Nature by moving towards the Perpetuity of what they have procured It was a fordid and brutish wish of Philoenus in the Philosopher who wished that he had the throat of a Crane or Vulture that the pleasure of his taste might last the longer it being the Wisedome of Nature intending the chiefe Perfections of Man to his Soule to make his Bodily Pleasures the shorter But surely the Soule of Man having a reach as farre as Immortality may iustly desire as well the Perpetuity as the Presence of those good things wherein standeth her proper perfection And therefore it was excellent counsell of Antisthenes the Philosopher That a man should lay up such provisions as in a Shipwracke might swimme out with him such treasure as will passe and be currant in another World and will follow us thither which as the Apostle speaks is to lay up a good foundation against the time to come The Internall Causes moving Desire in regard of the subject or minde of man may be different according to the different kinds of Desires spoken of before The most generall which respecteth them all is a Vacuity Indigence and selfe-insufficiency of the Soule For having not within it selfe enough either to preserve it or to content it it is forced to goe out of it selfe for supplies for wheresoever God hath implanted sensitive and rationall affections he hath bin pleased to carry them from themselves and to direct them abroad for their satisfaction by that means preserving the Soule in humility and leading it as by Degrees up unto himselfe Every creature though it have its life in its own possession yet the preservation of it it fetcheth from some things without The excellentest creatures are beholding to the meaner both for their nourishment and for their knowledge And therfore of all Graces God hath chosen Faith Repentance as the chief means of carrying us to him because these two do most carry us out of our selves and most acquaint us with our insufficiencies Repentance teaching a man to abhorre himself Faith to deny himself Now because Emptinesse is the cause of Appetence we shall hereupon finde that the fullest and most contented men are ever freest from vaste desires The more the minde of any man is in weight the more it is in rest too As they say that in Rivers ships goe slower in the Winter but withall they carry the greater burdens So many times men of lesse urgent and importunate Appetitions and motions of mind are more furnished and better ballanced within In Iothams Parable the Bramble was more ambitious than the Vine or the Olive And the Vine we see which is of all other Arbor Desiderii the Tree of Desire is weakest and cannot stand without another to support it Therefore wee shall finde that mens Desires are strongest when their constitutions are weakest and their condition lowest as wee see in servants that labour women that breed and sick men that long whose whole life in that time is but a change and miscellany of Desires Thus we see little children will reach at every thing which is before them being wholly destitute of internall furniture Vacuity is ever sucking and attractive and will make even dull and heavie things rise upward Eager and greedy various and swarming Appetitions are usually the signes either of a childish or a sicke Temper of minde as the Naturallists observe that the least creatures are the greatest breeders a Mouse bringeth more young ones than an Elephant Onely here wee must distinguish both of contentment and of Desires There may bee a double Contentment the one arising out of sluggishnesse and narrownesse of minde when men out of an unwillingnesse to put themselves to the paines of gaining more rest satisfied with what they have and had rather have a poore quiet than a Treasure with labour As they say of the Fig-tree though it be least beautifull of other Trees for it alone beareth no flowers yet withall it is free from Thunder And as the Historian said of some men that they are solà socordià Innocentes doe men no hurt only because it would cost them paines to doe it so may wee of these that they are beholding to their torpid and sluggish constitution for the contentment which they professe to have And this doth not regulate inordinate desires but onely lay them asleepe as even an hungry man when he sleepeth hath his hunger sleepe with him Another contentment there is arising out of Wisedome and practicall learning as the Apostle tells us that it is a matter of learning to bee contented when the heart being established and made steady with grace and solid materials within as a ship with ballast is the lesse tossed with lower affections as Saul cared not for his Asses when he heard of a Kingdome Grata post munus arista Contingunt homines veteris fastidia quercus When men had once discover'd better corne They loath'd their mast oaken bread did