Examen de ingenios, or, The tryal of wits discovering the great difference of wits among men, and what sort of learning suits best with each genius / published originally in Spanish by Doctor Juan Huartes ; and made English from the most correct edition by Mr. Bellamy.

CHAP. XII. That the Theory of Divinity belongs to the Understanding, and Preaching (which is the Practic) to the Imagi∣nation.

'TIS a Point much Controverted, not only amongst the Wise and Learned, but even such as has not escaped the very Vulgar, who daily ask the Reason, Whence it comes that a Divine who is a great School∣man, sharp in Dispute, ready in his Answers, Reads and Writes with admirable Learning; nevertheless when he gets once into the Pul∣pit, he knows not how to Preach; and on the other hand, when a Man is an Excellent Preacher, Eloquent, Acceptable, drawing

all the People after him, it is a great Miracle if he knows much of School-Divinity. And for this Reason, it is not admitted as a good Consequence, such a one is a good School-Divine, therefore he is a very good Preacher; neither on the other hand, must it be conclu∣ded, that such a one is a great Preacher, therefore he is not a great School-man; so that to destroy one and the other Conse∣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 other Answer than that ordinarily returned, which is to attribute all this to God, and to the Distribution of his Gifts; and I own it is very well done, when they know not at least the particular Cause. We have in a manner solv'd this doubt in the preceding Chapter, though not so exactly as it ought. For I have already said, that School-Divinity pertained to the Understanding. Now I assert, and will prove, that Preaching (which is the Pra∣ctic) is a Work of the Imagination. And accordingly as it is difficult to join in the same Brain a good Understanding with a great Imagination, so it cannot well be, that a Man should at the same time be a great School-Divine and a famous Preacher. And that School-Divinity is a Work of the Un∣derstanding, we have elsewhere already pro∣ved, shewing the Inconsistence between that and the Latin Tongue, therefore there is no

need to prove it again. Only I would have it understood, that the good Graces, by means of which good Preachers draw the People after them, and hold them Charm'd and Ra∣vish'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 self, and touch it as it were with my Finger, it must first be supposed, that a Man is a Rational Creature, sociable and politic; and to the end his good Natural Parts might be improved by Art, the Antient Philosophers found out Logic, to teach him how he was to Reason,* 1.1 by what Rules and Precepts, how to define the Nature of Things, distinguish, divide, infer, judge, and chuse, without which Acts it is impossible for any Artist to pro∣ceed: And to the end he should be Sociable and Politic, it was but reason he should speak, and make known to others what he concei∣ved in his mind. But lest he should deliver them without Order, or Rule, they have in∣vented another Art call'd Rhetoric, which with its Rules and Precepts embelishes his Discourse, with fine Words and elegant Phrases, with Affections and Colours that are moving. In like manner as Logic teaches a Man to Discourse and Reason, not only in one Science, but in All without distinction; so Rhetoric instructs how to speak in Divi∣nity, Physic, Law, the Art-Military, and all other Sciences and Modes of Conversation

among Men. So that if we would feign to our selves a perfect Logician, or compleat Orator, they cannot pass for such unless they are knowing in all Sciences, because they are all within their Province, and in each of them without distinction he may Exercise his Art. 'Tis not so in Physic, Natural and Moral Phi∣losophy, Metaphisics, Astronomy, and the rest, that are all limited in the Matter they treat of; which made * 1.2 Cicero say, Wherever the Orator sets Foot, it is his own Ground. And in another place, That in a compleat Orator all the Philosophers knowledge was to be found. For which cause the same Cicero affirmed, that there was no Artist found with such difficulty, as a perfect Orator, which he might have said with more Reason, had he known the Repugnance there is in Uniting all the Sciences in one particular Art.

Antiently the Men of Law held the name and office of Orators, because to make a compleat Advocate no less is required than the Knowledge and Skill of all the Arts in the World, because the Laws Judge all indiffe∣rently; and to know the Rights and Pleas of each distinct Profession, it becomes neces∣sary to have the particular Knowledge of them all; and accordingly † 1.3 Cicero said, No Man is to be ranked in the Number of the Ora∣tors but he that is compleatly furnished with all the Arts. But seeng it was impossible to learn all the Sciences; first, because of the brevity

