are they strucken with some noyse but that this sence is so powerfull that it formes and communicates both its species and Images unto all the inferiour sences and having once got a footing in the Common-wealth of mans fancy or cogitation it s the sence which moves stirres imbroyles and commands all our passions unto their materiall being and to say more even from their off spring and formall being But on what grounds or consequences doth this little parcell of sence move and stirre all the body since it imployes not it selfe in the body of all Animals as feeling doth Certainely no otherwise but by the speech and by a pronounced discourse and this we ought more to admire that the Soule as substantially intelectuall should only produce though without it selfe Spirituall and intelectuall things and that likewise the Soule which receives all things should only receive proportionable ones as Spirituall accidents but because the Soule in this state only receives by the meanes of the sences that is to say such things which one man may communicate to another for doubtlesse God may agitate immediatly in the Soule of man without the sences All what she receives for her Spirituall food was at first sensible as being made so by its passage through the severall Organs and therefore it must of necessity follow that one Soule agitating towards another and producing some sensible thing must be so Spirituall or approach so neare unto a Spirituall being that it may even reach the Soule and as it were touch it for that it belongeth not to that part which receives for to agitate but only to receive and to suffer Now that which my Soule can produce and forme of it selfe for to agitate towards another Soule during this materiall condition different to that which shall be hereafter of the Spirituall bodies is nothing else but a speech and a well composed discourse Observe I pray and consider what I tell you the Soule doth not agitate towards another but by well speaking for that she cannot doe any other thing One man touching anothers body with his may beget some alteration therein but this happens not unto the Soule one may looke on another mans body but that only terminates it selfe on its superficies but let him doe what he will he can only pretend to agitate on the intelectuall Soule of another by the speech which proceeds from his mouth it s that which shakes a man moves alters changes turnes and windes him and leades him to that which the agitating Soule pretends unto This is that only sence and that only part of the body to wit the mouth which by the Art of well speaking animates and excitates another mans Soule I say not that man is insensible of what he seeth toucheth smells and tastes for I know that man is a sensible Animall and that the Soule which by the meanes of the sences attaineth to the knowledge of things makes use of the severall actions of the sences even for its owne instruction and all those other parcells doe only tend directly immediatly and totally for to move the body but another mans speech and his formed discourse is framed by the Tongue for to expresse the Soules meaning and by its passage through the Eares it tends to informe and instruct the Soule Now if it happens that the bodies be first moved and distempered by the hearing of another mans discourse it is because the Soule being either incitated or appeased by good words doth afterwards by a straiter union and more entire communication between the one and the others Soule and Body reconcile or separate it selfe and hence it proceeds that mans body is sometimes distempered that his blood is over heated that his heart beats and panes and that his Eights do I well beyond measure Finally speech is only proper unto Man and in no wayes unto Beast which argueth that speech is only to expresse the Soule and what regards the Soule instructing the same and nourishing it according to the lesson hereon read by the Master of true Eloquence Jesus Christ I say that lesson which he read to the enemy of Mankinde who willing his great Master to change stones into bread it was answered that Man lived not only by bread but by every word c. and by this terme Man the Soule of man is meant which makes the man Bread is directly and immediatly proper for the bodies subsistance but speech is the substantiall proper and sole food for the Soule and not all kinde of speeches neither but the divine Word that which comes from God which informes us of his Will which instructs us in the knowledge of his Mysteries and serves to conduct us to him And in this manner the Saviour of our Soules and the Master of true Eloquence spake and he spoke not only well but also did well for it is said of his miraculous workes that never any man had cured those that were borne blinde And as concerning his Eloquence we finde thus that never any man spake so well nor in such termes for that they were all words of eternall saving life And since we have now attained to the highest degree of perfection in this Science we may say that well speaking proceeds either from an earnest desire or from an extreame reasonable appetite Man desires to be known for what he is and nothing vexeth him more then that he should be misconstrued or taken for what he is not and hence proceeds the usuall saying What or for whom doe you take me for a Sot a Beast a brutall a Knave or a man bereaved of his sences To be poore and to be thought so sick old or young are things which should not trouble us though its very lawfull for us to desire the contrary