scorn And this kinde of contentment doth not stupisie loose Desires but change them as the Cats Vnum magnum was more worth to her than all the variety of shifts which the Foxe did boast of and one Sunne doth more comfort us in the day than many thousand starres in the night Againe Desires are either of things excellent as the vertuous and spirituall desires of the soule whereby men move towards God and these doe neither load the heart nor cloy it but much rather open and enlarge it for more No man was so well acquainted with God as Moses who yet was the more importunate to know him better I beseech thee shew me thy glory nor any man more acquainted with Christ than Saint Paul who yet desired to be dissolved and to be with Christ neerer Other Desires are of middle things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Philosopher calls them such as Wealth Profit Victory Honour which are not good in themselves but as they are managed And these Desires though not extinguished yet are very much asswaged and moderated by the weight and wisedome of solid contentment He was the wisest man then alive and who knew all the quintessence and what ever was desireable in the Creature who said Da mihi panem Statutimâ—… Give me the Bread of my Allowance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so much as the quality of my place and state requireth which is that which our Saviour limiteth our desires unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our portion and dimensum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Saint Iames dayly food and was pleased to answer that wise King in that his request and to give us a record and Catalogue of his daily bread Another cause of Desire may bee Admiration A strange thing though monstrous and deformed calleth the eyes of every man unto it Rarity is a marveilous Lenocinium and inticer of Desire â—… stivâ—… nives hybernâ—… rosae as the Panegyrist spake Snow in
Delight Spe gaudent faith S. Paul and Sperantes gaudent saith the Philosopher Hope and Ioy goe both together For where Hope is strong it doth first divert and take off the Mind from poring upon our present wants and withall ministreth tranquillity unto it from the evidence of a future better estate But here we must take heed of a deep Corruption For though I encline not to that opinion which denyeth Hope all asswaging and mitigating sorce in respect of evils or any power to settle a floating Mind yet to have an ungrounded Confisidence and either out of Presumption or Security to resolve upon uncertaine and casuall events there-hence to deduce Arguments of Comfort ' works but an empty and imaginary Delight like his in the Poet Petit ille dapes sub imagini somni Oraque vana movet dentemque indente fatigat Who dreaming that he was a Guest At his Imaginary Feast Did vainely glut upon a Thought Tyring each Iaw and Tooth for naught And when he fanci'd dainty meat Had nothing but a Dreame to eat Or like the Musitian in Plutarch who having pleased Dionysius with a little vanishing Musick was rewarded with a short and deceived Hope of a great Reward A presumptuous Delight though it seeme for the time to minister as good content as that which is raised on a sounder bottome yet in the end will worke such inconveniences as shall altogether countervaile and overweigh the deâ—…ipt of its former Ioyes For the Mind being mollified and puffed up with a windy and unnourishing comfort is quite disabled to beare the 〈◊〉 of some sudden evill as having its forces scattered by Security which caution and â—…eare would have collected For wee know in Bodies Vnion strengthneth natural motion and weakneth violent and in the Mind the collecting and uniting of it doth both inable it for prosecution of its owne ends and for resisting all opposite force It is therefore no comforting but a weakning Confidence which is not provident and opeâ—…ative The third and most effectuall cause of Delight is the Fruition of Good and the reall Vnion thereof unto the Mindâ—… for all other things worke delight no farther than either as they looke towards or worke towards this And therefore if we marke it in all matter of Pleasure and Ioy the more the Vnion is the more is the Delight And Vnion is the highest degree of Fruition that can be thus wee see the presence of a Friend yeelds more content than the absence and the imbraces more than the presence so in other outward Delights those of Incorporation are greater than those of Adhesion As it is more naturall to delight in our meats than in our garments the one being for an union inward to increase our strength the other outward only to protect it In the understanding likewise those assents which are most cleer are most pleasant and perspecuity argues the perfecter union of the Object to the Faculty And therefore we have Speculum 〈◊〉 put