of Life, and next from the Wit of Man being so limited, they let them pass; contenting themselves in such necessities to give credit to the Masters in every Art, whose Cause they pleaded, without more ado. After this way of Pleading of Causes, immediately suc∣ceeded the Doctrin of the Gospel, which might better have been persuaded by the Art of Rhetoric than all the Sciences in the World, as being of greater Truth and Cer∣tainty. But Christ our Redeemer charged St. Paul to Preach, not with Wisdom of Words, lest the Gentiles should have thought what he taught was one of those Well-contrived-Fables, which the Orators of those Times made use of, to persuade by force of their Art: But now that the Faith is re∣ceived and established many Years since, it is allowed to Preach with Rhetorical Topics, and to make use of Eloquence, since we need no longer apprehend the Inconveniencies that attended it in St. Pauls Time. Besides we observe the Preacher who has the qualifica∣tions of a compleat Orator, does more good, and has a greater Auditory, than he who is none. The reason of which is very clear, for if the Orators of Old made the people swal∣low Falsities for Truths, (applying to that end the Rules and Precepts of their Art) the Christian Auditors will be much better con∣vinc'd when they are persuaded by the same Artifice of the things they already Under∣stand

and Believe: Besides, that the Holy Scripture (in a sort) is all things, and to in∣terpret it well, there is occasion for all the Sciences, according to that famous saying, * 1.4 She has sent forth her Maidens, she cryeth upon the highest places of the City.

There is no need to recommend this to the Preachers of our Times, nor acquaint them how far it is allowed them; for besides the particular benefit they pretend from their Doctrin, their principal Study is to seek out a fine Text, to which they may pertinently apply many thoughts, and fine passages drawn out of Sacred Writ, Holy Fathers, Poets, Historians, Physitians, and Lawyers, not leaving out any one Science, launching out copiously, with Eloquence and abundance of fine Words; By which means they spin out their Sermons for the space of an hour, or two, if there be occasion. † 1.5 Cicero said, that this was proper to him, that made pro∣fession of the perfect Orator in his time. The Power and Profession of an Orator in speaking well seems to promise and undertake so much; that let the Matter handled be what it will, to dis∣course of it fluently and amply. Now if we can prove that the Graces and Qualifications re∣quisite to a compleat Orator belong all to the Imagination and Memory, We shall make it out, that the Divine who possesses them, shall be a very great Preacher; But if he ap∣plies himself to the Doctrin of Scotus and St.

Thomas, he will make little of it, because this is a Science pertaining to the Under∣standing, in which Faculty he is but very Weak.

We have already elsewere declared what things belong to the Imagination, and by what Marks they are to be known; and now to refresh the Memory, we are a going to re∣peat them. Whatever is spoke in good fi∣gure close to the purpose, and on a suddain, are Gifts of the Imagination, and so are plea∣sant Jests, Allusions, Sentences, and Com∣parisons.

The first thing a Perfect Orator should do when he takes his Theme in hand, is to look out some Argument, some apposite Sentences and Passages, with which he may amplify,* 1.6 and prove the same, and not to make use of any sort of Words, but only of the well-Sound∣ing to the Ears, as Cicero said, I esteem him truly an Orator who makes use of Words agreeable to the Ear, and of Sentences con∣venient for Proof. 'Tis certain that this ap∣pertains to the Imagination, seeing there is a Consonance of agreeable Words and a Per∣tinence in the Sentences.

The second good quality of a perfect Ora∣tor is to have an exuberant Invention, and a large stock of Reading; for if he be to ampli∣fy, and prove any subject given him, by ma∣ny Passages and Sentences cited to purpose,

of course he ought to have a quick Imagina∣tion, which should be like a Setting-Dog, that hunts and brings the Game to hand, and when he is at a fault, he must feign so well, as if the thing were really true. For this reason we have said before, that Heat is the Instru∣ment with which the Imagination acts; in as much as this quality raises the Figures in making them boyl as it were; so that we discover by this means all we would see, and if there be nothing more to consider, the Imagination has power not only to compose Figures of things possible one with another, but also to join such as are Impossible (after the order of Nature) and thence to frame Mountains of Gold and flying Calves.

In lieu of Invention, Orators may help themselves 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 fresh and new Water. To retain what one has Read requires a great Me∣mory, and glibly to repeat it in an Assembly is not to be done without the same Faculty; which occasioned Cicero to say: That Ora∣tor in my Opinion is worthy of so great a Name who can Discourse upon any Subject that offers Discreetly, (which is to accommodate himself with respect to his Auditors to Time, Place, and Occasions) Copiously, with the Ornaments of Language and without Book.

