Thus as the accurate and moderate and erudite Mosheim informs us, the French theologian Claude Pajon was of opinion that in order to produce that amendment of the heart which is called regeneration, nothing more is requisite than to put the body, if its habit is bad, into a sound state by the power of physic, and having done this, than to set truth and falsehood before the understanding, and virtue and vice before the will, clearly and distinctly in their genuine colours, so as that their nature and their properties may be fully apprehended. But the Doctor thought that Pajon carried his theory too far, and ought to have been physicked himself. That learned and good man Barnabas Oley, the friend and biographer of the saintly Herbert, kept within the bounds of discretion, when he delivered an opinion of the same tendency. After showing what power is exercised by art over nature, 1st. in inanimate materials, 2dly. in vegetables, and 3dly. the largeness or latitude of its power over the memory, the imagination and locomotive faculties of sensitive creatures, he proceeds to the fourth rank, the rational, “which adds a diadem of excellency to the three degrees above mentioned, being an approach unto the nature angelical and divine.” “Now,” says he, “1st. in as much as the human body partly agrees with the first rank of materials inanimate, so can Art partly use it, as it uses them, to frame (rather to modify the frame of) it into great variety; the head thus, the nose so; and other ductile parts, as is seen and read, after other fashions. 2. Art can do something to the Body answerable to what Gardeners do to plants. If our Blessed Saviour's words (Matthew VI. 27.) deny all possibility of adding procerity or tallness to the stature, yet as the Lord Verulam notes to make the Body dwarfish, crook-shouldered (as some Persians did) to recover straightness, or procure slenderness, is in the power of Art. But, 3. much more considerable authority has it over the humours, either so to impel and enrage them, that like furious streams they shall dash the Body (that bottom wherein the precious Soul is embarked) against dangerous rocks, or run it upon desperate sands; or so to attemper and tune them, that they shall become like calm waters or harmonious instruments for virtuous habits, introduced by wholesome moral precepts, to practise upon. It is scarce credible what services the _Noble Science of Physic_ may do unto Moral, (_yea to Grace and Christian_) virtue, by prescribing diet to prevent, or medicine to allay the fervors and eruptions of humours, of blood, and of that _irriguum concupiscentiæ_, or _ὁ τροχὸς τῆς γενέσεως_, especially if these jewels, their recipes, light into obedient ears. These helps of bettering nature, are within her lowest and middle region of Diet and Medicine.”