together by S. Paul We see as in aglasse darkly where the weaknesse of our knowledge of God is attributed to this that we see him not face to face with an immediate union unto his glory but at a distance in the creature and in the word the glasse of Nature and of Faith both which are in their kind evidences of things not seen we shall only there have a perfection of Ioy where we shall have a consummate union in his presence only is the fulnesse of Ioy. Now three things there are which belong unto a perfect fruition of a good thing First Propriety unto it for a sicke man doth not feele the joy of a sound mans health nor a poore man of a rich mans money Propriety is that which makes all the emulation and contention amongst men one man being agreeved to see another to have that which he either claimeth or coveteth Secondly Possession For a man can reap little comfort from that which is his owne if it be any way detained and withheld from him which was the cause of that great contention between Agamemnon Achilles between the Greeks Trojans because the one tooke away and detained that which was the others Thirdly Accommodation to the end for which a thing was appointed For a man may have any thing in his custody and yet receive no comfort nor reall delight from it except he apply it unto those purposes for which it was instituted It is not then the having of a good but the using of it which makes it beneficiall Now besides those naturall causes of Delight there is by accident one more to wit the Change and Variety of good things which the diversity of our natures and inclinations and the emptinesse of such things as we seeke Delight from doth occasion where Nature is simple and uncompounded there one and the same operation is alwaies pleasant but where there is a mixed and various Nature and diversity of Faculties unto which doe belong diversity of inclinations there changes doe minister Delight as amongst learned men variety of studies and with luxurious men variety of pleasures And this the rather because there are no sublunary contentments which bring not a * Satiety along with them as hath been before observed And therefore the same resolution which the Philosopher gives for the walking of the Body when he enquireth the reason why in a journey the inequality of the wayes do lesse weary a man than when they are all plaine and alike We may give for the walking and wandring of the Desire as Solomon cals it to wit that change and variety doe refresh Nature and are in stead of a rest unto it And therefore as I have before observed of Nero the same hath Tully observed of Xerxes that hee propounded rewards to the inventors of new and changeable pleasures Hereunto may be added as a further cause of Pleasure Whatsoever serveth to let out and to lessen Griefe as Words Teares Anger Revenge because all these are a kind of victory then which nothing bringeth greater pleasure And therefore Homer saith of Revenge that it is sweeter than the dropping honey CHAP. XXI Of other Causes of Delight Vnexpectednesse of a God Strength of Desire Immagination Imitation Fitnesse and Accommodation Of the effects of this Passion Reparation of Nature Dilatation Thirst in noble Objects satiety in Baser Whetting of industry Atimorous unbeliefe VNto these more principall Causes of this Affection I shall briefly adde these few which follow 1 The suddennesse and unexpectednesse of a good thing causeth the greater Delight in it For Expectation of a thing makes the Minde feed upon it before hand as young Gallants who spend upon their estates before they come to them and by that meanes make them the lesse when they come As sometimes it happeneth with choice and delicate stomackes That the sight and smell of their meate doth halfe cloy and satiate them
he desired to suppresse and dissemble Both which were true in Scaurâ—…s one of the Senatours who adventuring to collect Tiberius his willingnesse of accepting the Empire in that he did not sorbid by his Tribunitiall Authority the relation thereof by the Consuls did thereby procure his utter and jmplacable hatred But of all Contempts the last of the three is greatest that I meane which immediately violates our Reputation and Good name because it is a derivative and spreading injury not only dishonouring a man in private and reserved opinion but in the eyes and Eares of the World nor only making him odious in his life but in his memory As there is in a man a double Desire the one of Perfecting the other of Perpetuating himselfe which two answer to that double honour of our creation which we lost in our first Father the honour of Integrity in Goodnesse and the honour of Immunity from Corruption So there may bee from the violation of these sundry degrees of Anger or any other burthensome Passion wrought in us But when in injury we find them