We have heretofore said and prov'd, that Discretion belongs to the Imagination; the Stock of Words and Sentences to the Memory; the Beauty and Polish to the Imagination; how to recite so many things without any Rub or Hesitancy most certainly is due to the help of a good Memory. To the same purpose Cicero said, that a good Orator should speak without Book, not from his Notes. For you must know that Master Anthony Le∣brixa came to be so defective in Memory, in his Age, that he read out of a Paper his Rhe∣toric-Lectures to his Scholars, and because he was so eminent in his profession, and con∣firmed with good Proofs the Points as they lay in order, and that they were no less sa∣tisfied of his defect of Memory, it went off current: But that which was not to be endu∣red, was, that dying suddenly of an Apoplexy, the University of Alcula recommended his Funeral Oration to an eminent Preacher, who invented and disposed what he had to say the best he could; but being so straitned in Time, that he had not due space 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 (whose Obsequies we this day celebrate) us'd to do whilst he read to his Scholars, I am re∣solved now to do in Imitation of him, for his Death was so suddain, and the Orders I re∣ceived to make his Funeral Oration so late,

that I had neither Time nor Space to Stu∣dy for what was convenient for me to say, much less to get the same without Book: What I could draw up this Night is com∣mitted to my Notes, which I intreat your Worships to hear with patience, and to make allowance for my Defect of Memory.

This way of Preaching or rather Reading of Notes was so ill resented by the Auditory, as they could not hold all the while from Smiling and Murmuring: Therefore Cicero said, well, that he must harangue without Book, and not from his Notes. This Preach∣er really wanted Invention of his own, which he was obliged to supply from his Books, and that requires long Study and a great Me∣mory, but those who draw it out of their own Head, need no Study, Time nor Memo∣ry, because they readily find it in themselves, and very often at the very Instant, all that they have to say; such may Preach to the same Congregation all their Lives, without repeating any thing they have said twenty Years before, whereas those who want In∣vention, in less than two Lents turn over all their Books, and run thro' their Manuscripts and Common-places; so that the third Lent they must go and Preach to a new Parish, if they would not be upbraided with, this is no more than the Reception of what you Preached the last Year.

The third Property a good Orator ought to have, is to know how to dispose what he has invented, and to reduce every thing to it's proper place: In such sort as one thing may bring in another, and the whole corre∣spond in a just Proportion of all the Parts; And accordingly Cicero said, * 1.7 That Dispo∣sition is no other than an Order and good Concert which ought be to observed in the Distribution of Sayings and Sentences to be made use of to the People, and that shews us in which Place which Things ought to be placed; To the end that there being a Correspondence between the parts, there may arise a true Figure. Which Grace (when it is not Natural) is won't to give a great deal of Trouble, to the Preachers; for having found in Books many things to say, all have not the Skill to reduce them to their proper Place. It is certain, that this proper∣ty of Ordering and Distributing, is a Work of the Imagination, because it has the name of Figure and Correspondence.

The fourth Property good Orators ought to have, and most Important of them all, is Action; by which they give as it were a Life to what they say, moving the Auditors, and engaging them to believe that to be true, which they endeavour to persuade Accord∣ingly * 1.8 Cicero said, That the Action is governed by the turn of the Face, the gestures of the Body, and different Tones of the Voice, requisite to what is said; as in raising or falling of the Voice, ir∣ritating,

and all on a suddain Appeasing, Speaking some times with a High-Voyce, sometimes with a Low, now Chiding, and then Flattering, moving the Body sometimes to one side, sometimes to the other; now shutting the Hands, and then opening them; Laughing and Crying, and upon some Oc∣casions clapping the Hands together. Of so great Concern is this Gift to Preachers, that with it alone, without either Invention or Disposition, they will make a Sermon of common Matters, and of small Moment, that shall fill the People with Admiration, being animated with Action, which may be called in another Word, the Spirit and Life of Elo∣cution.

There is in this one thing highly remark∣able, which shews how much this Gift can do, which is, that the Sermons which appear ex∣treamly well, as they are set off with all the Advantages of Action and Livelyness of the Orator, flag extreamely when they are committed to Writing, or come once to be Read: The Reason of which is, that it is impossible to represent with the Pen, the Actions and Gestures 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, because Action required by some Passages therein is wanting. Which Occasioned * 1.9 Plato to say, that the Style to be observed in Speaking is

very different from that in Writing well; and for this Reason we see 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 Action, which without doubt is a Work of the Imagination, since all that we have said of it carries with it Figure, Correspondence, and good Consonance.

The fifth Property an Orator ought to have, is to know how to Apply well, and bring proper Instances, and good Allusions, which takes with the Auditory more than any thing else; for what is Taught by a good Example is easily understood, and without that all flies over their Heads. Accordingly Aristotle de∣mands, * 1.10 Why those that hear Orators take more Pleasure in Examples and Fables brought to prove what they would persuade, than in the Ar∣guments and Reasons they produce? To which he Answers, that by Examples and Fables Men learn best, because it is a Proof that re∣gards the Sense, but it is not so with Argu∣ments and Reasons, for to be capable of them requires a large Understanding. There∣fore Jesus Christ our Redeemer made use of so many Parables and Comparisons in his Di∣scourses, because by their Means he made many Divine Secrets better understood. But this is certain, the Invention of Parables and Allusions is the Work of the Imaginati∣on, because as we have already often said the same carries Figure, good Correspondence and Similitude.

