or observations, and transported by passions.  Neither is the nature of man so unfortunately built, as that 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 secure reason, and not to entrap it; the end of morality is to procure the affections to obey reason, and not to invade it; the end of rhetoric is to fill the imagination to second reason, and not to oppress it; for these abuses of arts come in but ex oblique, for caution.

(3) And therefore it was great injustice in Plato, though springing out of a just hatred to the rhetoricians of his time, to esteem of rhetoric but as a voluptuary art, resembling it to cookery, that did mar wholesome meats, and help unwholesome by variety of sauces to the pleasure of the taste.  For we see that speech is much more conversant in adorning that which is good than in colouring that which is evil; for there is no man but speaketh more honestly than he can do or think; and it was excellently noted by Thucydides, in Cleon, that because he used to hold on the bad side in causes of estate, therefore he was ever inveighing against eloquence and good speech, knowing that no man can speak fair of courses sordid and base.  And therefore, as Plato said elegantly, “That virtue, if she could be seen, would move great love and affection;” so seeing that she cannot be showed to the sense by corporal shape, the next degree is to show her to the imagination in lively representation; for to show her to reason only in subtlety of argument was a thing ever derided in Chrysippus and many of the Stoics, who thought to thrust virtue upon men by sharp disputations and conclusions, which have no sympathy with the will of man.

(4) Again, if the affections in themselves were pliant and obedient to reason, it were true there should be no great use of persuasions and insinuations to the will, more than of naked proposition and proofs; but in regard of the continual mutinies and seditious of the affections —

“Video meliora, proboque,
Deteriora sequor,”

reason would become captive and servile, if eloquence of persuasions did not practise and win the imagination from the affections’ part, and contract a confederacy between the reason and imagination against the affections; for the affections themselves carry ever an appetite to good, as reason doth.  The difference is, that the affection beholdeth merely the present; reason beholdeth the future and sum of time.  And, therefore, the present filling the imagination more, reason is commonly vanquished; but after that force of eloquence and persuasion hath made things future and remote appear as present, then upon the revolt of the imagination reason prevaileth.