
 there fhould be in Human Bodies four Natu- 
 ral Faculties, the Attractive, Retentive, Con- 
 coBive, and Expulfive: Which concofting 
 and altering the Food we eat, . come to re- 
 pair the loft Subftance, by fubftituting new 
 in its Place. Whence we may underftand , 
 that it will be of fmall Advantage to have a 
 Child form'd of delicate Seed, if Care be not 
 taken of what he afterwards Eats, Becaufe 
 the Formation being finifhed, there remains 
 to the Child no part of the Seminal Subftance, ^ 
 whereof in the beginning he was form'd. 
 True it is that the fir ft Seed (if well concocted 
 and Seaibned) is of fuch Force and Vigor, 
 that digefting and altering the Meats, it 
 makes them, (though evil and grofs) turn 
 to his good Temperament and Subftance : 
 But we may fo far uie contrary Meats as the 
 Child maylofethe good Qualities it received 
 from the Seed it was formM of at fir ft. 
 
 Ii 4 And 
 
natura. 
 
 4SS m* CtVal Of mttfc Art. V. 
 
 Dial, de And therefore * P/ato fays, that one of the 
 things that moft contributes to the ruin of 
 Wit in Man, and his good Manners, is, his 
 bad Education, in Diet. For which reafon 
 he advifes that we fhould give to Children 
 Meats and Drinks delicate and of good Tem- 
 perament, that as they grow up they may 
 rejeft the 111 and embrace the Good. The 
 Reafon hereof is very clear ; for if the Brain 
 wasform'd at firft of delicate Seed, and that 
 impairingandconfuming every day, mull: be 
 fuppliedfrom the Meat we eat, fure it is, if 
 thefe be grofs and of ill Temperament, and 
 eaten many Days together, the Brain will 
 be converted into the fame Nature; and 
 jtherefore it is not enough that the Child be 
 formed of good Seed, if the Meats he eats 
 ( after he is born) have not the fame Quali- 
 ties. 
 
 What thefe are, will be no Difficulty to 
 evidence, allowing the Greeks to have been 
 the difcreeteft Men in the World, and that 
 in their fearch after Meats to make their 
 Children Witty and Wife, they found the 
 .Beft and moft Appropriate: For if the fubtil 
 and delicate Wit confifts in the* Brains being 
 compofed of Parts fubtil and of good Tem- 
 perament, the Meats that ( above all others) 
 partake of thefe two Qualities, will be the 
 htteft to ufe, for obtaining our End. ; 
 
 Goats Milk ( mingled .with Honey ) Gden 
 Lys mthe Opinion of alltheG^rhyfitians, 
 
 is 
 
Art. V. €&e €tpat of GSitsf, 489 
 
 is the beft Food whatever eaten by Men, 
 for ( befides that it has a moderate Subftance) 
 the Heat thereof exceeds not the Cold, nor 
 the Moift the Dry. Therefore we faid ( a 
 few Pages before ) that Fathers who earneft- 
 \y aim to get a Wife Son, Perfonable and of 
 iweet Difpofitiofis, muft eat fix or feven 
 days before Copulation much Goats-Milk 
 mingled with Honey, 
 
 But though this Food be good as Galen 
 fays, it makes more foe the Wit that the 
 Meats be of fubtil Parts than of moderate 
 Subftance;for how much the finer the Matter 
 is in the Nourifhment of the Brain, fo much 
 the more is the Wit fharpned. Therefore 
 the Greeks drew the Cheefe and the Whey 
 from the Milk ( which are the two grofs Ele- 
 ments of its Compofitionj and left the Butter, 
 which is of the nature of Air. This they 
 gave Children to eat, mingled with Honey, 
 with intent to make them Wife and Ingeni- 
 ous. And that this is true appears clearly in 
 what Homer relates in his xth Iliad. 
 
 Befides this Food, the Children eat Crack* 
 nels made of White-Bread, of very delicate 
 Water, with Hony and a little Salt, and in 
 iteadot Vinegar ( which is nought and hurt- 
 ful to theUnderftanding j they added there- 
 to Butter of Goats-Milk, whofe Tempera- 
 ment and Subftance is Appropriate to Wit. 
 
