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 [Page 2] 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.

[Page 3] 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 its more to be admired, that having so little of this Art, they make no better use of it.

[Page 4] 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 desire is a re­ciprocall appetite; this is very easie to be comprehen­ded, but not so easie to be understood, how that natu­rally men incline to the Art of well speaking. For as I take it, all men being of one kinde, doe generally de­sire to professe the Art of well speaking, because that all men naturally long for the same thing, and Nature cannot but desire its owne good.

See you not how its appetite is universall, those that serve God in his Church, are the first who are ob­liged, to endeavour to attaine unto that gift; for that its written, The lips of the Priests shall keep knowledge; and who hath ever heard, or found that any other Sci­ence is contained in the lips then that of well speaking; for all other knowledge is in the Soule, and understan­ding of man.

Well speaking doth depend on the Lungs, and the channell which receives and issues forth the Ayre, it depends of the Tongue, and of the Teeth.

Observe the Iewes, whose Language is the most ancientest known to us; its Consonants and Vowels are divided into letters depending of the throat, teeth, and lips, and these three parts are most requisite, as being the organs of Eloquence.

[Page 5] But the Letters which are pronounced by the lips, are such which are properly and distinctly pronounced; and God in ancient times recommending the property of the lips, saith, It was to teach men to speake cleer­ly, and pronounce distinctly the Divine Mysteries.

This Science may be properly compared unto Ju­stice in Monarchs, and Princes, as being most power­full to keep Subjects in a due obedience, and absolute­ly necessary in the great Body of a State; for that well speaking in a Princes mouth, is that which above all other things captivates the hearts and affections of his Subjects; and I dare say, that though a man were en­dued with the knowledge of severall Arts, and Scien­ces, that wanting the gift of expression he will nei­ther be regarded, nor esteemed of; for, Scire tuum ni­hil est, nisi tescire hoc sciat alter: And when this gift meets in what Subject soever, either by Nature, or by Art, its capable to make it sufficiently commendable. Behold the Feminine Sex, and though silence be farre more commendable in Women then Eloquence, yet notwithstanding, when any of them excell in that Art, she is so much the more to be admired as its unexpe­cted from her: So that the speech of the Woman to our Saviour, True Lord, but the doggs eate the crumbs that fall from the table, &c. ought to be remembred with admiration, since it was observed by him who was the eternall Word, and by which all things had their first being: And ought we not to admire that transcen­dent civill expression of Abigals, That she would be the most humblest Servant of all her Husbands Hand­maides,

Certainly, the Art of well speaking, be it on what [Page 6] subject soever (so it tends not to shift off the duty of doing well) is very highly to be esteemed, and conse­quently greatly to be desired.

No sooner is an Infant laid on its mothers lap, but it strives to speake, and that well too; yet want­ing speech, it cryes, whereby it may be conjectured to have many things to say; even so, though contrari­wise, when man begins to lose his speech, its taken for a signe of privation of life, for that we then say, the man is dead, and gone.

So that speech, and well speaking, being signes of a livelihood in Nature, I therefore make no difficulty to terme the desire of well speaking to be a Naturall ap­petite; common unto all men, extant in all men, at all times, forasmuch as concernes the desire.

The nature of man is not like unto that of Savage creatures, retired and solitary; but its civill, and do­mestick, nay familiar; and wherefore should she then be bereaved of her universality?

I hold for certaine, that among the Fowles, and Beasts of the Earth, there is a common speech in their severall kindes; for many times the Fishes have been heard to utter a voyce: And there have bin learned Phi­losophers, that have observed a kind of correspondence in all Animals; in the Birds, Cocks, Hens, Sparrows, Lenets, Canary Birds, and even the greater inhabi­tants of the Fields; as Buls, Oxen, and Kine, seeme to converse among themselves; And why should they not? since they have inward sencible appetites, the ac­complishment whereof depends of another individuall of the same kinde.

Universall Nature would have failed greatly, had it [Page 7] not afforded them some externall instrument to cause their desires to be understood; neither can we expect that Birds, or Beasts should have so great a variety of sounds, words, or termes; that they should need Dicti­onaries, or Vocabulers; the Greek, Latine, or Chal­dean Tongues, for their naturall discourse, as men have, and the reasons hereof are only two or three; First, that their familiar conversation is but with a few, who are only capable of the same appetite they have. But men converse with divers Nations, amidst which, Nature fore-seeing, capacities of envie, jealousie, and enmity one against the other; though all men are of the same kinde. For though we see a man, or a Lady of a faire, beautifully, Lilly, Rose-like complexion, as we English generally are; or that we behold a black Aethiopian, as those are who live under the Torrid Zoane. We must not imagine to our selves that such Creatures differ in their species, or kindes; and since all, and each of us, and of them are possest with reason, which distinguisheth the humane Creatures from all other kindes.

