[Page] Practical RHETORICK. OR, Certain little SENTENCES varied according to the Rules prescribed by ERASMUS, in his most Excellent Book De Copia Verborum & Rerum.

Wherein Children may be Exercised, when they first begin to Translate Latin, with many Advantages, as will appear by the ensuing Epistle.

Framed first for the use of a Private School, kept in the House of Mr. Francis Atkinson: and now commended to the use of all SCHOOLS.

By Joshua Pool, Mr. of Arts.

—Inopem me copia fecit.

London, Printed for T. Johnson, at the Golden Key in Pauls Church yard, 1663.

[Page] Imprimatur,

Jun. 6. 1663.
M. Franck. S. T. P. R. in Xo Patri Do Epo. Lond. à Sac. Dom.

BENEVOLO LECTORI SALUTEM.

Candidissime Lector,

CUM praestantissi­mum illum, & verè aureum E­rasmi, de Copia Verborum & Rerum, libel­lum seriò perlegeram, in­tentiore (que) animi acie con­siderarem, quàm multi­plex ejus esset usus, & quam immensus indè fru­ctus [Page] percipi posset, cùm ad vitandam ingratam ejus­dem verbi & Sermonis ite­rationem, tum ad distin­guendam varietate quâ­dam orationem; nec-non ad subit am ex tempore dicen­di scribendique faculta­tem; ad Authores alios enarrandos, vel ex alieno Sermone vertendos; ad rem Poeticam, carmenque scri­bendum, nè plura confe­cter, quae sunt penè infi­nita; de Sententiis quibus­dam breviusculis juxta prae­scriptas formas (quantùm res pateretur) variandis co­gitare coepi: quibus in transferendis, cùm primùm [Page] Latinè vertere incipiant, exerceantur pueri, undè non solùm Verborum Re­rumque copiam, praestan­tissimam Grammaticae Rhe­toricaeque Scientiae partem, incauti imbibant; sed & ad omne genus loquendi for­mas, Affirmativas, Negati­vas, Interrogativas, Admi­rativas, & quae sunt aliae multae, stylum suum à te­neris attemperare, consu­escant. Neque id solùm, sed & omne genus Notis, Commate, Colo, Semico­lo, Periodo, Interrogatio­nis, Admirationis, &c. orationem distinguere obi­ter doceantur, universas [Page] ferè Rhetoricae Figuras in quavis sententiâ variandâ cum fructu percurrant; & denique ad exercitia om­nia, maximè quae Scholis usitatiora, Sensim sine sensu feliciter praeparentur.

Privato certè usui desti­natus hic erat libellus, Sed, prolixi in transcribendo evitandi toedii, communis­que puerorum studii pro­movendi causâ, jam publi­ci juris factum, Scholarum omnium usui commendare non reformido, ut adpri­mè utilem, si non & neces­sarium. Et, si maturioris Judicii pueri, Sententias aliquas, Marte proprio, ad [Page] haec aut ejusmodi exempla, linguâ nunc Latinâ, nunc Vernaculâ, variare assuefi­ant; non dubitanter au­debo dicere, Nullum ali­ud vel esse, vel esse posse, Progymnasma, in quo te­nera puerorum ingenia, majore cum facilitate, aut fructu, exerceri possunt; neque unde, brevissimo temporis decursu, proven­tum uberiorem confiden­tiùs expectare liceat. Qua­lis-qualis hic fit libellus, habe tibi, Lector Huma­nissime, & boni consulas; culpâque saltem apud te careat, qui optimè de pue­rorum studiis mereri tam [Page] ardenter expetit; ut prae e­orum commodo suam post-habeat bonam valetudi­nem: quâ cùm ipse jam nunc careat, tibi tamen ex animo apprecatur, & Vale dicit.

The same in ENGLISH.

Courteous Reader,

VVHen I had se­riously read o­ver that most excellent, and truly golden Book of Erasmus, concern­ing the acquiring a Plenty of Words and Matter; and considered deliberately with my self, of what frequent use and benefit it was, for the avoyding of the odi­ous repetition of the same [Page] Words and Phrases; for the beautifying of Speech with a grateful variety of Expressions, for the more easie translating Authours into another Language, or expounding them in their own; for an extemporary declaring of the mind, either in Word or Writing; for Poetry and making Verses; not to reckon any more, which are almost infinite: it came into my mind to varie some short Sentences according to the prescribed Forms. In translating of which, Children may be em­ployed, as soon as they be­gin to turn English into [Page] Latin; that so, ere they be aware, they may get plenty of Words and Matter, the best part of Grammatical and Rhetorical Knowledge, and withall, accustom their style, even from the first, to all Forms of Speaking, Affirmative, Negative, In­terrogative, Admirative, with many others. And not only so, but also, (by the way) be taught to distin­guish their Writing, with Points, and Notes of di­stinction of all sorts, Com­ma's, Colons, Semicolons, Periods; Notes of Interro­gation, Admiration, &c. run thorough almost all the [Page] Figures of Rhetorick, with the advantage of familiar Examples in the varying of every Sentence; and lastly, may insensibly be well prepared for all Ex­ercises, especially those most usual in Schools.

This little Book was in­tended for a more private use; but, for the avoyding of the tediousnesse in tran­scribing, and for the pro­moting of the common good of children, being now made Publick, I am bold to com­mend it to the use of all Schools, (according as I in­tend it for young Begin­ners) as very profitable, [Page] if not necessary. And, if Children of riper years be accustomed to the varying if some short Sentences prescribed, of themselves, according to these, or the like Examples, sometimes in their Mother-Tongue, sometimes in Latin; I dare be bold to say, that there nei­ther is, nor can be any Ex­ercise, in which, the tender Wits of Children can with more Ease, or Profit, be employed; nor from whence a greater Improvement in a very short time may with more confidence be expect­ed. Such as this Book is, take it, Gentle Reader, and [Page] take it in good part, and pardon him, who is so de­sirous of Childrens pro­gresse; that he preferres their Good, before his own Health, and Welfare: which though himself at this very present wants; yet he heartily wisheth it to thee, and bids thee Fare­well.

J. P.

Practical RHETORICK.

Sentence I. Love overcometh all things.

Amplifica­tio per Sy­nonymiam Simplicem. ALl things are overcome by love.

Heterôsis (sive Mu­tatio) Acti­vorum Pas­sivis. Love conquereth all things: All things are conquered by love.

Love tames all things:

All things are tamed by love.

Love Subdues all things:

All things are subdued by love.

Love brings all things under:

All things are brought under by love.

Love vanquisheth all things:

All things are vanquished by love.

[Page 2] Love ruleth all things:

All things are ruled by love.

Love mastereth all things:

All things are mastered by love.

Heterôsis (seu Mutatio) Nu­meri. Love throws down all before it:

All things are thrown down be­fore love.

Love conquers every thing:

Every thing is conquered by love.

CUPID overcomes every thing:

Every thing is overcome by CU­PID.

Periphra­sis. VENUS Son overcomes all things:

All things are overcome by VE­NUS Son.

The blind God conquers every thing:

Every thing is conquered by that blind God.

CYTHEREA's Son quells all things:

All things are quelled by CY­THEREA's Son.

The PAPHIAN Prince ruleth all things.

All things are ruled by the PA­PHIAN Prince.

[Page 3] The CYPRIAN Queen's blind boy, subdues all things:

All things are subdued by the CYPRIAN Queens blind Boy.

Meiôsis, Tapeinôsis, seu Dimi­nutio. Love overcometh many things;

Love overcometh great things:

Love overcometh no few things;

Litotes. Love overcometh no small things.

Heterôsis, seu mutati [...] affirmati­vorum ne­gativis. All things yield to love:

There is nothing, that doth not yield to love.

There is nothing, that is not o­vercome by love:

There can be nothing, that love doth not overcome.

Love triumphs over all things:

There is nothing, over which Love doth not triumph.

Love reigns as Lord and King in all things:

There are no things, in which love doth not reign as Lord and King.

Mutatu [...] Verbu [...] Nomine. Love is the Conquerour of all things:

There is nothing, of which Love is not the Conquerour.

Love exerciseth his power in all things:

[Page 4] There is nothing, in which Love exerciseth not his power.

Love is the strongest of all things:

There neither is, nor can be any thing stronger than Love.

All things crouch to Love:

There is nothing, that doth not crouch to Love.

All things feel the power of Love:

There is nothing, that doth not feel the power of Love.

All things adore the Majesty of Love:

There is nothing, that doth not adore the Majesty of Love.

Nothing ever overcame Love:

Nothing can overcome Love:

Nothing ever yet withstood Love.

All things obey Love:

There is nothing, that doth not obey Love.

All things serve Love:

There is nothing, that doth not serve Love.

All things wait on Love:

There is nothing, that doth not wait on Love.

Love commands all things:

There is nothing, which Love doth not command.

[Page 5] Love is powerfull even to Victory Heterôsis (seu Muta­tio) Adje­ctivorum Substanti­vis. in all things:

Love is of great power even to Vi­ctory in all things.

What overcomes all things? Love.

Erotêsis, seu Inter­rogatio. What doth not Love overcome?

What overcomes all things, but Love?

What overcomes all things, if not Love?

What overcomes all things more then Love?

Can any thing overcome all things, more then Love?

What? doth not Love overcome all things?

Is there any thing, that Love doth not overcome?

Can there be any thing, that Love doth not overcome?

What can be stronger then Love?

What can overcome Love?

Can any thing overcome Love?

Hath the wide world any thing, that Love doth not overcome?

In what secret and unknown corner lieth that thing, which Love doth not overcome?

What is that at last, which Love doth not overcome?

[Page 6] Where shall we find those things, that Love doth not overcome?

What unfound land contains those things, which Love doth not over­come?

Ecphonesis seu Excia­matio. Oh the great Majesty and Power, of Love over all things!

Oh the many and great Victories, that Love bears away from all things!

Oh the incredible strength and force of Love above all things!

Oh the innumerable Triumphs, Trophies, and Spoils of Love!

Oh the infinite number of things that are overcome by Love!

Oh the unmeasurable and vast limits of Love's Empire!

Admiratio. Good God! how doth Love overcome all things!

Good Gods! How do all things lye crouching at the feet of Love!

Immortal God! How doth Love prescribe Laws to all things!

Good lack! How doth Love bear the victory from all things!

Oh, what a powerfull thing is Love!

Oh, what an imperious thing is Love!

[Page 7] Oh, How all things lye trembling under the hand of Love!

Oh, How suppliantly all things lick the dust under Love's feet!

Oh, How true is that old saying, Love overcomes all things!

Oh ye Gods above! How are all things under the power of Love!

Oh ye Immortal Gods! How is the Power of Love above all things!

Adjuratio Oh ye Gods and Goddesses all! How doth the Empire of Love extend to all, even to you your selves also!

  • Nè vi­vam
    Let me not live, If I do not think it most true, that Love overcom­eth all things.
  • Emoriar.
    Let me die, If I do not think it most true, that Love overcom­eth all things.
  • Nè vale­am.
    Let me not enjoy my health, If I do not think it most true, that Love overcom­eth all things.
  • Dispere­am male.
    Let me perish mi­serably, If I do not think it most true, that Love overcom­eth all things.
  • Sic me Musae a­ment.
    So may the Muses love me, As I think it most true, that al things are overcome by Love.
  • Ita mihi Dii fave­ant.
    So let the Gods fa­vour me, As I think it most true, that al things are overcome by Love.
  • Sic mihi coelos pro­pitios ha­beam.
    So may the Hea­vens be propitious to me,

As I think it most true, that al things are overcome by Love.

Commisera­tio. Alass, how weak are all things, compared to Love!

[Page 8] Ah, in vain do men strive to re­sist the power of Love!

Dubitatio. I do not know, whether there be any thing overcomes more things than Love.

I much doubt, whether there be any thing, whose power is equal to the power of Love.

Abomina­tio. Fy upon the Tyrannical and In­vincible power of Love.

Out upon the Cowardise of all things, when Love appears.

O shame, how the greatest things quake for fear, if the little God CUPID do but shew his face!

Isodynamia periphra­stica, ab Adjunctis, Consequen­tibus, Con­comitanti­bus, &c. The Trophies of Love are erected in every place.

Love rides every where in a Tri­umphant Chariot.

All things are Love's subjects.

Kings themselves are Love's Slaves and Subjects.

Distributio partium. Kings are Kings before their sub­jects; but Subjects before Love.

Collatio. Antithesis. Enantiôsis. Kings are as much under Love, as above their Subjects.

CUPID's dart wounds more and deeper, than JOVE's Thun­derbolt.

[Page 9] The very gods are subject to Love.

Climax, In­crementum. Not only brute creatures, but men; nor they only, but likewise gods, yield to the violence of Love.

Metonymia Subjecti. Both Heaven and Earth know the power of Love.

Distributio partium. The hardest Hearts are overcome by Love.

The cruellest Natures grow gentle by Love.

An Heart of Flint, doth melt by Love.

Gentle Natures Love draws, and entises; froward Natures it forceth, and compels; all at length it subdues and conquers.

Love is always either an entising Siren, or ravenous Harpy; one way or other it is always a Conquerour.

Distributio partium. Hirmos, Asyndeton, seu Dialy­ton. Love overcomes Majesty, Power, Strength, Riches, Beauty, Eloquence, Learning, Wit, Wisdom, and what not?

The Liberal Sciences are not free from Love's Empire: and the Me­chanical Arts can by no Engine elude his Power.

Gramma­tica. No power of Grammar can de­cline the power of Love.

[Page 10] Rhetorick easily perswades her self Rhetorica. to be silent; and is dumb, when Love appears in the Oratory.

Logica. All Logick's Arguments are inar­tificiall, and invalid, when Love opposeth.

Musica. The most delicious streams of Musick are not able to countercharm the Inchantments of Love.

Geometria. Geometry cannot measure the di­mensions of Love's Power.

Arithme­tica. Arithmetick cannot count the Number of Love's Victories.

Astronomia. Love's Trophies are more, than Astronomy hath Stars; who, as high as she looks, moves always, un­der the Sphere of Love's Jurisdi­ction.

Collectio. Illatio. Ratiocina­tio ab In­ductione. Argumen­tum à Ma­jore. Hirmos. Asyndeton. Dialy [...]on. If the Liberal Sciences, every one thus yield to Love; certainly the Mechanical and more servile Arts dare not resist.

Paroemia. Love makes vulgar and unlearn­ed men become Poets, Oratours, Souldiers, any thing, all things, ac­cording to the vulgar Proverb, Love teacheth Musick; that is, all Learning: for the Greeks so honor­ed Musick, that they called all Learning by that name.

[Page 11] The Victories of Love are more Collatio à Majori ad Minas. then the Sands of the Sea, Hairs of the Head, Drops of Rain, Stars of the Skie, Leaves of the Trees, Motes Hyperboli­ca Auxesis: in the Sun, Pellets of Hail, Drops of Dew, Hybla's Bees, the Birds of Ubi obiter variatur Multi. the Air, the Fishes of the Sea, Flow­ers of the Spring, Apples of Autumn, Summer's Flies, Summer's Ants, Blades of Grass, Ears of Corn, Boughs of the Forrest, &c.

Asteismus. He that can count the Stars in the Skie, or the Sands on the Lybian shore; let him undertake to reckon the victories of Love▪

Collatio ad se à pari. Love is not more ancient, then he is powerfull; yet Hesiod, that most divine Poet, reckons him, amongst the most ancient gods.

Collatio ad minus. Epanorthô­sis. To conquer Love is a greater work, than all Hercules twelve La­bours: nay, not to be conquered by it.

Epanortho­sis. Love overcometh many things, very many: very many did I say? nay, all things.

Periphrasis Collatio à pari. Necessity, that hard and inevitable Weapon, doth not conquer more than Love.

Metapho­rica Col­latio ad minus. Love is another Achilles, another [Page 12] Hercules: but much more strong than either.

Collatio ad simile à pari. All things in the hand of Love, are as Pygmies in the hand of Her­cules.