 Though in this Regiment there is a great 
 Inconvenience; which is, that enuring Chil- 
 dren 
 
49° ^&e Crpal cf matt* Att. V. 
 
 drca to Meats fo delicate, they will be lefs 
 hardy to refift the Injuries of the Air, nor 
 be fo able to defend themfelves from other 
 Accidents that may make them Indifpos'd, 
 And fo to make them Wife, they are rear'd 
 with little Health, and live not long. 
 
 This Difficulty requires' of us, how Child- 
 ren may be rear'd Witty and Wife, and that, 
 yet the fame Art may not impair their 
 Health. Which will be eafy to concert , if 
 Fathers venture to put in Pratlice fome Rules 
 and Precepts which I fhall prefcribe. And 
 becaufe nice People are miftaken in Educat- 
 ing their Children, and they are ever harp- 
 ing on this Matter. I will firft give the Rea- 
 fon why their Children, ( tho' they have 
 Mafters and Tutors, and themfelves ply^their 
 Books fo hard ) make fo little Progrefs in 
 Learning? And how they may Remedy 
 this, and that without fhortning their Lives 
 or impairing their Healths. 
 
 Eight things fays Hippocrates moiften and 
 fatten the Flelh of Man. The firft, to be 
 Idle and live at Eafe. Thefecond, to Sleep 
 much. The third, to lie onafoftBed. The 
 fourth, ^toFare well. The fifth, to be well 
 Clad and Accoutred. The fixth, to be al- 
 ways on Horfe-back. The feventh, to have 
 our Will. The eighth, to be engaged in 
 Plays and Paltimes^ and in things that con- 
 tent and pleafe Us. All which arefemani- 
 
 taTruch, that, if Hippocrates had not faid 
 it.no Man could deny it. Only 
 
Art. V. Clje €tval Of &3Ift0« 49 * 
 
 Only we may doubt whether the Nice 
 obferve always this manner of Life ; but if 
 it be true that they do, we may well con- 
 clude that their Seed is very moift, and that 
 the Children begot thereof will of Courfe 
 be born with fuperfluous and redundant 
 Moifture, which ought to be DifcufTed and 
 Confumed ; firft, as that Qyality tends to 
 the deftruction of the Operations of the Ra- 
 tional Soul; and next, as Phyficians fay, 
 becaufe it fhortens Life, and impairs tne 
 Health. 
 
 According to this, good Wit, and bodily 
 Health require One and the fame Quality, 
 which is Drynefs ; *and therefore the Pre- 
 cepts and Rules we are to lay down for 
 making Children Wife, will be no lefs con- 
 ducing to their Health and long Life. 
 
 It will be convenient then as foon as the 
 Child is born of Parents that are Nice and 
 Delicate (fuppofing it's Flelh colder and 
 moifter than is convenient for Child-hood) 
 to wafh it in fait hot Water, which ( in the p 
 Opinion of all * Phyficians) drys and hard- j ib ^' de 
 ens the Flefli, confirms the Sinews, anddiaera." 
 makes the Child ftrong and manly : And by ^ 
 
 wafting the fuperfluousMoifture of the Brain, 
 makes him Witty, and frees him from ma- 
 ny dangerous f Difeafes. On the contrary, t Lib.Ud 
 the Bath being of frcfh hot Water, for that Glau,c - ix * 
 the fame moiftens the Flefh, fays || Hippo- II VL Aph, 
 crates, breeds Five evils : Effeminacy of Flejh,** 1 
 
 IV e *kne fs 
 
fal. diaeta 
 C. x*tii 
 
 49* ®&e Crval Of (KUitSf* Art. V. 
 
 Weaknefs of the Sinews, Dutnefs of Wit, a Flux 
 of Blood, and Failure of Courage. 
 
