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. 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.

WHen Solomon was Elected King and Head of so great and numerous a People as Israel, the Text says,* 1.1 that for go∣verning and ruling them he begg'd Wisdom from above, and nothing more. This Request was so acceptable to God, that to Reward him for having so well hit the Mark, he made him the Wisest Prince in the World; and not contented with this, he gave him great Riches and Honour; as the fair Returns of so great a Petition. Whence is plainly gathered, that the greatest Prudence and Wisdom, of which Man is capable, is, that whereon is founded, and wherein consists the Office of a King; which is so true, that there is no need to lose time to prove it. Only it is convenient to shew to what difference of Wit the Art of a King, and of such an one as the Common-Wealth stands in need of, belongs, and to trace the Marks whereby he may be known, that is furnished with such a Wit and Ability. 'Tis also most certain, that as the Office of a King goes beyond all other Arts in the World, even so it requires the highest difference of

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 several Arts their Differences and Dispositi∣ons. But seeing we are now come to it, you may know, that of nine Temperaments found amongst Men, there is but one (as Galen affirms) that makes a person as Wise as Nature can her self: In which Tempera∣ment, the first qualities are so justly balanced, and so well proportioned, that neither the Heat exceeds the Cold, nor the Moist the Dry, but all is found Equal and Harmonious, as if really they were not Contraries, nor had any natural Opposition: Out of which arises an Instrument so well fitted and turned for the Operations of the Rational Soul; that the Man is provided with a perfect Memory for things past, and a strong Imagination to see what is to come, and a great Understand∣ing to Distinguish, 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, (because of much dryness) he can∣not learn the Sciences belonging to the Ima∣gination and Memory; and if he be furnished with an Excellent Imagination, (thro' much Heat) he will be disabled for the Sciences re∣lating to the Understanding and Memory; and if he has a happy Memory, (because of much moisture) we have already made it

appear, how great Memories are incapable of all the Sciences. Only this difference of Wit we are now in search of, is that which answers all the Arts in Proportion.

How inconvenient it is for one Science not to be able to unite the rest, Plato notes, say∣ing, that the perfection of each in particular depends on the Notice and Knowledge of them all in general. There is no sort of Knowledge at what distance soever it may be from an other, that serves not to render it more perfect when it is fully known. But what shall we do if upon diligent search af∣ter this difference of Wit there is but one to be found in Spain? Which makes me of opi∣nion, that Galen said excellently well, that out of Greece, Nature not so much as in a Dream makes a Man Temperate, or with a Wit requisite for all the Sciences. And the same * 1.2 Galen gives the reason of it, saying, that Greece is the most temperate Country in the World, where the Heat of the Air exceeds not the Cold, nor the Moist the Dry. Which Temperament makes the Men very Wise, and capable of all the Sciences, as may be proved, considering the great number of illustrious Persons that appeared there; So∣crates, Plato, Aristotle, Hippocrates, Galen, Theophrastus, Demosthenes, Homer, Thales the Milesian, Diogenes the Cynic, Solon, and in∣finite other wise Men, of whom the Histori∣ans make mention, and whose works we

find replenished with all Sciences. Not as the Writers of other Countries; who if they treat of Physic, or any Science, it is a wonder if they make use of any other sort 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 most surprising in Greece, is, that notwithstanding Women's Wit is so re∣pugnant to Learning, (as we shall hereafter prove;) there have been so many Grecian Ladies so illustrious in the Sciences that they have come in competition with the most rational Men; even so we read of Leontia (a very learn∣ed Woman) who writ against Theophrastus, the greatest Philosopher of his time, taking notice of several errors of his in Philosophy. And if we reflect on all other Countries in the World, we shall hardly find any Wit arise so consi∣derable there. The reason whereof is, they live in Intemperate places, which makes the Men dull, of a slow Wit, and ill Dispositions. And therefore Aristotle asks, * 1.3 Whence it comes, that the Inhabitants of over-Hot or over-Cold Countries are for the most part fierce in Counte∣nance and Conditions? To which Problem he Answers very well, saying, that the good Temperament, not only gives the good Grace of the Body, but also Conduces to the Wit and Ability: and in like manner as the Excesses of Heat and Cold hinder Nature from producing Men fair and well figured,

even so they renvers the harmony of the Soul, and blunt a Mans Wit. Of this the Greeks were well aware, who call'd all other Nations in the World Barbarians, in regard of their Incapacity and slender Knowledge. And so we see of so many as are Born and Study out of Greece, if they are Philosophers, not one of them Approaches near to Aristotle, or Plato; if Physitians, to Hippocrates, or Galen; if Orators, to Demosthenes; if Poets, to Homer; and so in the other Arts and Sciences, the Greeks have ever held the first Rank, without any contradiction. At least Aristo∣tle's Problem may be very well verified in the Greeks, because in reality they are the goodliest Men in the World, and of the most excellent Wit, were it not for their living in Disgrace and Servitude, being oppreses'd by Arms, and ill treated by coming under the Turks; who hath banished all Learning from among them, driving the University of Athens to Paris, where it remains to this day. And so for want of cultivating, these excellent Wits, (whereof we spoke,) come to be lost.