Love is like Coeneus, is invulnera­ble and invincible.

Allegorica Paroemia. All things go out of the Field, when Love displaies his Banner.

All things throw away their Arms, when Love sounds his Al-arm.

If Love sound a March, all things else sound a Retreat.

All things lift up finger and hands (that is, yield) when Love lifts up his Arm.

Nothing dares so much as Lat. his­cere. mut­ter, when Love appears in the front.

All things Lat. fas­ces sub­mittere. veyl Bonnet, and strike Sayl, to Love: that is, yield, submit.

Allegoria. Love hath iron-Hands, and an Heart of Adamant.

No fortress can hold out against Love.

It is not safe to contemn, what Love commands.

Nothing is impregnable to Love.

No Enemy is invincible to Love.

Love exerciseth his strength in vain against nothing.

[Page 13] Love shoots with unresistable Ar­rows. Allegoria.

Metalep­tica Enan­tiôsis. An­thypophora, Prolepsis, Subjectio. Love's Arrows never miss.

Love's Arrows alwaies wound.

Though Love be blind; yet have his Arrows eyes.

Doth Love overcome many things? Yea all.

Subjectió. Doth he overcome the weak, mean, and contemptible? Yea, the strongest, greatest, and most glori­ous.

Allegoria. Love disputes with unanswerable Arguments.

Paroemia. Amplifica­tio & Con­firmatio per Hyperboli­cam praefa­tionem, for­mámque generalem. Love in all things will find out the way; as we say commonly.

They must be very strange things, that are not overcome by Love.

I know not any thing, that is not overcome by Love.

  • Who can express
  • No words can express

the power of Love.

  • Auxesis.
    Who can count
  • No Tongue can count

the victories of Love.

  • Sermone consequi, verbis elo­qui ne­queam.
    I am not able to express in words,
  • No Eloquence is able to express,
  • Dici ron potest.
    It is not to tell,

how many things Love over­comes.

  • [Page 14]
    Mirum dictu.
    It is wonderfull to tell,
  • Vix cre­di potest.
    It is not to be believed,
  • Fide ma­jus est.
    It is beyond belief,
  • It transcends a strong belief to credit,
  • Judica [...]i non po­test.
    You can scarce believe,
  • It is not to think,
  • No man can in mind conceive,

How many things Love over­comes.

In Pro­verbium cessit. Even to a Proverb Love over­comes all things.

  • It hath the place of a Proverb,
  • It is instead of a Pro­verb,
  • It is used as a Proverb,
  • It is become a Proverb,
  • It hath obtained the force of a Proverb,
  • It hath crept into the number of Proverbs,

Love over­comes all things.

Judicio diffiden­dum. I will never again trust, neither mine own, nor the judgment of all the Ancient; if there be any thing, that Love doth not conquer.

If Love overcomes not all things; I know not what doth.

Cave, credas. Never believe, there is any [Page 15] thing, that Love doth not over­come.

  • Confutatio:
    Nothing is more fre­quent in Poets, Orators, Historians; than,
  • None is so ignorant, but knows;
  • None, but the most im­pudent man in the World, can deny;
  • Let him affirm with that doting Philosopher, that Snow is black, who denies;
  • It were better to de­ny all things, than this one;
  • He should be cudgell'd into belief, and confuted with club-Arguments, who denies;
  • One Democritus will not suffice, to laugh at his Folly, who denies;
  • An acre of Hellebore will not cure him, who denies;
  • Give him some Helle­bore to purge his Brain, who will not confess;
  • [Page 16] He understands little, who doth not know;
  • He doth not speak, but bray like an Ass, who de­nies;
  • No man's Nose is so stopt but he easily smels out this;
  • Rubb over your Fore­head, and dare to deny;
  • Send him to
    Anticyrae
    Bedlam, as a man, who hath a
    Lat. Ver­tiginosi cerebelli.
    Vertigo in his Brain, who denies;

That Love over­coms all things.

  • Confirma­tio per In­terrogatio­nem.
    Who is so blind, as not to see;
  • Who is so impudent, that he dares deny;
  • What impudence is it, not to confess;
  • Who doth not under­stand;
  • Who, but a Mad-man, would deny;
  • Who lives in such Cym­merian darkness, that he doth not both see, and confess;
  • Who, except he have his
    Lat. in calcaneis.
    Brains in his Heels, but perceives plainly;

That Love's Power & Em­pire is above all?

[Page 17] Can Impudence so put off all shame, as to deny; that Love's Power and Empire is above all?

  • Assevera­tio.
    It is a Truth approved by the consent of all men;
  • It is a Truth, manifest even to blind men;
  • It is a thing so plain, as nothing can be plainer;
  • So certain, as nothing can be more certain;

That All things yield to Love.

  • It is a Truth so apparent, and evident, that it seems writ not with Ink, but with the Beams of the Sun;
  • It is a matter out of que­stion, and needs no dis­pute;
  • It is a Truth approved of, by the Testimony and Judgment of the whole World;
  • It is as true, as either Jove's, or Apollo's Ora­cle;
  • It is as true, as the Do­donean, Ammonian, or Del­phick Oracle;
  • It is a Truth, that re­quires [Page 18] not many words, or a long Oration to confirm; That, Every thing submits to Love.
  • It appears more clearly then the mid-day-Sun; That, Every thing submits to Love.
  • The Sun needs no other light, that it may be seen; nor a Trumpeter to pro­claim the brightness of his Beams; so is it in this evident Truth: That, Every thing submits to Love.
  • He
    Lat. S [...]l [...] lucernam accende­re.
    lights a Candle in the Sun-shine, who goes a­bout to explain this Truth; That, Every thing submits to Love.
  • It is a Truth, than which what can be more cer­tain? That, Every thing submits to Love.

That Every thing submits to Love.

Asteismus. It is a Truth so out of all Con­troversy, that Love overcometh all things; that he, who would prove it, may go tell men, The Sun-shines, when he triumphs in his meridian Glory.

He must be of very great boldness, or very little wit, who denies; that, All things are under the command of Love.

He, who seriously considers it, is blind, if he do not see; obstinate, if seeing he do not confess; that, All things are under the command of Love.

[Page 19]

  • They are but as Sibyll's leaves, whatsoever are ob­jected against this Truth;
  • Confutatio.
    The Arguments against this Truth are lighter than the leaves of the Sibylls;
  • Collatio.
    They are but Ropes of sand, Towers of Lamia (that is, Castles in the Air), Old-wive's Tales, vain Dreams,
    Metaphora.
    that men prattle against this Truth;
  • Pectines Solis.
    There is neither crumb, nor drop, of sense, or reason, in those things, that are spoken against this Truth;
  • As one said of the Nightingal, that
    Vox & praetereà nihil.
    she was but a Voyce, and nothing else; so they are words, and wind, and no more, that are objected against this Truth;

That Love tri­umphs o­ver all things.

  • Paradi­astole.
    It comes not from A­pollo's Tripos, but the Old-Wive's Trivet, whatsoever is objected against this Truth;
  • Epitrope.
    Let him be rich, let him be noble, let him be great, [Page 20] let him be what you will; fool he must needs be, and fool-hardy too, who dares to mutter against this Truth:
  • I could wish my self turn'd into a Squinancy to stop his saucy chaps, who dare
    Metapho­ra.
    bark against this Truth:

That All things obey Love.

  • Confirma­tio.
    If he be not blind e­nough, make him blinder, who doth not see, and acknowledge this palpable Truth:
  • He must either shut his eies, or put them out, to whom the light of this Truth doth not clearly shine:
  • He is hardened against all Truth, who denies this manifest Truth:
  • Asteismus.
    Let him go deny Prin­ciples, who will not con­fess this Maxim:
  • He must have a Fore­head of Brass, a Mouth of Iron, and a Brain of Lead; who dares oppose so con­fessed a Truth:

That All things are ru­led by Love.

[Page 21] The Lacedemonians, sacrificing Confirma­tio ab Exemplo. to Love, before they joyned Bat­tail with the Enemy; shew, That they acknowledged the power of Love in overcoming.

The Grecians, in their Wars sa­crificing to Love by the fairest Boys in their Army, declare their Opi­nion of the force of Love in all things.

Confirma­tio à [...]esti­monio. Love can be cured by no Herbs; nor can any Medicines prevail against Love; as no less wittily, than tru­ly said Ovid, the best of the Latin Poets.

Aetiologia. for Love doth not yield to Metalep sis. Nobility cannot profit against Love, ancient Images; as excellently Propertius writes.

There is no hope to fly from Love, though you had the Wings of Pegasus, Perseus, and Mercury; though you fly as far as the River Tanais; as the same Propertius most elegantly de­clares.

Ironia. Love is weak, for sooth! and eve­ry thing overcomes it; yes, in­deed.

Epizeuxis. Love, Love is it, that all things overcomes.

Anadipl [...]sis
  • [Page 22]What i'st, that all things over­comes, but Love?
  • Love, that imperious passion of the mind.
Anaphora.
  • Love conquers all, Love makes the proudest yield:
  • Love ever Triumphs, ever wins the Field.
Epistrophe.
  • All things submit unto the pow'r of Love;
  • Ev'n Kings are Subjects to the power of Love.
Symploce.
  • What i'st that conquers all, but Lov's imperious hand?
  • What conquers great and small, but Love's imperious hand?

Epanalep­sis. Love conquers all: of all things King is Love.

Epanados. Love conquers all things, Love makes all to yield:

Polypt [...]ton. Yielding they fly, and conquer'd leave the Field.

Ec [...]honesis. Oh the divine power of Love! which while I express, my Tongue falters, as unable to express it.

Epiphone­ma. Love conquers all things. So great and unspeakable is the power of Love.

[Page 23] Love made Jove—but we must Aposiopesis. speak nothing rashly of the gods.

Apostrophe. O Love, thou little, but puissant, and imperious, god; what doest not thou overcome?

Pros [...]po­poeia. Me thinks, I hear Love speaking, and thus vaunting himself of his strength, and power.

Cum am­plicatione per Exem pla ex distributione partium. Ferocita [...]. Robur. The Tygers are fierce even to a Proverb; yet how oft hath my force made them tame?

Hercules was strong even to a Miracle; yet so did I effeminate him; that in Woman's apparel he spun in the company Lat Se­quioris s [...]xûs of the other Sex.

Majestas. What is greater than Jupiter? yet him have I transformed into Gold, a Swan, a Bull.

Epanortho­sis Sapien [...]ia. Apollo was wise; nay, the god of Wisdom: yet did I make him, as an Heards-man, feed Admetus his Herds.

Eloquen­tia Mercury was a nimble god, the Deity of Eloquence: yet did I force him to take upon him the shape of a stinking Goat.

Opulen i [...]. Neptune is a wealthy god, lord of all the Riches which the Seas and the vast Ocean contain: [Page 24] yet did I force him to deform himself with the shape of an Horse?

Fo [...]ma. Venus was fair, the Queen of Beauty: yet did I force her to be inflamed with the love of Mor­tals, and to take upon her the shape of an earth-born Woman.

Fortitudo. Ira. Couragious, Angry, and Ch [...]rlish god: yet have I entangled him in the embracements of Venus so oft, and so long; that Vulcan hath entangled them Lat. Ʋ ­trum [...]ue nudum: Syllepsis Implici­ta both na­ked in his nets, and he and Sol exposed them to the Lat. ri­sus, & vi­sui; oculis, & j [...]culis: Pa [...]ono­masia. Mars is an Heroick, Valiant, view and laughter of all the gods.

R [...]capitu­tatio. Polysynde­ [...]on. Illatio ab Inductione. And now, since Cruelty, and Strength, and Majesty, and Wis­dom, and Eloquence, and Beauty, and Wealth, and Courage, both Beasts and Men, and Gods and Goddesses, yield to me; who dare deny my strength, or resist my power?

Anacoenosis Communi­cati [...]. Tell me, O Hercules, what made thee so obsequious a ser­vant to Omphale? was it not Love? I ask of you, O ye Gods and Goddesses, what made you so [Page 25] often to visit, Earth, and put on humane shapes; nay, some of you the forms of Beasts, and those (filthy Beasts? was it not Love?

Paraleipsis. Love conquers both Men and Gods: not to say any thing, of his dominion over brute Creatures.

Pleonas­mus. I have heard with these very Ears, many declaiming of the force of Love: some not without sorrow con­fessing, others with great joy ac­knowledging, that Love at last over­comes all things.

Parenthe­sis. I believe, (nor is my belief vain) that the power of Love is above all things.

I hold, and judge, (and why may I not confess it?) that all things o­bey the command of Love.

Anti-Me­tabole. Kings are Lords to their Subjects: but Subjects to this Lord.

Synoeceio­sis. Strong things, and things that are not strong, are alike in the hands of Love.

Oxymoron. Who can express the great little­ness, and little Greatness; the childish Manliness, and manly Childishness of that blind God?

Aporia. What shall I say? shall I tell you, Love overcomes many things? that is much.

[Page 26] Shall I tell you, he overcomes the Climax. greatest things? that is more; but that is not all.

What then at last shall I tell you, that Love overcomes all things? that is the greatest, and that is enough; all that I can speak, or Love do.

Inversio. Love doth not overcome all things, may some man say; because the most things yield to it of their own accord: Nay, therefore doth Love overcome all things, because the most yield of their own accord.

For that doth not take away the victory, though it argue the easi­ness, and declare both the known power of Love, and that most things despair of doing any good by re­sisting.

  • Amplifica­tio per Im­possible: ubi obiter variantur Impossibile & Nun­quam.
    It is Impossible,
  • It is not possible,
  • It cannot be,
  • It can by no means be,
  • All things may sooner be, than

that there should be any thing, which Love doth not o­vercome.

  • Lat. Abi­re non po­test.
    It is not to be avoid­ed;
  • Lat Non est recu­sandum.
    It is not to be refu­sed;

but Love will over­come all things.

  • [Page 27]It must needs be,
  • It cannot but be,
  • that Love should overcome all things.
  • It cannot other­wise be;
  • How should it o­therwise be;

but that Love should over­come all things.

  • Paroemia.
    The Wolfe shall marry the Sheep,
  • A Locust shal bring forth an Elephant,
  • The Sea shall bring forth Vines,
  • The Snayl shall out-run the Hare, and the Tortoyse the Eagle,
  • Brambles shall bring forth Violets, and Thorns Roses,
  • The Rivers shall be carried towards their Fountains,
  • The Fountains them­selves shall thirst,
  • The Earth shall fly,
  • The Beetle shall make honey, and the Gnat milk,

before any thing be found which Love doth not over­come.

  • [Page 28] The Crabs shall go strait forward,
  • The Nightingale shall cease to Sing,
  • The Owle shall sing like the Nightingale,
  • The Heaven shall fall,
  • The Earth shall ascend above the Skie,
  • Mountains shal be trans­placed,
  • The Mule shall bring forth,
  • Water and Fire shall a­gree together,
  • The Fire shall be kind­led with Snow,
  • A Tempest shall be calm­ed with a song,
  • The Earth shall be bo­red thorough,

before any thing be found which Love doth not over­come.

  • The Sun shall change his course,
  • The Loadstone shall turn from the North,
  • Groves shall grow on the Waves,
  • Sea-weeds shall be found on the Moun­tains,

when any thing surpas­seth the power of Love.

  • [Page 29]The Stars shall fall,
  • The motion of each starr shall be irregular,
  • Day shall be turned to night,
  • The waters of the Sea shall leave their saltness,
  • The Sea shall be plow­ed,
  • A Crop shall be reaped from the Sand,
  • Past moments shall be recalled,
  • The Meadows shall ne­ver more have flowers,
  • The Heavens shall want Stars,
  • Day shall want Light,
  • No sweetness shall be in Roses,
  • The Fish shall burn in the Ocean,
  • No Joy shall be in Hea­ven, nor Pain in Hell,
  • The Flames shall de­scend,
  • The Mountains forget­ting their weights shall fly like Atoms through the skie,

when any thing surpas­seth the power of Love.

