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authority_n	law_n	nature_n	power_n	4,564	5	5.3735	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10228	Purchas his pilgrimage. Or Relations of the vvorld and the religions obserued in all ages and places discouered, from the Creation vnto this present In foure partes. This first containeth a theologicall and geographicall historie of Asia, Africa, and America, with the ilands adiacent. Declaring the ancient religions before the Floud ... With briefe descriptions of the countries, nations, states, discoueries, priuate and publike customes, and the most remarkable rarities of nature, or humane industrie, in the same. By Samuel Purchas, minister at Estwood in Essex.	Purchas, Samuel, 1577?-1626.	1613 (1613)	STC 20505; ESTC S121937	297,629	804

Inquiry but Iudgement is the Ballace to Poise and the Steere to guide the course to it s intended End Now the manner of the Iudgements Operation in directing either our Practise or Contemplation is by a discourse of the Mind whereby it ●…educeth them to certaine Grounds and Principles whereunto they ought chiefly to be conformable And from hence is that Reason which Quintilian observes why shallow and floating Wits seeme oftentimes more fluent than men of greater sufficiencies For saith he those other admit of every sudden flash or Conceipt without any Examination but apud Sapientes est ●…lectio Modus They first weigh things before they utter th●…m The maine Corruption of Iudgement in this Office is Prejudice and Prepossession The Duty of Iudgement is to discerne between Obliquities and right Actions and to reduce all to the Law of Reason And therefore t is true in this as in the course of publique Iudgements That respect of persons or things blind the Eyes and maketh the Vnderstanding to determine according to Affection and not according to Truth Though indeed some Passions there are which rather hood-winke then distemper or hurt the Iudgement so that the false determination thereof cannot bee well called a Mistake but a Lye Of which kind flattery is the principall when the Affections of Hope and Feare debase a man and cause him to dissemble his owne opinion CHAP. XL. Of the Actions of the Vnderstanding upon the Will with respect to the End and Means The Power of the Vnderstanding over the Will not Commanding but directing the Objects of the Will to bee good and convenient Corrupt Will lookes only at Good present Two Acts of the Vnderstanding Knowledge and Consideration It must also be possible and with respect to happinesse Immortall Ignorance and Weaknesse in the Understanding in proposing the right means to the last End HItherto of the Actions of the Vnderstanding Ad extra in regard of an Object Those Ad Intra in regard of the Will Wherein the Vnderstanding is a Minister o●… Counsellor to it are either to furnish it with an End whereon to fasten its desires or to direct it in the means conducible to that end For the Will alone is a blind Faculty and therefore as it cannot see the right Good it ought to affect without the Assistance of an Informing Power So neither can it see the right way it ought to take for procuring that Good without the direction of a Conducting power As it hath not Iudgment to discover an End So neither hath it Discourse to judge of the right Means whereby that may be attained So that all the Acts of the Will necessarily presuppose some precedent guiding Acts in the Vnderstanding whereby they are pro portioned to the Rules of right Reason This Operation of the Vnderstanding is usually by the Schoole-men called Imperium or Mandatum a Mandate or Command because it is a Precept to which the will ought to be obedient For the Rules of Living and Doing well are the Statutes as it were and Dictates of right Reason But yet it may not hence be concluded that the Vnderstanding hath any Superiority in regard of Dominion over the Will though it have Priority in regard of Operation The Power of the Vnderstanding over the Will is onely a Regulating and Directing it is no Constraining or Compulsive Power For the Will alwaies is Domina s●…orum actuum The Mistresse of her owne Operation For Intellectus non imperat sed solumm●…dò significat voluntatem imperantis It doth only intimate unto the Will the Pleasure and Law of God some seeds whereof remaine in the Nature of man The Precepts then of right Reason are not therefore Commands because they are proposed by way of Man date but therfore they are in that manner proposed because they are by Reason apprehended to be the Commands of a Divine Superior Power And therefore in the breach of any such Dictates we are not said properly to offend our Vnderstanding but to sinne against our Law giver As in Civill Policy the offences of men