In other Countries out of Greece, though Schools and Exercises of Learning are not wanting, yet no eminent Man has appeared among them. The Physitian thinks he has gone far enough if he knows what Hippocrates and Galen, have delivered, and the Natural Philosopher thinks there is no more Knowledg but what is had from Understanding Aristotle.

Notwithstanding this, it is no general Rule that all who are born in Greece must of necessity be Wise, and well tempered, and the rest distempered and Fools. For the same * 1.4 Galen reports of Anacharsis, who was a Scythian, that he appeared of an admirable Wit among the Greeks, (tho' he was a Bar∣barian) with whom a Philosopher that was a Native of Athens, contending, said, Go thou Barbarian; To which Anacharsis answered, My Country is a disgrace to me, and thou art a disgrace to thy Country. From intemperate Scythia the Country of so many Fools, I alone am come Wise, and thou who wert born at Athens (the Nursery of Wit and Knowledge) wer't never other than an Ass•• So that we need not despair of meeting this good Temperament, nor reckon it impossible to find it out of Greece, particularly in Spain; (which is not so Intemperate a Country:) for by the same Reason that I have found one of these 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 shew the Signs, by which a well tempered Man is known, to the end where such a one is, he may not be Hidden.

Many Signs have the Physitians set down to discover this difference of Wit, but the principal, and those that best give Notice of it are the following. The first, in the words of * 1.5 Galen, is to have the Hair Nut-brown,

between fair and red, which proceeding from Age to Age comes to show more Golden. And the reason of it is clear, for the Material Cause of Hair, is as Physitians hold, a gross vapour, rising from the digestion performed by the Brain at the instant of it's Nourishment. For such as this Member is such is the colour of the Excrements; if there enter much Flegm in the composition of the Brain, the Hair will be fair; if much Choler, yellow as Saf∣fron; but when these two Humors are found equally mixt, the Brain remains temperate, in hot, cold, moist, and dry; and the Hair brown, and participating or two Extreams. It is true, that † 1.6 Hippocrates says, that, that colour in those who live in the North, (as the English, Flemmings, and Germans) issues from a Whiteness dryed with over much Cold, and not from the Reason we have men∣tioned: So that this sign is very deceitful.

The second Mark, that he ought to have who has this difference of Wit, * 1.7 Galen says, is, to be well-shaped, airy, agreeable, and pleasant, so as the Sight takes pleasure in be∣holding him, as a Figure of rare Perfection. And the Reason of it is clear, for if Nature be strong, and have a Seed well tempered, she duly makes (of all things capable) the Best and most Accomplished in the Kind: but being somewhat disabled, she employs most of her Labour in the formation of the Brain, because that is the chief residence of the Ra∣tional

Soul, rather than any other part of the Body. Accordingly we see many Men vast and deformed, but yet of excellent Wits.

The bulk of Body which a Temperate Man ought to have, as * 1.8 Galen says, is not a thing precisely determined by Nature, because he may be tall, short, or of a middle Stature, (in proportion to the quantity of temperate Seed, he had in time of his formation.) But for what regards the Wit, the Middle-size is bettet amongst Temperate Men than over-tall or short: And if it should incline to either Ex∣tream, it is better too Short, than Tall, for Bones and Flesh as we have proved before, from the Opinion of Aristotle and Plato much incommode the Wit. Agreeable here unto the natural Philosophers are wont to ask. * 1.9 Why those of little Stature are Wiser for the most part than those of a tall Stature? And for proof hereof, they cite Homer, whose says Ʋlysses was very Wise, and of a low Stature; and on the contrary, Ajax a very Blockhead, and of a high Stature. To this Question they Answer very ill, in saying that the Rational Soul being shut up in a little room acts with more force, according to the received saying, Virtue is more powerful Ʋnited than Dispersed: And that on the contrary, being in a large Body, and of great Dimensions, she wants power sufficient to move, and animate the same, as it ought. But this is not the Rea∣son thereof, it is rather because Big-men have

much Moisture in their Composition, which dilates the Flesh, 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-dryness,* 1.10 the Flesh cannot take it's Course, nor the natural Heat enlarge or stretch it out; and therefore they remain of a low Stature. But amongst the first qualities, we have prov'd before, there is none so prejudicial to the Operations of the Rational Soul, as much Moisture, nor that so quickens the Understanding as Dryness.

