THE Art of well speaking, BEING A LECTURE Read publicly at Sr. Balthazar Gerbier's 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 always with grace, seasoned with salt, that ye may know how ye ought to answer every man. &c. 
Printed at London for Robert Ibbitson dwelling in Smithfield near Hosier Lane, 1650.   

TO THE Right High, and supreme Power of this Nation, the Parliament of ENGLAND. AND In particular to the Right honourable their Speaker William Lenthal Esq And to every individual Member of their ASSEMBLY.  
THe Ancients considering in man the faculties ordained to good, distinguished them in two. The one of well-doing, and the other, of well-speaking.  
The Moderns have esteemed the latter less considerable and more dangerous.  
As for me, I shall not undertake to judge, as if they had done amiss.  
But for as much as I look upon the one, ordained to the acquiring of the other, and that I highly esteem the faculty of well-speaking; not to make a vain ostentation of its Art, but as an Instrument and means to provide in Man the desire of Well-doing, and to teach him the way to accomplish the good which he hath propounded to himself.  
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 principal sensible argument of what is in us, a rational, intellectual, and Inmateriall soul, which is all one as to say immortal, As for the Rules and Documents which shall be taught hereafter in your Academy to the Lovers of well-speaking, to incite them to do well, It shall be in imitation of those who having little pocket Watches subject to fail in their Motions, and to be out of course, are repaired and set in order againa; by the sun which cannot fail in his splendour, 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 public voice, and Your Voice is as the voice of God.  
And therefore those Orders which I intend to give to such who desire to learn to speak well, shall all wait the Dictates of Your Votes and Commands. Else I should rather choose, to teach, and to learn Silence: continuing still.  
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 Gerbier's 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. hear, for I will speak of excellent things, and the opening of my lips shall be right things; for my mouth shall speak truth, and wickedness is an abomination to my lips. 
Lovers of virtue:  
I Shall at this present declare the natural desire in man, to speak well.  
The difficultnies which it meets withal, and the means to overcome them.  
What is sought for, is commonly the thing desired, and hat which is most desired, is seldom attained; for that the thing desired with the greatest eagerness, is the more difficult by us to be found.  
To prove this there will need but little labour, since doubtless 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 doubtless the desire in us can be no other than an effect of the matter by us desired.  
How then should it happen that our desire being in its own effect, nevertheless doth seem to withdraw itself from us?  
Desire is the coveting of one and the self same thing, yet notwithstanding its very strange that the desire, and the object desired (as though they were two contraries) seem to shun, and be separated the one from the other.  
Contraries (as is said) they are not, since between the desire and the thing desired, there is a mutual attractive sympathy and correspondence, yet notwithstanding its so obscure, and disguised, that its very difficult to find out its grounds.  
Therefore, as you may have had many and sundry experiences of this doubtful 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 proof thereof.  
For that desire is an appetite, all appetites are reduced into three sorts; as, a natural appetite, a Sensitive appetite, and a rational appetite.  
The natural appetite, belongs only to a body without a soul.  
The Sensitive appetite, is proper to a sensible body.  
And the rational appetite, can only be appropriated unto man, endued with reason; nay all three are proper to Man, as well the natural appetite, as the Sensitive, and the rational; for that in man the Elementary nature coopperates, and hath its natural appetite, as you see man being heavy descends.  
The Sensible nature likewise is predominant in man, and hath its sensible appetites; for man as a sensible animal toucheth, feels, hears, smells, and tastes.  
And above all the rest, he is endued with a rational 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 natural, sensitive, and reasonable appetite, desires, seeks, passionates, and runs with all his might after Eloquence, I mean the Art and Science of well speaking; it is that he aims at, and what he fixeth on.  
True it is, that he doth not always meet with that which he seeks for; have I not told you so? And moreover, I can assure you, that in a State there may be found a great number of Philosophers, Speculatists, and moral men, nay Divines, Doctors in Law, and in physic; 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 means how we may obtain what we desire.  
Let me but represent unto you the extent of the desire, and you will find, that we shall not need to despair in our success.  
For my scope is to open unto you (in time) all the ways which may contribute to the accomplishment of our desires.  
The appetite than is a desire, and the desire is a reciprocal appetite; this is very easy to be comprehended, but not so easy to be understood, how that naturally men incline to the Art of well speaking. For as I take it, all men being of one kind, do generally desire to profess the Art of well speaking, because that all men naturally long for the same thing, and Nature cannot but desire its own good.  