as to wish for meanes without superflulty as for to be poore or rich in health or sicknesse those are things which concerne the exteriour our interiour is that which troubles us Nature hath given unto man and placed in man no other signe nor a more certaine proofe of his being a man then that amongst men he is able to discourse The Beasts they goe gnaw chew eate run see and the like and some labour with their bodies since we make use of them to Till our grounds carriages and such like actions and functions in the which they excell and farre surpasse men For the Eagle hath a more sharpe eye and excels in sight a Hound a stronger scent a Cat a more subtile eare and so surpasseth man in hearing and the like Man he only speakes the Beasts have a kinde of a feigned naturall voyce and understand one another each in their severall kinds Parets and such like will by Art utter some words and not by reason for that speech appertaines only to God from whom we received it and to the intelectuall creatures as to Angels and unto men yet its disputable whether there be a Spirituall and intelectuall reason in man for that man
THE Art of vvell speaking BEING A LECTURE Read Publiquely at Sr. Balthazar Gerbiers ACADEMY COLOS. 4. ver. 6. Sermo vester semper cum gratia sit sale conditus ut sciatis quomodo oporteat vos uni cuique respondere Let your speech be alway with grace seasoned with salt that yee may know how ye ought to answer every man c. Printed at London for Robert Ibbitson dwelling in Smithfield neer Hosier Lane 1650. TO THE Right High and Supreame Power of this Nation the Parliament of ENGLAND AND In particular to the Right Honorable their Speaker William Lenthal Esq And to every Individuall Member of their ASSEMBLY THe Ancients considering in man the faculties ordained to good distinguisht them in two The one of well-doing and the other of well-speaking The Moderns have esteemed the latter lesse considerable and more dangerous As for me I shall not undertake to judge as if they had done amisse But for as much as I looke upon the one ordained to the acquiring of the other and that I highly esteeme the faculty of Wel-Speaking not to make a vaine ostentation of its Art but as an Instrument and meanes to provide in Man the desire of Well-doing and to teach him the way to accomplish the good which he hath propounded to himselfe I have freely addicted my mind to teach in this your Academy the Art of Well-Speaking to this end only in testimony whereof and for a full justification of my sincere intentions I do humbly present you with the first Lecture in the which I do but declare that rich quality wihch is in Well-Speaking to wit to be the Image and principall sensible argument of what is in us a Rationall Intelectuall and Inmateriall Soule which is all one as to say Immortall As for the Rules and Documents which shall be taught hereafter in your Academy to the Lovers of Wel-Speaking to incite them to doe well It shall bee in imitation of those who having little pocket Watches subject to faile in their Motions and to bee out of course are repaired and set in order againa by the Sunne which cannot faile in his splendor nor his Motion You are this day Most Honourables the light of the State you are the Movers of the great Body of the Common wealth You are I say the Publicke Voyce and Your Voice is as the Voyce of God And therefore those Orders which I intend to give to such who desire to learne to speake well shall all waite the Dictates of Your Votes and Commands Else I should rather chuse to teach and to learne Silence continuing stil Your most prostrate humble and obedient Servant Balthazar Gerbier From the Academy this 6 of January 1649. The Art of well speaking being a Lecture read gratis at Sir Balthazar Gerbiers Academy Prov. 8. 6 7. Audite nam praestantia eloquar aperura labiorum meorum eloquar recta nam veritatem meditatam effert palatum meum abominationi labiis meis est effere improbitatem Heare for I will speake of excellent things and the opening of my lips shall be right things for my mouth shall speake truth and wickednesse is an abomination to my lips Lovers of vertue I Shall at this present declare the Naturall desire in man to speake well The difficultnies which it meetes withall and the meanes to overcome them What is sought for is commonly the thing desired and hat which is most desired is seldome attained for that the thing desired with the greatest eagernesse is the more difficult by us to be found To prove this there will need but little labour since doubtlesse many of you in seeking what you earnestly desire have found what you sought not after and might easily perceive that what you aimed at was in a manner hidden from you And the cause hereof may well deserve our inspection since doubtlesse the desire in us can be no other then an effect of the matter by us desired How then should it happen that our desire being in its owne effect neverthelesse doth seeme to withdraw it selfe from us Desire is the coveting of one and the selfe same thing yet notwithstanding its very strange that the desire and the object desired as though they were two contraries seeme to shun and be separated the one from the other Contraries as is said they are not since betweene the desire and the thing desired there is a mutuall attractive simpathie and correspondence yet notwithstanding its so obscure and disguised that its very difficult to finde out its grounds Therefore as you may have had many and sundry experiences of this doubtfull case I shall whilst