The third Mark by which the temperate Man may be known, is, as * 1.11 Galen says, that he be Virtuous, and of good Conditions; for if he be lewd, and Vitious, † 1.12 Plato says, it proceeds from some Intemperate Quality that is in him, and that incites him to Sin; and if such a one would practise what is agree∣able to Virtue, he must first renounce his own natural Inclinations. But whoever is of an exact Temperament, so long as he continues in that State, stands in no need of any such diligence; for the Inferior Powers require nothing from him that is contrary to Reason. Therefore * 1.13 Galen says that to one that has this Temperament, we need not prescribe a Dyet, what he should Eat, or drink, for he rarely or never exceeds the quantity or mea∣sure, that Physic would set him. And Galen contents not himself with calling them most Temperate, but adds further, that it is not

so much as necessary to moderate the Passions of their Soul, for their Anger, their Grief, their Joy, and their Mirth, are measured al∣ways by Reason. Whence it follows, that they are always Healthful, and never Sickly, which is the fourth Mark.

But in this Galen has no reason, for it is impossible to frame a Man that shall be per∣fect in all his Faculties, thereafter as the Bo∣dy is tempered; so as the Irascible and Con∣cupiscible Powers should not be superior to Reason, and incite him to Sin. And there∣fore it is not convenient to suffer any Man how Temperate soever, always to follow his own natural Inclinations, without taking him by the Hand, and guiding him by Reason. Which is easily understood considering what Temperament the Brain ought to have, to be an Instrument fit for the Rational Faculty, and what the Heart ought to have to the end the Irascible may aim at Glory, Empire, Vi∣ctory, and Superiority over all; and what the Liver ought to have for digesting the Food, and what the Testicles ought to have for conserving and perpetuating the species.

As to the Brain, we have already often said, that it ought to have Moisture for the Memory, Dryness for the Understanding, and Heat for the Imagination. But for all this, its natural Temperament is Cold and Moist; and because of the intense or remiss degrees of these two qualities, one time we call it

Hot, and another Cold; sometimes Moist, and sometimes Dry; but still so as the Cold and Moist are predominant.

The Liver (where the Concupiscible Fa∣culty is seated) has for its Natural Tempera∣ment a predominant Heat and Moisture; which Temperament never leaves the Man so long as he lives. And if we say sometimes that it is Cold, it is because it has not then all the Degrees of Heat requisite for its Ope∣rations.

Touching the Heart (which is the Instru∣ment of the Irascible Faculty) * 1.14 Galen says, that it is so Hot of its own Nature, that while the Creature lives, if we put our Finger in its Cavity, we cannot suffer it there a moment without burning. And tho' we have else∣where said, that the Heart is Cold, yet must it never be understood, that the Cold predo∣minates there, (for it is impossible) but only that it has not all the Degrees of Heat which its Operations need.

For what relates to the Testicles, (where the other part of the concupiscible Faculty re∣sides) the same reason has place; because their Natural Temperament is hot and dry in predominance. And if we sometimes say of a man, that he has these Parts cold, it is not to be understood absolutely, or in predo∣minance, but only that the intense degrees of Heat required for the generative Faculty are wanting.

From which may be clearly gathered, that if a Man be well-compounded and organized, he must necessarily have the force of an exces∣sive Heat in his Heart,* 1.15 or else the Irascible Faculty will remain too weak; and if the Liver be not exceeding Hot, it cannot digest the Food, nor make Blood for Nourishment; and if the Testicles are not more Hot than Cold, the Man will prove impotent, and un∣fit for Generation.

So that these Members being of such force, as we have said, it follows of ne∣cessity,* 1.16 that the Brain comes to be altered thro' much Heat, (which is one of the qualities that most of∣fends Reason) and which is worse, the Will being free, is irritated, and inclines to condescend to the Inferiour Appetites. By this Ac∣count it appears, that Nature cannot make a Man perfect 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 discovered in considering the Composition of the First Man; for tho' it was the most perfect that was ever found among Mankind (except that of Jesus Christ our Sa∣viour) and framed by the Hand of so great a Workman, nevertheless if God had not in∣fused into him a supernatural Quality to sub∣due his Inferiour Part, it was impossible, re∣lying

upon the Principles of Nature, that he should not be inclined to Evil. And that God had made Adam with perfect Irascible and Concupiscible Powers, is evidently seen in this, that when he spoke to, and commanded him to increase and multiply, and replenish the Earth, it is certain, he gave them an able Power for Procreation, and framed them not cold, see∣ing that he enjoyn'd them to People the Earth with Men: A Work not to be perform'd with∣out much Heat.

