Paragraph I. Of Wit in general .

In this Section we have four things to consider of , viz.

FIRST , The Divisions , or Kinds of Wits : namely , Wit is either Forced or Natural .

I. There is a Forced Wit , viz. when men do things Invita Minerva , or work against the grain : concerning these Seneca saith , Inforced Wits never answer or satisfie expectation ; and that labour is in vain , which Nature repineth at , or opposeth . II. There is a Natural Wit , viz. when a man doth a thing Pingui Minervâ , or , readily . This is either Extraordinary , or Ordinary .

I. There are Extraordinary Natural Wits . Now concerning these it is said , If ground be moderately enriched with Soil , it bears plentifully , but if the dung lie too thick upon it , it sends forth ordinarily abundance of weeds . Thus moderate Wits often bring forth good fruit , when very quick Wits , and rare natural parts abound with weeds ; as many rare Wits have produced or brought forth nothing but Playes , or scurrilous Poems , or Devilish Doctrines , or damnable Heresies : as Summi Philosophi summi haeresiarchi , the greatest Philosophers were the archest hereticks .

2. There are Ordinary Natural Wits . These are either I. Evil , and Abused : or and both are either II. Good , and well used . and both are either 1. More Ripe and quick , or , 2. More Heavy and dull .

First , some say , a good , ripe , and quick Wit hath three Degrees : viz.

I. Of Hope : this is in Children . II. Of Practice : this is in Young Men , and is perceived , 1. By a desire to Learn . And 2. By a quick Conception , and Apprehension . And 3. By a ready Expression and Answer . And 4. By a good Memory . And III. Of Perfection ; to wit , of Parts : this is in the elder sort , when they quickly conceive , faithfully remember , and fruitfully put in practice those things which they have learned .

Secondly , there is an Ordinary Natural Wit which is more dull and heavy ; and these Wits often prove of great worth , e.g. Archelaus the Philosopher , learning Geometry of Hipponicus , was so dull , and yet became so well learned , yea so singular and excellent in that Art , that his Master would say , Surely Geometry fell into his mouth as he gaped . Demosthenes was very hard to conceive , and yet none more famous than he among the Grecian Orators : upon the suddain he could not declaim , and being thereunto entreated would answer , Non sum paratus , I am not prepared . As Vessels or Glass Bottles of a narrow mouth , do more difficultly receive , but more surely retain the Liquor ; so Wits that do more slowly conceive , for the most part do most surely remember . Wit gotten by industry , though it be very hard in conceiving , yet it is not hasty in forgetting .

SECONDLY , Observe , what the Nature of Wit in general is ; namely ,

I. It makes much of a Little . The Sophists of Greece could by their Eloquence , and copiousness of Wit , make of a Mouse an Elephant , and of a Molehill a Mountain . Castilic . in his Courtier , lib. 2. saith , I have heard of some men so witty and eloquent , that they have not wanted matter to make a Book in the praise of a Flie ; others in the praise of a Quartane Ague ; and another in the praise of Baldness .

II. Wit is not evil if well employed : for as Tully would have in his Orator , Aliquid redundans , & amputandum , some chips to be paired off , from the sounder timber ; so a man had better have somewhat too much Wit , than something too little ; rather something redundant than wanting .

III. It is the Nature of great Wits to stand much upon their credit ; as the best Musicians are most hardly entreated to play . Cicero should once have pleaded upon small warning , but by an unexpected occasion it was deferred to a longer time , and the news thereof was brought him by his servant Erotes ; at which he so rejoyced , that he made Erotes of a Bond man a free Citizen of Rome . Plutar.

THIRDLY , Observe , what the Nature of very ripe Wits for the most part is ; namely ,

First , oftentimes soon ripe soon rotten ; as those Women who conceive and bring forth too soon , do soon wax old , as the Indian Calingae doe , who bring forth at five years old , and die at eight , as Pliny saith , li. 7. c. 2. or as Trees exceeding fruitfull do soon wax old ; so Wits soon ripe , and very quick betimes , do often ( not alwayes ) decay quickly and flag : or , excellent Wits are seldom long lived , and the best things on earth do soonest decline and fade . As Fire the clearer it burneth , the sooner it goeth forth ; so Wits the more illustrious and ripe they be , the shorter usually is their continuance amongst us .