  • [Page 30]The Heavens shall rest,
  • The Sun and Stars shall shine toge­ther,
  • when [...] any thing sur­passeth the power of Love.
  • The Pibbles shall mount up to the Stars,
  • The Earth shall be a­dorned with Stars,
  • The Flocks shall invite the Lions to their folds,
  • The Skies shall endure the heavy plough,
  • The Water shall give flames, and Fire waters,
  • The Sun shall rise in the West,
  • The Ants shall leave their industry,
  • The Bees shall forget to make Honey,
  • Maenalian Hounds shall fly from the Hare,
  • Nature shall become preposterous,
  • No Element shall keep his proper seat,
  • Fire shall be cold, and Water give heat,
  • Summer shall give Snow,

if ever any thing over­come Love.

  • [Page 31]Does shall fright Lions,
  • The Crows shall fly thorough the Aire whiter then Snow,
  • Swans shall be as black as pitch,
  • Oxen shall cut the Aire with their wings,
  • Marbles shall be softer then Wax,
  • The Chickens shall prey upon the Kite,

if ever any thing over­come Love.

  • Confirma­tio à per­petuitate veritatis, ubi obiter variantur, Perpetuò & Semper.
    Whilst Sun and Stars shall run their course,
  • While Stars shall em­bellish Heaven, and Flow­ers the Earth,
  • Whilst Neptune's arms, shall embrace the earth,
  • Whilst Cynthia shall re­new her Horns,
  • Whilst Lucifer foretells th' approaching Morn,
  • Whilst Arctos shuns the Sea,
  • Whilst Mountains give their shades,
  • Whilst Streams their tribute to the Ocean pay,

ever will Love over­come All things.

  • Whilst Day hath Light, [Page 32] and Night succeeds the Day,
  • Whilst Summer follows the Spring, and Autumn succeeds Summer;
  • Whilst the Sun casts light, or Earth shadows,
  • Whilst the Land bounds the Sea, and Aire the Land,
  • Whilst the River carries Waters, or those waters Fishes,
  • Whilst the Earth hath Trees,
  • Whilst the Bore loves the tops of Mountains,
  • Note that all those Proverbi­al phrases, that we made to signify Never will also signi­fy Ever, by prefixing only Till or Ʋntil, as will ap­pear by one or two Examples.
    Whilst Bees love thy me, and Bears honey,

Ever will Love over­come All things.

  • Till time and memory shall be no more,
  • Till time shall have no plumes,
  • Till time shall be as bald before, as he is be­hind,
  • Till time shall be swal­lowed by Eternity,
  • Till Lachesis have no more thread to draw,

will all things ever submit to Love.

  • [Page 33]Till the Woolfe shall marry the Sheep,
  • Till the Sun shall change his course,
  • Till the Sun shall rise in the West,
  • To the last Syllable of recorded time.
  • Till time that gives all things, shall have his end,

will all things ever submit to Love.

Conclusio: But the end of time, puts me in mind, that it is time to make an end; lest my discourse be as endless, as is the power of Love.

To make at last an end, There is no end of Love's majesty and power.

To come at last to an end, It is to no end, either to resist the strength of Love, or discourse further of his power.

The end of the first Sentence, varied.

Sentence. II. Self-love is blind,

SElf-love is without eyes.

Self-love is without sight.

Self-love is deprived of sight.

Self-love wants eyes and sight.

Self-love is destitute of sight.

Self-love enjoyes neither sight nor light.

Self-love hath no use of eyes.

No use of eyes is there to Self-love.

[...]pro habeo. Self-love see's nothing.

Heterosis seu M [...]tatio Activo­rum passi­vis. Affirmati­vorum ne­g [...]tivis. Nothing is seen by self-love.

Self-love see's not at all

Nothing is blind, if not self-love.

Nothing is blinder than self-love.

Nothing is more blind then self-love.

There is nothing but is less blind than self-love.

Nothing can be blinder than self-love.

Mutatio numeri. Heterôsis (seu Muta­tio) Adje­ctivorum Substanti­vis. Never did self-love see the light of the Sun.

All things are unseen to self-love,

Every thing is unseen to self-love.

Self-love is blind even to wonder above all things.

[Page 35] Great is the blindness of self-love even to wonder, above all things.

Great blindness is in self-love.

Self-love is a thing of great blind­ness.

Erotesis, seu Inter­rogatio. What is blind? Self-love?

What is blind, but self-love?

What is blind, if not self-love?

What? is not self-love blind?

What is blinder than self-love?

What is more blind than self-love?

What can be more blind than self-love?

Can any thing be blinder than self-love?

How should any thing be blinder than self-love?

Is there any thing so blind as self-love?

Hath the wide World any thing so blind as self-love?

In what dark and blind corner lyeth that thing, that is so blind as self-love?

What from East to West, is so blind as self-love?

In what secret and unknown region lieth that thing, that is so blind as self-love?

What Region in the Earth hath not [Page 36] heard of the blindness of self-love?

What is that at last, which is so blind as self-love?

Where shall we find those things that are blinder than self-love?

What unfound Land doth contain those things, that are blinder than self-love?

What new America not yet disco­vered hath any thing blinder than self-love?

What unknown Land amongst the Antipodes breeds any thing so blind as self-love?

Ecphonesis Exclama­tio. O blind self-love!

  • O the intolerable
  • O the great
  • O the strange
  • O the wonderful
  • O the incredible
  • O the unspeakable
  • O the unexpressible
  • O the unconceivable

blindness of self-love.

  • O the innumerable
  • O the infinite

errors which the blindness of self-love occa­sioneth!

Admiratio. Good God! how blind is self-love!

Good gods! what blindness is in the eies of self-love!

[Page 37] Immortal God! what thick darkness doth possess the eies of self-love!

Immortal Gods! what a thick mist covers the eies of self-love!

Good lack! how little doth self-love see!

O what a darkness doth beset the eies of self-love!

O what a darkness dwells in the eies of self-love!

O how true is that old saying, self-love is blind!

O ye Gods above! how blind is self-love here below!

Oh ye Gods and Goddesses! how is self-love bewiddowed of his eies!

  • Let me not live,
  • Let me die,
  • Let me not enjoy my health,
  • Let me perish mi­serably,

If I do not think it most Adjuratio. true, that self-love is blind.

  • So let the Muses love me,
  • So may the Gods fa­vour me,
  • So may the Heavens be propitious to me,
  • So may I ever be ma­ster of my desire

As I think it most true, that self-love is blind.

[Page 38] Alass, self-love is very blind,

Ah, in vain doth self-love hope to be freed from her blindness.

Woe is me, it irketh me to see the blindness of self-love.

Dubitatio. I do much doubt, whether there be any thing blinder than self-love.

I much doubt whether there is any thing, whose blindness is equall to the blindness of self-love.

I am not certain whether self-love be not the blindest thing in the World without exception.

Abominatio. Fie upon the intolerable blindness of self-love.

Out upon the gross errors that pro­ceed, from self-love's blindness.

O shame! how plain, open and pal­pable is self-love's blindness.

Oxymoron. O burning shame, how shameful yet shameless is self-love's blindness!

Isodynamia periphra­stica. How blind must he needs be, that sees not, and confesseth the blind­ness of self-love!

Hyperbole Auxesis. There is no blindness to the blind­ness of self-love.

Give me any blindness, but the blind­ness of self-love.

None are so blind as they that love themselves.

[Page 39] Self-love is as blind as a Beetle. Collatio ad simile Paroemia. Collatio ad minus.

Self-love is blinder than Tyresias.

Self love is blinder than Hypsaea that old hagg.

Self-love is blinder than a Mole.

Self-love is like Polyphemus, a Mon­ster without eies.

Self-love is blinder than blindness it self.

Hyperbo­lica Epa­northôsis. Self-love is blind, nay rather blind­ness it self.

Let none complain of Fortune's blindness, that consider the blind­ness of self-love.

Collatio. Fortune is blind I confess, but shee seems to see clearly compared to self-love.

Collatio à Genere. All love is dimm-sighted, but self-love is is stark-blind.

Collatio per contrarium Enantiôsis. The Eagle which doth not winke at the brightest beams of the Sun, is not more quick-sighted, than self­love is blind.

Lito [...]es. Charientis­mus Confi [...]matio & De­monstratio. Collatio ad Sim. The Sea is not more deaf, than self-love is blind.

No spectacles or prospective can pro­fit self-love.

So blind is self-love; that it perceives not its own blindness.

Self-love is like that old-woman in [Page 40] Seneca, that complained of the dark­ness of her house, when she her self was blind.

Self-love is so blind, that it com­mends its own vices, and calumniates others vertues.

Self-love is so blind; that it counts his foulest things fair.

Pa [...]oemia, Allegorica Ironia. So blind is self-love; that he thinks all his Geese Swans.

So blind and foolish is self-love; that it makes men think they fart frank­incense, and their worst things best.

So blind is self-love; that it sees no faults of its own, and yet thinks it see [...] plainly the faults of others.

Metaphora. Self-love is a meer Suffoenus.

Self-love is blind beyond all be­lief.

H [...]perb [...]le Auxesis. Self-love is blind beyond the help of art or nature.

Distributio partium. The liberal Sciences cannot free self-love from her blindness; and the Mechanical arts can by no En­gine cure it.

Gramma­tica. No Case in Grammar can amend the condition of self-love: nor are all the Parts of Speech enough to [Page 41] express the greatness of his Blind­ness.

Rhetorica. Rhetorick had rather be eternally dumb, then speak a word to prove that self-love hath eyes.

Logica. All Logick's arguments are inar­tificial, invalid, and absurd, when she goes about to defend, that self-love is not blind.

Musica. The delicious strains of Musick, may please and tickle the ears: but never open the blind eyes of selflove.

Arithmeti­ca. No Arithmetick is able to count the errours that proceed from self-love's blindness.

Geometria. No Geometry can measure the thickness of that pitchy darkness which doth dwell in the eyes of self-love.

Astrono­mia. Self-love hath as many errours as Astronomy hath Stars: and had she for every starr a Sun; yet could they not give light to the blind eyes of self-love.

Argum. à Majore. If the Liberal Sciences each of Collectio. Illatio. In­ductio. them thus confess their weakness; the Mechanical and more servile arts certainly dare not undertake the work.

Hirmos. Self-love makes men fools, rash, [Page 42] heady, inconsiderate, of great pre­judice, Asyndeton, Dialyton. of little judgment, blind dotards, any thing, all things.

Asteismus. He that can count the Stars of the Skie, or the Sands of the Lybian shore; let him go count the er­rours of self-love.

Obiter va­riatur Multi. The errours arising from self-love's Collatio ad minus. Hyperboli­ca auxesis. blindness are more then the Sands of the Sea, Stars of the Skie, Hairs of the Head, Drops of Rain, Pellets of Hail, Pearls of Dew, Leaves of Trees, Boughs of the Forrest, Blades of Grass, Ears of Corn, Birds of the Air, Fishes of the Sea, Flowers of the Spring, Summer's Flies, Summer's Ants, Motes in the Sun, Bees of Hybla, Billows of the Carpathian Sea, &c.

Collatio ad minus. To cure the blindness of self-love, is a greater work then all Hercules twelve Labours.

Confirma­tio & Am­pl [...]ficatio per Hyper­bolicam praefatio­nem [...] for­mam Ge­neralem. Auxesis. They must be very strange things, that are seen by self-love.

I know not any thing, that is seen by self-love.

  • Who can express
  • What tongue can express
  • No words can express

the blind­ness of self-love.

[Page 43]

  • Who can count
  • No Tongue can count
  • No Arithmetick can number

the errours of self-love.

  • I am not able to express in words,
  • No Eloquence is able to express,
  • It is not to tell,
  • It is wonderfull to tell,
  • It is not to be believed,
  • It is beyond belief,
  • It transcends a strong belief to credit,
  • It is not to think,
  • No man can conceive,
  • You can scarce believe,

how blind self-love is.

  • Even to a Proverb,
  • It hath the place of a Proverb,
  • It is instead of a Pro­verb,
  • It is used as a Proverb,
  • It is become a Proverb,
  • It hath obtained the force of a Proverb,
  • It hath crept into the number of Proverbs,
  • It is an Adage of a re­ceived authority;
  • It's a saying as true, as old

Self-love is blind

[Page 44] I will never again believe mine own, nor the judgment of the An­cient; if there be any thing, blinder than self-love.

If self-love be not blind; I know not what is.

Cave cre­das. Never believe, there is any thing more blind then self-love.

  • Confirma­tio & Confutatio
    Nothing is more fre­quent in Poets, Orators, Historians; than,
  • None is so ignorant, but knows;
  • None, but the most im­pudent man in the World, can deny;
  • Let him affirm with that doting Philosopher, that Snow is black, who denies;
  • It were better to de­ny all things, than this one;
  • He should be cudgell'd into belief, and confuted with club-Arguments, who denies;
  • One Democritus will not suffice, to laugh at his Folly, who denies;

That self-love is blind.

[Page 45]

  • An acre of Hellebore will not cure him, that denies;
  • Give him some Helle­bore to purge his Brain, that will not confess;
  • He understands little, that doth not know;
  • He doth not speak, but bray like an Ass, that de­nies;
  • No man's Nose is so stopt but he easily smels out this;
  • Send him to Bedlam, as a man, that hath a Vertigo in his Brain, that denies;
  • Rubb over your Fore­head, and dare to deny;

That self-love sees nothing.

  • Confirma­tio per In­terrogatio­nem.
    Who is so blind, as not to se [...]?
  • Who is so impudent, that he dares deny?
  • What impudence is it, not to confess?
  • Who doth not under­stand?
  • Who, but a Mad-man, would deny?

That self-love hath no use of eyes.

[Page 46]

  • Who lives in such Cym­merian darkness, that he doth not see, and con­fess;
  • Who, except he have his Brains in his Heels, will deny?
  • Nisi ani­mam pro sale habe­at. To keep his body from stinking.
    Who except he have his soul only instead of salt will deny?
  • Can Impudence her self so put off all shame, as to deny?

That self-love hath no use of eyes.

  • Confirma­tio per As­severatio­nem.
    It is a Truth approved by the consent of all men,
  • It is a Truth, manifest even to blind men,
  • It is a thing so plain, as nothing can be plainer; so certain, as nothing can be more certain;
  • Paradi­astole.
    It is a Truth so appa­rent, and evident, that it seems writ not with Ink, but with the Beams of the Sun;
  • It is a matter out of que­stion, and needs no dis­pute;

That nothing is blin­der then self-love.

[Page 47]

  • It is a Truth approved of, by the Testimony and Judgment of the whole World,
  • It is as true, as either Jove's, or Apollo's Ora­cle,
  • It is as true, as the Do­donean, Ammonian, or Del­phick Oracle,
  • It is a Truth, that re­quires not many words, or a long Oration to confirm it,
  • It appears more clearly then the mid day-Sun,
  • The Sun needs no other light, that it may be seen; nor a Trumpet to pro­claim the brightness of his Beams; so is it in this evident Truth,
  • He lights a Candle in the Sun-shine, that goes a bout to explain this Truth;
  • It is a Truth, than which what can be more cer­tain?

that all things are un­seen to self-love.

  • Asteismus.
    It is a Truth so out of all Controversy, that he [Page 48] that would prove it, may go tell men, The Sun­shines, when he triumphs in his meridian-Glory.
  • Enantiôsis.
    He must be of very great boldness, or very little wit, that denies,
  • Hypothesis Suppositio.
    He that seriously consi­ders it, is blind, if he do not see; obstinate, if seeing he do not confess;

that all things are un­seen to self-love.

  • Confirma­tio per Con­futationem.
    They are but as Sibyll's leaves, whatsoever are ob­jected against this Truth,
  • Collatio.
    The Arguments against this Truth are lighter and vainer than the leaves of the Sibylls,
  • Metaphora.
    They are but Ropes of sand, Towers of Lamia, Old-wive's Tales, vain Dreams, that men prattle against this Truth;
  • Metaphora.
    There is neither crumb, nor drop of sense, or rea­son, in those things, that are spoken against this Truth,

that self-love hath neither sight nor light.