See you not how its appetite is universal, those that serve God in his Church, are the first who are obliged, to endeavour to attain unto that gift; for that it's 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 soul, and understanding of man.  
Well speaking doth depend on the Lungs, and the channel which receives and issues forth the air, it depends of the Tongue, and of the Teeth.  
Observe the Jews, 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.  
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 speak clearly, and pronounce distinctly the Divine Mysteries.  
This Science may be properly compared unto Justice in Monarchs, and Princes, as being most powerful to keep Subjects in a due obedience, and absolutely necessary in the great Body of a State; for that well speaking in a Prince's 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 several 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 far more commendable in Women then Eloquence, yet notwithstanding, when any of them excel 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 dogs eat the crumbs that fall from the table, &c. ought to be remembered with admiration, since it was observed by him who was the eternal Word, and by which all things had their first being: And ought we not to admire that transcendent civil expression of Abigal's, That she would be the most humblest Servant of all her husband's handmaidens,  
Certainly, the Art of well speaking, be it on what 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 mother's lap, but it strives to speak, and that well too; yet wanting speech, it cries, whereby it may be conjectured to have many things to say; even so, though contrariwise, when man begins to lose his speech, it's taken for a sign of privation of life, for that we then say, the man is dead, and gone.  
So that speech, and well speaking, being signs of a livelihood in Nature, I therefore make no difficulty to term the desire of well speaking to be a natural appetite; common unto all men, extant in all men, at all times, forasmuch as concerns the desire.  
The nature of man is not like unto that of Savage creatures, retired and solitary; but its civil, and domestic, nay familiar; and wherefore should she then be bereaved of her universality?  
I hold for certain, that among the fowls, and Beasts of the Earth, there is a common speech in their several kinds; for many times the Fishes have been heard to utter a voice: And there have been 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 bulls, Oxen, and Kine, seem to converse among themselves; And why should they not? since they have inward sensible appetites, the accomplishment whereof depends of another individual of the same kind.  
Universal Nature would have failed greatly, had it not afforded them some external 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 terms; that they should need Dictionaries, or Vocabulers; the Greek, Latin, or Chaldean Tongues, for their natural 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 foreseeing, capacities of envy, jealousy, and enmity one against the other; though all men are of the same kind. For though we see a man, or a Lady of a fair, beautifully, lily, roselike complexion, as we English generally are; or that we behold a black Aethiopian, as those are who live under the Torrid zone. We must not imagine to ourselves that such Creatures differ in their species, or kinds; and since all, and each of us, and of them are possessed with reason, which distinguisheth the human Creatures from all other kinds.  
Now Nature (as I said) having foreseen, that all the singulars of one and the selfsame kind 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 powerful Mediums, as great Seas; vast forests, and inaccessible Hills, but also by diversity of Languages, as well as of terms, 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, foreseeing that, Homo homini lupus, one man would be cruel to another.  
And here I shall take the freedom to say (reserving entire and uncontradicted what hath been said in the precedent Lecture, on all the Languages, Sciences, Arts, and Noble exercises) that it's almost a wonder Nature hath not made a dialect, and common proper idiotism 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 pommel of a Sword. For that in these times a Father is not in security among his own Children, nor a Wife in company of her Husband; so that the perverseness 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 virtue think it strange, that amongst the academical Orders, there is an Article inserted, prohibiting the speaking of any matters of State: less, the discoursing of any passages of the times past, or present, for that the Academy is only to instruct; and not to entertain Disputants, which only 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 universal wisdom.  
She hath not only provided in particular for the continuance of generation, but also for the universal good; which is the conservation of the Species, or Kind.  
There remains yet a second consideration, Why it is that in the animals of the Earth, the Birds in the air, nor the Fishes in the Sea, we 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 seem to be a mere Paradox; or to excuse myself better, you will believe, that I do but allege it by way of comparison, or by a rhetorical 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 sustain themselves: I would say (as you know very well) for to repair that which it loseth in itself, of its proper substance, and this appetite is the individual appetite.  
The other Appetite, is that of the kind, 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 express themselves. And the same would be in the species of man, if he had no other desires.  