are not against inferiour Officers but against that soveraigne Power which is the Fountaine of Law and under whose Authority all subordinate Magistrates have their proportion of government Besides Ejus est imperare Cujus est punire For Law and Punishment being Relatives and mutually connotating each the other it must necessarily follow that from that power only canbe an imposition of law from which may be an Infliction of Punishment Now the Condition under which the Vnderstanding is both to apprehend and propose any either end or means convenient to the Nature of the Will and of Sufficiency to move it are that they have in them Goodnesse Possibility and in the end if we speak of an utmost one Immortality too Every true Object of any Power is that which beareth such a perfect Relation of convenience fitnes therunto that it is able to accomplish all its desires Now since Malum is Destruct●…vum all Evill is Destructive It is impossible that by it selfe without a counterfeit and adulterate face it should ever have any Attractive Power over the Desires of the Will And on the other side since Omne bonum is Perfectivum since Good is perfective and apt to bring reall satisfaction along with it most certainly would it be desired by the Will were it not that our Vnderstandings are clouded and carried away with some crooked misapprehensions and the Will it selfe corrupted in its owne Inelinations But yet though all mans Faculties are so depraved that he is not able as he ought to will any Divine and Perfect Good yet so much he retains of his Perfection as that he cannot possibly desire any thing which he apprehends as absolutely disagreeable destructive to his Nature since all Naturall Agents ayme still at their owne Perfection And therefore impossible it is that either Good should be refused without any apprehension of Disconvenience or Evill pursued without any appearance of Congruity or Satisfaction That it may appeare therefore how the Vnderstanding doth alwaies propose those Objects as Good to the Will which are notwithstanding not only in their owne Nature but in the Apprehension of the Vnderstanding it selfe knowne to be evill And on the contrary why it doth propose good Objects contrary to its owne Knowledge as Evill We may distinguish two opposite conditions in Good and Evill For first all Evill of Sin though it have Disconvenience to mans Nature as it is Destructive yet on the other side it hath agreement thereunto as it is crooked and corrupt As continuall drinking is most convenient to the distemper of an Hydropticke Body though most disconvenient to its present welfare Now then as no man possessed with that disease desires drinke for this end because he would dye though he know that this is the next way to bring him to his Death but only to give satisfaction to his present Appetite So neither doth man

as whereunto it hath no warrant upon unacquainting it selfe from either Then from the other Root there comes First a Dead Secure and Sleeping Conscience by Common and Customary Sinnes A Pale Sweating and Affrighted Conscience by Atheisticall and Vnnaturall Sinnes Tum frigida mens est Criminibus tacitâ s●…dant prac●…rdia culpa The Guilt which from unseen pollution springs Cold-sweating Horrour on their bosome brings A Desperate Tempestuous and Ravening Conscience from Blasphemous and Open Sinnes Not but that any of these may come from any Sinne but that the Quality of some Sinnes doth for the most part carry with it some particular dispositions and kindes of a distempered Conscience But because all these as also this whole discourse pertaines to a highe●… Science I shall here forbeare to speake more of it CHAP. XLII Of the Will it 's Appetite with the proper and chiefe Objects thereof God Of Superstition and Idolatry Of its Liberty in the Electing of Means to an End Of its Dominion Coactive and Perswasive Of Fate Astrology Satanicall Suggestions Of the manner of the Wils Operation Motives to it Acts of it The Conclusion I Proceed to the last Faculty of mens Soul his Will Which doth alone governe moderate and over-rule all his Actions The Dignity whereof consisteth in three peculiar Perfections Appetite Liberty Domination The former respecteth an End the two Latter the Means thereunto conducing The Desires are fixed on some Good throughly proportion to the widenesse of the Heart then the Liberty of the Will grounded on the Direction of the Iudgement makes choise of such Means as are most proper for attaining of that Good and lastly the Dominion imployes all inferiour Faculties for the speedy Execution of those Means Sundry Ends there are which may bee desired upon particular and conditionall occasions but the true Vltimate utmost and Absolute Good is God All other Ends are Ministring