  • As one said of the Nightingal, she was a Voyce, [Page 49] and nothing else; so they are words, and wind, and no more, that are obje­cted against this Truth,
  • Paradi­astole.
    It comes not from A­pollo's Tripos, but the Old-Wive's Trivet, whatsoever is objected against this Truth,
  • Epitrope.
    Let him be rich, let him be noble, let him be great, let him be what you will; fool he must needs be, and fool-hardy too, who dares to mutter against this Truth,

that Self-love hath neither sight nor light.

  • I could wish my self a Squinancy to stop his saucy chaps, which dare
    Metapho­ra.
    bark against this Truth,
  • Hypothesis Ironica.
    If he be not blind e­nough, make him blinder, that doth not see, and acknowledge this palpable Truth,
  • He must either shut his eies, or put them out, to whom the light of this Truth doth not clearly shine,

that self-love is depri­ved of sight.

[Page 50]

  • He is hardened against all Truth, that denies this manifest Truth,
  • Aste ismus.
    Let him go deny Prin­ciples, that will not con­fess this Maxim,
  • He must have a Fore­head of Brass, a Brain of Lead; and a tongue of Iron, that dares oppose so confessed a Truth,

that self-love is depri­ved of sight.

Confirma­tio ab Ex­emplo. Narcissus through self-love was so blind; that to enjoy himself, he drown'd himself: to find himself, he lost himself.

Oxymoron. Narcissus through self-love was so blind, that he doted on his own Image, which he beholds in the fountain; and while he embraceth himself, he is buried in his own em­braces.

Paroemia. Because self-love is blind, hence Confirma­tio à [...]esti­monio. Socrates that Oracle of human wis­dome, said very well, as indeed he did always, that, The Midwife judgeth better of the Infant, then the Mother. Hence they say, Nothing which a man loves, but seems beauti­ful; and, Every King pleaseth his [Page 51] Queen. And hence, the filthy Poly­pus ab Exem­plo. on Agna's nose in Horace, plea­sed her lover Balbinus.

ab exemplo fabuloso. And so self-love in the Fable, made the Ape bring her ugly ridi­culous young ones to Jupiter, as the fairest of all living crea­tures.

à Testimo­nio. Self-love is so blind; that she sees not what reason saith, what truth adviseth, but assents to what her self judgeth: as Stobaeus gathereth excellently, out of most grave Authours.

Self-love attributes more to her self than truth permits, and more then she attributes to truth it self; as the same Stoboeus testifieth; so great is her blindness.

Ironia. Self-love sees all things, is very quick-sighted I assure you, believe me that will.

Tapeinôsis & Meiôsis Litotes. Self-love sees not many things.

Self-love sees no great things.

Few are the things self-love sees.

They must be strange things which self-love sees.

Climax. Incremen­tum. Self-love is not only, not clear-sighted, not only dimm-sighted, not only purblind, but down right-blind.

[Page 52] Self-love, self-love, alas! can no­thing Epizeuxis. see.

Anadiplôsis
  • Oh what can be more blind than is self-love?
  • Self-love, that doting folly of the soul.
Anaphora.
  • Self-love is blind, self-love can nothing see:
  • Self-love from errours then can not be free.
Epistrophe.
  • All things have eyes compared to self-love:
  • Stones seem to see, compared with self-love.
Symploce.
  • We through self-love the maze of errours tread:
  • We through self-love are to all er­rours lead.

Epanalep­sis. Self-love is blind, a Beetle is self-love.

Epanodos.
  • Self-love is blind, what then can self-love see?
  • Nought sees self love, for blind self-love's eyes be.

Epiphonê­ma. The most palpable things are unseen to self-love, so great; [...]o in­credible is his blindness.

[Page 53] The most palpable, did I say? Epanortho­sis. indeed, all things without excep­tion, are unseen to Self-love.

Aposiopesis. So blind is self-love; that— but shame forbids me to utter it.

Apostrophe Oh Self-love! how great is thy blindness!

Synoecei­ôsis. Plain things and things that are not plain are alike to self-love.

Oxymoron.
  • The greatest light is darkness to self-love.
  • To self-love the clearest day is night.
  • The clearest things to self-love are obscure.

Anacoenosis Communi­cati [...]. Tell me, Narcissus! what was it that wrought in thee such an obsti­nate contempt of so many young men and maids that desired to enjoy thy company? What was it that made thee so disdainfully to fly from them, till, wandring solitarily by thy self, thou becamest foolishly the unhappy authour of thine own un­timely death? Is it not all to be as­cribed to the blindness of self-love?

Paralipsis. Self-love is blind, not to say any [Page 54] thing of his dotage, folly, and rash­ness.

Pleonas­mus. I have heard with these Ears, and seen with these Eies, many men and women confessing too late, not with­out much sorrow, the blindness of self-love.

Parenthe­sis. I believe, (nor is my belief vain) that self-love is the blindest thing in the world.

I hold, and judge, (and why may I not confess it?) that nothing is blinder then self-love.

Aporia Addubita­tio. Where shall I first begin? or what shall I first complain of, in the blindness of self-love? Shall I tell you it is so blind; that it alwaies errs judging all things amiss? shall I tell you, it is so blind, that it can­not distinguish foule from fair, good from bad, honest from dishonest? shall I ascend something higher, and tell you plainly, it is so blind, that nothing either is, was, will be, or can be, ever blinder than it? This is much, and yet not more then truth.

Anti-Me­tabole. Self-love in its own conceit sees amongst the blind, but I am sure in the judgment of all it is blind a­mongst them that see.

[Page 55] Me thinks I hear Narcissus pi­tifully Prosopo­poeia. lamenting, and thus with much grief and despair breath­ing out his last and most sad com­plaints against self-love.

Anaphora. O Accursed self-love, how great cause have I, to exclaim against thee and thy folly, thee and thy madness, thee and thy detestable blindness!

Alas! it was thy blindness that brought me to such an heighth of pride and disdain.

Thy blindness lead me, or ra­ther seduced me into the Laby­rinth of inextricable errours.

Thy blindness threw me head-long into that deep gulf of doting folly, and miserable despair.

But for thee; I had never con­temned so many young men and maids that were enamoured on me.

But for thee; I had never so neglected Eccho a Nymph, so taken with my beauty, that she pined away with grief through my disdain, into a mere voyce.

But for thee; I had never killed with pride and contempt, so [Page 56] many Nymphs of the woods and fountains.

But for thee; I had never come to that dotage and madness at last, to burn and consume with the love of my self, to desire, what I already enjoyed, to seek what I already possessed, to pine away for love of mine own Image, to burn in the flames which I my self kindle, and for love of my self to destroy my self.

Inversio. Self-love is not blind, may some man say; for it hath eyes, as well as those that see: Nay, therefore is self-love blind, because it hath eyes, and yet hath no use of them; for if self-love never had eyes, and so were uncapable of sight, it could not properly be said to be blind.

  • Amplifica­tio per Im­possibile: ubi obiter variantur Impossibile & Nun­quam.
    It is Impossible,
  • It is not possible,
  • How is it possible?
  • It cannot be
  • Can it be?
  • How can it be?
  • It can by no means be,

but that self-love should be blind.

[Page 57] All things may sooner be, than that self-love should not be blind.

  • It is not to be avoided,
  • It is not to be refused,
  • How can it be avoided?
  • How can it be refused?
  • Can it be avoided? refused?

but self-love will be blind.

  • It must needs be,
  • It cannot but be,
  • It cannot otherwise be;
  • How should it other­wise be? but

that self-love should be blind.

  • Paroemia:
    The Wolfe shall marry the Sheep,
  • A Locust shal bring forth an Elephant,
  • The Sea shall bring forth Vines,
  • The Snayl shall out-run the Hare, and the Tortoyse the Eagle,
  • Brambles shall bring forth Violets, and Thorns Roses,
  • The Rivers shall be carried towards their Fountains,

before any thing be found blinder then self-love.

[Page 58]

  • The Fountains them­selves shall thirst,
  • The Earth shall fly,
  • The Beetle shall make honey, and the Gnat milk,
  • The Crabs shall go forward,
  • The Nightingale shall cease to Sing,
  • The Owle shall sing like the Nightingale,
  • The Heaven shall fall,
  • The Earth shall ascend above the Skie,
  • Mountains shal be trans­placed,
  • The Mule shall bring forth,
  • Water and Fire shall a­gree together,
  • The Fire shall be kind­led with Snow,
  • A Tempest shall be calm­ed with a song,
  • The Earth shall be bo­red thorough,
  • The Sun shall change his course,
  • The Loadstone shall turn from the North,

when any thing is so blind as self-love.

[Page 59]

  • Groves shall grow on the Waves,
  • Sea-weeds shall be found on the Moun­tains,
  • The Stars shall fall,
  • The motion of each starr shall be irregular,
  • Day shall be turned to night,
  • The waters of the Sea shall leave their saltness,
  • The Sea shall be plow­ed,
  • A Crop shall be reaped from the Sand,
  • Past moments shall be recalled,
  • The Meadows shall ne­ver more have flowers,
  • The Heavens shall want Stars,
  • Day shall want Light,
  • No sweetness shall be in Roses,
  • The Fish shall burn in the Ocean,
  • No Joy shall be in Hea­ven, nor Pain in Hell,
  • The Flames shall de­scend,

when self-love re­ceiveth sight.

[Page 60]

  • The Mountains forget­ting their weights shall fly like Atoms through the skie,
  • The Heavens shall rest,
  • The Sun and Stars shall shine together,
  • The Pibbles shall mount up to the Stars,
  • The Earth shall be a­dorned with Stars,
  • The Flocks shall invite the Lions to their folds,
  • The Skies shall endure the heavy plough,
  • The Water shall give flames, and Fire waters,
  • The Sun shall rise in the West,
  • The Ants shall leave their industry,
  • The Bees shall forget to make Honey,
  • Maenalian Hounds shall fly from the Hare,
  • Nature shall become preposterous,
  • No Element shall keep his proper seat,
  • Fire shall be cold, and Water give heat,
  • [Page 61]Summer shall give Snow,
  • Does shall fright Lions,
  • Crows shall fly through the Air whiter then Snow,
  • Swans shall be as black as pitch,
  • Oxen shall cut the Aire with their wings,
  • Marbles shall be softer then Wax,
  • The Chickens shall prey upon the Kite, and Geese upon the Fox.

if ever self-love see, or judg aright.

  • Confirma­tio à per­petuitate veritatis, ubi obiter variantur, Perpetuò & Semper.
    Whilst Sun and Stars shall run their course,
  • While Stars shall em­bellish Heaven, and Flow­ers the Earth,
  • Whilst Neptune's arms, shall embrace the earth,
  • Whilst Cynthia shall re­new her Horns,
  • Whilst Lucifer foretells th' approaching Morn,
  • Whilst Arctos shuns the Sea,
  • Whilst Mountains give their shades,
  • Whilst Streams their tribute to the Ocean pay,

ever will self-love be blind.

[Page 62]

  • Whilst Day hath Light, and Night succeeds the Day,
  • Whilst Summer follows the Spring, and Autumn succeeds Summer;
  • Whilst the Sun casts light, or the Earth shadows,
  • Whilst the Land bounds the Sea, and Aire the Land,
  • Whilst the Rivers carrie Waters, or those waters Fishes,
  • Whilst the Earth hath Trees,
  • Whilst the Bore loves the tops of Mountains,
  • Whilst Bees love thyme, and Bears honey,

ever will self-love be blind.

  • Till time and memory shall be no more,
  • Till time shall have no plumes,
  • Till time shall be as bald before, as he is be­hind,
  • Till time shall be swal­lowed up by Eternity,
  • Till Lachesis have no more thread to draw,

will self-love be void of sight.

[Page 63]

  • Till Time, that gives all things their end, shall also have his own End;
  • To the last Syllable of recorded Time;
  • Note that all those Proverbi­al phrases, which signify Never will also signi­fy Ever, by prefixing Till or Ʋntil.
    Till the Woolfe shall marry the Sheep,
  • Till the Sun shall change his Course,
  • Till the Sun shall rise in the West,

self-love will want his eies.

Conclusio. Peroratio: Had Self-love all Argus his Eyes; yet could they not restore his Sight; and had I as many Tongues; yet could not I fully describe his Blind­ness.

Lest therefore I speak so long of the Blindness of Self-love, that I seem so blind my self, as not to see time to make an End; I will here conclude with my first Opinion, Self-love is blind.

Sentence. III. Honour nourisheth Arts.

Amplifica­tio per Sy­nonymiam simplicem. Heterôsis (sive Mu­tatio) Acti­vorum Pas­sivis. ARts are nourished by honour.

Honour nurseth Arts:

Arts are nursed by honour.

Honour feedeth the Arts:

Arts are fed by honour.

Honour fostereth Arts:

Arts are fostered by honour.

Honour cherisheth Arts:

Arts are cherished by honour.

Honour maintains Arts:

Arts are maintained by honour.

Honour encourageth Arts:

Arts are encouraged by honour.

Honour advanceth the Arts:

The Arts are advanced by honour.

Honour promoteth Arts:

Arts are promoted by Honour.

Honour exalts the Arts:

The Arts are exalted by honour.

Honour excites Arts:

Arts are excited by Honour.

Heterosis seu Muta­tio numeri. Honours nourish art:

Art is nourished by honours.

Fame cherisheth Art:

Art is cherished by Fame.

[Page 65] Glory animates sciences:

Sciences are animated by glory.

Metaphora. Existimation whets on Sciences:

Sciences are whetted on by Existi­mation.

Glory spurs on Sciences:

Sciences are spurred on by glory.

Glory suckles the Arts:

Heterôsis (seu Muta­tio Nominis cum Verbo, Metaphora à Relatis. Arts are suckled by glory.

Honour is the patron of Arts:

Arts are the clients of honour.

Honour is the nurse of Art:

Art is the nursling of honour.

Honour is the tutour of Arts:

Arts are the pupils of Honour.

Honour is the foster-father of art:

Art is the foster-child of honour.

Honour is the spur of Arts.

Heterôsis seu mutatio Affirmati­vorum ne­gativis. Erotêsis, seu Inter­rogatio. There are no arts which are not nou­rished by Honour:

There is not any art which is not cherished by honour.

What nourisheth Arts? Honour.

What nourisheth Arts but honour?

What nourisheth Arts, if not ho­nour?

What? doth not honour nourish Arts?

What more nourisheth Arts than honour?

[Page 66] What can more nourish Arts, than honour?

Can any thing nourish Arts more than honour?

How should any thing nourish Arts more then honour?

Is there any thing that so nourisheth Arts as honour doth?

Hath the wide World any thing that nourisheth Arts more then honour?

In what dark and blind corner lyeth that Art, that is not nourished by-honour?

What from East to West, so nourish­eth Arts as Honour?

In what secret and unknown region lieth that Art which honour doth not nourish?

What is that at last, which so nourisheth Arts as Honour?

Where shall we find that thing, that nourisheth Arts, as honour is wont?

What unfound Land doth contain that Art, which honour doth not cherish?

What new America not yet disco­vered hath any thing that more nourisheth Arts then honour?

[Page 67] What unknown Land amongst the Antipodes containeth any thing, which so nourisheth the Arts, as Honour?

  • Ecphonesis seu Excla­matio.
    O the great
  • O the strange
  • O the wonderful
  • O the incredible
  • O the unspeakable
  • O the unexpressible
  • O the inconceivable
  • O the singular
  • O the innumerable
  • O the infinite

benefits be­stowed by honour upon the Arts!

Admiratio. cum Isodynamia periphra­stica. Good God! how doth honour nou­rish Arts!

Good gods! how are the Arts nou­rished by honour!

Immortal God! how indulgent is ho­nour to Arts!

Immortal gods! how doth honour favour Arts!

Good lack! how dear are the Arts to honour!

Metaphora. O how honour, carries the Arts in her bosom!

O how true is that old saying, Ho­nour nourisheth Arts!