Myself having been so curious as to inquire, and dive into the Languages of the Savage Nations, I found that all their rhetoric was to be learned in one hour, and by what one of them had set down in one sheet of paper, I collected that it contained all their terms, their destinctions, phrases, and manner of speech, And replying unto him, that it seemed to me a thing impossible, that in so small a quantity of words, the Speeches, and terms 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 clothes, so they need not the words requisite to express a hat, bands, cuffs, shirts, stockings, shoes, and the like, belonging to accoutrements.  
And as they dwell in Huts, under trees, and Caves under ground; so they need not those proper terms in buildings, as the Foundation, Walls, the roof, the ceiling, the Hall, Chambers, Parlour, cabinets, kitchen and the like. And as they make no great use of Kitching, so likewise need they not Larderies, pastries, nor Lardry-houses, in that they foul neither tablecloths, Napkins, nor any other linen: And thus he made it appear, that they needed not those words, nor those offices, as things not in use with them.  
So I remained satisfied of my schoolmaster, and the more, when I reflected on myself, as we may all do on ourselves: the manner of our lives being considered: For that in a moment I found, that if we should stand in need of as many terms, as we do of several things, either of instruments, or the like, comprehended in our own preservation; then there would be as many terms necessary, and words to express our necessities, and desires, as there may be drops of water in the Sea. Now this will seem to be a Paradox, and you will hardly believe it.  
But to instance herein, let one but enter the warehouse of a rich Merchant, see how many several sorts of Ware●●t contain●, think on all the several Species. Again, go into an Apothe●aries shop, reckon the shelves, the Pots, Drugs, Compositions, Simples, and the various ●ngredients. Then view a joiner's Budget of tools, and so make a general progress through all the several Trades, and vocations amongst men, within and without doors, both by Sea and Land, spare not Ladies Closets, and Cabinets, wherein you will find a world of things, the names and properties whereof themselves hardly know, nor remember; and than do but consider with yourselves, 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 term new necessaries, either invented by Nature, Art, or the fond Conceit of people, the terms and names whereof are so many, as that the national languages cannot sufficiently furnish the store as is requisite.  
Do but observe the Hebrew as ancient as it is, it cannot express sugar in its own Speech, but calls it Honey, Manna, not sugar; because that in those ancient times men had not tasted sugar.  
The Latins have no word for the Lute, only they call it a Viol, or Violin, because the Lute was not in use in their days. And in some occasions the Greek borroweth Latin terms.  
Therefore we must, as aforesaid, apply the necessity of terms, to the several necessities of occasions, and appetites; which are three in number, natural, sensitive, and rational, all three in man, and every one particularly in man, as possessing an infinite number of objects, of ends, means, and incessant occasions for to express himself by.  
Now to purchase and make use of them, there must be a Language, there must be words, and those words do signify; and they are the more significant when they are distinctly pronounced, methodically disposed of, proper in their significations, graceful 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 commonest Art and Science in the world, though the hardest to acquire, and the most difficult to attain to.  
And unless it be infused (as it were) into us by a special grace of Nature, it will be very laborious to attain 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, clearness of throat, volubility of tongue, freedom of expression, a moist palate, teeth equally ranged, open lips; all these being as so many natural tools, absolutely necessary; besides Art, and Study.  
All lovers of this Art may be amply instructed in this Science, so they be of a natural good disposition, since all the Art that can be taught, teaching to the perfection of well speaking, requires such persons as are endued with requisite Organs to utter speech, before the Art of well 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 extreme sensible appetite, and in this consideration it surpasseth as far the first, as the sensible Nature surpasseth the simple elementary Nature; or that of the simple elements which are mixed.  
Well speaking, nay only speaking, is a sensible vocal action, I mean not the intellectual speech which is likewise proper unto God, as to Angels: Speech, is the cogitation of the intellectual, and is placed in the rank of the skilful objects, as their Image is an intellectual expression; I mean that speech which you now hear, proceeds from me, the vocal word; and though this kind 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 sense, we do perceive, and know its excellency by that sense 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 senses than all other sensible things in the universal world.  
Speech hath its source in the bowels, and hath the birth of its conception close unto the Lights, its refined through the channel into its passage, I mean the Throat, and maketh not its issue by the Nostrils, nor by the ears, nor by the Eyes; but it rubs against, and joins itself unto the palate, and is issued out by the very self same way as the Taste is; which is the most delicatest, most necessariest sense in all Animals.  