both assaulted and not only our parts and persons which belong to our perfection privily undervalued but our name and memory which belong to our prepreservation tainted likewise we cannot but be so much the more insenced by how much perpetuity accumelates either to weaknes or perfection But of this Fundamentall cause of anger enough CHAP. XXXI Of other Causes of Anger first in regard of him that suffers wrong Excellency Weaknesse strong Desires Suspition Next in regard of him who doth it Basenesse Impudence Neerenesse Freedome of Speech Contention Ability The Effects of Anger the Immutation of the Body impulsion of Reason Expedition Precipitance Rules for the moderating of this Passion THose which follow are more Accidentall whereof some may be considered ex parte Patientis on the part of him that suffers and some ex parte Inferentis Injuriam on the part of him that doth the Injury Touching the patient or subject of an Injury there are three Qualifications which may make him more inclinable to Anger upon supposition of the Fundamentall Cause Contempt and the first of these is Excellency whether Inward from Nature or Accidentall from Fortune For hereby men are made more jealous of their Credit and impatient of Abuse as well perceiving that all Injury implies some degree both of Impotency in the Patient and of Excellency at least conceited in the Agent As Aristotle speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Injurious men are commonly highly conceited of their owne Excellency which cannot well stand with the height and distance of that minde which is possessed with his owne good opinion and this cause the Poet intimates in those words Manet altâ mente repôstum Iudicium Paridis Spretaeque injuria formae A deep and lasting Discontent is bred To see their Beauties undervalued By a weake wanton Iudgement It wrought a deep Indignation in the Minds of Power and Wisedome to see a weake and wanton Iudgement give Beauty the precedence in their Emulation Which undervaluing of worth how much it is able to possesse a man with Griefe and Fury the one example of Achitophel alone may discover who upon the rejection of his counsell when he was too low to revenge himselfe on Absalon executed his Anger on his owne necke The second Qualification of the subject is Weaknesse and Deâ—…ect when the mind finds it selfe assaulted in those things wherein it is most of all Deficient which Aristotle hath observed when he tels us that Sicke men Poore men and Lovers are commonly most subject to this Passion It being as great a paine and a greater contempt to â—…ub and provoke an old wound than to make a new That injury which proceeds against men of high and eminent quality cannot possibly pierce so deep as that which is exercised upon open and naked weaknesse because the former proceeds only from strife and emulation but the other from insultation and pride the one is only a disesteem but the other a contumely and exprobation the one is a conflict of judgements but the other a conflict of passions and therefore likely to be the greater For a neglect of worth and good parts unlesse as sometimes it falleth out it proceeds from Basenesse and Ignorance is an injury from Worth also but a Neglect and despising men already downe is an injury from stomacke and height of mind wherein the party offended cannot labour so much to cleere it selfe from the Imputation as to revenge it selfe for it Another reason why Weaknesse the better disposeth a man to Anger may be because such men are most Tender to feele an injury most Suspitious to feare it and most Interpreting to over-judge it All which being circumstances of aggravation to increase a wrong are likewise good means to adde degrees and heat unto our Passion Lastly to give a reason of both these two former causes together it may be a Disappointment and Frustrating of Expectation For men of eminency and worth expect rather Approbation and Imitation than Contempt And men weake and defective expect Compassion to cover and not Pride to mocke and so double their wounds and both these are in some sort debts of Nature it being the Law of Reason to honour Merit as it is the Law of Mercy to cover Nakednesse and for both I am sure it is the Law of Charity as not to vaunt or be puffed up in our selves so neither to rejoyce or thinke evill of another and we may well conceive Anger will be strong when it thinks it selfe lawfull Vnto this particular of Weaknesse wee may also reduce that which the Grammatian hath observed on Virgil Plus Irarum advenit cum in manus non potest venire cui irascimur Anger is increased when it cannot reach the thing with which it is angry And therefore the chaining up of Woolves and Mastives enrageth them because it restraineth them which the Poet hath excellently described Ac veluti pleno Lupus iusidiatis