eat, or greater then the life, are different degrees of Art. A
plain husband-man is more Prudent in affaires of his own house, then a
Privy Counseller in the affaires of another man.

Craft

To Prudence, if you adde the use of unjust, or dishonest means, such
as usually are prompted to men by Feare, or Want; you have that Crooked
Wisdome, which is called CRAFT; which is a signe of Pusillanimity. For
Magnanimity is contempt of unjust, or dishonest helps. And that which
the Latines Call Versutia, (translated into English, Shifting,) and is
a putting off of a present danger or incommodity, by engaging into
a greater, as when a man robbs one to pay another, is but a shorter
sighted Craft, called Versutia, from Versura, which signifies taking
mony at usurie, for the present payment of interest.

Acquired Wit

As for Acquired Wit, (I mean acquired by method and instruction,) there
is none but Reason; which is grounded on the right use of Speech; and
produceth the Sciences. But of Reason and Science, I have already spoken
in the fifth and sixth Chapters.

The causes of this difference of Witts, are in the Passions: and
the difference of Passions, proceedeth partly from the different
Constitution of the body, and partly from different Education. For if
the difference proceeded from the temper of the brain, and the organs of
Sense, either exterior or interior, there would be no lesse difference
of men in their Sight, Hearing, or other Senses, than in their Fancies,
and Discretions. It proceeds therefore from the Passions; which are
different, not onely from the difference of mens complexions; but also
from their difference of customes, and education.

The Passions that most of all cause the differences of Wit, are
principally, the more or lesse Desire of Power, of Riches, of Knowledge,
and of Honour. All which may be reduced to the first, that is Desire of
Power. For Riches, Knowledge and Honour are but severall sorts of Power.

Giddinesse Madnesse

And therefore, a man who has no great Passion for any of these things;
but is as men terme it indifferent; though he may be so farre a good
man, as to be free from giving offence; yet he cannot possibly have
either a great Fancy, or much Judgement. For the Thoughts, are to the
Desires, as Scouts, and Spies, to range abroad, and find the way to the
things Desired: All Stedinesse of the minds motion, and all quicknesse
of the same, proceeding from thence. For