and Subordinate he only is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle cals his Felicity the Supreame overruling End the Fountaine of all other Goods from the remote participation of whose perfections all other receive that soantling of satisfaction proportion which they beare unto mans Will And therefore some Philosophers have simply called him Bonum Bonum Superessentiale the only Self Sustaining and Selfe Depending Good that is onely able throughly to satiate and replenish the unlimited Desires of the Soul of man The Corruptions of the Desires fastened on him are the two Extremes of Excesse and Defect The Extremes of Excesse are Supers●…itlon and Idolatry a worshipping of false gods or a false worshipping of the True Both proceeds from the confused mixture of Originall Blindnesse with the reliques of naturall Knowledge This latter gives us a sight in the Thesis and Generall that a God there is to be desired but touching the Hypothesis who that God is with the Circumstances and manner of his Worship Nature leaveth the Soule by occasion of the latter in a maze of of Darknesse and unavoydable Doubting and Vncertainty So that Nature gives light enough to discover the Necessity of a Duty but not to cleere the Means of Execution Light enough to enjoyne a walking but the way being a narrow way is on every side hedged up from her view The other Extreme of Desect is either Atheisme in not acknowledging or Ignorance in not seeing that God whom wee ought to serve and desire Both which if Affected and Voluntary as usually they are proceed either from Guilt or a Consciousnesse of fearefull Crimes which make men study to flatter their distracted Spirits in the perswasion that no Iudge sees them or else from a Sensuality and a Desire and purpose to give Indulgence to themselves in their evill courses thinking like that foolish Bird that there is no Fowler to catch no snare to intrap them if their Eyes be but seiled up and their heads thrust into the hedge of their owne darknesse Though herein both the Atheists discovers Divinity and the Ignorant person Knowledge enough to convince their owne Consciences and condemne themselves The Dignity of mans Will in regard of Liberty consisteth in the Freedome which it hath to chuse or reject Means ordained for the Compassing some proposed End according as the Vnderstanding shall finde them more or lesse Conducible for the attainment of it It is I say a chusing of the Means For Election as Aristotle determines is never of the End Wee doe not Chuse but necessarily Desire to be Happy The matter of our Happinesse being proposed without appearance of present inconvenience because every thing is naturally prone to its owne Perfection where there are no intervenient discommodities to affright it And yet neither is the Freedome of the Will any whit impaired by such a necessity For as wee say in Divine Attributes that God hath perfect Power though he cannot sinne So wee may conclude of the Will it shall in the State of Glory for then only shall our utmost Good be chosen without any shadow of disconvenience have perfect Liberty Notwithstanding it shall never be able to Will an Absence from the Vision of God since the Liberty of such a Desire would be no Liberty but Imperfection and V●…naturalnesse Now of all other Perfections this hath in respect of the utmost End bin quite Depraved being now in Corruption without the Assistance of Spirituall or new Infused Grace throughly disinabled from seeking means which may truly lead to the fruition of God and utterly cap●…ivated and inthr●…lled to the Tyranny of Sin So that this Liberty is left inviolated onely in Naturall Morall and in Civill Actions Concerning which there is a Law in Nature even the reliques and indeleble Foot prints of mans first Innocency which moderates the Elections of the Will for its owne and others Temporall Good The Dominion and Supreme Command of the Will is onely over those Powers to the Production of whose Operations it doth by its 〈◊〉 Authority concurre as an Absolut●… Efficient or a least as a Moving Agent It reacheth not therefore so farre as to the Command of the Vegetative Power For we cannot command our Stomacks to digest or our Bodies to grow because the vegetative faculties which were instituted not for the proper service of Reason but of Nature neither reacheth it to an Vniversall Command of the Senses but onely by the Mediation of another Faculty over which it hath more Soveraigne Power As it can hinder Seeing not immediately but by the Locomotive Power by closing the Eyes And the same is true of the Inward Senses for the Memory and Imagination often fasten upon Objects which the Desire of the Will is should not be any way represented unto those Powers So likewise in the Sensitive Appetite when once Objects belonging thereunto creep upon the Fancy Irregular motions oftentimes violently resist the Will and the Law of the Members carrieth men captive from the Law of the Mind Lastly the