evili Cum fremit ad caulos ventos perpessus imbres Nocte super media tuti sub matribus agni Balatum exercent Ille asper improbus irâ Savit in absentes collecta fatig at edendi Ex longo rabies siccae sanguine fauces Haud aliter Rutilo muros castra tuenti Ignescunt Ira durus dolor ossibus ardet As a fierce woolfe with winds storms midnight whet When in close solds the secure lambs do bleat Barks at his absent prey with the more Ire When rag'd and deceiv'd Hunger doth him tyre So Rutilus seeing his foes all safe Doth vex and boyle with the more burning chase For it is a great torment to an Enemy when he can finde no in-let nor advantage against him whom he hates Another cause of Anger may be strong Desires For alwaies vaster and more exact our desires are it is so much the harder for them to be
more able wits And for the use of Doubtings First they lessen the number of heresies which are as I said alwaies obstinate And next it gives occasion of further enquiry after the Truth to those who shall find themselves best qualified for that service But Heresie comming under the shape of Science with shewes of Certainty Evidence Resolution especially if the inducements be quick and subtle doth rather settle the Vnderstanding and possesse it with false Assents than yeeld occasion of deeper search unlesse it meet with a more piercing Iudgement which can through confidence descry weaknesse For questionlesse the Errours of Great men generally honoured for their Learning when they are once wrapped up in the boldnes of Assertions do either by possessing the judgement with prejudice of the Author make it also subscribe to the error or if a more impartiall eye see insufficiency in the ground the Authority of the man frights and deterres from the opposing of his conceipt Whereas when mens assents are proposed with a modest confession of distrust and uncertainty the Vnderstanding is incited both to enquire after the reasons of Diffidence as also to find out means for a more setled Confirmation and cleering of the Truth CHAP. XXXVIII Of Errours the Causes thereof the Abuses of Principles Palsifying them or Transferring the Truth of them out of their owne bounds Affections of Singularity and Novell courses Credulity and Thraldome of Iudgement unto others How Antiquity is to be honoured Affection to particular Objects corrupteth Iudgement Curiosity in searching things Secret THe other maine Corruption of Knowledge was Errour whereby I understand a peremptory and habituall assent firmly and without wavering fixed upon some falshood under the shew of truth It is Aristotles assertion in his Ethicks that one man may conceive himselfe as certaine of his Errour as another man of his Knowledge and this indeed is so much the more dangerous Aberration from Knowledge by how much it seemes most â—…erly to resemble it If wee enquire after the prime Fundamentall Cause the Gate by which Errour came first into the World Syracides will tell us in a word that Errour and Darknesse had their beginning together with Sinners And the reason is because sinne being a partition-wall and a separation of man from God who is Pâ—…ter Luminum the Father and Fountaine of all Knowledge and whose perfections man did at first one principall way by Knowledge resemble cannot chuse but bring with it darknesse and confusion into the Soule But I shall enquire rather after the more Immediate and Secondary Causes some whereof amongst sundry others I take to be these 1 A first and most speciall one is the Abuse of Principles For the Vnderstanding must have ever somthing to rest it selfe upon and from the conformity of other things thereunto to gather the certainty and evidence of its Assents For it is the nature of mans minde since it had at first it selfe a beginning to abhorre all manner of Infinity á Parte-Ante I meane in Ascending and Resolution as well of Sciences and Conclusions as of Entities and Natures as I before noted And therefore as the Vnderstanding is not quieted in Philosophicall inquiries about created things till it have according to their severall differences ranged them severally within the compasse of some Finite Line and subordinated the Inferiors of every kinde Sub anâ—… Summâ—… Genere under one chiefe and rests not in the Resolution of Effects into their Causes till it come to Aliquid primum in Time in Motion in Place in Causality and Essentiall Dependance so likewise it is in Knowledge Truth notwithstanding a Parte Post downward our pursuits of them seeme Infinite and Vnlimited by reason of our owne Infinities and Aeviternity that way yet upward in the resolving of Truth into its Causes and Originals the Vnderstanding is altogether Impatient of proceeding in Infinitum and never rests till it finds a Non â—…ltra an utmost linke in the chaine of any Science and such a Prime Vniversall