 But if the Child come into the World 
 with too much Drynefs, it is convenient to 
 wafhhim often in frefh hot Water, and thus 
 •Lib. de * Hippocrates dire&s, to Bath Children long in 
 warm Water , to prevent Convulfions, to make 
 them grow apace, and be of better Complexion. 
 It is certain this is to be meant of Children 
 that are born Dry, whofe evil Tempera^ 
 ment isneceffary to be corrected by recourfe 
 to the contrary Qualities, 
 
 The Germans ( fays Gale n ) have a Cu- 
 ftom to Bath their New-born Children in a 
 River, conceiting that as the Iron glowing 
 put of the Furnace, is made ftronger by 
 dipping it in cold Water ; even fothe Child 
 reeking from the Mothers Womb, is ren- 
 dered of greater Force and Vigor, by wafli- 
 ing him in cold Water. 
 
 This is condemned by Galen as a beaftly 
 Practice, and he has Reafon, for put the 
 Cafe, that by this way the Skin is hardned 
 and clofed, and not fo eafily expofed to the 
 Injuries of the Air, yet it is offended by the 
 Excrements of the Body, through which 
 for want ofitsbeingopen and pervious, they 
 cannot Sweat and pafs out. 
 
 A better and more fecure Expedient is, to 
 Bath the Children ( that abound in Moi- 
 iture) in fait hot Water ; for by wafting in 
 fhem the fuperfluous Moifture , they are 
 
 jnade 
 
Art. V. €f)e €tpal Of MlttSf* - 495 
 
 made very Healthy, and by clofmg the Pores, 
 they will not fuffer by any Accident what- 
 ever ; nor will their Excrements be fo fhut 
 up, that the Paflages may not open to let 
 them out. And Nature is fo forcible, that if 
 fhe can't find a common Way, fhe will find 
 out another to ferve the Turn. And when 
 all others fail, fhe knows how to make new 
 Ways, to expel what offends her. And thus 
 of two Extremes it is more convenient for 
 Health, to have the Skin hard and fome- 
 what closed, than too tender and open. 
 
 The fecond Thing requirM is, thatfoon 
 after the Child is born, he fhould be made 
 acquainted with the Winds, and change of 
 Air, -and not kept Ijtill lockt up in a Chamber, 
 becaufe that will render it Tender, Effemi- 
 nate, Foolifh, Feeble, and in three Days it 
 will die. Nothing fays * Hippocrates {o much* Lib <fc 
 , debilitates the Body as to be always in warm aere > } oc * 
 Places, immured from Heat and Cold. Nor & aquis * 
 do's any thing conduce more to Health, 
 than freely to expofe the Body to all .Winds, 
 Hot, Cold, Moift and Dry: Which made 
 f Ariftotle ask, Whatthe Reafonis why tliofe t xiv. 
 that live in Champion Countries, are more &&• P r <>k 
 Healthy, and of a better Completion than *"' 
 thofe that dwell in Marihes ? And the Diffi- 
 culty encreafes the more, confidering the hard 
 Life they lead, fleeping on the Ground in 
 their Clothes in open Air, againft the Sun, 
 the Cold, or Water, faring withal focoarfly. 
 
 The 
 
494 <&#* ^ r ? aI OfGBfftL Art. V. 
 
 The fame may be demanded of Shepherds, 
 who are the Healthieft of all Men, and the 
 Reafon is, becaufe they have made a League 
 with all the Qualities of the Air, and'lhrink 
 at nothing. On the Contrary, we plainly 
 fee, that a Man affecting to be Nice,* and to 
 be on his Guard againit the Sun, the Cold, 
 the Serene, and the Wind, in three Days is 
 a dead Man : Therefore it may well be faid, 
 Whofoever Jba/l fave his Life, jba/l/ojeit: Be- 
 caufe no Man is proof againft all the Changes 
 of the Air : And therefore it's better to Ac- 
 cuftom ones felf to all, that a Man may not 
 be in Pain, or always in Sufpence. 
 
 The Error of the Vulgar lies , in thinking 
 that the Child is born fo tender and delicate, 
 that it cannot bear paffing from it's Mothers 
 Belly (where there is fo much Heat) into 
 the Region of the cold Air, without great 
 Damage. But they are utterly miftaken : 
 For tho' Germany be fo Cold, they throw 
 their Children reeking into the River, and 
 tho' 'tis.fo Beaftly an A&ion, it neither do's 
 them harm, nor kills them. 
 