to Nature but yet presented with a determined Neerenesse And the reason is plaine because no Evill h●…ts us by a simple apprehension of its Nature but of its Vnion and all Propinquity is a degr●…e of Vnion For although Futurition be a necessary condition required in the Object which must inferre Feare yet all Evill the lesse it hath d●… Future the more it hath de Terribili which is the reason why that Carnall Security which is opposed to the Feare of God is described in the Scripture by putting the Evill Day farre from us viewing as in a Landskip and at a great distance the terrour of that Day And if here the Atheists Argument be objected Let us eat and drinke for to-morrow wee shall die Where the propinquity of Ruine is made an Inducement unto Ryot Wee must answer that an Atheist is here in both right and vaine in that he conceiveth Annihilation or never more to be the best close of a wicked life and therefore most earnestly though most vainly desireth that it may be the issue of his Epicur●…sme and Sensuality And here briefly the Corruption of Feare in this particular is when it takes advantage by the approach of Evill to swell so high as to sinke Reason and to grow bigger than the Evill which it is afraid of propiusque pericl●… It Timor major Martis jam apparet imago Their Feare gets closer than the thing it feares Warres Image bigger than it selfe appeares For as it is a signe of distemper in the Body when the unequall distribution of nourishment and humours causeth some parts to exceed their due proportion of greatnesse so is it likewise in the saculties of the Minde when the Inferiour grow high and strong if Reason raise not it selfe to such a proportion as still to maintaine and manage its authority and government over them But this is to be observed only of the Rising and Strength not of the Humility and Descent of Reason For though it be fit for the power of Reason to keep it selfe up above rebellion yet is it not necessary that it should stoup and sinke according to the lownesse or sordidnesse of any Passion As in the Body though we would have all parts increase alike yet if one part by distemper grow weake wee require in the rest a fellow-feeling not a fellow-languishing yea indeed in both cases where the inferiour part is weaker it is the course of Nature and Art to fortifie the higher because in a Superiour there is required as well a power to quicken and raise that which droopeth as to suppresse and keep under that which rebelleth Another cause of Feare may be Newnesse of Evill When it is such wherewith neither the Minde it selfe hath had any preceeding encounter whereby to judge of its owne Strength nor any example of some other mans prosperous issue to confirme its hopes in the like successe For as before I noted out of the Philosopher Experience is in stead of Armour and is a kind of Fortitude enabling both to judge and to beare troubles for there are some things which he elegantly calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Empty Dangers Epictetus calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scar-crowes and Vizors which children feare only out of Ignorance as soone as they are knowne they cease to be terrible As the log of timber which was cast into the pond did with the first noise exceedingly affright the Frogges which afterwards when it lay quietly they securely swam about And this Ignorance and Inexperience is the cause that a man can set no bounds to his Feare I grieve for so much Evill as hath befallen me but I feare so much as may befall me and the more strong and working my Fancy the greater my Feare because what I cannot measure by Knowledge I measure by Imagination the figments of Fancy do usually exceed Truth And from this Ignorance likewise it is that Timorous men are usually Inquisitive as the Philosopher notes and so the Prophet expresseth the Feare of the Idumeans in the Warre Watchman What of the Night Watchman What of the Night Feare usually doubleth the same questions as Griefe doth the same Complaints Therefore men in a fright and amazement looke one another in the face one mans countenance as it were asking counsell of another and once more from hence grow the Irresolutions of Timorous men because they know not what to doe no●… which way to fly the things they feare in which respect they are said to fly from an Enemy seven wayes as ever suspecting they are in the worst Pavidei semper Consilia in incer●…o they never can have fixed and composed Counsels and it is the usuall voice of Men in their Feares