Vnquestionable Vnprovable Truth from whence all Inferiour Collections are fundamentally raised and this is the Truth of Principles which if it be traduced and made crooked by the wrestings of any private conceipt mishapes all Conclusions that are derived from it for if the foundation be weak the whole edifice totters if the root and fountain bee bitter all the branches and streames have their proportionable corruptions Now the Abuses of Principles is either by Falsifying and casting absurd Glosses upon them within their owne limits as when Philosophicall Errours are falsly grounded upon Philosophicall Axiomes which is Error Consequentia or Illationis an Errour in the Consequence of one from the other or else by transferring the Truth of them beyond their owne bounds into the Territories as I may so speake of another Science making them to encroach and to uphold Conclusions contrary to the nature of their Subject which is Error Dependentia or Subordinationis an Errour in the Dependance of one on the other For the former it hath been alwaies either the subtilty or modesty of errour to shrowd it self under truth that it might make its fancies the more plausible to fasten them upon undenyable grounds by a strange kinde of Chimistry to extract darknesse out of light Fraus sibi ex parvis said Fabius Maximus in Livy upon another occasion I will alter it thus Error sibi ex principlijs fidem prastruit ut cum magnâ mercede fallat Vnreasonable and groundlesse fancies alwaies shelter themselves under a plausible pretence of truth and ostentation of Reason As Praxitiles the Painter drew the Picture of Venus by the face of his Minion Cratina that so by an honourable pretext he might procure Adoration to a Harlot Thus as Platâ—… is said when he inveighed chiefly against Orators most of all to have played the Oratouâ—… making a Sword of â—…loquence to wound it selfe So they on the contrary never more wrong Knowledge than when they promise to promote it most It was the custome of that Scipio honoured afterward by the name of his Punicke Conquest alwaies before he set upon any businesse as Livy reports of him to enter the Capitoll alone pretending thereby a consultation with the gods about the justnesse issue and successe of his intended designes and then Apud multitudinem plerumque velut mente divinitus monitâ agebat Hee bore the multitude in hand that whatsoever exploits hee persuaded them to attempt had all the Approbation and Vnerring Iudgement of their Deities What were the ends of this man whither an Ambitious hope of fastning an Opinion of his owne Divinenesse in the midst of the people or an happy and politicke imposture the better to presse those people alwaies more inclinable to the perswasions of Superstitions than Reason to a free Execution of his designes it is not here necessary to enquire Sure I am even in matters of greatest consequence there have never been
hath bestowed on them proceed onely from the Impression of Fancy and sensitive Appetite to serve themselves but not to improve one another And therefore Speech is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Name of Reason because it attendeth onely upon Reason And as by this the Soule of man differeth in Excellency from all other Creatures so in two things amongst many others both subservient unto Reason doth his Body excell them too First in the Vprightnesse of his Stature whereby he is made to looke up to Heaven and from his Countenance to let shine forth the Impression of that Light which dwellâ—…th within him For the Face is the Window of the Soule Pronáque cum spectent Animalia caetera terram Os homini sublime dediâ—… Caelumque tueri Iussit erectos ad Sydera tollere Vultus Whil'st other creatures downward fix their sight Bending to Earth an Earthly Appetite To man he gave a lofty Face might looke Vp to the Heavens and in that spatious Booke So full of shining Characters descry Why he was made and whether he should fly Next in the Faculty of Speech which is the Gare of the Soule through which she passeth and the Interpreter of the Conceits and Cogitations of the mind as the Philosopher speaks The uses whereof are to convey and communicate the Conceptions of the Mind and by that means to preserve humane Society to derive Knowledg to maintaine mutuall love and supplies to multiply our Delights to mitigate and unload our sorrows but above all to Honour God and to edifie one another in which respect our Tongue is called our Glory Psal. 16. 2. Act. 2. 