[Page 68] O ye Gods above! what a singular friend is honour to the Arts!

Oh ye Gods and Goddesses all! how much are the Arts beholden to honour!

  • Adjuratio.
    Let me not live,
  • Let me die,
  • Let me not enjoy my health,
  • Let me perish mi­serably,

If I do not think it most true, that Honour nou­risheth Arts.

  • So let the Muses love me,
  • So may the Gods fa­vour me,
  • So may the Heavens be propitious to me,
  • So may I ever be ma­ster of my desire

As I think it most true, that Honour nourisheth Arts.

Commise­ratio. Alass! how little can the Arts do without the help of honour!

Ah, the Arts pine away and die, if honour do not cherish them.

Woe is me, it irketh me to think how the Arts would hang their heads if honour did not raise them up.

[Page 69] I do much doubt, whether there be Dubitatio. any thing, which nourisheth the Arts more than honour.

I do much doubt whether there is any thing, whose care of the Arts is equall to that of Honour.

I am not certain whether there be any thing in the whole World that nourisheth Arts, so much as Honour.

Abomina­tio. Fie upon his intolerable blindness that doth not see, that honour nourisheth Arts.

Allegoria. Out upon the gross ignorance of him that doth not know, that by Ho­nour's dew the Arts grow.

O shame! can any man be ignorant of this? that Honour adds wings and spirits to the Arts.

Collatio ad minus. The Indulgent mother doth not so embrace and cherish her Infant, as Honour doth the Arts.

What careful Nurse can with more love and diligence suckle and bring up her nursling, than Ho­nour the Arts?

The dew doth not so fecundate the grasse, nor Favonius so fa­vour the flowers; as Honour the Arts.

[Page 70] The breath of honour is the Zephy­rus, Metaphord the Favonius of the Arts.

Allegoria. The Arts grow under the drip­pings of Honour's tree.

The fountains and the springs do not so irrigate, and moysten the earth, that it may be fruitful, as ho­nour the Arts.

The rain doth not so with timely showers ripen the Corn, as Honour the Arts.

The Sun by his cherishing-heat doth not so enliven, and amplify all things, as honour by her fructifying beams doth encrease and augment the Arts.

Distributio partium. The liberal Sciences ascribe all they have to honour: and the Me­chanical arts are not so rustick, and without art, as not to acknowledge the same.

Gramma­tica. Grammar complains of the want of words to express how much she is obliged to honour.

Rhetorica. Rhetorick confesseth that she re­ceived her tongue from Honour, and could not speak a word till Glory gave her Language.

Logica. Logick and all Philosophy confess that their followers are all Creatures [Page 71] of Glory, and as much desirous of Glory as Wisdome, for all their talking, (i. e. whatsoever they talk.)

Musica. Musick confesseth that she could never have reached, neither so sweet, nor so high strains, if honour had not scrued up (i. e. extended) her strings.

Honour is the rozen of Musick's-fidlestick, and it is honour that gives breath to all her Wind-Instru­ments.

A [...]ithmeti­ca. Arithmetick is counting that in­finite number of thanks, she owes to Honour: but is not yet come, nor will ever come, at the totall summ.

Geometria. Geometry feels the weight of those Obligatons, wherein she stands bound to honour, and is scarce able to stand under the burden.

Astrono­mia. Astronomy never thinks of honour, but she looks upon her Stars: and every one represents some benefit received from her.

Collectio. Illatio. In­ductione. Argum. à Majore. And if the Liberal Arts ac­knowledge with such gratitude the courtesy of honour; certain­ly the Mechanical cannot be so un­grateful, [Page 72] as not to Imitate. second (follow) them.

Hirmos Asyndeton, Dialyton. Honour makes the Arts active, couragious, industrious, quick, nimble, lively, sedulous, diligent, indefatigable, sagacious, and what not.

Asteismus. He that can count the Stars of the Skie, or the Sands on the Ly­bian shore; let him go count the thanks which the Arts owe to Ho­nour.

Obiter va­riatur Multi. The courtesies of Honour to­wards Collatio ad minus. the Arts, are more then the Sands of the Sea, Stars of the Skie, Auxesis Hyperboli­ca. Hairs of the Head, Drops of Rain, Pellets of Hail, Flakes of Snow, Drops of Dew, Leaves of Trees, Boughs of Forrest, Blades of Grass, Ears of Corn, Birds of the Air, Fishes of the Sea, Flowers of the Spring, Apples of Autumn, Sum­mer's Flies, Summer's Ants, Motes in the Sun, Bees of Hybla, Billows of the Carpathian Sea, &c.

Hyperbole. Honour nourisheth the Arts, with a juyce far sweeter then Nectar, and much more pleasant then the Am­brosia of the gods.

They must be very strange [Page 73] Arts which honour doth not nou­rish.

I do not know that Art, which honour doth not nourish.

  • Confirma­tio & Am­plificatio per Hyper­bolicam praefatio­nem & for­mas ge­nerales.
    Who can express
  • What tongue can ex­press
  • No words can express
  • Who can count
  • No Tongue can count
  • Auxesis.
    No Arithmetick can number

the bene­fits of Ho­nour to­wards the Arts.

  • I am not able to ex­press,
  • No Eloquence is able to express,
  • It is not to tell,
  • It is wonderfull to tell,
  • It is not to be belie­ved,
  • It is beyond belief,
  • It transcends a strong belief to credit,
  • It is not to think,
  • No man can in minde conceive,
  • You can scarce believe,

how much Honour doth nourish Arts.

[Page 74]

  • Even to a Proverb,
  • It hath the place of a Proverb,
  • It is instead of a Pro­verb,
  • It is become a Proverb,
  • It hath obtained the force of a Proverb,
  • It hath crept into the number of Proverbs,
  • It is an Adage of a re­ceived authority;
  • It is a saying as true, as old

Honour nourish­eth Arts.

I will never again believe mine own, nor the judgment of all the Ancient; if honour do not nourish Arts.

If honour doth not nourish Arts; I know not what doth.

Cave cre­das. Never believe, there is any thing nourisheth Arts, more then ho­nour.

  • Confirma­tīo & Confutatio.
    Nothing is more fre­quent in Orators, Poets, Historians; than,
  • None is so ignorant, but knows;

Honour nou­risheth Arts.

[Page 75]

  • None, but the most im­pudent man in the World, can deny;
  • [...]
    Let him affirm with that doting Philosopher, that Snow is black, who denies;
  • It were better to de­ny all things, than this one;
  • He should be cudgell'd into belief, and confuted with club-Arguments, who denies;
  • One Democritus will not suffice, to laugh at his Folly, who de­nies;

that honour nou­risheth Arts.

  • An acre of Hellebore will not cure him, that denies;
  • Give him some Helle­bore to purge his Brain, that will not confess;
  • He understands little, that doth not know;
  • Paradi­astole.
    He doth not speak, but bray like an Ass, that de­nies;
  • [Page 76]No man's Nose is so stopt but he easily smels out this;
  • Send him to Bedlam, as a man, that hath a Vertigo in his Brain, that denies;
  • Rubb over your Fore­head, and dare to de­ny;

that the Arts are stirred up by honour.

  • Confirma­tio per In­terr [...]gatio­nem.
    Who is so blind, as not to see?
  • Who is so impudent, that he dares deny?
  • What impudence is it, not to confess?
  • Who doth not under­stand?
  • Who, but a Mad-man, would deny?
  • Who lives in such Cym­merian darkness, that he doth not see, and con­fess;
  • Paroemia.
    his
    Cerebr [...]m in calcaneis.
    Who, except he have Brains in his Heels, will deny?

that ho­nour is the nurse of Arts.

[Page 77]

  • Paroemia.
    his soul only as
    To keep his body from stinking.
    Who, except he have salt will deny?
  • Can Impudence so put off all shame, as to de­ny?

that ho­nour is the pa­tron of Arts.

  • Confirma­tio per As­severatio­nem.
    It is a Truth approved by the consent of all men,
  • It is a Truth, manifest even to blind men,
  • It is a thing so plain, as nothing can be plai­ner; so certain, as no­thing can be more cer­tain;
  • Paradi­astole Me­taphora.
    It is a Truth so appa­rent, and evident, that it seems writ not with Ink, but with the Beams of the Sun;
  • It is a matter out of que­stion, and needs no dis­pute;
  • It is a Truth approved of, by the Testimony and Judgment of the whole World,

that ho­nour is the whet­stone of the Arts.

  • It is as true, as either [Page 78] Jove's, or Apollo's Ora­cle,
  • It is as true, as the Am­monian, Dodonean, or Del­phi [...]k Oracle,
  • It is a Truth, that re­quires not many words, or a long Oration to con­firm it,
  • It appears more clearly then the mid-day-Sun,

that ho­nour is the whet­stone of the Arts.

  • The Sun needs no other light, that it may be seen; nor a Trumpet to pro­claim the brightness of his Beams; so is it in this evident Truth,
  • He lights a Candle in the Sun-shine, that goes a bout to explain this Truth;
  • It is a Truth, than which what can be more cer­tain? what more plain?
  • Asteismus.
    It is a Truth so out of all Controversy, that he that would prove it, may go tell men, The Sun shines, when he triumphs in his meridian-Glory.
  • [Page 79] He must be either of
    Enantiôsis.
    very great boldness, or very little wit, that denies,
  • Hypothesis Suppositio.
    He that seriously consi­ders it, is blind, if he do not see; obstinate, if seeing he do not confess;
  • Confirma­tio per Con­futationem,
    They are but as Si­byll's leaves, whatsoever are objected against this Truth,
  • Collati [...] ▪
    The Arguments against this Truth are lighter and vainer than the leaves of the Sibylls,

that the Arts are Honor's dar­lings.

  • Metapho­ra.
    They are but Ropes of sand, Towers of Lamia, Old-wive's Tales, vain Dreams, that men prattle against this Truth;
  • Metapho­ra.
    There is neither crumb, nor drop of sense, or rea­son, in those things, that are spoken against this Truth,
  • Collatio à simili.
    As one said of the Nightingal, she was a Voyce, and nothing else; so they are words, and wind, and [Page 80] no more, that are obje­cted against this Truth,
  • Paradi­astole.
    It comes not from A­pollo's Tripos, but the Old-Wive's Trivet, whatsoever is babbled against this Truth,
  • Epitrope.
    Let him be rich, let him be noble, let him be great, let him be what you will; fool he must needs be, and fool-hardy too, who dares to open his mouth against this Truth,
  • Metapho­ra.
    I could wish my self a Squinancy to stop his saucy chaps, which dare bark against this Truth,

that the Arts are Honor's favou­rites.

  • Hypothesis Ironica.
    If he be not blind e­nough, make him blinder, that doth not see, and acknowledge this palpable Truth,
  • He must either shut his eies, or put them out, to whom the light of this Truth doth not clearly shine,

that Arts are per­fected by Ho­nour.

[Page 81]

  • He is hardened against all Truth, that denies this manifest Truth,
  • Asteismus.
    Let him go deny Prin­ciples, that will not con­fess this Maxim,
  • He must have a Fore­head of Brass, a Brain of Lead; and a Tongue of Iron, that dares con­tradict so confessed a Truth,

that Arts are per­fected by Ho­nour.

Confirma­tio ab Ex­emplo. There were no good Physitians at Athens, because there were no rewards nor Honours for Physiti­ans.

At the same Athens, Honour and the applause of the Citizens, nou­rished the Art of Eloquence in De­mosthenes to the highest perfection: So in Cicero, at Rome. The same may be said of Aristotle, Archime­des, and divers other famous Phi­losophers.

Confirma­tio à Testi­monio. Where there is no rewards, there is no Art; saith Aristophanes, that Prince of Comick Poets, amongst the Grecians.

T [...]st. Every thing that is honoured is in­creased, [Page 82] and that which is contem­ned is diminished, saith Jamblicus a most ancient Authour.

Test. to Flaccus, saith, O Flaccus let there be but Favou­rers of Arts. Mecoenas's, there will not want Learned Poets. Martia [...], that witty Poet, wri­ting Maro's, and your own grounds will give you a Vir­gil.

Well therefore did the Ancient feign Honour, r [...]nown. Euphemia the mother of the Arts.

Apodosis. and, as it were, blowing upon the Arts, makes them, which otherwise would be Parono­masia. Even as a prosperous Wind, fil­ling Confirmatio per Si­militudi­nem Protasis. the Sayls of the Ship, makes it pass through the Waves with a tri­umphant speed, which otherwise is carried with a slow languid and uncertain motion; so Honour ani­mating, resty and ru­sty, to move with an happy and chearful Progress, till by degrees they arrive at the Haven of perfe­ction.

Ironia. It is not honour that nourisheth the Arts, no by no means; the Arts are not at all beholden to honour, nor depend upon her vain and uncer­tain breath! very true forsooth.

[Page 83] Honour doth not disregard the Arts. Tapinôsis Meiôsis Litotes.

Honour is no enemy to the Arts.

Honour wisheth not ill to the Arts.

Climax. Incremen­tum. Subjectio seu Anthypo­phora. Doth honour love the Arts? Yea shee feeds them, cherisheth them embraceth them, kisheth them, bears them in her bosome, brings them up with much care and indulgence to their full ripeness and perfecti­on.

Epizeuxis. It honour, honour is, that whets the Arts.

Anadiplôsis
  • Honour alone encourageth the Arts:
  • Arts, those ingenions Nymphs of knowing Souls.
Anaphora.
  • Honour doth feed, Honour doth cherish Arts:
  • Honour puts courage in their drooping hearts.
Epistrophe.
  • What Arts can live, if Honour lends not breath?
  • Arts needs must die, if Honour lends not breath.
Symploce.
  • Honour alone doth breed, and nou­rish Arts:
  • Honour alone doth feed and che­rish Arts.

[Page 84] Art's honour's client. Fames de­light Epanalep­sis. is Art.

Epanodes.
  • Art's honour's child, Honor's Art's tender mother:
  • The mother's good, the child can be no other.

Epiphonè­ma. Nothing doth Honour hold too dear, whereby she may promote and advantage the Arts: so great, so singular is her courtesy to them.

Epanorthôsis. Honour nourisheth Arts: what did I say, nourisheth? yea gives them life and liveli-hood, being and well-being.

Aposiopèsis. So much do the Arts depend up­on the beams of Honour's favour; that—but I will not put the Arts to a blush.

Ap [...]strophe. O Honour with what courtesy doest thou embrace the Arts! with what indulgence doest thou fur­ther their increase and perfecti­on?

Synoecei­ [...]sis. Arts are not arts, which Honour doth not nourish.

Oxymoron. Arts would be art-less, if Honour did not cherish them.

[Page 85] Tell me, O Diomedes, Aldus, Anacoenosis Communi­cati [...]. Phocas, Priscian, Linacre, Despau­terius, and all you other Cap­tains of Grammar's Army, What made you to write such great Volumes, and to set out the Art which you did profess, so fully and plainly? Was it not, that Honour that should survive your ashes?

What, Cicero, made thee take such unwearied pains in Reading, Translating, and Imitating the Greek Orators? Was it not the glory of the Romane Forum, and the unanimous applause of all the Senate?

Anathora. Let me begg leave to ask thee, O Demosthenes; What was it that induced thee so soon to leave thy bed, to contend with the Mecha­nicks, who should first be up in a morning? to cut the hair on one side of thy head, that being a shamed to comeforth, thou mighst be more intent to thy studies? Was it not Honor? was it not the applause of the Athenian theater, was it not a desire to bear away the victory from all other Orators; [Page 86] especially thine envious and emulous adversary Aeschi­nes?

Paralipsis. Honour doth nourish the Arts; to pass in silence, that she gives them their portion and patrimony, and in them their chiefest nerves, strength, and vigour.

Pleonasmus. I have heard with these Ears, and seen with these Eies many profes­sours of Arts, who have protested, that they would not spend one hour more in the Study of their Arts; if the hope of Honour and Reward did not intise them.

Parenthe­sis. I believe, (nor is my belief vain) that nothing nourisheth the Arts more then Honour.