The sixth Property of a good Orator is, that his Language be good, proper, and with∣out any Affectation; that he use refined Terms, and many quaint and free Expressi∣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 seventh Property that makes a good Orator, is contained in these Words of Cicero, That he ought to be furnished with a good Voice, a free Action, and a Natural Gracefulness; a Voice say I Clear and well-Sounding, tune∣able to the Auditory, not Harsh, Hoarse, nor too Squeaking. And though it be true, that this proceeds from the Temperament of the Breast and Throat, and not from the Ima∣gination; yet sure it is, that from the same Temperament from which is derived a good Imagination (which is Heat) comes also a good Voice. Which falls out altogether to our Purpose, 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 Pulpit. * 1.11 Aristotle proves this from the Instance of Old Men, who are cold and dry. For to have a clear and full Voice requires much Heat to dilate the Pas∣sages, and a moderate Moisture to Supple and Soften them, Therefore the same * 1.12 Aristotle asks, Why those who are of a hot Nature are all big Voiced? And we learn the same Truth by

experience of the contrary in Women and Eunuchs, which thro' the excessive coldness of their Constitution as * 1.13 Galen said, have a very strait Throat, and a very shril Voice: So that when we hear any good Voice, we may immediately affirm it Springs from the great Heat and Moisture of the Breast, which two qualities when they mount up to the Brain destroy the Understanding, but improve the Memory and Imagination, which are the two Powers made use of by good Preachers to take with their Auditory.

The eighth Property of a good Orator, as * 1.14 Cicero said, is to have a Tongue well-hung, glib and well-practised, which is a Gift that cannot light on Men of great Understanding; for to be so ready there is required much Heat and a Moderate Dryness, which is not to be found among the Melancholic, whether Natu∣rally or by Adustion. Aristotle proves it in ask∣ing this Question, * 1.15 Why those who have an Impe∣diment in their Speech are held all to be of a Melan∣choly Complexion? To which Problem he an∣swered in my Opinion very ill, saying, the Me∣lancholic have a very strong Imagination, and that their Tongue cannot Walk fast enough for the things their Imagination Dictates, which occasions 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 disposition they

have a moist Tongue and Slippery, a thing easie to be discerned, considering that such are observed to be great Spitters. Aristotle himself gave this very Reason; when he en∣quired. * 1.16 Why some Hesitate and Stammer in Speaking? To which he Answers, that they have a very cold and moist Tongue, which are two qualities that render it heavy, and as it were paralitic, so that it cannot follow the Ima∣gination fast enough. To remedy which, he says it is good to Drink a little Wine, or before they appear to discourse in presence of the Auditory, to clear the Voice by Hollowing, for thereby the Tongue gets Heat and Dries.

Aristotle affirms also that this defect of not Speaking Plain may arise from too much Heat and Dryness in the Tongue, which he proves by an Instance of the Choleric, who in the height of their Passion cannot Speak a Word, but when they are not vext or provok'd are very Eloquent; on the Contrary, some Fleg∣matic Men who can hardly Speak unprovok••d, when they are once heated deliver very ele∣gant Discourses. The Reason of this is ma∣nifest, for tho' it be true, that the Heat speeds the Imagination, and the Tongue also, yet this Heat may so exceed that it may destroy the Imagination, and hinder it from finding sharp Words and subtil Answers, and cause the Tongue not to Articulate, from an over great Dryness, as we see from Drinking a litttle Water, a Man speaks the better.

The Choleric unmoved Speak Well and Readily, because they then have the degree of Heat requisite to the Tongue, and to a good Imagination; but being put into a Pas∣sion, the Heat rises a degree higher than it ought, and perturbs the Imagination. The Flegmatic being unprovoked, have a very Cold and Moist Brain; whence nothing of∣fers to their Speech, and their Tongue is re∣laxed with too much Moisture; but when they are Vext, and their Gall once stirred, the Heat gets a Degree, and quickens their Imagination, which occasions much to offer to be said, and their Tongue is freed from Impediment when once it is Heated. Such have no good Talent in Versifying, for they are Cold of Brain; but when they are Heat∣ed, they make better Verses, and with more ease, against those that nettle them: To which purpose Juvenal said,

Si Natura negat, facit Indignatio versum.