And this is worthy to be observed, how that some instruments which do serve for the Taste, are likewise necessary to the production of the speech, and what a rich instruction may we all reap hereby? That meats over hot offend the palate, too bitter distasteth it, too flat stupifies it, too sharp disturbs it, too salt offends it, too moist 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 disdainful 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 versed in the Art of preparing, and seasoning our desire, too much Eloquence is vain; ostentation savours of a Mountebank, no Eloquence at all, is just like green Fruits, sour and unpleasing.  
The taste is an equal sense with the feeling, though according to our account we make them to differ; which if they do, its only in this, that the one is as a perfect, and the other a more perfect thing; for that the Taste is a sense more perfect than the universal feeling throughout all the body. Now wherein I pray consisteth this perfection? the physician 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 extremely 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 sense which toucheth, aught to be very temperate in itself, for to discern so many objects which it doth touch.  
Above all the parts of man's body, the palm of the hand, and the sole of the foot are most temperate, and fittest to feel withal; but above all, the place where the taste is framed, for that is the physician of the stomach, the judge of the meat, and the arbiter of all what is presented. And since that Nature hath so mixed the taste and the speech, think you not Lovers of virtue, that it is a most faithful advertisement, forewarning 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 speaks 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 asked, why a man ought to be well instructed, and well informed, for to speak well, I shall reply; Why must the taste be temperate? you will say, that it is because of the nouriture which doth first pass by the essay of the taste; and I will answer; that as the nourishment of the body ought to pass by the proof of the taste, which in its self is a perfect and a temperate sense; that so likewise the speech being a nourishment of the soul, as Jesus Christ our Lord and Saviour said to the Devils; Non insolopane vivit homo, sed in omne verbo quod procedit exore Dei, must pass by the Art of well speaking; for that the words by which well speaking is framed are the food of the soul. 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 speak a good word, id est, that speak well, receive a sensible pleasure by their mouths.  
Of this I am certain, and have a thousand witnesses; I say not, that a man feeds on the good words of another, for all that is but air; and it's not only air whereon our mixed bodies do nourish themselves, but the words are tasted by themselves; whereon you need but to examine a Poet hereon, and doubtless he will tell you, that he doth in a manner know, and eat his words, there being somewhat in them agreeing with the taste; and certainly, that person that hath spoken somewhat amiss, cannot choose but consequently remain very much distasted.  
And for the greater demonstration of the delicateness of speech, I shall add; That since well speaking is conceived by so delicate a sense, as the taste is, and that the mouth, where that sense resides, gives it its birth; nay that in its very birth, and production, it is received by another sense more delicate than the former, to wit, hearing; Nam auditis per verbum, so you need not to doubt of the delicacy of its temper, since its that sense which judgeth of all the harmonious reasonances in the universal world. Neither need we to dispute on the largeness of its ample Spheres extent, for that very often it doth not only hear that which it regardeth not, but also those things which are not seen by the eyes of man; neither need we to question its power, both on the bodies, senses, and also on the soul of mortals.  
True it is, that this sense is in the body of man, and in that part of the head which we call the ears; but no sooner are they strucken with some noise, but that this sense is so powerful, that it forms and communicates both its species and Images unto all the inferior senses; and having once got a footing in the commonwealth of man's fancy, or cogitation, it's the sense which moves, stirs, embroils, and commands all our passions unto their material being; and to say more, even from their off spring, and formal being.  
But on what grounds or consequences doth this little parcel of sense move, and stir all the body, since it employs not itself in the body of all Animals as feeling doth? Certainly, no otherwise but by the speech, and by a pronounced discourse; and this we aught more to admire, that the soul as substantially intellectual should only produce (though without itself) spiritual and intellectual things, and that likewise the soul which receives all things, should only receive proportionable ones, as spiritual accidents; but because the soul in this state only receives by the means of the senses, that is to say, such things which one man may communicate to another; for doubtless God may agitate immediately in the soul of man without the senses.  
All what she receives for her spiritual food was at first sensible, as being made so by its passage through the several Organs; and therefore it must of necessity follow, that one soul agitating towards another, and producing some sensible thing, must be so spiritual, or approach so near unto a spiritual being, that it may even reach the soul, 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 soul can produce and form of itself, for to agitate towards another soul, during this material condition, different to that which shall be hereafter of the spiritual bodies, is nothing else but a speech, and a well composed discourse. Observe I pray, and consider what I tell you; the soul doth not agitate towards another, but by well speaking, for that she cannot do any other thing.  