you may be pleased to meditate on its resolve treat of one of the greatest powerfullest and most common effects of Appetites in this world to wit of well speaking and give you the proofe thereof For that desire is an appetite all appetites are reduced into three sorts as a Naturall appetite a Sensitive appetite and a Rationall appetite The Naturall appetite belongs only to a body without a soule The Sensitive appetite is proper to a sensible body And the rationall appetite can only be appropriated unto man indued with reason nay all three are proper to Man as well the Naturall appetite as the Sensitive and the Rationall for that in man the Elementary nature co-opperates and hath its naturall appetite as you see man being heavie descends The Sensible nature likewise is predominant in man and hath its sensible appetites for man as a sensible Animall toucheth feeles heares smells and tastes And above all the rest he is endued with a rationall nature which according to all reason is consequently an appetite likewise Now all the appetites which are universally sensible being but three and those three being perfectly placed in man he therefore both by a naturall sensitive and reasonable appetite desires seekes passionates and runs with all his might after Eloquence I meane the Art and Science of well speaking it is that he aimes at and what he fixeth on True it is that he doth not alwaies meet with that which he seekes for have I not told you so And more-over I can assure you that in a State there may be found a great number of Philosophers Speculatists and Morall men nay Divines Doctors in Law and in Physick yet you will meet with a very few of all these Professions that have attained to the Art of well speaking and it s more to be admired that having so little of this Art they make no better use of it Whereof at the close of this Discourse I shall give you the reasons and likewise the meanes how we may obtaine what we desire Let me but represent unto you the extent of the desire and you will finde that we shall not need to despaire in our successe For my scope is to open unto you in time all the wayes which may contribute to the accomplishment of our desires The appetite then is a desire and the
requires such persons as are endued with requisite Organs to utter speech before the Art of wel speaking can be taught unto them since Art only serves to accomplish the appetite of Nature Now what I have told you is but very little of the excellency of well speaking for that it s in man an extreame sensible appetite and in this consideration it surpasseth as farre the first as the sensible Nature surpasseth the simple elementary Nature or that of the simple elements which are mixt Well speaking nay only speaking is a sensible vocall action I meane not the intellectuall speech which is likewise proper unto God as to Angels Speech is the cogitation of the intellectuall and is placed in the ranke of the skilfull objects as their Image is an intellectuall expression I meane that speech which you now heare proceeds from me the vocall word and though this kinde of speaking is sensible yet is it not one of those five Senses by us termed the Sight the Hearing the Smelling the Feeling and the Taste Speech then being a sensible thing though not a sence we doe perceive and know its excellency by that sence whereof speech is the object and by the nature of the object you may discover how that well speaking is as pleasing and icheth more the sences then all other sensible things in the universall world Speech hath its source in the bowels and hath the birth of its conception close unto the Lights its refined through the channell into its passage I meane the Throat and maketh not its issue by the Nostrils nor by the Eares nor by the Eyes but it rubs against and joynes it selfe unto the Pallate and is issued out by the very selfe same way as the Taste is which is the most delicatest most necessariest Sence in all Animals And this is worthy to be observed how that some instruments which doe serve for the Taste are likewise necessary to the production of the speech and what a rich instruction may we all reape hereby That meats over hot offend the Pallate too bitter distasteth it too flat stupifies it too sharp disturbs it too salt offends it too moyst hinders it too dry retards its operation and quite abolishes the taste By all which arguments we may gather that the too high speech hinders the too low profits not too disdainfull offends too sweet and amorous corrupts too harsh irritates for as it is most necessary to season that meat which is presented to the taste most exquisitely so it s also very necessary to be verst in the Art of preparing and seasoning our desire too much Eloquence is vaine ostentation savours of a Mountebank no Eloquence at all is just like green Fruits soure and unpleasing The taste is an equall sence with the feeling though according to our accompt we make them to differ which if they doe its only in this that the one is as a perfect and the other a more perfect thing for that the Taste is a sence more perfect then the universall feeling throughout all the body Now wherein I pray consisteth this perfection the Physitian will answer you That the perfection of feeling consists in the temperature to judge of all the extremities which it toucheth for were it excessively cold it would not be sensible of the cold matters which might touch the same and if it were extreamly hot it would not be moved by the hot objects the action here is made by