If Nature wanting be to make the Poet, Choler alone serves for a Muse to do it.

Thro' this defect of Tongue, Men of great Understanding, cannot be good Orators, nor good Preachers, and particularly inasmuch as the Action requires they should speak sometimes High, and sometimes Low, and that such as are slow Tongued, cannot pro∣nounce

without Bawling with open Throat, which is one of the Things that tire the Au∣ditors: Accordingly Aristotle inquires, * 1.17 Why those of slow Speech cannot speak Low, To which he Answers very well, that the Tongue which is as it were Glued to the Palate by the great Moisture, better disengages it self by Force, than if one should gently endeavour it: even as he that would raise a heavy Launce, taking it by the end, would raise it better all at once, and by a Jerk, than in raising it by little and little.

It seems to me I have well prov'd that the good Natural Qualities a perfect Orator ought to have, arise from the Imagination, for the most part, and some from the Memory: and if it be true that the great Preachers of our Times pleased the People because they are furnished with the same 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' the great contra∣riety that the Understanding carries with the Imagination.

Aristotle knew well by experience, that tho' the Orator Studies Natural and Moral Philosophy, Physic, Metaphysics, the Laws, the Mathematics, Astrology, and all the other Arts and Sciences, yet he knows no more of them than the Flowers, and retains only the most received Propositions, without fetching

from the Root the Reason and Cause of any of them; But he believed the not understanding Divinity, nor the true and essential reason of Things, arose from their not making Search and Enquiry into it. Accordingly he En∣quires, Why, and in what we think the Philoso∣pher differs from the Orator, since they both Study Philosophy. To which Problem he Answers, that the Philosopher employs his whole Study to find out the Reason and the Cause of each Effect, and the Orator only to know the Effect, and no more. But indeed there is no other Reason of Difference than this; that Natural Philosophy belongs to the Understanding, of which Faculty the Orators are in Want, and so pierce no deeper in Philo∣sophy than a Superficial Knowledge of the Na∣ture of Things. The same difference is found between the School-Divine, and the Positive, for own knows the Reason of that which concerns his Faculty; and the other the most received Propositions, and no more. The Case standing thus, it proves a very danger∣ous Thing; that the Preacher should have the Office and Authority of Teaching the Truth to Christian people,* 1.18 and the Auditory be obliged to believe it, and yet this Preacher is defective in this Power by which Truths are digged up from their Roots; we may with ju∣stice apply to him these Words of our Saviour. * 1.19 Let them alone, they are Blind leaders of the Blind; and if the Blind lead the Blind both

shall fall into the Ditch. 'Tis an intolerable thing to see with what Assurance some pretend to Preach, tho' they Understand not a tittle of School-Divinity, nor have the least Natural disposition to Learn it. St. Paul complains heavily of these Men, when he says, * 1.20 The end of the Commandment is Charity, out of a pure Heart, and of a good Conscience, and of Faith unfeigned: From which some having swer∣ved, have turned aside unto vain Jangling: De∣siring to be Teachers of the Law, Ʋnderstanding neither what they say nor what they affirm.

The idle Talk and Prating of the German, English, Flemish and French Divines, and the rest of the Northern Nations, has often hazarded the ruin of the Christian Auditory, with all their Skill in Languages, and their Graces and Ornaments of Preaching; because they had not that Understanding proper to find out the Truth. And that they are for the most part unfurnished of Understanding, we have al∣ready proved from the Opinion of Aristo∣tle, and from many Reasons and Experi∣ments produced to that purpose. But if the English, and German Auditories would have regarded what St. Paul writ to the Romans, (who were surrounded and circumvented with false Teachers) it may be they would not so easily have been deceived, * 1.21 Now I beseech ye Brethren mark them which cause Divisi∣ons and Offences, contrary to the Doctrin which ye have Learned, and avoid them; for they that

are such, serve not our Lord Jesus Christ, but their own Bellies, and by good Words and fair Speeches deceive the Hearts of the Simple.

Besides this, we have already proved, that those who are furnished with a good Imagi∣nation are Choleric, Subtil, Malitious, and Cavillers, who are ever inclined to Evil, and know as well how to compass it with great Dexterity and Craft.

Aristotle demands of the Orators of his time, * 1.22 Why do we call the Orator crafty and not the Minstril nor Actors so? And the difficulty would have grown yet greater, had Aristotle known that Music and Acting are works of the Imagination. To which Problem he an∣swers, that the Minstrils and Stage-Players have no other Aim more than to divert the House, but that the Orator labours to pro∣cure something for himself, therefore he has occasion to use Wiles and Fetches, to the end the Audience may not discover his Drift and Design.