No less Heat bestowed he on the Nutritive Faculty, which was to repair their lost Sub∣stance, and to renew another in its place; see∣ing he said 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 shall 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 digest Meats, nor to preserve themselves nine hun∣dred and thirty years alive in the World:

He fortified also his Heart, and gave him an Irascible Faculty, becoming such a King, and a Master, as was to govern all the World. And said, Subdue the Earth, and have Domi∣nion over the Fish 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 him abundance of heat, he would nei∣ther have had Spirit nor Authority to take up∣on

him Empire, Command, Glory, Majesty, and Honour. What disadvantage it is to a Prince to have the Irascible Power weak, can∣not enough be express'd, seeing through this alone, he comes to be neither feared nor obey∣ed, nor respected by his Subjects.

Having thus fortified the Irascible and Con∣cupiscible Powers, in giving to the Members we have mentioned, so great a Heat, he pro∣ceeded to the Rational Faculty, and made a Brain Cold and Moist, to such a Point, and of so delicate a Substance; by which means the Soul might Reason and Discourse, and make use of its infused Knowledge. For we have said and prov'd before, when God had a design to give Men any supernatural Know∣ledge, he first prepar'd the Wit, and made them Capable with the Natural Dispositions which he planted with his own Hand, to re∣ceive this Knowledge: And therefore Holy Writ says, * 1.17 That he gave them a Heart to Con∣ceive, and replenished them with the Discipline of Ʋnderstanding.

The Irascible and Concupiscible Faculty being so very powerful, because of the great Heat; and the Rational so weak, and of such small resistance; God armed them with a su∣pernatural Faculty, which the Divines call Original Righteousness, to repress the Motions of the Inferiour Part, that the rational Part might remain Superiour, and the Man incli∣ned to Virtue. But when our first Parents

sinned, they lost this quality; and the Irasci∣ble and Concupiscible Faculty held their own, and were Superiour to Reason, (through the Prevalence of the three Members we spoke of) and the Man Prone to Evil, even from his Youth.

Adam was Created in the Age of Manhood, which according to Physitians, * 1.18 is the most Temperate of all; and from that Age was inclined to Evil, except the small time he stay'd in Innocence, by means of Original Righteousness.

From this Doctrin we may gather in good Natural Philosophy, that if a Man is to do an Act of Virtue with Reluctance of the Flesh, it is impossible for him to practise the same, without the Assistance of Grace, because the qualities by which the Inferiour Faculty ope∣rates are of greater Efficacy. I said with Re∣luctance of the Flesh, in as much as there are found many Virtues in Man, which proceed from the Irascible and Concupiscible Faculties being low, as is Chastity in a Man that is Cold; but this is an Impotence in Working, rather than a Virtue.

For which reason had the Catholic Church never taught us, that we are not able to overcome our Inclinations, but by the special Assistance of God, Natural Philosophy would teach us no less this Truth, That Grace forti∣fies our Will. What Galen would have said, was, that the Temperate Man excels in Vir∣tue

others who have not this good Tempera∣ment, because the same is less solicited by the Inferiour Part.

The fifth Property of those who enjoy this good Temperament, is, to be very Long-liv'd, as being very powerful to resist the Causes and Occasions of Diseases. And this is what the Royal Prophet meant, when he said, * 1.19 The days of our years are threescore and ten; and if by reason of Strength they be fourscore years, yet is their Strength Labour and Sorrow. He calls those Strong who are of this Temperament, because they resist better than others the Oc∣casions of diminishing Life.

The last Mark is given by * 1.20 Galen, saying, That they are very Wise, of great Memory for the past, of great Imagination to guess at the future, and of great Understanding to dis∣cover the truth in all things. They are nei∣ther malicious, crafty, nor Cavillers; for these spring from a Vicious Temperament.

Such a Wit as this is, assuredly was not fra∣med by Nature to learn the Latin Tongue, Logic, Philosophy, Physic, Divinity, or the Laws; for put the case he might easily attain these Sciences, yet not one of them can fill all his Capacity. Only the Office of a King an∣swers in proportion to it, and in Ruling and Governing, the same is only to be employed.

This is easily understood in running thro' all the Marks and Properties we have recount∣ed of Temperate Men; and considering how

each of them agrees with the Royal Scepter, and ill corresponds with other Arts and Sci∣ences.

That a King be Beautiful and Agreeable, is one of the things that best engages Subjects to Love and Honour him, because as * 1.21 Plato says, the object of Love is Beauty, and good Proportion; and if the King be hard-favour∣ed, and mis-shapen, it is impossible to gain the People's Affection; in so much that they will highly resent it, that an unfinished Man, who has not so much as good Natural Endow∣ments, should come to Rule and Govern them.