some contrâ—riety to the object unto the power so that the sence which toucheth ought to be very temperate in it selfe for to discerne so many objects which it doth touch Above all the parts of Mans body the palme of the hand and the sole of the foot are most temperate and fittest to feel withall but above all the place where the taste is framed for that is the Physitian of the stomack the judge of the meat and the arbiter of all what is presented And since that Nature hath so mixt the taste and the speech thinke you not Lovers of vertue that it is a most faithfull advertisement fore-warning us how that all our discourses ought to be tempered and as health doth consist in the temperature of the body so likewise he that speakes well is temperate in his tongue and the temper of the tongue either in matter of discourse or of speech is true eloquence Therefore if it be ask'd why a man ought to be well instructed and well informed for to speake well I shall reply Why must the taste be temperate you will say that it is because of the nouriture which doth first passe by the essay of the taste and I will answer that as the nourishment of the body ought to passe by the proofe of the taste which in its selfe is a perfect and a temperate sence that so likewise the speech being a nourishment of the Soule as Jesus Christ our Lord and Saviour said to the Devils Non insolopane vivit homo sed in omne verbo quod procedit exore Dei must passe by the Art of well speaking for that the words by which well speaking is framed are the food of the Soule And wonder not though I tell you more that notwithstanding speech and well speaking are all but words Verba votes as another saith yet those that speake a good word id est that speake well receive a sensible pleasure by their mouthes Of this I am certaine and have a thousand witnesses I say not that a man feeds on the good words of another for all that is but ayre and it s not only ayre whereon our mixt bodies doe nourish themselves but the words are tasted by themselves whereon you need but to examine a Poet hereon and doubtlesse he will tell you that he doth in a manner know and eate his words there being somewhat in them agreeing with the taste and certainly that person that hath spoken somewhat amisse cannot chuse but consequently remaine very much distasted And for the greater demonstration of the delicatenesse of speech I shall adde That since well speaking is conceived by so delicate a sence as the taste is and that the mouth where that sence resides gives it its birth nay that in its very birth and production it is received by another sence more delicate then the former to wit hearing Nam auditis per verbum so you need not to doubt of the delicacy of its temper since its that sence which judgeth of all the harmonious reasonances in the universall world Neither need we to dispute on the largenesse of its ample Spheres extent for that very often it doth not only heare that which it regardeth not but also those things which are not seene by the eyes of man neither need we to question its power both on the bodies sences and also on the soule of mortalls True it is that this sence is in the body of man and in that part of the head which we call the Eares but no sooner
is endued with a body like as Beasts are and how shall we discover then whether in such a Vessell there be Wine Beere and not simple water and we cannot prove that there is any more sence in men then in beasts save only by the speech therefore Lovers of vertue you may see that the sole argument to prove ones selfe to be a man is speech the Tongue is the sole instrument which assures by what it utters that a man is reasonable and if that should be taken from him I can hardly finde any other evidence Since its most apparantly true that in the darke we cannot discern whether we are near unto a Beast or a Man for by feeling of him we may be deceived but never by hearing of him speake Consider but the Argument how that we may discerne by the speech not only that its a man but also distinguish of what Nation he is as whether he be a French-man a Spaniard a Dutch-man an English-man and the like You may remember how that in the Gospel a simple Mayden in Pilates house could discover Peter to be a Galilean and this by his speech though he protested and swore the contrary You may all know that not only Nations are distinguished by their speech which is no small benefit in this world to wit the being verst in Languages thereby to discover a Stranger who in all other things can or may distinguish himselfe be it in his cloathes carriage or in his manner of proceedings which he may suit very easily to the humour of the severall Nations he converseth with but its impossible to disguise a mans speech Nay besides this by speech one particular person may be distinguished from another though his features should be by us forgotten yet by speech even at the first meeting he renewes his old acquaintance Speech therefore is the most assuredst marke for that men may be deceived in all other signes Remember the good old Patriarch whose age had bereaved him of his eye sight leaving unto him only the other four sences when he was to give his blessing by Nature due to the first borne unto Jacob who by the counsell of his Mother under-tooke to defraud Esau of his Birth-right Jacob though disguised for to deceive all his Fathers remaining sences yet he could not be defrauded in all for Jacob we read cloathed with his Brothers rayments embalmed by the Lillies and a sweet