Such Properties as these have those false Preachers, of whom the Apostle speaks, Wri∣ting to the * 1.23 Corinthians. But I fear lest by any means as the Serpent beguiled Eve through his Subtilty, so your Minds should be corrupted from the simplicity that is in CHRIST. For such are false Apostles; deceitful workers transforming themselves into the Apostles of CHRIST; and no marvel, for Satan himself is transformed into an Angel of Light, therefore it is no great thing if

his Ministers also be transformed as Ministers of Righteousness, whose end shall be according to their Works. All which Properties are well known to be the Works of the Imagination, and that Aristotle said very well, that the Orators are Crafty, and Cunning, because they always pursue their own Interest.

We have already said above, that those who have a strong and powerful Imagination are of Constitution very Hot, and from this Heat spring three principal Vices in Man, Pride, Gluttony, and Luxury; whereupon said the Apostle, * 1.24 For they that are such, serve not our Lord Jesus Christ, but their own Bellies. And accordingly they Endeavour to Interpret the Holy Scriptures after such a Manner as agrees best with their Natural Inclination, giving those to understand who know little, that Priests may Marry, that there is no occasion for Lent or Fasting Days, nor that the Sins we commit against God are to be discovered to a Confessor. 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 People esteemed for Saints.

Now that from Heat proceed these three bad Inclinations, and from Cold the contrary Virtues, Aristotle proves, saying thus, * 1.25 That from Heat and Cold proceed all the Conditions and Habits of Men, because that these two Qua∣lities alter our Natures more than any other:

Whence it comes that Men of great Imagi∣nation are ordinarily Lewd and Vitious, for they give themselves up to pursue the bent of their Natural Inclination, and want no Wit or Ability to be lewd. And therefore Ari∣stotle asked, * 1.26 Why Man, who has the most Know∣ledge, is the most unjust of all the other Creatures? To which Problem he Answers that as Man has a good Wit, and a great Imagination, so he finds out more Ways to do Evil; and as he naturally desires Pleasure, and to be Superior to all, and happier than others, of necessity he must offend, for those things cannot be pursued without doing Wrong to many. But Aristotle knew neither how to put this Problem, nor to answer it, as it ought. He might better have ask'd, Why ill Men ordi∣narily are of the greatest Wit, and amongst them, such as have greater Abilities commit the lewdest Pranks, since it is more Rea∣son that great Wit and Ability should rather incline a Man to Virtue and Goodness than to Vices and Villanies. The Answer to this is, that those who exceed in Heat, are People of great Imagination, and the same Heat that makes them ingenious, tends no less to make them Lewd and Vicious. But when the Understanding predominates, ordi∣narily the Man inclines to Virtue, because this Power is founded in Cold and Dry, from which two qualities proceed several Virtues, such as Continence, Humility and Temperance,

and from Heat the contrary. Which Phi∣losophy if Aristotle had understood, he would have known how to Answer this Problem, which demands, * 1.27 What is the Reason that Strolling-Players, Sutlers, Inn-keepers, Vint∣ners, Cooks, Alehousekeepers, Butchers, that is to say, all the Crafts-men of Bacchus, and merry-making, with the several Retainers to Ordinaries, and Gaming-houses, are for the most part of a Lewd and prostigate Life? To which he answers, that being imployed in those Idle Trades they have no leisure to be serious, and so they pass away their time in Debauchery, to which their Poverty contributes, which of it self is wont to lead to many Evils alone. But indeed this is not the true Reason; rather he might have said, that to act Comedies, and to order Merry-makings, springs from a difference of Imagination, which invites to this manner of Living. And as this difference of Ima∣gination consists in Heat, all such people have very keen Stomachs, and a sharp Ap∣petite to Eat and Drink; and if they should give themselves to Letters, they would make no Hand of it; Nay, tho' they were Rich, they would prostitute themselves to these Of∣fices, were they Baser than they are, for each Man's Genius and Disposition runs to the Art that suits best with it. Whereupon Aristotle demanded, * 1.28 Why Men are more Con∣versant in base Employments if they be their Choise, than in Honest ones, as for Instance to play

the Jugler, Mimick, or Trumpeter, but take no pleasure in being Orators or Astronomers? To which Problem he Answers very well, saying, that a Man soon finds to what Art his Natu∣ral Disposition leads, because he has some∣what within him that Teaches him; Nay, Nature goes so far with Incentives, that tho' the Art or Employment be so little agreeable, to the Dignity of him that learns it, he ap∣plies himself strait to it, and not to other Honorable Exercises.