Secondly , Ripe Wits are often too forward ; for as the Sallow Tree doth cast off her seed before it be ripe , whereupon Homer calleth it , A Spoil-fruit : so some Wits too soon ripe , will take upon them to teach and write before it be meet .

Thirdly , oftentimes ripe Wits are barren of good fruits : for as the Olive-tree is long a growing , but bringeth forth excellent fruit , and the Sallow-ttree presently shooteth up , but is barren ; so it is usually with Wits too soon ripe . As the Vine watered with Wine is soon withered ; as the blossom in the fattest ground is soonest blasted ; and as the Goat , the fatter she is , the less fertile ; so the more Witty that many men are , the less happy they prove in the end .

Fourthly , Ripe Wits are often-times very fruitfull in Vice ; for as in great Forests mighty wild Beasts are bred ; so in great Wits great Vices do too frequently spring up : and as the freshest colours soonest fade , the keenest Rasor soonest turneth his edge , the finest Cloth is soonest eaten with the Moaths , and the Camebrick sooner stained than the course Canvas ; so the most pregnant Wit is soonest perverted . Or as the sleetish Fish swalloweth the most delicate bait , the highest towring Hawk traineth soonest to the Lure ; so the wittiest Brain is soonest inveigled with the suddain view of alluring vanities : Or as the fine Crystal is sooner crazed than the hard Marble , the greenest Beech burneth faster than the driest Oak , the fairest Silk is soonest soiled , the sweetest Wine turneth to the sharpest Vinegar , the Pestilence doth soonest infect the clearest complexion , and the Caterpiller cleaveth to the ripest fruit ; so the most delicate Wit is soonest allured with small inticements unto vice , and most subject to yield unto vanity . Fire ( an Element so necessary , that without it man cannot live ) doth as well burn the house , as burn in the house , if it be abused ; Treacle doth as well poyson as help , if it be taken out of time ; Wine if it be immoderately taken doth hurt the Stomach , enflame the Liver , and mischief the Drunkard : Physick doth destroy , if not well tempered and compounded : Law doth overthrow and condemn the just , if it be not rightly expounded ; Divinity doth mislead , if it be not truly delivered ; poyson is extracted out of the Hony-suckle by the Spider , and venom out of the Rose by the Canker : and even so the greatest wickedness is drawn out of the greatest Wits , if they be abused by will , or intangled by the World , or allured by Women .

Fifthly , Ripe Wits are oftentimes very fickle and inconstant . As there is nothing more smooth than glass , yet nothing more brittle ; nothing more white than Snow , yet nothing less firm ; so there is nothing more trim than Wit , yet nothing more fickle . As Polypus upon what Rock soever he sitteth , turneth himself , or becomes of the same colour with the Rock ; or as the Bird Piralis , sitting upon a white Cloth is white , upon green , green , and changeth his colour with every Cloth ; or as our changeable Silk , turned towards the Sun hath many colours , and turned back , the contrary ; so Wit shapeth it self to every conceit , being constant in nothing but in inconstancy .

FOURTHLY , Observe , that gross Diet , and immoderate Feeding are the Impediments of Wit ; and contrarily , choice diet , and temperance are helps thereunto . Thus much for Wit in general .

Paragraph II. Of Evil Wit , or Wit abused .

In this Section I will only observe two things , viz.

FIRST , that Wit abused may be compared to these three things :

I. To Weeds ; for as many wild weeds growing in a Field , although naught of themselves , yet are the signs of a fertile and fruitfull ground , if it were tilled ; so many acts , qualities , and practises which are naught of themselves , do argue no barren Wit , if it were rightly ordered , and well employed . And

II. To Owls ; for as they see better in the night than in the day : so some are more witty in devising mischievous matters , than in inventing things good , profitable , and praise worthy . And

III. To Crabs ; for as the Sea-Crab swimmeth always against the stream ; so Wit abused striveth alwayes against Wisdom .

SECONDLY , Observe , that the Evils , and evil Fruits and effects of Wit abused , do either respect Others , or Our selves .

First , some Evils , and evil Fruits of Wit abused do respect Others For I. Sometimes a good Wit ill employed , is dangerous in and unto a Common-wealth . And II. Sometimes it is hurtfull to particular Persons ; for Mans Wit is of it self so corrupt and perverse , that by counterfeiting and dissembling , one may easily beguile and abuse another , having one thing secretly hid in his heart , and outwardly saith and doth the quite contrary . The fiction of the Syrens , was this in the Moral , Pleasant Wits vitiated in accustomed lewdness ; who therefore were feigned to be Monsters of a parted nature , who with sweet tunes enticed men to destruction .