savouring scent of the Field endeavoured to deceive his scent and thereby to oblige his Father to beleeve that he was Esau Secondly by the taste because he had brought him the savoury meat he delighted in and also by the feeling though the good old man apprehending as it were the deceit said that he might be sure of it My Sonne come neare that I may feele thee and let me try and assure my selfe whether thou art my very Sonne Esau indeed but Jacob having covered his hands with skins and Isaac touching them and finding them to be hairie as Esaus were tooke Jacob to be his eldest Sonne though the good old Patriarch seemed to doubt thereof as he well might and said The hands are indeed Esaus hands but the voyce is Jacobs So that as you see the voyce distinguisheth not only a Socrates from a Plato but likewise it discovereth the disposition and composition of man both in his Physicall humours and in his Morall actions A subtile and a knowing man will discover the disposition of any other nay of any great Prince so soone as he shall have heard him but speake and this farre better then a Phisitian can judge of the constitution of a mans body by the feeling of the pulse as also by mens hand-writing their disposition may be guest at the hand-writing in divers bearing a great resemblance with their minde for that its the Image and representative picture of the voyce or speech But these are the first witnesses by the which the interiour individuall qualities are discovered when a man speaks as well naturally as morally That his discourse be consonant to its subject that his Phrases and termes be proper that his pronountiation be quick slow cleere or obscure as the subject may require as also by his accent manner and the framing of his voyce doubtlesse all these above named particulars may enduce much to the discovering of a mans minde that great Lord and Master before named hath even taught us the same saying that the words which proceed out of the mouth doe denote the interiour good or bad qualities of any man The Naturalists did thinke that only the Ayre and the Water were capable to describe the qualities of such grounds as they past through if the Water passeth through a Mine either of Brimstone Vitrioll or Salt-peeter the Aire when the wind blows will sufficiently denote whence it comes But the Morall Philosophers may object against the Naturall ones that a mans speech doth more assuredly manifest and cleerly declare that which is in the entrailes of mans body and the inward parts of a mans Soule then either the Ayre or the Water doe the inward substance of Mines In man there are severall externall notions and actions which argue either the perfections or imperfections of the body but the speech doth explaine the temper of the Soule Wherefore the speech framed in the mouth of man and proceeding from the Lights and the Stomack is in some kinde both corporall and sensible and in this manner it makes the temper of that body which utters the voyce to be understood But the life of a humane voyce the very Spirituall Soule of that voyce that is to say its sence is partly Spirituall and partly Intelectuall it s that which enters into the pores by permission of the corporall ayre where it remaines and having knockt at the doore and obtained entrance the spirit then of humane speech which is the speeches sence bereaves its selfe of that Corporeall robe and is conveyed unto our intelectuall parts and there manifests it selfe as in a true draught the very being thoughts conceptions desires inclinations and the other Spirituall passions of him that speaketh Speech in a word is the true interpreter and a most certaine witnesse of the Soule which is not to be seene in its selfe being hidden under the clouds of the body but so soone as a man speakes its just like unto Thunder and Lightning that breakes forth The eies of man which give attendance to the knowledge of another man are not those placed in the front of mans aspect but they are his eares on the sides of his head which must serve to discerne him Our eyes may discover unto us our exterior parts in a Looking-glasse but our eares must conduce to the knowledge of those we converse withall Speech is the childe of the Soul its owne first borne conceived in its selfe though it be formed in the mouth of man and it comes not into this world to succeed its Parents but speech
only produceth it selfe to manifest its Father and therefore we must all confesse it to be a great benefit of Nature in that having received an intelectuall Spirituall and most Divine-like Soule though this Soule as it were hidden from our sight which is only capable of materiall corporall and sensible things yet thus it is that having received an instrument a medium and a witnesse which doth assure us that in this body though it be earthly there is something celestiall though our said bodies be materiall yet they containe something which is intelectuall though we be but Animals yet there is something in us which is Divine to wit an intelectuall Divine free and a reasonable Soule And to manifest this truth that is to say that in our bodies there is such a substantiall quality contained Nature hath given it a passage and a meanes to make it self both to be heard and understood to wit by speech The Angels are not environed with this corporeall cover for they have no bodies that hides them and makes themselves to be understood among themselves without any vocall voyce that they speak is most certaine for that an Apostle saith Though he had the