I hold and judge (and why may I not openly profess it?) that the Arts would perish, if it were not for Honour.

Aporia Addubita­tio. What shall I doe? what shall I at last resolve on? I know neither well how to begin, nor beginning how to end, if I should undertake to re­late, how much the Arts are obli­ged to Honour.

P [...]os [...]po­ [...]eia. Me thinks I see and hear all the Arts squealing like so many hungry [Page 87] Infants, and Honour standing by them like a tender Mother, with her breasts laid forth and bare, and thus speaking to them. Come, my children, dearer to me then life it self; draw out from these nipples that nectareous juyce, which alone can preserve your life. Every milk will not fit your stomach, nor will any n [...]urishment adde strength and vigour to your bodies. No, no, they are these milk-bottles that con­tain your genuine nutriment; draw them dry then, and spare not, that when they are empty, I may reple­nish them with that liquor, which abounding to you, you grow apace: and which fayling, you decay as fast. Which said, the Arts with a won­derful greediness, each one in their order, even wearied her with lug­ging her breasts.

Inv [...]si [...]. But me-thinks, I hear some man say, Honour doth not always en­crease and nourish the Arts, for many times Arts as they are inven­ted out of poverty and want, so are they encreased by the hope of wealth and plenty: To which I answer, that therefore doth Honour nourish the [Page 88] Arts, because they are encreased out of hope of wealth and plenty: for wealth and plenty is a kind of Ho­nour, and they that live in wealth and plenty, live in much Honour and Esteem above the poor and needy. So that, this argument notwith­standing, this Truth remains firm and certain, that, Honour nourisheth the Arts.

  • Amplifica­tio per Im­possibile: ubi obiter variantur Impossibile & Nun­quam.
    It is Impossible,
  • It is not possible,
  • How is it possible?
  • It cannot be
  • Can it be?
  • How can it be?
  • It can by no means be,

but that the Arts are nourished by Honour.

  • All things may sooner be, than that Honour should not nourish the Arts.
  • It is not to be avoided,
  • It is not to be refused,
  • How can it be avoided?
  • How can it be refused?
  • Can it be avoided? refused?

but that the Arts must owe their nou­rishment to Honor.

[Page 89]

  • It must needs be,
  • It cannot but be,
  • It cannot otherwise be, but
  • How should it other­wise be? but

that Honor feeds the Arts.

  • Paroemia:
    The Wolfe shall marry the Sheep,
  • A Locust shal bring forth an Elephant,
  • The Sea shall bring forth Vines,
  • The Snayl shall out­run the Hare, and the Tortoyse the Eagle,
  • Brambles shall bring forth Violets, and Thorns Roses,
  • The Rivers shall be carried towards their Fountains,
  • The Fountains them­selves shall thirst,
  • The Earth shall fly,
  • The Beetle shall make honey, and the Gnat milk,
  • The Crabs shall go forward,

before any thing be found that more nou­risheth the Arts then Honor.

[Page 90]

  • The Nightingale shall cease to Sing.
  • The Owle shall sing like the Nightingale,
  • The Heaven shall fall,
  • The Earth shall ascend above the Skie,
  • Mountains shal be trans­placed,
  • The Mule shall bring forth,
  • Water and Fire shall a­gree together,
  • The Fire shall be kind­led with Snow,
  • A Tempest shall be calm­ed with a song,
  • The Earth shall be bo­red thorough,
  • The Sun shall change his course,
  • The Loadstone shall turn from the North,
  • Groves shall grow on the Waves,
  • Sea-weeds shall be found on the Moun­tains,
  • The Stars shall fall,

when Arts live and flourish not nou­rished by Ho­nour.

[Page 91]

  • The motion of each starr shall be irregular,
  • Day shall be turned to night,
  • The waters of the Sea shall leave their salt­ness.
  • The Sea shall be plow­ed,
  • A Crop shall be reaped from the Sand,
  • Past moments shall be recalled,
  • The Meadows shall ne­ver more have flowers,
  • The Heavens shall want Stars,
  • Day shall want Light,
  • No sweetness shall be in Roses,
  • The Fish shall burn in the Ocean,
  • No Joy shall be in Hea­ven, nor Pain in Hell,
  • The Flames shall de­scend,
  • The Mountains forget­ting their weights shall fly like Atoms through the skie,

when the arts shal not be be­holden to Ho­nour.

[Page 92]

  • The Heavens shall rest,
  • The Sun and Stars shall shine together,
  • The Pibbles shall mount up to the Stars,
  • The Earth shall be a­dorned with Stars,
  • The Flocks shall invite the Lions to their folds,
  • The Skies shall endure the heavy plough,
  • The Water shall give flames, and Fire wa­ters,
  • The Sun shall rise in the West,
  • The Ants shall leave their industry,
  • The Bees shall forget to make Honey,
  • Maenalian Hounds shall fly from the Hare,
  • Nature shall become preposterous,
  • No Element shall keep his proper seat,
  • Fire shall be cold, and Water shall give heat,
  • Summer shall give Snow,
  • Does shall fright Lions,

if Arts die not when Honour refu­seth to nourish them.

[Page 93]

  • Crows shall fly through the Air whiter then Snow,
  • Swans shall be as black as pitch,
  • Oxen shall cut the Aire with their wings,
  • Marbles shall be softer then Wax,
  • The Chickens shall prey upon the Kite, and Geese upon the Fox.
  • Confirma­tio à per­petuitate veritatis, ubi obiter variantur, Perpetuò & Semper.
    The Hare shall chase the Hound, and the Dove the Hawks,

if Arts die not when Honour refu­seth to nourish them.

  • Whilst Sun and Stars shall run their course,
  • While Stars shall em­bellish Heaven, and Flow­ers the Earth,
  • Whilst Neptune's arms, shall embrace the earth,
  • Whilst Cynthia shall re­new her Horns,
  • Whilst Lucifer foretells th' approaching Morn,
  • Whilst Arctos shuns the Sea,
  • Whilst Mountains give their shades,
  • Whilst Streams their tribute to the Ocean pay,

ever will the arts depend upon Honour.

[Page 94]

  • Whilst Day hath Light, and Night succeeds the Day,
  • Whilst Summer follows the Spring, and Autumn succeeds Summer;
  • Whilst the Sun casts light, or the Earth shadows,
  • Whilst the Land bounds the Sea, and Aire the Land,
  • Whilst the Rivers carrie Waters, or those waters Fishes,
  • Whilst the Earth hath Trees,
  • Whilst the Bore loves the tops of Mountains,
  • Whilst Bees love thyme, and Bears honey,

ever will the arts depend upon Honour.

  • Till time and memory shall be no more,
  • Till time shall have no plumes,
  • Till time shall be as bald before, as he is be­hind,
  • Till time shall be swal­lowed up by Eternity,
  • Till Lachesis have no more thread to draw,

ever will the arts bemuch obliged to Ho­nour.

[Page 95]

  • Note that all those Proverbi­al phrases, which stand for Never, may by prefixing Till or Ʋntil stand for Ever, as appears by these Ex­amples.
    Till the Woolfe shall marry the Sheep,
  • Till the Sun shall change his Course,
  • Till the Sun shall rise in the West,
  • Till Time, that gives all things their end, shall have it self an End;
  • To the last Syllable of recorded Time;

ever wil the Arts be much obliged to Ho­nour.

Conclusio Epilogus Peroratio: But since I have made mention of the End of Time, it puts me in mind, that it is time to make an End of my Discourse, lest by my prolixity, I draw into suspicion this evident truth; Honour nourisheth the Arts.

Sentence. IV. Fortune is Ʋnconstant.

Synonymia simplex per Heterôsin contra [...]ii Substanti­vi & Adje­ctivi. Fortune is not constant.

Fortune is a thing of great in­constancy.

Fortune is a thing of the least con­stancy.

Fortune is a thing of no constancy.

Fortune is uncertain.

Fortune is not certain.

Fortune is a thing of great uncer­tainty.

Fortune is a thing of the least cer­tainty.

Fortune is a thing of no certainty.

Fortune is mutable.

Fortune is not immutable.

Fortune is a thing of incredible mu­tability.

Fortune is a thing of the least im­mutability.

Fortune is a thing of no immutabi­lity.

Fortune is unstedfast.

Fortune is not stedfast.

Fortune is a thing of unspeakable unstedfastness.

[Page 97] Fortune is a thing of the least stead­fastness.

Fortune is a thing of no stedfastness.

Fortune is leight.

Fortune is not grave.

Fortune is a thing of wonderful le­vity.

Fortune is a thing of no gravity.

Fortune is a thing of the least gra­vity.

Fortune is changeable.

Fortune is not unchangeable.

Fortune is a thing of notable change­ableness.

Fortune is a thing of the least un­changeableness.

Fortune is a thing of no unchange­ableness.

Fortune is various.

Fortune is a thing of much variety.

Fortune is voluble.

Fortune is a thing of an uncertain volubility.

Fortune is slippery.

Fortune is a thing of a dangerous slipperiness.

Fortune is instable.

Fortune is not stable.

Fortune is a thing of unexpressible in­stability.

[Page 98] Fortune is a thing of the least sta­bility.

Fortune is a thing of no stability.

Fortune is perfidious.

Fortune is not faithful.

Fortune is a thing of odious perfi­diousness.

Fortune is a thing of the least faith­fulness.

Fortune is a thing of no faithful­ness.

Fortune is deceitful.

Fortune is fallacious.

Fortune is not true.

Fortune is a thing of great deceit­fulness.

Fortune is a thing of subtle fallaci­ousness.

Fortune is a thing of the least truth.

Fortune is a thing of no truth.

Fortune is vain.

Fortune is a thing of manifold vani­ty.

Fortune is desultorious.

Fortune is transitory.

Fortune hath no constancy.

Fortune wants certainty.

Fortune is without steadfastness.

Fortune is destitute of stability.

[Page 99] There is no faith or fidelity in For­tune.

Fortune is deprived of all gravi­ty.

Fortune abounds in inconstancy.

Fortune wants not uncertainty.

Fortune is not without unstedfast­ness.

Fortune is not destitute of instabi­lity,

Fortune is well furnished with perfi­diousness.

There is deceit and fallaciousness enough in Fortune.

Fortune is frail.

Fortune is a thing of miserable frailty.

Hyperbole. Fortune is unconstant even to won­der above all things.

Great is the inconstancy of For­tune, even to wonder above all things.

Fortune is a thing in all the world least of all constant.

Fortune stands not long in a place.

Fortune reteyns not always the same mind.

Heterôsis Affirmati­vorum ne­gativis. Not [...]ing is inconstant, if not For­tune.

Nothing is more inconstant then For­tune.

[Page 100] Nothing in the World can be more inconstant then Fortune.

There is nothing but is more constant then Fortune.

Nothing can be more unconstant then Fortune.

There is not any thing can be less constant then Fortune.

There is nothing, but is less incon­stant then Fortune.

Nothing is constant, if Fortune be not unconstant.

There is nothing so unconstant as Fortune.

Heterosis Act [...]vi Passivo. Nothing surpasseth Forune in incon­stancy.

Fortune is surpassed by nothing in in­constancy.

Nothing overcomes Fortune in un­certainty.

Fortune is overcome by nothing in un­certainty.

Nothing is so easily changed as For­tune.

Nothing is more easily changed then Fortune.

Nothing is with more ease changed then Fortune.

Nothing is changed oftner then For­tune.

[Page 101] What is unconstant? Fortune. Erot [...]sis, seu Inter­rogatio.

What is inconstant but Fortune?

What is inconstant if not For­tune?

What? Is not Fortune incon­stant?

What is more inconstant then For­tune?

What can be more inconstant then Fortune?

Can any thing be more inconstant then Fortune?

How should any thing be more in­constant then Fortune?

Is there any thing so unconstant as Fortune?

Hath the wide World any thing so unconstant as Fortune?

In what dark and blind corner lyeth that thing, that is so inconstant as Fortune?

What from East to West, is so incon­stant as Fortune?

In what secret and unknown region lieth that thing, that is so incon­stant as Fortune?

What region in the earth hath not heard of the inconstancy of For­tune?

[Page 102] What is that at last, which is so inconstant as Fortune?

Where shall we find those things that are more inconstant then For­tune?

What unfound Land doth contain those things, that are more in­constant then Fortune?

What new America not yet disco­vered hath any thing, more in­constant then Fortune?

What unknown Land amongst the Antipodes hath any thing less. constant then Fortune?

Heterôsis Activo­rum passi­vis. What doth not Fortune surpass in inconstancy?

By what is not Fortune surpassed in inconstancy?

Ecphonesis Exclama­tio. O inconstant Fortune!

  • O the intolerable
  • O the great
  • O the strange
  • O the wonderful
  • O the admirable
  • O the incredible
  • O the singular
  • O the unspeakable
  • O the inexpressible
  • O the inconceivable

inconstancy of Fortune!

[Page 103]

  • O the innumera­ble
  • O the infinite
  • O the very many

changes and varieties of in­constant For­tune!

Admiratio. Isodynamia periphra­stica & Metalepti­ca. Good God! how great is Fortune's inconstancy!

Good gods! what inconstancy is in Fortune!

Immortal God! how Fortune gives at once with the right hand, and takes away with the left!

Immortal gods! what a Punick faith is the faith of Fortune!

Good lack! how seldome doth For­tune make good her word!

O! to how many changes is inconstant fortune obnoxious!

O! to how many vicissitudes is un­certain Fortune liable!

O how true is that old saying, For­tune is inconstant!

O yee All-seeing Gods above! how inconstant is this blind Goddess Fortune below!

Oh ye Gods and Goddesses all! how little faith is to be had to incon­stant Fortune.

[Page 104]

  • Adjuratio:
    Let me not live,
  • Let me die,
  • Let me not enjoy my health,
  • Let me perish mi­serably,

If I do not think it most true, that Fortune is in­constant.

  • So let the Muses love me,
  • So may the Gods fa­vour me,
  • So may the Heavens be propitious to me,
  • So may I ever be ma­ster of my desire

As I think it most true, that Fortune is inconstant.

Commise­ratio. Alass! Fortune is very inconstant.

Ah, in vain doth any man indeavour to bring Fortune to a constant station and temper.

Woe is me, it pitieth my heart to think how many, and how great calamities men have suffered through the inconstancy of For­tune.

Oh grief! how is Fortune the exam­ple, idea, and pattern of incon­stancy!

Dubitatio. I do much doubt whether there be any thing, more inconstant then Fortune.

[Page 105] It is a very great question, whether there be any rhing, whose inconstan­cy is equal to the inconstancy of For­tune.

I am not certain whether For­tune be not the most inconstant thing in the World without excep­tion.

I know not well what I should say, whether that Fortune is inconstant; or inconstancy it self.

It is a thing to me not free from all controversy, Whether For­tune be not unconstant above all things.

Abomina­tio. Fie upon the intolerable inconstan­cy of Fortune!

Out upon that blind and incon­stant Goddess, whose inconstancy is the occasion of infinite misfortunes by Sea and Land.

Isodyna­mia Peri­phrastica, Hyperbo­lic [...]. O shame! that Fortune whom we (forsooth) call a Goddess, place in Heaven, erect Altars to offer Sa­crifice, should be destitute of all pro­vidence, and continue obstinately in a blind inconstancy.

There is no inconstancy to the in­constancy of Fortune.

[Page 106] Give me any inconstancy but the inconstancy of Fortune.

Parenthesis Let none complain of the incon­stancy Collatio. of the Moon, Women, or Chil­dren (every one whereof is very great) that considereth the incon­stancy of Fortune.

Collatio per contrarium Enantiôsis. The Earth is not more constant then Fortune is inconstant.

Confirma­tio & De­monstratio. Aetiologia. So inconstant is Fortune; that it forsakes constancy, reason, and it self too.

Needs must she be inconstant, that never leaves any place warm with her stay.

Collatio ad minus. Fortune is more inconstant then Inconstancy it self.

Hyperboli­ca & pa­roemialis: Hypotypica & Periphra­stica. Fortune is more inconstant, then Mercury that many-shaped god, that is here and there and every where al­most in a moment.