One man touching another's body with his, may beget some alteration therein, but this happens not unto the soul; one may look on another man's body, but that only terminates itself on its superficies; but let him do what he will, he can only pretend to agitate on the intellectual soul of another, by the speech which proceeds from his mouth; it's that which shakes a man, moves, altars, changes, turns, and winds him, and leads him to that which the agitating soul pretends unto.  
This is that only sense, and that only part of the body, to wit, the mouth, which by the Art of well speaking animates, and excitates another man's soul.  
I say not, that man is insensible of what he seeth, toucheth, smells, and tastes, for I know that man is a sensible animal, and that the soul (which by the means of the senses attaineth to the knowledge of things) makes use of the several actions of the senses, even for its own instruction; and all those other parcels do only tend directly, immediately, and totally for to move the body; but another man's speech, and his formed discourse, is framed by the Tongue, for to express the souls meaning, and by its passage through the ears, it tends to inform, and instruct the soul.  
Now if it happens that the bodies be first moved, and distempered by the hearing of another man's discourse, it is because the soul being either incitated, or appeased by good words, doth afterwards by a straighter union, and more entire communication between the one and the others soul, and Body, reconcile, or separate itself; and hence it proceeds, that man's 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 ways unto Beast; which argueth, that speech is only to express the soul; and what regards the soul 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 mankind, 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 term Man, the soul of man is meant, which makes the man. Bread is directly and immediately proper for the body's subsistence, but speech is the substantial, proper, and sole food for the soul; and not all kind of speeches neither, but the divine Word, that which comes from God, which informs 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 souls, and the Master of true Eloquence spoke; and he spoke not only well, but also did well; for it is said of his miraculous works, that never any man had cured those that were borne blind; And as concerning his Eloquence we find thus; that never any man spoke so well, nor in such terms, for that they were all words of eternal 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 extreme reasonable appetite.  
Man desires to be known for what he is, and nothing vexeth him more than that he should be misconstrued, or taken for what he is not; and hence proceeds the usual saying, What? or for whom do you take me? for a Sot? a Beast? a brutal? a Knave? or a man bereaved of his senses? To be poor, and to be thought so, sick, old, or young, are things which should not trouble us, though its very lawful for us to desire the contrary; as to wish for means without superflulty, as for to be poor, or rich; in health, or sickness; those are things which concern the exterior, our interior is that which troubles us.  
Nature hath given unto man, and placed in man no other sign, nor a more certain proof of his being a man, then that amongst men he is able to discourse.  
The Beasts they go, gnaw, chew, eat, 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 excel, and far surpass men. For the Eagle hath a more sharp eye, and excels in sight; a Hound a stronger scent, a Cat a more subtle ear, and so surpasseth man in hearing, and the like.  
Man he only speaks, the Beasts have a kind of a feigned natural voice, and understand one another, each in their several kinds; Parets, and such like, will by Art utter some words, and not by reason; for that speech appertains only to God, from whom we received it; and to the intellectual creatures, as to Angels, and unto men; yet its disputable whether there be a spiritual and intellectual 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 vessel there be Wine, beer, and not simple water; and we cannot prove that there is any more sense in men then in beasts, save only by the speech; therefore Lovers of virtue, you may see, that the sole argument to prove one's self 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 find any other evidence: Since its most apparently true, that in the dark 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 speak.  
Consider but the Argument, how that we may discern by the speech, not only that its a man, but also distinguish of what Nation he is; as whether he be a Frenchman, a Spaniard, a Dutchman, an Englishman, and the like. You may remember, how that in the Gospel, a simple maiden, in Pilate's 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 versed in Languages, thereby to discover a Stranger, who in all other things can, or may distinguish himself; be it in his clothes, carriage, or in his manner of proceedings, which he may suit very easily to the humour of the several Nations he converseth with; but its impossible to disguise a man's 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 renews his old acquaintance.  