 The third Thing convenient to be done, 
 is to find out a young Nurfe , of a hot and 
 dry Conftitution ; or according to our Do- 
 ftrin, cold and moift in the firit Degree, in- 
 ured to Hardfhip ; us'd to lie on the bare 
 Ground, a fpare Feeder, and poorly Clad,' 
 &nd feafoned with all forts of Weather, Such 
 a one will have found Milk, as being accu- 
 
 ftom'd 
 
Art. V. €fje tErpal of ffliit&. 495 
 
 ftom'd to all Changes of Air, and the Child 
 brought up by her many Days together, will 
 become well-limbed and luily. And if [lie 
 be Difcreet and Prudent, the fame will be of 
 much advantage to his Wit , becaufe her 
 Milk is very hot and dry : Which two Qua- 
 lities correct the fuperfluous Coldnefs and 
 Moifture the Child drew from the Womb. 
 How much it imports for the Child's 
 Strength to fuck fuch a Milk, well exercifed, 
 plainly appears in Colts foaled from Mares 
 trained to the Plow and Harrow , which 
 prove thefleeteftCourfers, and endure long- 
 eft in Labour. But if their Dams run up 
 and down idle in Paftures, they flag after 
 the firft Carier. 
 
 The Order then to be obfervM with the 
 Nurfe is to take her home , four or five 
 Months before the Brrth, and to give her 
 the fame Meats to eat that the Lying-in- 
 Mother ufed, that f he may have time to 
 fpend the Blood and bad Humors made by 
 the Ill-Meats {he eat before, to the end, 
 the Child (as foon as it is born ) may fuck 
 the like Milk to that it drew in the Mo- 
 thers Belly, at leaft made from the fame 
 Meats. 
 
 The fourth is, not to accuftom the Child ■ ne»ttot 
 to fleep on a foftBed, nor to load him with °r ceAD < f y t 
 Clothes, nor to cram him too much : For 'LdJlZk- 
 thefe three Things fays * Hippocrates, dry «* m " 
 and flirink the Fkihj and their Contraries, "'^J,'^ 
 
 till Jiatta. 
 
49^ 3Df)e tartpa! Of CBtftL Art. V. 
 
 fill and flxetch it. And in fo doing, the 
 Child will be of great Wit, very Healthy, 
 an<J long Liv'd, by reafon of his Drynefs. 
 And from the contrary, he will prove Fair, 
 Fat, full of Blood, and Blockiflh. Which 
 * I Aph. Conftitution '* Hippocrates calls Athletic, e- 
 
 hb n lfuS ' ft eem i n g lt ver y dangerous. 
 
 According to this Receipt and Order of 
 Life the wifeft Man that ever was in the 
 World was educated, ( that was Chrifi our 
 Redeemer, as far as he was Man ) faving that 
 being bom in Nazareth his Mother may be 
 had no Salt-water at hand, to Bath him. 
 But this was aCuftom of the Jews, and of 
 all Afia befide, introduced by fome skilful 
 Phyficians for the good of Infants. And no 
 
 i Chap.xvJ. lefs fpoke the Prophet f Ezeck And as for thy 
 Nativity in the day thou rvaji bom> thy Navel 
 was not cut, neither waft thou wajht in Water ^ 
 to fupple thee ; thou waft not Salted at all, nor 
 Swadled at all. 
 
 But as touching the Reft, fo foon as he 
 was Born , he began to make Friend fhip 
 with the Cold, and other Changes of the 
 Air. His firft Bed was on the Earth, and 
 he was poorly Clad, as if he would ob- 
 ferve Hippocrates\ Receipt. A few Days 
 after they went with him to Egypt ( a place 
 very hot ) where he remained all the time 
 that Herod livM: His Mother going after 
 this manner could not but give him a Milk 
 well excercis'd and made in all Changes of 
 Air. The 
 
7 I 
 
 Art. IV. €f)C CttMf Of EHftS, 
 
 The Meat they gave him, was the fam€ 
 the Greeks prefcrib'd, to give Wit and Wif- 
 dom to their Children. This as we faid be- 
 fore, was .the Butterilli part of the Milk,^ 
 eat with Honey- And fo faid *Efai/rt 9 B*^* Cha P v * 
 ter and Honey jhall be eat, that he may know to 
 refufe the Evil, and chafe the Good y 
 