Hypotyposis periphrasis. Fortune is more inconstant then Vertumnus, the god of change, that hath his name from turning and va­rying his shape.

Fortune is more inconstant then Proteus that turns himself into all miracles of things.

Fortune is more incorstant then Empusa, the Devil in Aristophanes [Page 107] always appearing on the Stage in a several shape.

Fortune is more inconstant then Morpheus that is wont to put on, what shapes and looks he will.

More inconstant is Fortune then the Moon, which is sometimes full, sometimes half-full, sometimes waxing, sometimes wayning, some­times pale, sometimes ruddy.

Collatio ad par & ae­quale. Fortune is as inconstant as the Spring or Autumn-aire; sometimes clear, sometimes cloudy; sometimes calm, sometimes stormy.

Fortune is as inconstant as the sea, every day ebbing and flowing.

Fortune is as inconstant as Euri­pus ebbing and flowing seven times a day.

As inconstant is Fortune, as the Polypus or Chamelion, which ever and anon change their colours.

Fortune is as inconstant as Quick­silver, which none can take ho [...]d of.

Collatio ad minus. Inconstant is a reed moved with every blast, yet far less inconstant then Fortune.

Great is the inconstancy of dry leaves, and chaffe driven by the [Page 108] wind, greater the inconstancy of Fortune.

What greater inconstancy then of a wheel, whilst it is in motion; yet doth the wheel seem to stand compared to the inconstancy of For­tune.

A Weather-cock turning with every wind is inconstant enough; yet less inconstant then Fortune.

The Bark which the water car­rieth whithersoever it pleaseth, is inconstant; yet by many de­grees less inconstant then For­tune.

Water, Air, Wind, are things all remarkably inconstant; yet far more constant then Fortune.

So inconstant is Fortune; as nothing is to be compared to it.

Such is the inconstancy of Fortune; that nothing is to be equalled with it.

Collatio ad simile. Fortune is like the Country-man in the Fable, who (to the wonder of the Satyre) out of the same mouth blew both cold and hot.

Fortune seems sometimes a mo­ther, sometimes a step-mother.

[Page 109] Fortune with the same counte­nance weeps and laughs.

Fortune sits on two stools, as Ci­cero speaks.

Fortune, like a Stage-Player, puts on the Person, sometimes of a Ship­wrackt-man, a Physitian, a banish­ed man, a glorious man, a base man.

Fortune is inconstant, beyond the help of Art or nature.

The Liberal Sciences cannot cure her inconstancy, and the Mechanical cannot invent an Engine to compel her.

Distributio partium. Gramma­tica. All Grammar's Cases and Va­riations are not comparable to the chances and varieties of For­tune.

Rhetorica. All the Eloquence of Rhetorick cannot stay her flying wing,

Logica. Logicks more solid Arguments she eludes with her fallacies.

Musica. Musick's sweet notes cannot allure her stay, and she accounts her self the better Syren.

Arithme­tica. Arithmetick is counting up all the changes of Fortune to her shame: but she so redoubles and va­ries, [Page 110] that she confounds her recko­ning.

Geometria. Geometry is gone to seek some Archimedes, to make an engine to inclose this wandering and gad­ding Goddess: but when the work­man is found, Fortune will be to seek.

Astrono­mia. Astronomy is scouring all her Stars, that when Fortune next passeth by, their beauty may invite her stay, but Fortune is blind, and so is not taken with external splendor.

Collectio. Illatio. In­ductione. à Majore. Now since the Liberal Sciences each one with much modesty acknow­ledge their inability for this work; I hope the Mechanical for shame will not dare to put the least finger to it.

Asteismus. He that can count the Stars of the Skie, or the Sands on the Ly­bian shore; let him go count the changes and vicissitudes of inconstant Fortune.

Auxesis Hyperboli­ca. The changes and turnings of Fo­tune Collatio ad minus. are more then the Sands of the Sea, Stars of the Skie, Hairs of the Head, Drops of Rain, Pellets of Hail, Flakes of Snow, Drops of Dew, Leaves of Trees, [Page 111] Boughs of Forrests, Blades of Grass, Ears of Corn, Birds of the Air, Fishes of the Sea, Flowers of the Spring, Apples of Autumn, Sum­mer's Flies, Summer's Ants, Motes in the Sun, Bees of Hybla, Billows of the Carpathian Sea, &c.

Collatio ad minus. To cure the inconstancy of For­tune would be a work of greater mi­racle, then all Hercules twelve la­bours.

Admiratio. O what a strange sight would it be, to see Fortune remain constant in any thing, even for an hour!

  • Confirma­tio & Am­plificatio per Auxesin Hyper­bolicam, Praefatio­nem, & for­mas ge­nerales.
    Who can express
  • What tongue can ex­press
  • No words can express

the incon­stancy of Fortune.

  • Who can count
  • No Tongue can count
  • No Arithmetick can number

the chan­ges of For­tune.

  • I am not able to ex­press,
  • No Eloquence is able to express,
  • It is not to tell,

how un­constant Fortune is.

[Page 112]

  • It is wonderfull to tell,
  • It is not to be belie­ved,
  • It is beyond belief,
  • It transcends a strong belief,
  • It is not to think,
  • No man can in minde conceive,
  • You can scarce believe,

how un­constant Fortune is.

  • Even to a Proverb,
  • It hath the place of a Proverb,
  • It is instead of a Pro­verb,
  • It is become a Proverb,
  • It hath obtained the force of a Proverb,
  • It hath crept into the number of Proverbs,
  • It is an Adage of a re­ceived authority;

Fortune is uncon­stant.

I will never again believe mine own, nor the judgment of all the Ancient; if there be any thing more unconstant then Fortune.

[Page 113] If Fortune be not unconstant; I know not what is.

Cave cre­das. Never believe, there is any thing more unconstant then Fortune.

  • Confirma­tīo & Confutatio.
    Nothing is more fre­quent in Orators, Poets, Historians; than,
  • None is so ignorant, but knows;
  • None, but the most impudent man in the World, can deny;
  • Asteismus.
    Let him affirm with that doting Philosopher, that Snow is black, who denies;
  • It were better to de­ny all things, than this one;
  • He should be cudgell'd into belief, and confuted with club-Arguments, who denies;
  • One Democritus will not suffice, to laugh at his Folly, who de­nies;
  • An acre of Hellebore will not cure him, that denies;
  • [Page 114]Give him some Helle­bore to purge his Brain, that will not confess;
  • He understands little, that doth not know;
  • He doth not speak, but bray like an Ass, that de­nies;
  • No man's Nose is so stopt but he easily smels out this;
  • Send him to Bedlam, as a man, that hath a Vertigo in his Brain, who denies;

that Fortune is incon­stant.

  • Collatio
    They are but as Si­byll's leaves, whatsoever are objected against this Truth,
  • The Arguments against this Truth are lighter and vainer than the leaves of the Sibylls,
  • Metaphora.
    They are but Ropes of sand, Towers of Lamia, Old-wive's Tales, vain Dreams, that men prattle against this Truth;

that no­thing is more incon­stant then Fortune.

  • Metaphora.
    There is neither crumb, [Page 115] nor drop of sense, or rea­son, in those things, that are spoken against this Truth,
  • Similitudo Protasis. Apodosis.
    As one said of the Nightingal, she was a Voyce, and nothing else; so they are words, and wind, and no more, that are obje­cted against this Truth,
  • Paradi­astole.
    It comes not from A­pollo's Tripos, but the Old-Wive's Trivet, what is muttered against this Truth,
  • Epitrope.
    Let him be rich, let him be noble, let him be great, let him be what you will; fool he must needs be, and fool-hardy too, that dares mutter against this Truth,
  • Metapho­ra.
    I could wish my self a Squinancy to stop his saucy chaps, which dare bark against this Truth,
  • Hypothesis Ironica & Sarcastic [...] ▪
    If he be not blind e­nough, make him blinder, that doth not see, and acknowledge this palpable Truth,
  • [Page 116]He must either shut his eies, or put them out, to whom the light of this Truth doth not clearly shine,
  • He is hardened against all Truth, that denies this manifest Truth,
  • Asteismus.
    Let him go deny Prin­ciples, that will not con­fess this Maxim,

that there is no in­constan­cy to be compa­red to the in­constan­cy of Fortune

  • Confirma­tio per In­terrogatio­nem.
    Who is so blind, as not to see?
  • Who is so impudent, that he dares deny?
  • What impudence is it, not to confess?
  • Who doth not under­stand?
  • Who, but a Mad-man, would deny?
  • Who lives in such Cym­merian darkness, that doth not see, and con­fess?
  • Who, except he have his * Brains in his Heels, will deny?

that fortunes incon­stancy hath no equal.

  • Who, except he have [Page 117] his soul only instead of salt, will deny?
  • Can Impudence her self so put off all shame, so as to deny?
  • that fortunes incon­stancy hath no equal.
  • Confirma­tio per As­severatio­nem.
    It is a Truth approved by the consent of all men,
  • It is a Truth, manifest even to blind men,
  • It is a thing so plain, as nothing can be plai­ner; so certain, as no­thing can be more cer­tain;
  • Paradi­astole.
    It is a Truth so appa­rent, and evident, that it seems writ not with Ink, but with the Beams of the Sun;
  • It is a matter out of que­stion, and needs no dis­pute;
  • It is a Truth approved of, by the Testimony and Judgment of the whole World,
  • It is as true, as either Jove's, or Apollo's Ora­cle,
  • [Page 118] It is as true, as the Do­donean, Ammonian, or Del­phick Oracle,
  • It is a Truth, that re­quires not many words, or a long Oration to con­firm it,
  • It appears more clearly then the mid-day-Sun,
  • The Sun needs no other light, that it may be seen; nor a Trumpet to pro­claim the brightness of his Beams; so is it in this evident Truth,
  • Metal [...]p­ [...]ica Paroemia.
    He lights a Candle in the Sun-shine, that goes a bout to explain this Truth;
  • It is a Truth, than which what can be more cer­tain?
  • Asteismus.
    It is a Truth so out of all Controversy, that he that would prove it, may go tell men, The Sun shines, when he triumphs in his meridian-Glory.

that no­thing is or can be so incon­stant as Fortune

  • Enantiôsis.
    It is a truth so evident and known, that he must be either of great bold­ness, [Page 119] or very little wit, that doth denie,
  • Hypothesis.
    He that seriously consi­ders it, is blind, if he do not see; obstinate, if seeing he do not confess;

that no­thing is or can be so in­constant as For­tune.

Parenthe­sis. Examples of Fortune's inconstancy C [...]nfirmatio ab Exem­plo. are but too many; take this for one. Dionysius was King of Syracuse, and almost all Sicily; yet because his Father left him his Kingdome and Power (as he himself answered one demanding the reason of his after-calamity) but left him not his For­tune; he was expelled his Kingdom, and forced to teach Children their first rudiments at Corinth.

Exemp. So Bajazet, that great Emperour of the Turks, was carried about by Tamberlane the Scythian, in an Iron grate, and made his Foot-stoole, when he got on Horse-back.

Exemp. Croesus once thought himself the Richest, and happiest man in all the World; yet being taken by the Enemy and adjudged to death, ac­knowledged himself the most mise­rable, and the most beggerly of all men living.

[Page 120] To these Examples, to which might Confirma­tio à Testi­monio. be added many more, agree the judgments and sentences of the best and most ancient Authours.

Apelles an ancient and witty Pain­ter, being asked Why, he painted Fortune sitting, answered, Because she could not stand.

And Quintus Curtius an Historian of great note, tells us, that Fortune hath hands to give and take, and wings to fly, but no feet to stand: you may shake her by the hands, for she is deceitfully flattering; but she will not let you take hold of her wings, because she will not be stayed by any in her flight.

Synoecei [...]sis What Fortune makes thine, is not thine, was the witty speech of an an­cient Poet.

Voluble Fortune wanders with ambiguous paces, & remains certain and constant in no place; but some­times remains merry, sometimes takes soure looks, and is only con­stant in her inconstancy, as writes Ovid prince of the Latin Poets, who felt the scourge of her inconstancy.

Excellent is that dialogue of Ce­bes the Theban, in his tablet; where [Page 121] Fortune was painted; What woeman is that? which, as if she were blind or mad, seems to stand upon a round stone? Fortune it is, and she is not only blind, but mad and deaf. And what is her office? She walks up and down all Nations; from some she takes their wealth, to others she gives it, and from those again she takes what she had given, and rashly bestows them upon others.

So inconstant is Fortune, that the very judgments of the Ancients have been inconstant too in feigning her position whilst some feign her sayling amidst the waves of the Sea; others set her on the top of an high Rock or Mountain, exposed to every wind; others feign her sitting on a Cylinder; others standing on a wheel or globe; others standing on a winged-globe in the middle of the Sea, and sayling with her eyes muf­fled.

Metaphora. Fortune is the gods Hocus-pocus Amplifica­tio à tropis & figu [...]is sive dictio­nis, sive Sententiae. casting mists before mens eyes, and shewing them, how small the wisdome and providence of mortals is, which is so easily imposed upon, and so often mistaken.

[Page 122] Fortune! for shame leave wrong­ing Ironia. her, by taxing her of inconstan­cy: Why she, (if you dare believe Parenthe­sis Ironica. me) is the most constant Goddess in the World, ever performs her pro­mise, never takes what she once gives, never throws down whom she once sets up, and what would you more?

Litetes. Tapinôsis Meiôsis Auxesis. Fortune is not always constant.

Fortune often is inconstant.

Fortune is more inconstant then any thing that is or can be incon­stant.

Epizeuxis Hypotyposis personae periphrasis. Anti-Me­tabole. Oh Fortune, fortune! thou uncer­tain and deceitful goddess, that sit­test on thy winged-globe, and with muffled eies saylest on the fleeting waves! how blind art thou in thy inconstancy, how inconstant in thy blindness!

Anadiplôsis Fortune's a Diety, inconstant, blind:

Epanodos. Blind as the Mole; inconstant as the Wind.

Anaphora. Anti-Me­tabole Polypt [...]ton. If Fortune will; thou shalt be made of a Rhetorician a Consul:

If Fortune will; thou shalt be made of a consul a Rhetorician.

Anaphora.
  • [Page 123]Blind fortune is inconstant eke, nor doth blind fortune see:
  • Blind fortune without reason is, so all that trust her be.
Epistrophe, Metaleptica Paroemia:
  • He trusts the Wind, that trusts in­constant Fortune:
  • He writes on Sand, that trusts in­constant Fortune.
Symploce.
  • Good cause have mortals all, to blame blind Fortune's force:
  • Good cause have great and small, to curse blind Fortune's force.
Epanodos.
  • Inconstant Fortune! constantly-inconstant!
  • How doest thou triumph or'e the pride of men!

Synoecei­ôsis. As well great things, as things that be not great, are the laughing stock of Fortune, and the objects, on which she may exercise, her merciless incon­stancy.

Oxymoron. Fortune is constantly inconstant and certainly-uncertain.

Aetiol gia. Fortune must needs be inconstant, as she, that is to day a mother, to morrow a stepmother; now flattering and fawning, presently cruel and storming.

[Page 124] Let Fortune be a Goddess, let her be powerful, let her have Riches, Ho­nours, Pleasures at her command; yet she is inconstant, uncertain, blind, and Mad.

Climax. Incremen­tum. Fortune is not only wavering, slip­pery, deceitful, but absolutely perfidi­ous, and beyond belief, inconstant.

Epanorthô­sis Hyperbole Metapho­rica. Wise men are afraid even of For­tune's favours, especially if they flow unto them many together. So great, so cruel, so certain is Fortune's inconstancy.

Fortune is inconstant, inconstant did I say? yea the very prime copie, Quod imitentur. for all other that are inconstant to write after.

Aposiopêsis. Fortune's inconstancy is—but I will beware; lest I provoke her cruelty against me.