Now Nature (as I said) having fore-seene, that all the singulars of one and the self-same kinde would not love each other, hath not been only pleased for our securities, to divide, and to separate us, by distances of places, and other powerfull Mediums, as great Seas; vast Forrests, and inaccessable Hills, but also by diver­sity of Languages, as well as of termes, and of the manner of speaking; and for my part, I have no other reason why most expressing Nature hath provided so many sorts of Languages, but only to distinguish a friend from an enemy, fore-seeing that, Homo homini [Page 8] lupus, one man would be cruell to another.

And here I shall take the freedome to say (reser­ving entire and uncontradicted what hath beene said in the precedent Lecture, on all the Languages, Sciences, Arts, and Noble exercises) that its almost a wonder Nature hath not made a dialect, and common proper Ideotisme to so great a Body as that of a whole Nation.

The diversity of speech (as a man may properly say) serving man, as the guard about the handle and pomell of a Sword. For that in these times a Father is not in security among his owne Children, nor a Wife in company of her Husband; so that the per­versnesse of this Age might well require as many Lan­guages in a house as there are persons, for as the Scrip­ture saith, Frater venatur in fratrem. Therefore let no lover of vertue thinke it strange, that amongst the A­cademicall Orders, there is an Article inserted, prohi­biting the speaking of any matters of State: lesse, the discoursing of any passages of the times past, or pre­sent, for that the Academy is onely to instruct; and not to entertaine Disputants, which onely cause con­tentions, hatred, and enmity: Pardon this small di­gression.

Neither let us accuse Nature which hath taken care for all common occurrences, nor was she obliged to reflect on particulars, for the malice of particulars de­tracts not a jot from universall wisdome.

She hath not only provided in particular for the con­tinuance of generation, but also for the universall good; which is the conservation of the Species, or Kind.

[Page 9] There remaines yet a second consideration, Why it is that in the Animalls of the Earth, the Birds in the Aire, nor the Fishes in the Sea, wee find not such a rich, or abundant explication of Language, as a­mongst men, and herein I shall venture to tell you a thing; which may seeme to be a meer Paradox; or to excuse my selfe better, you will beleeve, that I do but alledge it by way of comparison, or by a Rethoricall figure, by the which at the close of this discourse, you will judge that all that I say is free from Amphibo­logy.

Now, forasmuch as I know, the beasts have but two or three applications, which they cannot accomplish but by themselves. As the appetite of eating, for to sustaine themselves: I would say (as you know very wel) for to repaire that which it looseth in it selfe, of its proper substance, and this appetite is the individuall appetite.

The other Appetite, is that of the kinde, to wit, its conservation by it generation, which are all the inter­nal appetites I can perceive; the conservation of its spe­cies & of its self, so that having but these two appetites they have no need of any great eloquence to expresse themselves. And the same would bee in the species of man, if he had no other desires.

My selfe having been so curious as to inquire, and dive into the Languages of the Savage Nations, I found that all their Rethorick was to be learned in one houre, and by what one of them had set down in one sheet of paper, I collected that it contained all their tearms, their destinctions, phrases, and maner of speech, And replying unto him, that it seemed to me a thing [Page 10] impossible, that in so smal a quantity of words, the Spee­ches, and termes of those Savages should be compre­hended.

He answered thus; and very much to the purpose: That Nature had provided them with as many instru­ments and words as they stood in need of, for as they go naked, and need no cloathes, so they need not the words requisite to expresse a hat, bands, cuffes, shirts, stock­ings, shooes, and the like, belonging to accoutriments.

And as they dwell in Huts, under trees, and Caves under ground; so they need not those propper termes in buildings, as the Foundation, Walls, the Roofe, the Seeling, the Hall, Chambers, Parlour, Cabbinets, Kitching and the like. And as they make no great use of Kitching, so likewise need they not Larderies, Pasteries, nor Lardry-houses, in that they foule neither Table-cloathes, Napkins, nor any other linnen: And thus hee made it appeare, that they needed not those words, nor those offices, as things not in use with them.

So I remained satisfied of my Schoole-Master, and the more, when I reflected on my selfe, as we may all doe on our selves: the manner of our lives being con­sidered: For that in a moment I found, that if wee should stand in need of as many tearmes, as we doe of severall things, either of instruments, or the like, com­prehended in our owne preservation; then there would be as many tearmes necessary, and words to expresse our necessities, and desires, as there may bee drops of water in the Sea. Now this will seem to be a Para­dox, and you will hardly beleeve it.

But to instance herein, let one but enter the Ware­house [Page 11] of a rich Merchant, see how many severall sorts of Ware [...] [...]t contain [...], think on all the severall Species. Againe, goe into an Apothe [...]aries shop, reckon the shelves, the Pots, Drugs, Compositions, Simples, and the various [...]ngredients. Then view a Joyners Budget of Tooles, and so make a generall progresse through all the severall Trades, and vocations a­mongst men, within and without doores, both by Sea and Land, spare not Ladies Closets, and Cabinets, wherein you will finde a world of things, the names and properties whereof themselves hardly know, nor remember; and then doe but consider with your selves, what an eloquence, and what a superfluous abun­dance of words there are requisite in these times, be­cause that both in men and women there daily increa­seth new desires, which to excuse, I shall terme new necessaries, either invented by Nature, Art, or the fond Conceit of people, the termes and names where­of are so many, as that the Nationall languages cannot sufficiently furnish the store as is requisite.