Secondly , some Evils , and evil Fruits of Wit abused , do respect Our selves : For

1. In general ; sometimes Wit is hurtfull to a Mans self : as Oedipus his cunning Wit in resolving Sphinxes Riddle , did but betray him to the fatal Marriage of his own Mother . And 2. Particularly ; these three Evils , and evil Fruits do follow Wit abused :

I. It oftentimes makes a man more prone to Love , Lust , and Lewdness . In the sweet Bud the eating Canker dwells ; and the forwardest Bud is eaten by the Canker ere it blow .

II. Oftentimes it makes a man blasphemously overween ; as one Alphonsus , mentioned by Herold and the Magdeburgenses , Cent. 6. cap. 7. said , Si ille à principio creationis interfuisset Dei consilio , nonnulla melius & ordinatius disposuisset : If he from the beginning of the creation had been Gods counseller , he had disposed some things better and more orderly .

III. Wit oftentimes makes a man abuse Scripture : as Prateolus , with some truth , and more malice , saith of Origen , P. 377. Dum ingenio suo nimium indulget , dum so plus cunctis sapere praesumit , quasdam Scripturas novo more interpretatur . Hence Wit sometimes is the cause of errour : Ex magnis ingeniis magni errores ; great errours have not come but from great Wits .

Paragraph III. Of good Wit , or Wit well used .

In this Section we have five things to observe , and consider of , viz.

First , Observe that Wit well used may be compared to these three things .

I. To the Fish Trochus ; for as it ( as Pliny saith , lib. 9. cap. 52. ) doth conceive of it self ; so some thorow the happiness of their Wit , do , as it were infuse into themselves the seeds of all Learning , and by their own industry become learned . These the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , teachers of themselves . And

II. To Bitumen ; for as fire skippeth thereunto , so soon as it comes near it , by reason of the cognation , and near affinity that is betwixt them , as Pliny saith , lib. 2. cap. 108. so Wits born to Learning , do readily , and forth with take it . And

III. To Chalk ; for as certain grounds have in them merle , white earth , or chalk , by which they are manured and fatted , so an honest and good Wit hath that in it , which can enrich and better it self .

Secondly , Observe that three things argue a good Wit , viz. A good invention , a quick conceit or apprehension , and a ready answering : as ●mpedocles , saying , He could not find a Wiseman ; Xenophanes presently answered , No wonder , Nam sapientem esse oportet qui agnoscat sapientem : For none can find a Wiseman but a Wiseman : intimating , that his want of wisdom made it hard for him to find out a wiseman , and not the want of wisemen .

Thirdly , Observe that the excellency of a Wit well used doth appear by these two particulars .

I. It is better than a well-formed , and well-featured body . For by how much the more the interiour senses are more precious , and the gifts of the mind more excellent than the exteriour organs and instruments of the body : by so much the more is Wit to be preferred before the outward proportion of lineaments .

II. It is better than strength . The Captain Consalvo Fernando in the last war at Naples , performed great exploits , but rather by policy than any great power , whereby he always overcame in battle : and desirous to manifest to the world , how he was aided by his subtile practices , took for his Impress a Cross-bow bent with a rack , and thereunto this Posie , Ingenium superat vires , Wit excels strength . Paul . Jor.

Fourthly , Observe that there is a threefold Vse of good Wits . For

I. Sometimes they serve for convincing men of their iniquity and folly . One asking Demaratus , who was the honestest man in Sparta ? he answered , He who resembleth thee least . And

II. Sometimes they serve for restraining mens curiosity , in civil , and spiritual things . One asked an Egyptian , what he carried folded and covered so close up ? He answered , It is therefore wrapped up , that thou mightest not know . Another asking , what God made before he made heaven ? was answered , He made hell for such inquisitive persons . And

III. Wit sometimes serves for the composing of History ; as Salust was much commended for the dexterity of his Wit , especially in writing his History . Petrus Crinitus .

Fifthly , Observe that the helps unto a good Wit are of two sorts . For

First , there are some helps unto a good Wit : these are either false or true .