 From which Words it appears that the 
 Prophet gives us to underftand, that tho' he 
 was the true God, he was jointly a perfe& • 
 Man : And that to acquire Natural Wit, he 
 was to ufe the fame Means as other of the 
 Sons of xMen. Tho' this is difficult to con- 
 ceive, and is very ftrange to think, that in 
 as much as Chrift our Redeerper eat Butter 
 and Honey ( being a Child ) he fhould 
 thenceforward know how to refufe the Evil, 
 and chufe the Good when Adult; God be- 
 ing (as he is ) of infinite Wifdom, and hav- 
 ing given him ( as he was Man ) all the in- 
 fused Knowledge he could receive, accord- 
 ing to his Natural Capacity. Therefore it 
 is certain he knew all out as much in his 
 Mothers Womb, as when he arriv'd at thir- 
 ty three Years of Age, without eating But- 
 ter and Honey, or borrowing help from any 
 Natural Means requilite for Huffnan Wif- 
 dom. 
 
 All this notwithstanding, it is of great 
 Force that -the Prophet fhould affign him the 
 fame Food the Greeks and Trojans were ac- 
 cuiiomed to give their Children, to render 
 
 K k them 
 
them Witty and Wife : And for that he fays. 
 That he may know to refuse the Evil y and chufe 
 the Good , we are to underftand that by 
 means of thefe Aliments, Chrifl: our Re- 
 deemer ( as he was Man ) obtained more 
 exquifite Wifdom than he fhould have pof- 
 fefs'd had he ufed other contrary Meats : 
 For fo there, is need to explain the particle 
 ( That ) to know, what he meant when he 
 fpoke in thofe Terms. We are to prefup- 
 pofe then that in Chrift our Redeemer there 
 were two Natures ( as the Truth is and our 
 Faith teaches J the one Divine, as he was 
 God ; and the other Human,compoundedofa 
 Rational Soul, and Elementary Body, fodii- 
 posM and organized, as other of the Sons of 
 Men. 
 
 As concerning the firfl: Nature we are not 
 to treat of the Wifdom of our Lord Chrift, 
 becaufe it was Infinite, without Increafe or 
 Diminution, and without depending on any 
 other thing more than his being God ; and 
 fo he was as Wife in his Mothers Womb, 
 as he was at thirty three Years of Age, and 
 even as he was from all Eternity. But as to 
 what concerns his fecond Nature, you are 
 to know, rhat the Soul of Chiift, from the 
 inilant that' God created it, was as Happy 
 and Glorious, as it is at this Day : and fince 
 it enjoyed God and his Wifdom ; fure i; 
 is that there was no Ignorance in him, but 
 tint he had fo much Infus'd Knowledge as 
 
 Ui 
 
Art. V. €fje €wal Of (GSIf tj& 499 
 
 his Natural Capacity was capable of: But 
 withal it is no lefs certain, that according as 
 Glory did not communicate it felf to all the 
 Parts of the Body ( in refpeft of the Re- 
 demption of Mankind ) no more did Wil- 
 dom Infufed communicate it felf; for the 
 Brain was not difpos'd and organiz'd with 
 the Qualities and Subftance neceifary to 
 the end the Soul might with fuch an In- 
 ftrument Difcourfe andv Philofophife. For 
 if you call to mind what we delivered iii 
 the beginning of this Work, that the 
 Graces gratis given which God bellowed 
 upon Men do require ordinarily that the 
 Inftrument with which they are to .be ex- 
 ercised, and the Subjeft into which they 
 are to be received, contain the Natural Qua- 
 lities requifite for every fuch Grace. And 
 the reafon is, becaufe the Rational Soul is 
 an Aft of the ' Body , and works not 
 without the Mediation of Corporal Or- 
 gans. 
 
