CHAPTER X.

1. Having shewed in the precedent chapters, that sense proceedeth from the action of external objects upon the _brain_, or some internal _substance_ of the _head_; and that the _passions_ proceed from the alteration there made, and continued to the _heart_: it is consequent in the next place, seeing the diversity of degrees in knowledge in divers men, to be greater than may be ascribed to the divers _tempers_ of their brain, to declare _what other causes_ may produce such _odds_, and excess of _capacity_, as we daily observe in one man above another. As for that difference which ariseth from _sickness_, and such accidental distempers, I omit the same, as impertinent to this place, and consider it only in such as have their _health_, and _organs_ well disposed. If the difference were in the natural temper of the brain, I can imagine no reason why the same should not appear first and most of all in the senses, which being equal both in the wise and less wise, infer an equal temper in the common organ (namely the brain) of all the senses.

2. But we see by experience, that _joy_ and _grief_ proceed _not_ in _all_ men from the same _causes_, and that men differ very much in the constitution of the body; whereby, that which helpeth and furthereth _vital constitution_ in one, and is therefore delightful, hindereth it and crosseth it in another, and therefore causeth grief. The _difference_ therefore of _wits_ hath its original _from_ the _different passions_, and from the _ends_ to which the appetite leadeth them.

3. And first, those men whose ends are _sensual_ delight, and generally are addicted to _ease_, _food_, _onerations_ and _exonerations_ of the body, must needs be the _less_ thereby delighted with those _imaginations_ that _conduce not_ to those ends, such as are imaginations of _honour_ and _glory_, which, as I have said before, have respect to the future: for sensuality consisteth in the pleasure of the senses, which please only for the present, and take away the inclination to observe such things as conduce to honour, and consequently maketh men less curious, and less ambitious, whereby they less consider the way either to knowledge or other power; in which two consisteth all the excellency of power cognitive. And this is it which men call _dulness_, and proceedeth from the appetite of sensual or bodily delight. And it may well be conjectured, that such passion hath its beginning from a _grossness_ and _difficulty_ of the _motion_ of the _spirit_ about the _heart_.

4. The contrary hereunto, is that _quick ranging_ of mind described,