And do Injury to indammage, and not in Contumely.

And are mercifull by Compassion, or imagination of the same evils in themselves, which is a kind of Infirmity, and not Humanity, as in Young Men, proceeding from a good opinion of those that suffer Evil.

And full of complaint, as thinking themselves not far from Evil, because of their Infirmity.

Seeing then that every Man loves such Men, and their discourses, which are most agreeable to their own Manners; 'tis not hard to collect, how the Orator, and his Oration may be made acceptable to the Hearer, whether Young or Old.

CHAP. XVI.

Of the Manners of Middle-aged Men.

THE Manners of Middle-aged Men, are between those of Youth, and Old Men, and therefore,

They neither dare, nor fear too much: but both as is fit. They neither believe all; nor reject all; but judge.

They seek not only what is Honourable, nor only what is Profitable; but both.

They are neither Covetous, nor Prodigal; but in the mean. They are neither easily Angry; nor yet Stupid: but between both.

They are Valiant, and withal Temperate.

And in general, whatsoever is divided in Youth, and Old Men, is compounded in Middle-age.

And whereof the Excess, or Defect is in Youth or Old Men; the Mediocrity is in those of the Middle-age.

Middle-age for the Body, I call the time from thirty to five and thirty years: for the Mind, the nine and fortieth, or thereabouts.

CHAP. XVII.

Of the Manners of the Nobility.

Or Manners that proceed from the several Ages we have already spoken.

We are next to speak of those that rise from several Fortunes.

The Manners of the Nobility are,

To be Ambitious.

To undervalue their Ancestors Equals. For the goods of Fortune seem the more precious for their Antiquity.

Nobility is the vertue of a Stock.

And Generosity, is not to degenerate from the vertue of his stock.

For as in Plants, so in the Races of Men, there is a certain progress; and they grow better and better to a certain point: and change, viz. Subtil wits into madness; and staid wits into stupidity and blockishness.

CHAP. XVIII.

Of the Manners of the Rich.

RICH Men are Contumelious and Proud. This they have from their Riches. For seeing every thing may be had for Money, having Money, they think they have all that is good. And Effeminate; because they have wherewithal to subminister to their Lust.

And Boasters of their Wealth: and speak in high terms foolishly. For Men willingly talk of what they love and admire; and think others affect the same that they do: and the truth is, all sorts of Men submit to the Rich.

And think themselves worthy to command, having that by which Men attain command.

And in general, they have the Manners of Fortunate Fools. They do Injury, with intentions not to hurt, but to disgrace; and partly also through Incontinence.

There is a difference between New and Antient Riches: for they that are newly come to Wealth have the same faults in a greater degree: for New Riches are a kind of rudeness and apprentiship of Riches.

CHAP. XIX.

Of the Manners of Men in Power, and of such as prosper.

THE Manners of Men in Power, are the same, or better than those of the Rich.

They have a greater sense of Honour than the Rich; and their Manners are more Manly.

They are more Industrious than the Rich for Power is sustained by Industry.

They are Grave, but without Austereness: for being in place conspicuous, they carry themselves the more modestly; and have a kind of gentle and comely Gravity, which the Greeks call σεμνότης.

When they do Injuries, they do great ones.

The Manners of Men that prosper, are compounded of the Manners of the Nobility, the Rich and those that are in Power, for to some of these all Prosperity appertains.

Prosperity in Children, and goods of the Body, make Men desire to exceed others in the goods of Fortune.

Men that Prosper have this ill, to be more proud and inconsiderate than others.

And this good; that they worship God, trusting in him, for that they find themselves to receive more good than proceeds from their Industry.

The Manners of Poor Men, Obscure Men, Men without Power, and Men in Adversity, may be collected from the Contrary of what has been said.

CHAP. XX.

Common Places or Principles concerning what May be Done, what Has been Done, and what Shall be Done; or of Fact Possible, Past, and Future. Also of Great and Little.

WE have hitherto set down such Principles as are peculiar to several kinds of Orations.

Now we are to speak of such Places as are Common to them all; as these, Possible, Done, or Past, Future, Great, Small, Possible is that,

The Contrary whereof is Possible.

And the like whereof is Possible.

And than which some harder thing is Possible.

And the beginning whereof is Possible.

And the end whereof is Possible.

And the usual consequent whereof is Possible.
And whatsoever we desire.

And the beginning whereof is in the power of those whom we can either compell or perswade.

And part whereof is Possible.

And part of the whole that is Possible.

And the General if a Particular.

And a Particular if the General.

And of Relatives, if one, the other.

And that which without Art and Industry is Possible, is much more so with Art and Industry.

And that which is Possible to worse, weaker, and unskilfuller Men, is much more so to better, stronger, and more skilful. The Principles concerning Impossible are the Contraries of these.

That Has been done,

Than which a harder thing has been done.
And the consequent whereof has been done.

And that which being Possible, he had a will to, and nothing hindered.

And that which was Possible to him in his Anger.
And that which he longed to do.

And that which was before upon the point of doing.

And whose antecedent has been done; or that, for which it uses to be done.

And if that, for whose cause we do this, then this.

The Principles concerning Not done are the Contraries

of these.

That Shall be done,

Which some Man can, and means to do.

And which some Man can, and desires to do.

And which is in the way, and upon the point to be done. And the antecedents whereof are past.

And the Motive whereof is past.

Of Great and Small, More and Less, see chap. vii. book 1.

CHAP. XXI.

Of Example, Similitude, and Fables.

Or the Principles both general and special from whence Proofs are to be drawn, has been already spoken.

Now follow the Proofs themselves which are Examples or Enthymemes.

An Example is either an Example properly so called (as some Action past): or a Similitude (which is called a Parable): or a Fable (which contains some Action feigned).

An Example properly so called, is this; Darius came not into Greece, till he had first subdued Egypt. Xerxes also conquered Egypt first; then afterwards crossed the Hellespont. We ought therefore to hinder the King of Persia from conquering Egypt.

Á Similitude, or Parable, is such as followeth: They who choose their Magistrates by Lot, are like them that choose for their Champions those on whom the Lot shall fall, rather than those who have the greatest strength; and for their Pilot, not him that hath skill; but him whose name is drawn out of the Urne.

A Fable is in this manner. The Horse desiring to drive out the Stag from his common pasture, took a Man to assist him, and having received into his mouth a Bridle, and a Rider upon his Back, obtained his intent, but became subject to the Man. So you of Himera, having (in hope to be revenged of your Enemies) given unto Phalaris Soveraign Authority, that is to say, taken a Bridle into your Mouths; if you shall also give him a Guard to his Person, that is, let him get up upon your Backs, you become his slaves presently past recovery.

To find out Examples, that is, Actions done that may serve our purpose, is therefore hard, because not in our power.

But to find Fables and Similitudes, is easier; because by conversing in Philosophy, a Man may feign somewhat in nature like to the case in hand.

Examples, Similitudes, and Fables, where Enthymemes are wanting, may serve us in the beginning of an Oration for Inductions; otherwise are to be alledged after Enthymemes for Testimonies.

CHAP. XXII.

Of a Sentence.

A SENTENCE is an universal Proposition concerning those things which are to be desired or avoided, in the Actions or Passions of the common life.

As,

A wise Man will not suffer his Children to be over-learned.