26. The force power of Speech upon the minds of men is almost beyond its power to expresse How suddenly it can inflame excite allay comfort mollify transport and carry captive the Affections of men Caesar with one word quiets the Commotion of an Army Menenius Agrippa with one Apologue the sedition of a people Flavianus the Bishop of Antioch with one Oration the fury of an Emperour Anaximenes with one Artifice the indignation of Alexander Abigail with one Supplication the Revenge of David Pericles and Pisistratus even then when they spake against the peoples liberty over ruled them by their Eloquence to beleeve and imbrace what they spake and by their Tongue effected that willingly which their Sword could hardly have extorted Pericles and Nicias are said to have still pursued the same Ends and yet with cleane different successe The one in advancing the same busines pleased the other exasperated the people and that upon no other Reason but this the one had the Art of Perswasion which the other wanted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One spake the Right with a slow Tongue Another fluently spake wrong He lost this stole the Cause and got To make you thinke what you thinke not And this power of Speech over the Minds of men is by the Poet in that knowne passage of his thus elegantly described Magnâ—… in popule cum sapè Coorta est Seditio savitque Animus Ignobile vulgus Ianâ—…que faces Saxa volant furor arma ministrat Tum pietate gravem ac merit is si fortè viruÌ„quem Conspêxere silent arrectisque auribus astant Ille regit dictis Animâ—…s pectora â—…ulcet When in a Multitude Seditions grow And Vicerated Minds do overflow With swelling Ire when stones firebrands fly As Rage doth every where weapons supply Then if some Aged man in Honor held For Piety and Prudence stand to wield And moderate this Tumult strait wayes all Rise up with silent Reverence and let fall Their Angry Clamors His grave words do sway Their Minds and all their Discontents allay The Vertues of Speech whereby it worketh with such force upon the Minde are many which therefore I will but name some Grammaticall as Property and Fitnesse and Congruity without Solaecismes and Barbarousnesse some Rhetoricall as choice Purity Brevity Perspecuity Gravity Pleasantnesse Vigoâ—… Moderate Acrimony and Vehemency some Logicall as Method Order Distribution Demonstration Invention Definition Argumentation Refutation A right digesting of all the Aydes of Speech as Wit Learning Poverbs Apologues Emblemes Histories Lawes Causes and Effects and all the Heads or Places which assist us in Invention Some Morall as Gravity Truth Seriousnesse Integrity Authority When words receive weight from manners and a mans Speech is better beleeved for his Life than for his Learning When it appeares That they arise esulce pectoris and have their foundation in Vertue and not in Fancy For as a man receiveth the selfe same Wine with pleasure in a pure and cleane Vessell which he loâ—…ths to put unto his mouth from one that is soule and soiled so the selfe same Speech adorned with the Piety of one man and disgraced with the Pravity of another will be very apt accordingly to be received either with delight or loathing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Speech from Base men and men of Respect Though 't be the same works not the same Effect And therefore the Spartan Princes when they heard from a man of a disallowed and suspected Life an Opinion which they approved They required another man of reputation to propose it That the prejudice of the person might not procure a rejection of his Iudgement For wee are apt to nauseate at very good meat when we know that an ill Cooke did dresse it And therefore it is a very true Character which Tully and Quintilian give of a right Oratour That he must be Vir bonus dicendi Peritus as well a Good man as a Good speaker Otherwise though he may speake with admirable wit to the fancy of his hearers he will have but little power over their Affections Like a fire made of greene wood which is fed with it as it is fewell but quencheed as it is greene Lastly some are Civill in Causes Deliberative or Iuridicall as Wisedome pertinency and fitnes to the Nature and Exigence of the End or Matter whereupon we speake For in that case we are to ponder and measure what we say by the end whereunto we say it and to fit it to all the Circumstances incident thereunto Paul amongst the Philosophers disputed with them from the Inscription of their Altar from the Authority of their Poets and from confessed Maximes of Reason by these degrees convincing them of Idolatry and lending them to Repentance But amongst the Iewes hee disputed out of Scripture With Felix that looked for money he disputed of Righteousnesse and Iudgement to come but amongst the Pharisees and Sadduces of the Resurrection that a Dissention amongst themselves might procure a party for him It is not wisedome for a man in misery to speake with a high stile or a man in Dignity with a Creeping The same speech may be excellent in an umbratile Exercitation which would be too pedanticall and smelling of the Lampe in a matter of serious and weighty debate and