To be Virtuous, and of good Conditions, is soon understood 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 Reason; it is convenient that he do the same in Person; for such as the King is, such are the Grandees, the Middle, and the Lower Sort. Moreover, by this means he will make his Commands more Authentic, and with a better right proceed to Punish those that fail to observe them.

To hold a Perfection in all the Ruling Fa∣culties of a Man, (the Generative, Nutritive, Irascible and Rational) is more becoming a King than any Artist whatever. For as Plato says, in a well-ordered-State, there ought to be Over-seers of Families, who may with Skill discover the qualities of Persons that are

to Marry, in order to give to each Man the Woman best proportion'd to him; and to each Woman the Man destin'd for her. Were this duly observed, they would never be frustrated of the principal end of Marriage. For we see by Experience, that a Woman who could have no Children by her first Hus∣band, as soon as she is married to another, has; and many Men that could have no Chil∣dren by their first Wives, have had them as soon as ever they married to another. More especially says Plato, this Art is of use in the Marriages of Kings: For as it is a thing of the greatest Importance to the Peace and Se∣curity of a Kingdom, that the King should have a lawful Issue to Succeed him, so 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 Issue; and so dying without Heirs, he bequeaths to his People Civil Wars, for filling of a Vacant Throne.

But this Art, says Hippocrates, is not neces∣sary, but for Men of ill Constitutions, and not for those that have the perfect Tempera∣ment we have described: These need no spe∣cial Choice of a Wife, nor look for one that is proportionable to them; for as Galen says, whatever Wife they Marry, they will not fail forthwith to have Children: This is to be understood, if the Woman be Sound, and at the Age (according to the Course of Na∣ture)

that Women are wont to Conceive and bring forth. In such sort as Fruitfulness is more to be desired by a King than any Artist whatsoever, for the reasons we have given.

If the Nutritive Faculty be so voracious, gluttonous, and greedy of Drink, * 1.22 Galen has told us, that it proceeds from the Stomach and the Liver's wanting the Temperament agreeable to their Operations: Which makes Men Voluptuous, Infirm and of very short Life: But if these Parts possess their due Temper and Composition, the same Galen says, that they desire no more Meat nor Drink than is necessary to sustain Life. Which quality is so important to a King, that God declares that Land thrice happy that meets with such a Prince, * 1.23 Blessed is the Land whose King is Noble, and whose Princes feed in due time, for Refreshment, and not for Riotous∣ness.

Of the Irascible Faculty, if it be Intense, or Remiss † 1.24 Galen pronounces it is an Indicati∣tion that the Heart is not well composed, and has not the Temperament required to act perfectly; from which two Extreams the King ought to be further distant than any other Artist, for to arm Passion with Power is a thing in no wise convenient for the Sub∣jects. Nor is it any better for the King to have that Irascible Faculty remiss, because in slightly passing by things ill done, and at∣tempted

in this Kingdom, he comes to be Despised, and lose the Reverence of his Sub∣jects; which ordinarily produces great Dis∣orders in a State, and remediless Mischiefs. But the Man who is Temperate, is moved when there is Reason, and unmoved when there is None; which quality is as necessary for a King, as all the other we have spoke of.

How much it imports that the Rational Faculty (the Imagination, Memory, and Understanding) should be perfect in a King more than in any other, is easily prov'd; for the other Arts and Sciences as it should seem are to be acquired and practised by the force of Man's Wit; but to govern a King∣dom, and to conserve it in Peace and Concord, not only requires, that the King be endued with natural Prudence for it, but it is also necessary that God particularly assist him with Understanding, and Aid him in Go∣verning; the Sacred Scripture has noted no less, where it says, * 1.25 That the Heart of the King is in the Hand of God.

To live many Years also, and enjoy con∣tinual Health, is a property more convenient for a good King than any other Artist; 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 Doctrin which we have deliver'd will be better confirm'd if we find in any true History, that at any time there has been

any distinguishable Man chosen 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 * 1.26 that God being dis∣pleas'd with Saul, (for sparing Agag's life) ordered Samuel to go to Bethlem, and anoint for King of Israel, one of the Eight Sons of Jesse. Now the holy Man presuming that God would be pleased with Eliab, because he was tall of Stature, said, Surely the Lord's Anointed is before him! But the Lord said to Samuel, Look not on his Countenance or on the height of his Stature, for I have refused him, (for this he had tryed before in Saul) for the Lord sees not as Man seees, for Man looketh on the out∣ward Appearance, but the Lord looketh on the Heart.