I. There are false and evil helps , as wine ; which some say , is a special means to beget Wit ; Vinum acuit ingenium ; but Wit procured by Wine is for the most part like the sparklings in the cup when it is filling , they brisk it for a moment , but immediately die . Wine is such a wherstone for Wit , that if it be often set thereon , it will quickly grind all the steel out , and scarce leave a back where it found an edge .

II. There are true and good helps for the begetting of Wit ; as keeping company with good quick Wits , living in a good air , and observing a good diet . Acutiora ingenia , & ad intelligendum apertiora eorum qui terras incolunt eas , in quibus aer sit purus ac tenuis , quàm eorum qui utuntur crasso coelo atque concreto : quinetiam quo utaris cibo , interest ad mentis aciem . Cicero 2. de nat. Deor.

Secondly , There are some helps for the bettering of a good Wit : as I. Learning : for Wit without Learning is like a tree without fruit . And II. Practice or use ; for as iron and brass are the brighter for wearing ; so that Wit is most ready which is most employed .

Paragraph IV. The improvement of Wit : or , the practical part thereof .

In this Section we have some things to consider of by way of exprobration , some by way of instruction , and some by way of exhortation .

First , Three sorts of men are to blame in regard of Wit , viz.

I. Those who trust to their own Wits : for he who trusteth most to his own Wit , seemeth ( saith Plato ) to be most ignorant . And II. Those who are proud of their Wits ; if Hermes saith true , that an humble witty man is hardly to be found , then this fault is frequent , and common with Wits . And III. Those who prefer their own wit before the wit of others . As he is foolish who preferreth the blossom before the fruit , the bud before the flower , and the green blade before the ripe ear of corn : so he is unwise who prefers his own wit before the wisdom of all men .

Secondly , From , concerning , or in regard of Wit , we may learn these ten lessons .

1. That oftentimes the best and ripest wits are most and soonest tainted with some folly , vanity , iniquity or other : for Nullum extremum ingenium sine dementia : Scaliger : there was never any great wit without some spice of folly . As the sweetest Rose hath its prickle , the finest Velvet its brake , and the best Flower its bran : so the sharpest wit hath some corruption mixed with it : and as the sweetest Wine makes the sowrest Vinegar , so the best Wits corrupted prove most pernicious . Nullum ingenium potest ess● magnum , antequam baheat aliquid admistum furoris . Senec. de tranquil . anim . As the sweet Rose soonest withers , the firest Lawn hath the largest mote , the most orient Pearl is soonest blemisht , the chiefest Buds soonest nipt with frost , the sweetest Flowers sorest eaten with Cankers , and the whitest and softest of the Seres wool fretteth soonest and deepest ; so the ripest and youngest Wits are soonest overtaken and overthrown with folly .

2. We may learn , that Wit is sometimes an enemy to Wisdom . Nihil odiosius sapientiae acumine nimio . Raleigh . There is nothing more injurious or odious to true Wisdom than an affected worded wittiness , which makes a weighty discourse liable to Diogenes censure , of a Tragedy much commended : That it had been a good one , if a man could have seen it for words .

3. We may learn , that the best and quickest wits require some rest and refreshing . Lipsius saith , Ingenia vegetativa must have suos recessus , strong and lively wits must have their retreit , or intermission of exercise : and as warlike or battle Rams recoyl back to return with the greater force : so doth the mind unto study after pause and rest ; not altogether unlike to a Field , which by lying fallow , becometh far more fat and fruitful . Hence Seneca saith , Recreation of wits ought to be allowed , for when they have a little rested , they oftentimes prove more sharp and quick .

4. We may learn , that Wit sometimes dwells in a little body , sometimes in a sorry lodge . Homer in his description of Vlysses , makes him of a little stature , but of an excellent wit : and on the contrary , he sets forth Ajax , with a corpulent and tall body , but very simple in mind and judgment . The fifth Queen of the Lydians was Mirrha , who was so little of body that they called her a Dwarf ; but in quickness of Wit she was so high , that they called her a Gyant . Strabo . Apis acriter pungit , & mel conficit : sic in parvo corpore anima ingeniosa , & accerrima viget , & doctrinae suavitatem profert . Glos . in Eccles. As it was said of bald , hooknos'd , crook-footed Galba , That only his wit dwelt ill : so often it is seen , that a course curtain covers a rare picture ; an earthen pot contains a soveraign elixar ; a crooked body , an upright mind ; and no pleasing out-side an excellent wit . Potest ingenium fortissimum ac beatissimum sub qualibet cute latere : Pot●st ex deformi humilique corpusculo formosus animus ac magnus exire . Non enim deformitate corporis foedatur animus , sed pulchritudint animi corpus ornatur . Senec. ep. 77.