I know not what to do I know not which way to turne my selfe Trembling of Heart and Fayling of Eyes Blindnesse and Astonishment Ignorance and Feare doe thus usually accompany each other And therefore the Stoicks make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sluggish Affection of Minde whereby a man shrinketh backe and declineth businesse because of difficulty of danger which hee observeth in it and a Tumultuary and distracted frame of Mind not knowing which way to take to be amongst the kinds of this Passion of Feare The Poet speaking of the Sabine Virgins whom the Romane youth snatched away and tooke to them for Wives hath thus elegantly described this distraction of Feare Vt fugiunt aquilat timidissima turba Columbae Vtque fugit visos agna novella lupos Sic illa simuere viros sine lege mentes Constitit in nulla qui fuit ante Color Nam Timor unus erat facies non una timoris Pars laniat Crines pars fine mente sedet Altera maesta filet frustra vocat altera matrem Haec queritur stupet hac hac fugit illa manet As weake and fearfull Doves the Eagle flie And tender Lambs when they the Woolfe espie So the affrighted Sabine Virgins runne Pale and discolour'd Romane youth to shunne Their Feare was One but Feare had not One look Part here sit reav'd of sense part there doth pluck And teare their haires One silent mourns another With a successelesse Outcry cals her Mother One moanes the fright another doth amaze One flies for Feare for Feare another staies Now the reasons why newnesse of evill doth thus work fear may be many For first all Admiration is ●… kind of feare it being the property of man not only to feare that which is Against but that also which is above our Nature either in regard of naturall and civill dignity which worketh a fear of Reverence as to parents governours masters or in regard of Morall Excellency and Excesses above the strength of the faculty which worketh a Feare of Admiration Now then it is the property of every thing that brings novelty with it to worke more or lesse some manner of admiration which as the Honour of this

senses since they are in this life delivered from the Malediction of the Law from the Wrath of the Judge from the Tyrannie of the Enemie from the Raigne of Sinne and by Death freed not only from the Dominion but from the Possession or Assault of the Enemie not only from the Kingdome but from the Body of Sinne and is withall in good part possessed of that Blisse which it shall more fully enjoy at last But our Bodies though before that Great day they partake much of the benefits of Redemption as being here sanctified vessells freed from the Authority and Power of the Devill World Flesh and from the Curse of Death too wherein they part not only with life but with sinne yet after all this doe they want some part of either Redemption as namely to be raised and delivered from that dishonour and corruption which the last Enemie hath brought upon them and to be Admitted into those Mansions and invested with that Glory whereby they shall be Totally possessed of their Redemption In a word the Soule is in its separation fully delivered from all Enemies which is the first and in a great measure enjoyeth the Vision of God which is the second part or degree of mans Redemption But the Body is not till its Resurrection either quite freed from its Enemie or at all possessed of its Glory I meane in its selfe though it be in its Head who is Primitiae P●…gnus Resurrectionis the first fruits and earnest of our Conquest over Death Touching the Dignity of our Bodies though there be more comfort to be had in the Expectation than Curiosity in the enquirie after it yet what is usually granted I shall briefly set down And first it shall be Raised a whole entire and perfect Body with all the parts best fitted to be Receptacles of Glory freed from all either the Usherers in or Attendants and followers on the Grave Age Infirmity Sicknesse Corruption Ignominie and Dishonour And shall rise a true whole strong and honourable Body For though every part of the Body shall not have those peculiar uses which here they have since they neither eat nor drink marry nor are given in marriage but are as the Angels of God yet shall not any part be lost Licet enim officiis liberentur judiciis re●…inentur Though they are freed from their Temporall service for which they were here ordained yet must they be reserved for receiving their judgment whether it be unto Glory or unto Dishonour The second Dignity is that Change and Alteration of our Body from a Naturall to a Spirituall Body whereby is not meant any Transubstantiation from a Corporeall to a Spirituall substance For our Bodies shall after the Resurrection be conformable unto Christs body which though glorious was not yet a