Samuel distrusting his own skill in choosing, passed on further to what he had in Charge, still enquiring of God of one and the other before him, which he would please to have anointed King, and God approving of none of them; said he to Jesse, it may be thou hast more Children than these that stand before us, and Jesse said there remaineth yet the Youngest, and behold he keepeth the Sheep, but he is little of Stature, imagining belike, that that was no small matter in a King. Sa∣muel who had already learned by Experience, that a great Stature was not always a good

Presage, sent for him. And it is a thing worthy Observation, what Sacred Scripture recounts, e're yet he was anointed King, Now he was Ruddy, and withal of a Beautiful Countenance, and goodly to look to, and the Lord said, Arise and anoint him, for this is he. So as David had the two first 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) is easie to be found, seeing God said, of him. * 1.27 That he had found a Man after his own Heart. For tho' he sometimes Sinned, he lost neither the Name nor Habit of Virtuous, no more than he that is Habitually Evil, tho' he perform some good Moral Actions, loses the Name of Lewd and Vitious.

That he liv'd in Health during the whole Course of his Life, seems to be proved from this, because throughout his whole Story, * 1.28 there is no mention but of one only Infirmity, which is an Indisposition attending them that live a long time, it was that his natural Heat was extinguish'd, and he could not be warm in his Bed, to remedy which, there was put to Bed to him a young Damsel, to cherish him, by which means he liv'd so many Years, that the sacred Text says, * 1.29 That he died in a good old Age, full of Days, Riches and Honour; after having endured so many Travels, and Wars, and done so great Penance for his Sins. And

all this because he was Temperate, and of good Constitution, and avoided the Occasi∣ons that ordinarily breed Diseases, and shor∣ten Man's Life.

His great Wisdom and Knowledge were noted by Saul's Servant, when he said, * 1.30 Be∣hold I have seen the Son of Jesse, the Bethlemite, that is cunning in playing, and a mighty Valiant Man, and a Man of War, and prudent in Matters, and a comely Man: By which Signs above recited, it is certain, that David was a Temperate Man, and that it is to such the Royal Scepter is due, seeing he was adorn'd with the best Wit Nature could produce.

But here arises a great Difficulty against this Doctrin, namely, seeing God knew all the Wits and Ability in Israel, and was well aware, that the Temperate Men are posses∣sed of that Prudence and Wisdom of which the Royal Office stands in need; for what cause in the first Election that was made, God sought not out such a Man as this? For even the Text says, that Saul was so tall of Stature as he exceeded all the people of Israel by the Head and Shoulders. This is an ill sign of Wit, not only in Natural Philosophy, but God himself (as he has pleased to shew us) blamed Samuel, for having an Eye to the great Stature of Eliab, and his forward∣ness to Anoint him for King.

But this Doubt sufficiently informs us what * 1.31 Galen has said is true, that out of

Greece it is a folly to look for a Temperate Man, seeing in so great a People as that of Is∣rael, God could not find one to choose for King, but waited till David was grown up, and in the mean while made choice of Saul, seeing that as the Text says, he was the best of all Israel; tho' it seems he had more good nature than Wisdom, and that alone was not sufficient to Rule and Govern, * 1.32 Teach me goodness, discipline and Knowledge, says the Royal Prophet David, being very sensible that it is to no purpose for a King to be Good, and Virtuous, if he be not withal at the same time Prudent and Wise.

It looks as if we had sufficiently confirmed our Opinion in this instance of King David; but there arose also another King in Israel, of whom it was said, † 1.33 Where is he that is born King of the Jews?

And if we can prove that he was red-Hair∣ed, well fashioned, of middle Stature, Vir∣tuous, Sound, and of great Wisdom and Knowledge, it will be no disadvantage to our Cause.

The Evangelists busy not themselves to re∣late the Composition of our Lord, because it no way conduced to the subject they treated of, but the same is a matter very easy to be under∣stood, supposing that an exact Temperament is all the Perfection a Man can naturally have; and seeing it was the Holy Ghost that formed and Organized him, it is certain, that as

touching the material Cause of which he form'd him, it was not the Ill Temperament of Nazareth that could resist him, nor cause him to erre in his work, (as it fares with Natural Agents) but that he did what best pleased him, because he wanted neither Power, Knowledge nor Will, to frame a Man most Perfect, and without any Defect. And the rather, for that his Coming (as he himself † 1.34 affirms) was to endure Travels for Man, and to teach him the Truth. But this Temperament (as we have prov'd be∣fore) was the best Natural Instrument to effect these two things. And therefore I hold for true, the Relation, that Publius Len∣tulus, the Proconsul writ from Jerusalem, to the Senate at Rome, after this manner.