Speech therefore is the most assuredst mark, for that men may be deceived in all other signs. Remember the good old Patriarch, whose age had bereaved him of his eye sight, leaving unto him only the other four senses; when he was to give his blessing (by Nature due to the first borne) unto Jacob, who by the counsel of his Mother, undertook to defraud Esau of his birthright; Jacob though disguised, for to deceive all his Fathers remaining senses, yet he could not be defrauded in all; for Jacob, we read, clothed with his brother's raiments, embalmed by the lilies, and a sweet savouring scent of the Field, endeavoured to deceive his scent, and thereby to oblige his Father to believe 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 son, come near that I may feel thee, and let me try, and assure myself whether thou art my very son Esau indeed; but Jacob having covered his hands with skins, and Isaac touching them, and finding them to be hairy as Esau's were, took Jacob to be his eldest son; though the good old Patriarch seemed to doubt thereof, as he well might, and said; The hands are indeed Esau's hands, but the voice is jacob's. So that as you see, the voice distinguisheth not only a Socrates from a Plato, but likewise it discovereth the disposition and composition of man, both in his physical humours, and in his moral actions. A subtle and a knowing man will discover the disposition of any other, nay of any great Prince, so soon as he shall have heard him but speak, and this far better than a physician can judge of the constitution of a man's body by the feeling of the pulse; as also by men's hand-writing, their disposition may be guest at; the hand-writing in divers, bearing a great resemblance with their mind, for that its the Image and representative picture of the voice, or speech.  
But these are the first witnesses by the which the interior, individual qualities are discovered, when a man speaks as well naturally as morally; That his discourse be consonant to its subject, that his Phrases and terms be proper, that his pronunciation be quick, slow, clear, or obscure, as the subject may require; as also by his accent, manner, and the framing of his voice; doubtless all these above named particulars may induce much, to the discovering of a man's mind; that great Lord and Master before named, hath even taught us the same; saying, that the words which proceed out of the mouth, do denote the interior good, or bad qualities of any man.  
The Naturalists did think, that only the air, and the Water were capable to describe the qualities of such grounds as they passed through; if the Water passeth through a Mine, either of Brimstone, vitriol, or salt-petre, the air when the wind blows, will sufficiently denote whence it comes.  
But the moral Philosophers may object against the natural ones, that a man's speech doth more assuredly manifest, and clearly declare that which is in the entrails of man's body, and the inward parts of a man's soul; then either the air, or the Water do the inward substance of Mines.  
In man there are several external notions, and actions, which argue either the perfections or imperfections of the body; but the speech doth explain the temper of the soul: Wherefore the speech framed in the mouth of man, and proceeding from the Lights and the stomach, is in some kind both corporal and sensible, and in this manner it makes the temper of that body which utters the voice to be understood.  
But the life of a human voice, the very spiritual soul of that voice, that is to say, its sense, is partly spiritual, and partly intellectual; it's that which enters into the pores by permission of the corporal air, where it remains; and having knocked at the door, and obtained entrance, the spirit then of human speech, which is the speeches sense, bereaves its self of that corporeal robe, and is conveyed unto our intellectual parts, and there manifests itself, as in a true draught, the very being, thoughts, conceptions, desires, inclinations, and the other spiritual passions of him that speaketh.  
Speech, in a word, is the true interpreter, and a most certain witness of the soul, which is not to be seen in its self, being hidden under the clouds of the body; but so soon as a man speaks, its just like unto Thunder and Lightning that breaks forth.  
The eyes of man which give attendance to the knowledge of another man, are not those placed in the front of man's aspect; but they are his ears on the sides of his head, which must serve to discern him. Our eyes may discover unto us our exterior parts in a looking-glass, but our ears must conduce to the knowledge of those we converse withal.  
Speech is the child of the Soul, its own first borne, conceived in its self, though it be formed in the mouth of man, and it comes not into this world to succeed its Parents; but speech only produceth itself to manifest its Father, and therefore we must all confess it to be a great benefit of Nature, in that having received an intellectual, spiritual, and most Divine-like soul, though this soul as it were hidden from our sight, which is only capable of material, corporal, and sensible things; yet thus it is, that having received an instrument, a medium, and a witness which doth assure us, that in this body (though it be earthly) there is something celestial, though our said bodies be material, yet they contain something which is intellectual; though we be but Animals, yet there is something in us which is Divine, to wit, an intellectual, Divine, free, and a reasonable soul.  
And to manifest this truth, that is to say, that in our bodies there is such a substantial quality contained; Nature hath given it a passage, and a means to make it self both to be heard, and understood, to wit, by speech.  