Spirit but had flesh and bone as we have Nor is it to be understood of a thinne Aereall Invisible Body as some have collected since Christ saith of his Body after he was risen Videte Palpate Wheresoever it is it hath both its quantity and all sensible qualities of a Body Glorified with it It is a strong Argument that it is not there where it is not sensible And therefore the Doctrines of Vbiquity and Transubstantiation as they give Christ more thā he is pleased to owne an Immensity of Body so doe they spoyle him of that which hee hath beene pleased for our sakes to assume Extension Compacture Massinesse Visibility and other the like sensible Properties which cannot stand with that pretended miracle whereby they make Christs Body even now a Creature and like unto ours in substance though not in qualities of Corruptibility Infirmity Ignominie Animality to be truly invested with the very immediate properties of the Deity True indeed it is that the Body of Christ hath an efficacie and operation in all parts of the world it worketh in Heaven with God the Father by Intercession amongst the blessed Angels by Confirmation in Earth and that in all ages and in all places amongst Men by Justification and Comfort in Hell amongst the Devils and Damned by the Tremblings and Feares of a condemning and convicting Faith But Operation requireth only a presence of Vertue not of Substance For doth not the Sunne work wonderfull effects in the bowels of the Earth it selfe notwithstanding being a fixed Planet in the Heaven And why should not the Sunne of Righteousnesse work as much at the like distance as the Sunne of Nature Why should he not be as Powerfull Absent as he was Hoped Or why should the Not presence of his Body make that uneffectuall now which the Not existing could not before his Incarnation Why should we mistrust the Eyes of Stephen that saw him in Heaven at such a Distance of place when Abraham could see him in his own bowels through so great a Distance of Time That Speech then that the Body shall be a Spirituall Body is not to be understood in either of those former senses but it is to be understood first of the more immediate Union and full Inhabitation of the vertue and vigour of Gods Spirit in our Bodies quickning and for ever sustaining them without any Assistance of Naturall or Animall qualities for the repairing and augmenting of them in recompence of that which by labour and infirmity and the naturall opposition of the Elements is daily diminished Secondly it shall be so called in regard of its Obedience Totall Subjection to the Spirit of God without any manner of Reluctance and dislike Thirdly in respect of those Spirituall qualities those Prerogatives of the Flesh with which it shall be adorned which are First a Shining and Glorious Light wherewithall it shall be cloathed as with a Garment for the Iust shall shine as the Sunne in the Firmament Now this shal be wrought first by vertue of that Communion which wee have with Christ our Head whose Body even in its Mortality did shine like the Sunne and had his cloathes white as light And secondly by diffusion and Redundancie from our Soule upon our Body which by the Beatificall Vision filled with a Spirituall and unconceiveable brightnesse shall work upon the Body as on a Subject made throughly Obedient to its Power unto the Production of alike qualities The second Spirituall Property shall be Impassibility not in respect of Perfective but in respect of annoying disquieting or destructive Passion There shall not be any Warre in the members any fighting and mutuall languishing of the Elements but they shall all be sustained in their full strength by vertue of Christs Communion of the Inhabitation of the Spirit of the Dominion of the Glorified Soule There shall be no need of rest or sleepe or meat all which are here requisite for the supply of our Infirmities and daily defects and are only the Comforts of Pilgrimage not the Blessednesse of Possession For although Christ after his Resurrection did eat before his Disciples yet this was none otherwise done than that other

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 dwell●…th within him For the Face is the Window of the Soule Pronáque cum spectent Animalia caetera terram Os homini sublime dedi●… 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 Magn●… in popule cum sapè Coorta est Seditio savitque Animus Ignobile vulgus Ian●…que faces Saxa volant furor arma ministrat Tum pietate gravem ac merit is si fortè virūquem Conspêxere silent arrectisque auribus astant Ille regit dictis Anim●…s pectora ●…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 Vigo●… 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 lo●…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 that may