There has been seen in our Time a Man who yet lives, of great Virtue, call'd Jesus Christ, who by the Gentiles is termed the Pro∣phet of Truth; and his Disciples say, that he is the Son of God. He raises 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 such Majesty, as procures at once, both Love and Respect 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 Nazarens: His Forehead is Plain, but very

Serene: His Face without Spot or Wrinkle, and of a moderate Colour. His Nose and Mouth are not with any reason to be blamed. His Beard thick, and resembling his Hair; not long but forked. His Aspect 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 seen to Laugh, but Weep often: He has elegant Hands and Arms: In Conversation he is very pleasing; but is seldom in Company; and when he is, very Modest. In his Counte∣nance and Mien, the loveliest Man that can be imagined.

In this Relation are comprised three or four Marks of a Temperate Man. The first, that he had his Hair and Beard of the Colour of a Nut full ripe; which if well considered is a brown Abourn; which Colour * 1.35 God com∣manded the Heifer should have, that was to be sacrificed in Figure of Jesus Christ. And when he Ascended up into Heaven, with the Triumph and Majesty due to such a Prince, some of the Angels that knew nothing of his Incarnation, ask'd, † 1.36 Who is this that comes from Edom, with his Garments died Red from Bosra? As if they had said, Who is this that comes from the Red-Land, with his Garments died Red? (with regard to his Hair, and Beard, and to the Blood he was stained with) The Letter also reports him the fairest Man

that ever was seen, (which is the second Mark of a temperate Man.) Accordingly by this Mark Holy Scripture has distinguish'd him, * 1.37 Goodly of Beauty among the Sons of Men; and elsewhere it is said, † 1.38 That his Eyes shall be Red with Wine, and his Teeth White with Milk. Which Beauty and Comely Shape of Body was of no small importance to engage the whole World to Love him; because there was nothing Terrible about him. And so the Letter says, That every one was enclined to Love him: It reports also, That he was of middle Stature; not that the Holy Ghost wanted Matter to make him greater, if he had so pleased, but because in over-charging the Rational Soul with Bones and Flesh, the Wit is oppressed; as we have prov'd before from the Opinion of Plato and Aristotle.

The third Mark (namely to be Virtuous and of good Conditions) is confirmed also from the same Relation, and the Jews with all their false Witnesses, could never prove the contrary, nor answer him, when he ask'd them, Which of you can reprove me of Sin? And † 1.39 Josephus, from the credit of his Histo∣ry, assures us, that he seemed to be more than Man, considering his great Goodness and Wisdom. There is only long Life that is not verified of our Saviour Jesus Christ, because they put him to Death so Young; But if the Course of Nature had not been interruptted, he might have lived above fourscore Years.

For it is very probable, that he who could live in a Desart fourty Days, and fourty Nights,* 1.40 without Eating or Drinking, and neither be Sick, nor Die, with it, might bet∣ter have preserv'd himself free from other slighter 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 Compass of Nature.

These two Examples of Kings which we have alledged, are sufficient to give to Under∣stand, that the Royal Scepter is due to Tem∣perate Men, and that they have the Wit and Wisdom which is required for that Station: But there was also another Man made by God's own hand, with design that he should be King and Lord of all things Created, and he made him also red, well-fashioned, Vir∣tuous, Sound, of exceeding long Life, and very Wise. The Proof of which is no Incon∣venience to our Cause.

* 1.41 Plato held it for a thing impossible for God or Nature to form a Man Temperate in an Intemperate Region; and therefore he said, that to make the first Man very Wise, and Temperate, God sought out a place where the Heat of the Air excceeded not the Cold, nor the Moist the Dry; And Holy Writ (whence he drew this Opinion) says not that God created Adam in the Terrestrial Paradise, (which is the most Temperate Place mentioned by Plato) but that he plac'd

him there after he had made him. * 1.42 And the Lord God took the Man, and put him into the Garden of Eden, to dress it, and to keep it. For as the Power of God is infinite, and his Knowledge above measure, and his Will in∣clin'd to give all the Natural Perfection 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, Aristotle, and Galen, hath place in the Works of Nature, and yet even in Intemperate Re∣gions Nature sometimes chances to produce a Temperate Man.

Now that Adam had Red Hair, and Beard, (which is the first Mark of a Temperate Man) is a thing very clear; for in respect of this so notorious a Sign the Name of Adam was given him, which is as much as to say, as St. Jerom interprets it, a red Man.

Nor can it be deny'd but he was Beautiful, and well Fashioned, (which is the second Mark) seeing that after God created him, the Text says, * 1.43 That he saw every thing which he had made, and behold it was very good!

