XVIII. 1.] _ THE SECOND BOOK. cae > 
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shalt be to him as God » yet with people it is the more 
mighty: for so Salomon saith, Sapzens corde appellabitur 
prudens, sed dulcis eloquio majora repervet ; signifying that 
profoundness of wisdom will help a man to a name or 
admiration, but that it is eloquence that prevaileth in an 
active life. And as to the labouring of it, the emulation 
of Aristotle with the rhetoricians of his time, and the 
experience of Cicero, hath made them in their works of 
rhetorics. exceed themselves. Again, the excellency of 
examples of eloquence in the orations of Demosthenes 
and Cicero, added to the perfection of the precepts of 
eloquence, hath doubled the, » progression dn this. art; and 
therefore the deficignces which I shall_note will rather be 
some) collections, which_may as handmaids attend the aj 
art, than in the-fules or fuse of the art itself. i 
2. Notwithstanding, to stir the earth a little about the 
08, of this science, as we have done of the rest; the yy 
uty and office of rhetoric is_to.apply reason to imagina-_ | 
tion for the better moving of the will. For we see reason 
is disturbed i in the administration thereof by three. means ; 
imagination or impression, a, which pertains to suman an 
by passion or affection, which pertains to morality. And 
as in negotiation with others, men are wrought by cun- 
ning, by importunity, and by vehemency; so in this 
negotiation within ourselves, men are undermined by in- 
consequences, solicited and importuned by impressions 
or observations, and transported by passions. Neither is 
the nature of man so unfortunately built, as that t those 
powers and arts should have force to disturb reason, and \ 
not to establish and advance it. For the end of logic is to. 
teach a form of argument to s secure reason, and not to en- yy 
trap it. The end of morality is to procure the affections\to 2 
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