7.

any saying whatsoever it be, to be true, from argu- PART I. ments taken, not from the thing itself, or from the principles of natural reason, but from the authority, Faith. and good opinion we have, of him that hath said it; then is the speaker, or person we believe in, or trust in, and whose word we take, the object of our faith; and the honour done in believing, is done to him only. And consequently, when we believe that the Scriptures are the word of God, having no immediate revelation from God himself, our belief, faith, and trust is in the church; whose word we take, and acquiesce therein. And they that believe that which a prophet relates unto them in the name of God, take the word of the prophet, do honour to him, and in him trust, and believe, touching the truth of what he relateth, whether he be a true, or a false prophet. And so it is also with all other history. For if I should not believe all that is written by historians, of the glorious acts of Alexander, or Cæsar; I do not think the ghost of Alexander, or Cæsar, had any just cause to be offended; or any body else, but the historian. If Livy say the Gods made once a cow speak, and we believe it not; we distrust not God therein, but Livy. So that it is evident, that whatsoever we believe, upon no other reason, than what is drawn from authority of men only, and their writings; whether they be sent from God or not, is faith in men only.

8.

Intellectual

virtue defined.

CHAPTER VIII.

OF THE VIRTUES COMMONLY CALLED INTELLEC-
TUAL; AND THEIR CONTRARY DEFECTS.

PART I. VIRTUE generally, in all sorts of subjects, is somewhat that is valued for eminence; and consisteth in comparison. For if all things were equal in all men, nothing would be prized. And by virtues intellectual, are always understood such abilities of the mind, as men praise, value, and desire should be in themselves; and go commonly under the name of a good wit; though the same word wit, be used also, to distinguish one certain ability from the rest.

Wit, natural, or acquired.

Natural wit.

These virtues are of two sorts; natural, and acquired. By natural, I mean not, that which a man hath from his birth: for that is nothing else but sense; wherein men differ so little one from another, and from brute beasts, as it is not to be reckoned amongst virtues. But I mean, But I mean, that wit, which is gotten by use only, and experience; without method, culture, or instruction. This NATURAL WIT, consisteth principally in two things; celerity of imagining, that is, swift succession of one thought to another; and steady direction to some approved end. On the contrary a slow imagination, maketh that defect, or fault of the mind, which is commonly called DULLNESs, stupidity, and sometimes by other names that signify slowness of motion, or difficulty to be moved.

8.

or fancy.

And this difference of quickness, is caused by PART I. the difference of men's passions; that love and dislike, some one thing, some another: and therefore some men's thoughts run one way, some another; and are held to, and observe differently the things that pass through their imagination. And whereas in this succession of men's thoughts, there is nothing to observe in the things they think on, but either in what they be like one another, or in what they be unlike, or what they serve for, or how they serve to such a purpose; those that observe their similitudes, in case they be such as are but rarely observed by others, are said to have a good wit; by which, in this occasion, is meant a Good wit, good fancy. But they that observe their differences, and dissimilitudes; which is called distinguishing, and discerning, and judging between thing and thing; in case, such discerning be not easy, are said to have a good judgment: and particularly Good in matter of conversation and business; wherein, times, places, and persons are to be discerned, this virtue is called DISCRETION. The former, that is, fancy, without the help of judgment, is not commended as a virtue: but the latter which is judgment, and discretion, is commended for itself, without the help of fancy. Besides the discretion of times, places, and persons, necessary to a good fancy, there is required also an often application of his thoughts to their end; that is to say, to some use to be made of them. This done; he that hath this virtue, will be easily fitted with similitudes, that will please, not only by illustrations of his discourse, and adorning it with new and apt metaphors; but also, by the rarity of their invention. But without steadiness, and direction to some end, a

judgment.

Discretion.

8.

PART I. great fancy is one kind of madness; such as they have, that entering into any discourse, are snatched Discretion. from their purpose, by every thing that comes in their thought, into so many, and so long digressions, and parentheses, that they utterly lose themselves : which kind of folly, I know no particular name for : but the cause of it is, sometimes want of experience; whereby that seemeth to a man new and rare, which doth not so to others: sometimes pusillanimity; by which that seems great to him, which other men think a trifle: and whatsoever is new, or great, and therefore thought fit to be told, withdraws a man by degrees from the intended way of his discourse.

In a good poem, whether it be epic, or dramatic; as also in sonnets, epigrams, and other pieces, both judgment and fancy are required: but the fancy must be more eminent; because they please for the extravagancy; but ought not to displease by indiscretion.

In a good history, the judgment must be eminent; because the goodness consisteth, in the method, in the truth, and in the choice of the actions that are most profitable to be known. Fancy has no place, but only in adorning the style.

In orations of praise, and in invectives, the fancy is predominant; because the design is not truth, but to honour or dishonour; which is done by noble, or by vile comparisons. The judgment does but suggest what circumstances make an action laudable, or culpable.

In hortatives, and pleadings, as truth, or disguise serveth best to the design in hand; so is the judgment, or the fancy most required.

In demonstration, in counsel, and all rigorous

PART I. 8.

search of truth, judgment does all, except sometimes the understanding have need to be opened by some apt similitude; and then there is so much use Discretion. of fancy. But for metaphors, they are in this case utterly excluded. For seeing they openly profess deceit; to admit them into counsel, or reasoning, were manifest folly.

And in any discourse whatsoever, if the defect of discretion be apparent, how extravagant soever the fancy be, the whole discourse will be taken for a sign of want of wit; and so will it never when the discretion is manifest, though the fancy be never so ordinary.

The secret thoughts of a man run over all things, holy, profane, clean, obscene, grave, and light, without shame, or blame; which verbal discourse cannot do, farther than the judgment shall approve of the time, place, and persons. An anatomist, or a physician may speak, or write his judgment of unclean things; because it is not to please, but profit: but for another man to write his extravagant, and pleasant fancies of the same, is as if a man, from being tumbled into the dirt, should come and present himself before good company. And it is the want of discretion that makes the difference. Again, in professed remissness of mind, and familiar company, a man may play with the sounds, and equivocal significations of words; and that many times with encounters of extraordinary fancy but. in a sermon, or in public, or before persons unknown, or whom we ought to reverence; there is no gingling of words that will not be accounted folly and the difference is only in the want of discretion. So that where wit is wanting, it is not