It is certain then, that he issued not out of the Hands of God, Foul, or ill Shap'd, † 1.44 Be∣cause all his Works are perfect. Insomuch as the Text affirms, that the very Trees were fair to Behold: What then think you of

Adam, whom God created for the principal end, and to be Lord and Master of the whole World.

That he was Virtuous, Wise and well-Conditioned, (which are the third and sixth Marks) may be collected from these, words, * 1.45 Let us make Man after our Image and Like∣ness, because according to the Antient Philo∣sophers, the foundation of the Resemblance of Man to God was no other than Virtue and Wisdom. Which made † 1.46 Plato say, that the greatest pleasure God took above in Hea∣ven was to hear a Wise and Virtuous Man praised and admir'd on Earth; in as much as such a Man is his most lively Portraiture. On the contrary, he is displeased, when the Foolish and Wicked are in Honour and Esteem, because of the Disparity between them and himself.

That he liv'd Sound, and a long while, (which are the fourth and fifth Marks) is not hard to prove, seeing that he lived nine hundred and thirty Years compleat. So that I may now conclude, that he that is Red, well-Fashioned, of middle Stature, Virtuous, Sound and of long Life, must necessarily be exceeding Wise, and have the Wit requisite for the Royal Scepter. We have also by the by made out, after what manner a great Un∣derstanding may be joyn'd with a large Ima∣gination and Memory; tho' this may come to pass without the Man's being Temperate.

But Nature makes so few after this Model, that amongst all the Wits I have examined, I have not met above two.

But how a large Understanding, a vast Imagination, and a good Memory may meet together (in a Man, not being Temperate) is a thing easy to comprehend, if we admit the Opinion of some Physitians, who affirm, that the Imagination lies in the fore-part of the Brain, the Memory in the hinder part; and the Understanding in the middle: which may also be supposed by our Apprehension, 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, should have one of the Ventricles of Seed very Hot; ano∣ther of very Moist; and that in the middle, of very dry; tho' after all, this is no Impossi∣ble Case.

Notes

• * 1.1

  III Kings 3.
• * 1.2

  Lib II. de Sanit. tuen.
• * 1.3

  XIV. Sect. Prob. I.
• * 1.4

  In Orat. suasor.
• * 1.5

  Lib artis med. ••. xiii.
• † 1.6

  Lib. de aere, locis, & aquis.
• * 1.7

  Lib. de opt. corp. const. c ix. & Lib. I. de san. tuen.
• * 1.8

  Lib de opt. corp. const. c. iv.
• * 1.9

  Alexan∣der Aph. lib. i. prob. xxv.
• * 1.10

  Galen lib. de opt. corp. const. c. iv.
• * 1.11

  Lib. i. de sanit. tuen∣da.
• † 1.12

  Dial. de Natura.
• * 1.13

  Lib. ii de san. tuen.
• * 1.14

  Lib. de usu pulsu.
• * 1.15

  The Heart sends the heat to the Brain by the Arteries; the Liver thro' the Veins; and the Testicles the same way.
• * 1.16

  Altho' a Man be stirred up by his bad composition, yet withall, that he re∣mains free to do what he pleases. He hath set Fire and Water before thee, stretch out thy hand unto which thou wilt, Eccles. c. xv.
• * 1.17

  Eccles. xvii.
• * 1.18

  Galen li. 6. de San. tuen.
• * 1.19

  Psal. 89.
• * 1.20

  Lib. I. de temp. c. 9.
• * 1.21

  Dial. de pulchro.
• * 1.22

  Lib. de san. tuen.
• * 1.23

  Eccles. x.
• † 1.24

  Lib. art. med. c. xxix. & xxxvi. & lib. i. de san. tuen.
• * 1.25

  Prov. xxi.
• * 1.26

  1 King. xvi.
• * 1.27

  Act. xiii.
• * 1.28

  •• Kings i.
• * 1.29

  i. Paral. xix.
• * 1.30

  1 King xvi.
• * 1.31

  Lib. 〈…〉〈…〉.
• * 1.32

  Psal. cxviii.
• † 1.33

  Mat. ii.
• † 1.34

  Ioh. xviii. Mat. xx.
• * 1.35

  Num. x.xix.
• † 1.36

  Esai. lxiii.
• * 1.37

  Psal. xliv.
• † 1.38

  Gen. xlix.
• † 1.39

  Lib. xviii. de anti. ix▪
• * 1.40

  Mat. iv.
• * 1.41

  Dial. de Natura.
• * 1.42

  Gen. ii.
• * 1.43

  Gen. i.
• † 1.44

  Deut. xii
• * 1.45

  Gen. iii·
• † 1.46

  De lege.