 The Brain of our Lord Chrift, ( when 
 a Child, and New-born ) had much Moy- 
 fture, for at that Age it is but requifite 
 and a Natural Thing ; but through ex- 
 ceeding iaQuantity, his Rational Soul could 
 not naturally Difcourfe or Philofophife with 
 fuch an Inftrument. And fo InfusM Know- 
 ledge parted neither to the Corporal Me- ^ 
 mory, nor to the Imagination, nor Un- 
 derftandiug ; becaufe thofe three are Orga- i 
 
 K k 2 nic 
 
5oo tEjje €rvai of aiitg* Art V. 
 
 nic Powers ( as we have already prov'd ) 
 
 and enjoy not tlieir due Perfe&ion. But 
 
 the Brain drying with Time and riper 
 
 Age, the Rational Soul daily difcover'd 
 
 more and more the Infus'd Knowledge it 
 
 had , and Communicated the fame to the 
 
 Corpora^ Faculties. 
 
 t T , Now betides this Supernatural Know- 
 
 r> ^ n j' ledge, it had alfo another gathered from 
 
 Jpf* \ things Children hear , fee, fmell -, taft and 
 
 *$***'+ touch ; and this ( is certain ) our Lord 
 
 ch ; Chriil attained like other off the Sons or' 
 
 tMl1 ;** { f /Men. And like a$ to fee things clearly, he 
 
 tkTinteiil ftcod" in need of good Eyes ; and for hear- 
 
 anai.A- ing of Sounds, of good Ears; fo- alfo he 
 
 pqVlltJ ^ * n neec * °* a g°od Brain to diffin- 
 jv.&q. ,'guifh between Good and Evil. Andfoit 
 XH. ar. Ii. j s f ure x\ nt by eating fuch delicate Meats ? 
 his .Head was daily better organized, < and 
 obtained more Wifdom. After fuch a man- 
 ner as if God had taken from him Infus'd 
 Knowledge \ thrice in the Courfe of his 
 Lite, ftdfindwfeat he had Acquir'dJ we 
 ih I that at Ten Years he knew more 
 
 than at Five, at Twenty more than at Ten, 
 and at -Thirty Three more than at Twen- 
 ty. 
 
 , And that this Doftrin is true and Catholic, 
 
 the very Letter of the Text of the Gofpei 
 
 ink©, proves, faying, * Andjefus encreajed inWif 
 
 i } lu ddtu and &tatpre\ and in favour with God and. 
 
 r w> C Catholic Senfes which Ko~ 
 
Art. IV. €lje Crpal of ©ftftis- 501 
 
 ly Writ may bear, I ever efteem that that 
 follows the Letter, better than that which 
 takes away from the Terms and Words 
 their Natural Import. 
 
 What Qualities and Subftance the Brain 
 ought to have, we have already noted, 
 ( from the Opinion of Her adit us . / that Dry* 
 nefs makes theWijefl Soul, and from *G/-*Lib. art. 
 Unh Opinion we have prov'd , that the mcdc ' * 
 Brain composM of a very delicate Subftance 
 makes a very fine Wit. 
 
 This Drynefs our Lord acquir'd by Age, 
 becaufe from the Day of our Birth to 
 that of our Death, we daily grow to 
 more Drynefs and wafte of Flefh, and fo 
 to greater Knowledge. The fubtile and 
 delicate parts of his Brain were improv'd 
 by eating the Meats mentioned by the 
 Prophet Efaias. For if every Moment there 
 be need of new Nourifhment and Repair 
 of the loft Subftance , and this is to be 
 effected with Meats, and no other way, 
 fure it is that if he had always fed on 
 Beef or Pork, in a ihort time his Brain 
 would have been grofs and of ill Tem- 
 perament ; with which his Rational Soul 
 would not have been able to have refused 
 the Evil and chofen the Good, but by way 
 of Miracle, and employing of his Divini- 
 ty. But God leading him by Natural 
 Means, ordered that lie fliould eat thofe 
 
 de- 
 
502 €&e Crpal of aaifw* Art. v. 
 
 delicate Meats, with which ( his Brain 
 being nourillied^ was made an Inftru- 
 ment fo well organized, as even without 
 the ufe of Divine or Infus'd Knowledge, 
 he might Naturally refufe the Evil and 
 chufe the Good; like the reft of tjie Sons 
 of Men. 
 
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<t'