But since we have allowed this difference of Wit as improper for the Function of a Preacher, and that we are obliged to give and assign to each difference of Wit, the Science that sutes best in particular with it; it is con∣venient to assign what difference of Wit he ought to have, to whom the Office of Preach∣ing is trusted, which is of so great importance to a Christian State. You are to conceive, that tho' we have already proved, that it im∣plies a Natural Repugnance to associate a great Understanding with a large Imagina∣tion and Memory, yet is there no Rule so General in any Art but admits of some limits and exceptions. In the last Chapter but one of this Book, we shall prove at large, that when Nature is strong with all her Forces, and meets no Obstacle, she makes so perfect a difference of Wit, that she unites in one a great Understanding with a great Imaginati∣on and Memory, as if those Powers were

not Contrary, or held any Natural Oppositi∣on.

The same is the most proper and conveni∣ent qualification for the Employment of a Preacher, if it could be found in many per∣sons, but (as we shall declare in the fore∣cited place) they are so few, that I have found but one of a hundred Wits under this Consideration. And therefore we must look out another difference of Wit more familiar tho' less perfect than the former. For you are to understand that there is a great Dissen∣tion between the Physitians * 1.29 and Philoso∣phers in resolving the Temparament and qualities of Vinegar, of Choler adust, and of Ashes; in as much as those things at one time are the effect of Heat, and at another of Cold. And upon this they fell into different Opinions, but the Truth is, that all these things that suffer Adustion, and consume and waste by Fire, are of a various Tempera∣ment. The greater part of the Subject is Cold and Dry, but there are other parts intermixt, so subtil and delicate, and of such Order and Heat, that tho' they be little in Quantity, yet they Act with more Efficacy than all the other parts together. Accordingly we see Vinegar, and Melancholy through Adustion pierce and leaven the Earth with their Heat, and close it not, tho' the most part of those Humors are Cold.

Whence we may gather that the Melancho∣lic by Adustion unite a great Understanding with a great Imagination; but they all are weak of Memory, because the same Adusti∣on dries and hardens the Brain. They make good Preachers, at least they are the best to be found, next those perfect ones we have spoke of; for tho' they are Weak of Memory, their own Invention is so large that their very Imagination serves them in lieu of Memory and Remembrance, supplying them with Figures, and furnishing them wherewith to Speak, without standing in need of any thing, which they have not, who Con their Sermons Word by Word; for if they make the least Trip, they presently lose their Cue, without being provided with Matter enough to reco∣ver themselves.

Now that Melancholy by Adustion has this Variety of Temperament, of Cold and Dry, for the Understanding, and of Heat for the Imagination, Aristotle declares in these Terms, That Melancholy Men are of Temper, various and unequal, because the Adust Choler is a humor very various and unequal, it being equally capable of Hot and Cold in extreams by turns.

The Tokens by which this Temperament may be discerned, are very evident, their Complexion is of a dark Green or Olive, their Eyes very red, (for which Reason he is called a Bloody-Eyed-Man) the Head Black and Bald;

Flesh hard and hairy, great Veins,* 1.30 are very good Company, and affable, but Lustful, Proud, Stately, Blasphemers, Crafty, Double, Injurious, Friends of ill Doing, and Revenge∣ful. This is to be understood when Melan∣choly is kindled for if it be cooled, forthwith arise in them the contrary Virtues, Chastity, Humility, Fear, and Reverence of God, Charity, Mercy, and deep Acknowledgement of their Sins, with Sighs and Tears. By reason of which, they live in perpetual War and Strife, without ever enjoying Ease or Rest. Now Vice prevails in them, and then Virtue; but with all these Faults, they are the most ingenious, and able, for the Service of Preach∣ing; and for all sorts of things wherein world∣ly Wisdom is required; because they have a great Understanding to find the Truth, and a powerful Imagination to perswade. In order to this, let us see what God did when he would fashion a Child in his Mother's Womb, to the end he might be able to disco∣ver to the World the coming of his Son, and have the Gift to prove and perswade, that Jesus Christ was the Messiah promised under the Law; and we shall find, that making him of a great Understanding and Imagination, it fell of course;* 1.31 ob∣serving the Order of Nature, that he form'd him of this adust and burnt Choler. This will appear

plain, if we consider with what Fire and Fury he persecuted the Church, and the pain the Synagogues were in, when they saw him Converted, in having lost a Man of so great Importance to themselves, and of such Ad∣vantage to the contrary Party.

This also appears by the Reparties full of rational Choler with which he spoke and an∣swered the Proconsuls and Judges that ap∣prehended him, defending his own Person, and the Name of Jesus Christ, with such Skill and Dexterity, as confounded them all. E∣ven though he had an Impediment in his Speech, and was not ready in Utterance; which Property, Aristotle says, falls to the Melancholic, by Adustion.