5. We may learn , as Diogenes saith , that the wit of man is apt to all goodness , if it be applyed thereunto . And

6. That wit hath always been highly esteemed . Ingenium quondam fuerat pretiosius auro .

Wit was of old , more worth than gold .

7. We may learn , that wit seldom seems of much worth without wealth . For as an edge cannot be any thing worth , if it have nothing to cut , and as Miner cannot work without metals ; so Wit cannot thrive without wealth . Or , as it nothing availeth to be a cuning Lapidary , and to have no stones to work with , or a skilful Pilot , and have no ship , or a thrifty man , and have neither mony nor stock : so it is to little purpose to have fine dexterity of wit , except there be wealth to maintain and show it .

8. We may learn , that there are diversity of Wits ; for some cannot profit under some Masters , but can under others : Some Wits are better managed by force , and some by fair words .

9. We may learn , that Wit is sometimes lost with age . When Hermogenes was but fifteen years old , he was said to be an approved Sophist ; but afterwards he utterly lost the habit of that faculty ; whence Antiochus Sophista said of him , Hermogenes is become in his old age a child , who in his childhood was an old man .

10. Lastly , we may learn that a true good Wit is constant in goodness : for as the Sun shineth upon the dunghil and is not corrupted ; the Diamond lieth in the fire , and is not consumed ; the Crystal toucheth the Toad , and is not poysoned , and the bird Trochilus liveth by the mouth of the Crocodile , and is not spoiled : so a perfect Wit is never bewitched with lewdness , nor inticed to lasciviousness .

Thirdly , Four things are required of us in regard of Wit , viz.

I. To have a special care of , and regard unto the Wit of our children : for as Mortar is to be straight-ways used , because it quickly dryeth ; so the Wit of a child is forth with to be endued with literature , and wholesome counsel , lest growing stubborn and hard , it do not admit the hand of a fashioner . The more fruitful the earth is by nature , the more it is corrupted , if it be neglected : So Wits the more pregnant they are , the more vices they bring forth , if they be not rightly instructed . As the Potter fashioneth his clay when it is soft ; the Sparrow is taught to come when it is young ; and the Iron being hot , receiveth any form with the stroak of the Hammer , and keepeth it being cold for ever : so the tender Wit of a child , if with diligence it be instructed in youth , will with industry use those qualities in age .

II. It is required of us , to have a low conceit of our own Wit ; for he best perceiveth his own Wit , who though his knowledge be great , yet thinketh himself to understand little .

III. It is here required of us , to labour and endeavour to learn wisdom . Socrates saith , that man is very unhappy , who hath Wit and will not learn Wisdom ; for the best Wit without heavenly Wisdom , makes us either the devils instruments to trudge upon his errands and to drudge in his service , or his implements to wear his coat , to make him pastimes : and therefore let him who hath a quick and capable Wit , so give his mind to the study of spiritual knowledge , that by his Wit he may reap not only pleasure but profit , and that not only external but internal . Abscondere talcutum in terra , est acceptum ingenium in terrenis actibus implicare , & non lucrum spirituale acquirere . Chrysost. sup. Matth. 25.

IV. It is required of us , in regard of Wit , to study how to make a right use thereof . Note here , In the Levitical Law , Deut. 21.10 , 11. &c. there are directions for the usage of a Captive taken to wise . Now by way of allusion : this Captive-woman is Wit , as yet unsanctified , or Wit without Wisdom : when speeches are witty , whilst the behaviour is wicked ; when deeds are in congruities , whilst words are Apothegms . In this case this must be done , the hair must be shaved , and the nails pared ; that is , we must take off the abuse of wit , and pare off such evils as usually are concomitant , viz.

1. Blasphemy , in jesting with the sacred Scriptures , And 2. Lasciviousness , in wanton discourses and Poems . And 3. Insolence , in trampling on men of weaker parts . And 4. Contention , in making Policy to eat out Piety : for this being done , Wit is become Wisdom , and then we may marry her , and use her as our own . Thus much briefly for Wit.