Doe but observe the Hebrew as ancient as it is, it cannot expresse Suger in its owne Speech, but calls it Honey, Manna, not Suger; because that in those an­cient times men had not tasted Suger.

The Latines have no word for the Lute, only they cal it a Viol, or Violin, because the Lute was not in use in their dayes. And in some occasions the Greek borrow­eth Latine termes.

Therefore we must, as aforesaid, apply the necessity of termes, to the severall necessities of occasions, and appetites; which are three in number, naturall, sensitive, and rationall, all three in man, and e­very [Page] one particularly in man, as possessing an infinite number of objects, of ends, means, and incessant occa­sions for to expresse himselfe by.

Now to purchase and make use of them, there must be a Language, there must be words, and those words doe signifie; and they are the more significant when they are distinctly pronounced, methodically disposed of, proper in their significations, gracefull in Preach­ers, and pleasing to the hearers, so that they may both benefit the speaker and the hearer. And in this point consists particularly the Art of well speaking, being the greatest, the most eminentest, and common'st Art and Science in the world, though the hardest to ac­quire, and the most difficult to attaine to.

And unlesse it be infused (as it were) into us by a speciall grace of Nature, it will be very laborious to attaine unto its perfection. By Art men become Phi­losophers, Mathematicians by study, and Masters of Art by exercise.

But the Art of Eloquence, and of well speaking, re­quire both Art and Nature together; as also reading, studying and experience; as likewise a disposition in all the Organs, abundance of fluent conceptions, memory for the remembrance of the terms, cleernesse of throat, volubility of tongue, freedome of expression, a moyst pallate, teeth equally ranged, open lips; all these be­ing as so many Naturall tooles, absolutely necessary; besides Art, and Study.

All lovers of this Art may be amply instructed in this Science, so they be of a naturall good dispositi­on, since all the Art that can be taught, teaching to the perfection of well speaking, requires such persons as [Page 13] 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 its 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 [Page 14] 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 its 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 [Page 15] same; and if it were extreamly hot, it would not be moved by the hot objects; the action here is made by some contr [...]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 [Page 16] 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 its 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.

[Page 17] 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 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, its 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 [Page 18] 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; its 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 [Page 19] 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 [Page 20] 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 [Page 21] 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 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.

[Page 22] 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 [Page 23] 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 hand­writing, their disposition may be guest at; the hand­writing 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.

[Page 24] 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; its 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.

[Page 25] 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 [Page 26] 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 its 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 [Page 27] 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 al [...]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 [Page 28] 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 [Page 29] 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 time the Mysteries of eternall life, and immediatly in­fused into them the Art of well speaking, the gift of Eloquence, that is to say, he endued them with his most holy Spirit, that their well speaking might prove efficacious and usefull; and why thinke you that the Holy Ghost descended on the Apostles in the shape of Tongues? for no other reason but to assure them that Eloquence, I meane true Eloquence is a gift, that came downe immediately from Heaven, a gift proceeding from the Holy Ghost, neither from Nature, nor from Art.

I doe not deny, but that a good disposition of Na­ture, and the strength of study must contribute [Page 30] thereunto; but that Eloquence, or that Science is meerly vaine, that hath not the glory of God for its ayme, and his gift for a principle.

Among the Gentiles there have been eloquent men, among Worldlings there are great store at present; but will you know the difference betwixt the heavenly and earthly Eloquence? Its just like a Cannon dis­charged with a Bullet, and another only laden with a Ball, which makes as great a noyse as the former, but no impression at all.

The ancient Oratours were only talking men, like unto Parrets; but those that have obtained this gift from Heaven, carry with them a speech, which not only makes a noyse, but also a deep impression in the Auditory; these men speake with knowledge and un­derstanding, and this is mans true speech; the sence, and intelect of what we have said, is a perfect manner of speech, both knowing and learned. In old times they spake with a certaine knowledge, but not with a perfect Science, a Science not to be compared unto that which God gave unto his Apostles by the Holy Ghost, for they were said to have the true science of the Voyce, which is no other but a true sence of what is said.

In all our necessities and wants, let us alwayes have our refuge to the Almighty, and especially that we may obtaine this gift of well speaking; for none can ever pretend to be a good proficient herein, or in any other Science, except he receives the Grace from Heaven.

And since its a gift which we ought to desire above all other gifts; yet all our desires, and endea­vours [Page 31] will ever be able to make us attaine unto its perfection; for as I have told you from the begin­ning, and you may have had the experience here­of; what we most desire, is that which we seldome obtaine.

The reason hereof you shall have in a word, and its because we beleeve that we are not able to obtaine it, by our owne industry, labour, and paines, by reading, and by the helpe of good Tutors; but we shall come farre short of our expectations, unlesse we have our recourse and refuge to the true and only Teacher, the Holy Ghost; for let us but accord our hearts unto the Almighties Rules, and Ordinances, and doubtlesse our tongues being our hearts interpreters, will utter­most eloquent and pleasant things, &c.