The Vices he confessed himself subject to before his Conversion, shew him to have possessed this Temperament. He was a Blas∣phemer and Injurious Persecutor, which are the effects of a great Heat: But the most evi∣dent Token importing that he had that adust Choler may be collected from the continual Conflict which he confessed was within him, between the Superior and Inferior part, say∣ing, * 1.32 I see another Law in my Members warring against the Law of my mind, and bringing me into Captivity to the Law of Sin. To which inward Contention we have prov'd accord∣ing to the Opinion of Aristotle, the Melan∣cholic by Adustion are subject. True it is, as some Gloss (and very well) this Conflict

arises from the disorder Original Sin has rais∣ed between the Flesh and Spirit, though ne∣vertheless being so fierce and constant, I am of Opinion it proceeded also from the ine∣quality of the Black Choler that remained in his Natural Constitution. In effect the Royal Prophet David participated (equally) of O∣riginal Sin, yet complained not so much of it, as St. Paul, but on the contrary affirmed, he found the Inferior Part in Consent with Reason, when he would rejoice in God. * 1.33 My heart and my flesh have rejoiced in the li∣ving God. And as we shall shew in the last Chapter save one, David had the best Tem∣perament Nature could give, and, according to the Opinions of all the Philosophers, the same which Ordinarily inclines a Man to be Virtuous, without much Contradiction from the Flesh.

The Wits then that should be made choice of for Preachers, in the first place are those that unite a great Understanding with a great Imagination and Memory, whose Tokens we shall treat of in the last Chapter save one. For want of such, there succeed in their room those that are Melancholic by Adustion; who unite a great Understanding with a great Imagination, but are wanting in Memory, and accordingly have no store of Words, nor flow with a full stream before the Auditory. In the third Rank are Men of a great Under∣standing, without Imagination and Memory,

these Preach not gracefully, but Preach sound Doctrin. The last (to whom I would not recommend the Preaching Function) are those who join a happy Memory to a vast Imagi∣nation, but want Understanding. These draw all the People after them, and hold them well pleased, and in suspense, but when they dream but a little of it, are in a fair way to the Inquisition; because, * 1.34 By good Words and fair Speeches they deceive the Hearts of the Simple.

Notes

• * 1.1

  Humane Science con∣sists in two things: in fine Speech, and in the distinction of things. Paul the II. to the Co••o••. ch. I.
• * 1.2

  De per∣fecto Ora∣tore.
• † 1.3

  Lib. de Orat.
• * 1.4

  Proverbs Chap. IX.
• † 1.5

  Lib. de. Orat.
• * 1.6

  To know how to make choice of a Theme, a∣mong many that occur be∣longs no less to the Imagi∣nation.
• * 1.7

  Ad He∣rennium.
• * 1.8

  Lib. de pref. Orat.
• * 1.9

  In Apo∣log.
• * 1.10

  XVIII Sect. Prob. III.
• * 1.11

  XI. Sect. Prob. XXXIV.
• * 1.12

  XI Sect. Prob. LXV.
• * 1.13

  Lib. de Semine cap. XVI.
• * 1.14

  De Orat.
• * 1.15

  XI Sect. Prob. XXXVIII.
• * 1.16

  I. Sect. Prob. ••II.
• * 1.17

  XI. Sect. Prob. XXXV.
• * 1.18

  Nox nucti indicat Sci∣entiam. Night unto Night so••we•••• Knowledge.
• * 1.19

  Mat. cap XV.
• * 1.20

  1 Tim. chap. I
• * 1.21

  Chap. XVI.
• * 1.22

  XVIII. Sect. Prob. IV.
• * 1.23

  II Chap. XI.
• * 1.24

  Rom. XVI.
• * 1.25

  XXX. Sect. Prob. I.
• * 1.26

  XXIX. Sect. Prob. VII.
• * 1.27

  XXX. Sect. Prob. IX.
• * 1.28

  XVIII. Sect. Prob▪ VI.
• * 1.29

  Galen lib. I Simp. c. XV.
• * 1.30

  They are as well short-sighted, through the great D••i∣ness of the Brain. Arist. lib. de San. & Vigil.
• * 1.31

  But when it pleased God to separate me from my Mother's Womb, and to call me by his Grace, that he might reveal his Son to me. Paul to the Gal. c. I.
• * 1.32

  I. to Tim. chap. I.
• * 1.33

  Psalm lxxxiv.
• * 1.34

  To the Rom. chap. XVI.