eloquence of Angels c. But they speake not as men doe with a moving tongue with a shrill throat their speech is wholly Spirituall but our Souls being in these Bodies like as in a Prison Nature having hidden and enclosed it hath neverthelesse left it that little passage of the throat and of the mouth by which the Prisoner calls for all he stands in need of as also manifests his justification or cleerly confesseth his guilt and want for that by his speaking he is knowne for what he is and his deserts or demerits are thereby laid open If now all this whereby I have entertained you concerning Eloquence and the Art of well speaking hath not been capable to move you to an appetite and desire it may be a question whether or no you have a Soule or whether there be any vertue in your Soules for since speech is the portraicture of the Soule and of all those beautifull excellent vertues which she possesseth why should they be kept smothered and hidden since it s most proper to vertue for to manifest her selfe and those vertues which are purely in the Soule I meane mysticall and intelectuall vertues which actually are termed speculatives and have no other meanes to shew themselves unto the world then by the Art of well speaking Let a man know all what may bee possibly learnt let him have the knowledge of God the skill of the heavenly revolutions of the Planets of the Elements of the simple and composed Bodies the perfect and imperfect ones Finally let him have an insight in that universall Science the Metaphisicks who will be able to judge whether or not he possesse all these qualities nay whether or no we have a Soule if so be we want the Art and manner to make it knowne and by what shall we give a sensible evidence that we are men that we possesse a rancke amongst them unlesse we give a testimony of this our knowledge which of it selfe is a bare nothing so long as others know not that those gifts are extant in us for as we said before Scire tuum nihil est nisi te scire hoc sciat alâ—er Truly I doubt not but that the desire to speake well by the infinitenesse of Nature by the appetite of mans sences and by the suggestion of reason possesseth a great influence on all men as I have amply set before you And though all that hitherto hath been alledged should not suffice what greater evidence can there be given then the universall practise hereof which is as an infallible argument of a naturall reasonable desire So soone as man is sensible of his being and begins to know himselfe the first desire wherewith he is taken is to learne for to speake and for to obtaine this Science he despiseth the tendernesse of this Age the kinde usage of Parents the ease of his house and all the other pleasures which his birth and condition may afford him he leaves his native Country passeth the Seas crosseth the Hills and puts himselfe within the inclosure of an Academy in which the Art of well speaking is taught Neither contenteth he himselfe with the conversation of those Masters but he is continually busied in the perusing of great Oratours he speakes writes and imployes his Pen in this Art by noting the Sentences and best succinct Speeches of Oratours and Poets and the Histories of all learned and famous men who have left behinde them a gage of their rare qualities to wit their memorable workes Hereby he may attaine to the Art of well speaking when any occasions shall present themselves wherein a Gentleman may expresse himselfe with admiration More-over to speake well is a desire which at all times cleaves to all Lovers of vertue and this desire of theirs is so great as that I dare say there are divers who are more curious of this then any other for as all men naturally have an ambition to speake well so you will finde the opinions of the most ablest and learnedst men to joyne in this That to know much and to want the Art of expression is even nothing and on the contrary that to know little and to be able to make ones selfe to be understood is a great glory whence I doe conclude that according to the esteeme of most eminent persons Eloquence is not only an ornament to that which a man knoweth but that it also serves for a covering to disguise an ignorant man How many are there that passe for able Philosophers excellent Logicians experimented Physitians for great States-men who all this while have no more knowledge nor understanding but a bare way of expressing their superficiall conceits imitating Merchants who endeavour to give a faire lustre to their Wares the better to put them off It is not such an Art this Academy intends to teach but true Eloquence Sciences to improve reason in men and Eloquence to maintaine reason before men Sciences for a mans owne government and Eloquence to serve the publick Sciences to compose man and Eloquence to manifest ones selfe to be man We must seeke both after the one and the other for to glorifie God since that the severall Sciences assist us to know him and Eloquence makes us able to dilate his knowledge unto others Let us accompany Eloquence with Sciences well doing with well saying the last without the first serves for a mans condemnation the first without the last tendeth to our justification and he that knoweth as much as is necessary for himselfe and who by his good Language is able to instruct others cannot chuse but reape a great deale of contentment satisfaction and glory The Master of all Arts Sciences understanding and knowledge Jesus Christ our Lord taught his Disciples first to doe well discovered unto them at the same