The Angels are not environed with this corporeal cover, for they have no bodies that hides them, and makes themselves to be understood among themselves without any vocal voice; that they speak is most certain, for that an Apostle saith, Though he had the eloquence of Angels, &c. But they speak not as men do, with a moving tongue, with a shrill throat, their speech is wholly spiritual; but our Souls being in these Bodies like as in a Prison, Nature having hidden and enclosed it, hath nevertheless 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 clearly confesseth his guilt, and want, for that by his speaking he is known 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 soul, or whether there be any virtue in your souls; for since speech is the portraiture of the soul, and of all those beautiful excellent virtues which she possesseth; why should they be kept smothered and hidden? since it's most proper to virtue for to manifest herself, and those virtues which are purely in the soul; I mean mystical, and intellectual virtues, which actually are termed speculatives, and have no other means to show themselves unto the world, then by the Art of well speaking. Let a man know all what may be possibly learned, 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 universal Science, the metaphysics, who will be able to judge whether or not he possess all these qualities, nay whether or no we have a soul; if so be we want the Art and manner to make it known, and by what shall we give a sensible evidence that we are men, that we possess a rank amongst them, unless we give a testimony of this our knowledge, which of itself 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 speak well, by the infiniteness of Nature, by the appetite of man's senses, 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 alleged should not suffice, what greater evidence can there be given then the universal practice hereof; which is as an infallible argument of a natural reasonable desire.  
So soon as man is sensible of his being, and begins to know himself, the first desire wherewith he is taken, is to learn for to speak, and for to obtain this Science; he despiseth the tenderness of this Age, the kind 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 himself within the enclosure of an Academy, in which the Art of well speaking is taught.  
Neither contenteth he himself with the conversation of those Masters, but he is continually busied in the perusing of great orators; he speaks, writes, and employs his Pen in this Art, by noting the Sentences, and best succinct Speeches of orators and Poets, and the Histories of all learned and famous men, who have left behind them a gage of their rare qualities, to wit, their memorable works. Hereby he may attain to the Art of well speaking, when any occasions shall present themselves, wherein a Gentleman may express himself with admiration.  
Moreover, to speak well is a desire, which at all times cleaves to all Lovers of virtue, 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 speak well, so you will find the opinions of the most ablest and learnedst men to join 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 one's self to be understood, is a great glory; whence I do conclude, that according to the esteem 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 pass for able Philosophers, excellent Logicians, experimented physicians, for great statesmen, who all this while have no more knowledge, nor understanding, but a bare way of expressing their superficial conceits, imitating Merchants, who endeavour to give a fair 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 maintain reason before men; Sciences for a man's own government, and Eloquence to serve the public; Sciences to compose man, and Eloquence to manifest one's self to be man: We must seek both after the one and the other, for to glorify God; since that the several 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 man's condemnation, the first without the last tendeth to our justification; and he that knoweth as much as is necessary for himself, and who by his good Language is able to instruct others, cannot choose but reap a great deal of contentment, satisfaction, and glory.  
The Master of all Arts, Sciences, understanding and knowledge, Jesus Christ our Lord, taught his Disciples first to do well, discovered unto them at the same time the Mysteries of eternal life, and immediately 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 useful; and why think 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 mean true Eloquence is a gift, that came down immediately from Heaven, a gift proceeding from the Holy Ghost, neither from Nature, nor from Art.  
I do not deny, but that a good disposition of Nature, and the strength of study must contribute thereunto; but that Eloquence, or that Science is merely vain, that hath not the glory of God for its aim, 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? It's just like a Cannon discharged with a Bullet, and another only laden with a Ball, which makes as great a noise as the former, but no impression at all.  
The ancient orators were only talking men, like unto parrots; but those that have obtained this gift from Heaven, carry with them a speech, which not only makes a noise, but also a deep impression in the Auditory; these men speak with knowledge and understanding, and this is man's true speech; the sense, and intellect of what we have said, is a perfect manner of speech, both knowing and learned. In old times they spoke with a certain 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 voice, which is no other but a true sense of what is said.  
In all our necessities and wants, let us always have our refuge to the Almighty, and especially that we may obtain 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 will ever be able to make us attain 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 seldom obtain.  
The reason hereof you shall have in a word, and it's because we believe that we are not able to obtain it, by our own industry, labour, and pains, by reading, and by the help of good Tutors; but we shall come far short of our expectations, unless we have our recourse and refuge to the true and only Teacher, the Holy Ghost; for let us but accord our hearts unto the almighty's Rules, and Ordinances, and doubtless our tongues being our hearts interpreters, will uttermost eloquent and pleasant things, &c.  
FINIS.   

Errata.  
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