Belisarius was a valiant and for­tunate Captain, under Justinian the Emperour; he overthrew the Persians, vanquished the Vandals, subdued the Gothes: After all which greatness and glory, came matter of fear and envy. The Emperour to prevent all dangers put out his eyes, and he was forced in the High-ways to beg alms of the passengers that passed by, [Page 125] and to cry (miserable to tell!) Give Apostrophe. an half-penny to Belizarius. O For­tune, how can thy inconstancy throw the greatest, from the highest top of Honour and Glory, to the lowest step of calamity and misery.

Enantiôsis. Examples are so many, and so fit Aporia. of Fortune's inconstancy, that I know not what to do, or which way to turn me. Shall I mention them all? I fear tediousness. Shall I omit some? they will cry out of me, of injury. What should I tell you of Ventidius Bassus, called from rubbing of Mules to the highest Honor in the Common-wealth? Of Fabius, called from the Plow to undertake the weighty office of Con­sul? Of Varro taken from the Sham­bles, to the Consulship? Or of Marius the seventh of the Tyrants? who one day was made Emperour, the next seem'd to Rule, and the third, was slain by a Souldier; who being ready to strike him, said, This is the sword, Sarcasinus. that thou thy self mad'st, because he had formerly been an Iron-smith. Of Servius Tullius who being born a slave died a King? with infinite others.

Anacoen [...]sis communi­catio. Tell me, ô Quintus Coepio, didst not thou sufficiently feel the inconstancy [Page 126] of Fortune? when, after thou hadst been Praetor, Consul, Pontifex Maxi­mus, called the Patron of the Se­nate, and hadst triumpht in the City; thy body, as of a malefactor, was mangled by the hands of the common Executioner, a publick and sad spe­ctacle to the people of Rome. And thou, ô Marius, thou most misera­ble amongst the miserable, and most happy amongst the happy, didst not thou tast the cruelty of Fortune's inconstancy? who after thou hadst subdued Africa, drove King Ju­gurth before thy Chariot, defeated the Armies of diverse Enemies of the people of Rome, erected two tro­phies in the City, been seven times Consul, wast at last proscribed and banished. And, Alcibiades, hadst not thou as great cause as any to exclaim against the inconstancy of Fortune? Yes surely: if, after No­bility, Riches, Beauty, favour of the Hirmos Asyndeton. Citizens, greatest Command, highest Power, quickest Wit; Condemning, Banishment, Selling of thy goods, Poverty, Hatred of thy Country, and after all a violent Death, can give suf­ficient cause of complaint. But how [Page 127] shall I enough commend thy pru­dence, Philip, in considering the in­constancy of Fortune, who, when much and various felicity happened to thee in one day; criedst out, Oh Fortune! strike me with some mis­fortune. So well didst thou know her inconstancy.

Prosopopeia Polycrates King of the Samians if he should rise from the dead, and appear upon the Stage, would thus declame against Fortunes inconstancy, Oh Fortune! thou blind, inconstant and mad goddess, what a spectacle of thy inconstancy didst thou designe me? how didst thou flatter me, that thou mightst deceive me, how didst thou allure me with a seeming constancy of thy favour, I could not wish what I did not presently ob­tain, all things succeeded according to my desire. I was forced to make mine own misfortune, which I did by throwing a Ring, dear to me, into the Sea; yet that was brought back again to my Table in the belly of a Fish; so that I became the won­der and the envy of almost all the World: yet at last didst thou change thy countenance, sufferedst me to be [Page 128] taken Prisoner by Orontes one of Darius Praefe­ctus. Commanders, and by him to be Cruci assigi. Gibetted on the highest top of the Mountain Mycale, where my joynts and members rotted in the aire, a joyfull Spectacle to the Sa­mians mine own Subjects.

Occupatio Anthypo­phora Subjectio Prolepsis. Fortune, may some man say, is inconstant indeed, in some things, a few, small matters, scarce worth the looking after. Yea, she is in­constant, in many, in all, in the high­est things, and of greatest Conse­quence, and triumphs most, to shew her inconstancy in them.

Inversio. Fortune is constant, say some; for she keeps a constant course in going about the World, taking from some, giving to others, now smiling, now frowning, now shining, now raigning now building up, now throwing down. I answer, Such a constancy is an argument of greater inconstancy.

Polysynde­ton. High and Low, and Rich, and Poor, Kings and Peasants, Great and Small, Good and Bad, Honest and Dishonest, are all alike subject to Fortune's inconstancy.

Paralipsis. Fortune is inconstant, that I may let pass her other vices.

[Page 129] Fortune is inconstant; I do not tell Apopha­sis. you that she is mad, and blind.

Pleonas­mus. Who hath not heard with their Ears, and seen with their Eies, even in a thousand things the inconstancy of Fortune?

Parenthe­sis. I believ (nor is my belief vain) that Fortune is the most inconstant thing in the World.

Parenthe­sis. I hold and judge (and why may not I profess it) that nothing is more inconstant then Fortune.

  • Amplifica­tio per Im­possibile: ubi obiter variantur Impossibile & Nun­quam.
    It is Impossible,
  • It is not possible,
  • How is it possible?
  • It cannot be
  • Can it be?
  • How can it be?
  • It can by no means be,

but that Fortune be inconstant.

  • All things may sooner be, then
  • What cannot sooner be, then

that Fortune should be constant.

  • It is not to be avoided,
  • It is not to be refused,
  • Can it be avoided? refused?

but that Fortune wil remain inconstant.

[Page 130]

  • It must needs be,
  • It cannot but be,
  • How should it other­wise be? but

that For­tune should be uncer­tain.

  • Paroemia.
    A Wolfe shall marry the Sheep,
  • A Locust shal bring forth an Elephant,
  • The Sea shall bring forth Vines,
  • The Snayl shall out-run the Hare, and the Tortoyse the Eagle,
  • Brambles shall bring forth Violets, and Thorns Roses,
  • The Rivers shall be carried towards their Fountains,
  • The Fountains them­selves shall thirst,
  • The Earth shall fly,
  • The Beetle shall make honey, and the Guat milk,
  • The Crabs shall go forward,
  • The Nightingale shall cease to Sing,

before Fortune leave her in­constan­cy.

[Page 131]

  • The Owle shall sing like the Nightingale,
  • The Heaven shall fall,
  • The Earth shall ascend above the Skie,
  • Mountains shal be trans­placed,
  • The Mule shall bring forth,
  • Water and Fire shall a­gree together,
  • The Fire shall be kind­led with Snow,
  • A Tempest shall be calm­ed with a song,
  • The Earth shall be bo­red thorough,
  • The Sun shall change his course,
  • The Loadstone shall turn from the North,
  • Groves shall grow on the Waves,
  • Sea-weeds shall be found on the Moun­tains,
  • The Stars shall fall,
  • The motion of each starr shall be irregular,
  • [Page 132]The Day shall be turned to night,
  • The waters of the Sea shall leave their salt­ness,
  • The Sea shall be plow­ed,
  • A Crop shall be reaped from the Sand,

when Fortune bids a­dieu to her in­constan­cy.

  • Past moments shall be recalled,
  • The Meddows shall ne­ver more have flowers,
  • The Heavens shall want their Stars,
  • Day shall want Light,
  • No sweetness shall be in Roses,
  • The Fish shall burn in the Ocean,
  • No Joy shall be in Heaven, nor Pain in Hell,
  • The Flames shall de­scend,
  • The Mountains forget­ting their weight shall fly as Atoms through the skie,

If ever Fortune em­brace constan­cy.

[Page 133]

  • The Heavens shall rest,
  • The Sun and Stars shall shine together,
  • The Pibbles shall mount up to the Stars,
  • The Earth shall be a­dorned with Stars,
  • The Flocks shall in­vite the Lions to their folds,
  • The Skies shall endure the heavy plough,
  • The Water shall give flames, and Fire wa­ters,
  • The Sun shall rise in the West,
  • The Ants shall leave their industry,
  • The Bees shall forget to make Honey,
  • Maenalian Hounds shall fly from the Hare,
  • Nature shall become preposterous,
  • No Element shall keep his proper seat,
  • Fire shall be cold, and Water shall give heat,

sooner then Fortune shall be­come constant

[Page 134]

  • Summer shall give Snow,
  • Does shall fright Li­ons,
  • The Crows shall fly through the Air whiter then Snow,
  • Swans shall be as black as pitch,
  • Oxen shall cut the Aire with their wings,
  • Marbles shall be softer then Wax,
  • The Chickens shall prey upon the Kite, and Geese upon the Fox.
  • The Hare shall chase the Hound, and the Dove the Hawk,

sooner then Fortune shall become constant

  • Confirma­tio à per­petuitate veritatis, ubi obiter variantur, Perpetuò & Semper.
    Whilst Sun and Stars shall run their course,
  • While Stars shall em­bellish Heaven, and Flow­ers the Earth,
  • Whilst Neptune's arms, shall embrace the earth,
  • Whilst Cynthia shall re­new her Horns,
  • Whilst Lucifer foretells th' approaching Morn,
  • [Page 135]Whilst Arctos shuns the Sea,
  • Whilst Mountains give their shades,
  • Whilst Streams their tribute to the Ocean pay,
  • Whilst Day hath Light, and Night succeeds the Day,
  • Whilst the Summer fol­lows the Spring, and Au­tumn succeeds the Sum­mer,
  • Whilst the Sun casts light, or the Earth sha­dows,
  • Whilst the Land bounds the Sea, and Aire the Land,
  • Whilst the Rivers carrie Waters, or those waters Fishes,
  • Whilst the Earth hath Trees,
  • Whilst the Bore loves the tops of Mountains,
  • Whilst Bees love thy me, and Bears honey,

ever will Fortune be in­constant

[...]
[...]

[Page 136]

  • Till time and memory shall be no more,
  • Till time shall have no plumes,
  • Till time shall be as bald before, as he is be­hind,
  • Till time shall be swal­lowed up by Eternity,
  • Till Lachesis have no more thread to draw,
  • Those Proverbi­ [...]l speeches which stand for Never, may by prefixing Till or Ʋntil stand for Ever, as appear by these Ex­amples.
    Till the Woolfe shall marry the Sheep,
  • Till the Sun shall change his Course,
  • Till the Sun shall rise in the West,
  • Till day shall want his light,
  • Till Time, that gives all things their end, shall have it self an End;
  • To the last Syllable of recorded Time;

Never will Fortune be in­constant

I will not trouble you nor my self, any longer with so sad and so unwelcome a Subject; and therefore though Fortune can never rest, yet I here will.

Sentence. V. Labour bringeth forth Glory.

Synonymia simplex Heterosis Activi Passivo. GLory is brought forth by La­bour.

Labour breeds Glory:

Glory is bred by Labour.

Labour begets Glory:

Glory is begot by Labour.

Labour engenders Glory:

Glory is engendred by Labour.

Labour brings Glory:

Glory is brought by Labour.

Labour sends Glory into the World:

Glory is sent into the World by Labour.

Industry brings forth Glory:

Glory is brought forth by Indu­stry.

Study begets Fame:

Fame is begot by study.

Painfulness breeds honour:

Honour is bred by painfulness.

Vigilancy brings esteem:

Esteem is brought by vigilancy.

Care engenders reputation:

Reputation is engendered by Care.

[Page 138] Diligence brings praise:

Amplifica­tio Meta­phorica, ex relatis: Heterôsis Verbi cum Nomine. Heterôsis seu Muta­tio Affirm. Negat. Praise is brought by diligence.

Labour is parent to glory:

Glory is the child to labour.

Labour is the father to H [...]nour:

Honour is the son to Labour.

Industry is the mother to Glory:

Glory is the daughter to Indu­stry.

There is nothing brings forth Glory more then Labour:

There is not any thing that bringeth forth Glory more then Labour.

Erot [...]sis, seu Inter­rogatio. Nothing brings forth Glory, but La­bour.

What brings forth Glory? La­bour.

What bringeth forth Glory, but Labour?

What bringeth forth Glory, if not Labour?

What? doth not Labour bring forth Glory?

What more brings forth Glory then Labour?

What can more bring forth Glory, then Labour?

Can any thing bring forth Glory more then Labour?

[Page 139] How should any thing bring forth Glory more then Labour?

Is there any thing so bringeth forth Glory as Labour?

Hath the wide World any thing that bringeth forth Glory more then Labour?

In what dark and blind corner lyeth that thing, that bringeth forth Glory more then Labour?

What from East to West so bringeth forth Glory as Labour?

In what secret and unknown region lieth that thing, that bringth forth Glory, more then La­bour?

What is that at last, which bring­eth forth Glory like Labour?

Where shall we find that thing, that bringeth forth Glory, more then Labour?

What new found Land doth contain that thing, which bringeth forth Glory, as Labour is wont?

What new America not yet disco­vered hath any thing, that bring­eth forth Glory more then La­bour?

What unknown Land amongst the Antipodes contains a thing that [Page 140] brings forth Glory more then La­bour?

  • Ecphonesis seu
    O the great
  • O the strange
  • Exclama­tio.
    O the wonderful
  • O the incredible
  • O the unspeakable
  • O the inexpressible
  • O the inconceivable
  • O the singular

Glory that la­bour brings forth.

  • O the innumera­ble
  • O the infinite

Honours that come from La­bours.

Admiratio. cum Isodynamia periphra­stica. Good God! how Labour brings forth Glory!

Good gods! how Labour makes a way to Glory!

Immortal God! how Labour pre­pares a way to Glory!

Immortal gods! how Labour paves a way to Glory!

Good lack! how is Labour the high way to Glory!

O! how doth Labour lay the foun­dation to Glory!

O! how true is that old saying, La­bour is the Foundation of Glory!

[Page 141] O yee Gods above! how doth La­bour digg the foundation of Glory.

Oh ye Gods and Goddesses! how doth Labour cast the foundation of Glory.

  • Adjuratio:
    Let me not live,
  • Let me die,
  • Let me not enjoy my health,
  • Let me perish mi­serably,

If I do not believ it most true, that without La­bour there is no Glory.

  • So let the Muses love me,
  • So may the Gods fa­vour me,
  • So may the Heavens be propitious to me,
  • So may I ever be ma­ster of my desire

As I think it most true, that Labour is the foun­tain and spring of Glory.

Commise­ratio. Alass! what Glory could there be, if Labour did not produce it?

Ah! what folly is it to expect Glo­ry without Labour, since Glory owes her original to Labour.

Woe is me, how it irketh me to see their ignorance that do not [Page 142] know, that Labour is the Authour of Glory.

Addubita­tio. I do much doubt, whether there be any thing that more procureth Glo­ry, then Labour.

I am not certain, whether there be any thing in the World that ad­vanceth Glory, as Labour doth.

It is a thing to me not free from all controversy, whether Glory come from any thing but Labour.

I know not well by what we attain Glory more then by Labour.

It is a very great question to me, whether there be any thing, that more excites Glory then Labour.

Abomina­tio. Fie upon his intolerable blindness, that doth not see, that Labour layes the first stone in the edifice of Glo­ry.

Out upon his gross ignorance that doth not know, that Labour is the cause of Glory.

O shame! can any be ignorant of this? that Glory naturally flowes from Labour?

Collatio ad simile. As the many-colour'd flowers spring from the ground; so doth Glory from Labour.

As you see the light beaning out [Page 143] from the Sun; so doth Glory issue forth from Labour.

Have you not seen a stream deri­ving it self from the Fountain? e­ven so doth Glory proceed from La­bour.

Like as the Rivers flow from the Sea, so doth Glory arise from La­bour.

As I have seen the industrious Bees bring forth Honey, so Labour brings forth Glory.

As the fragrant Smel comes from the Flowers, so Glory comes from Labour.

As the Tree bringeth forth fruit, so doth Labour bring forth Glo­ry.

As the flame ascends from the Fire, so doth Glory shine forth out of Labour.

Collatio ad contrarium As Idleness bringeth forth infamy and contempt; so Labour bringeth forth Honour and Glory.

Metaphora. Allegoria. Glory is a Stream from Labour's Fountain.

Glory is a Flower out of Labour's Garden.

Glory is a River of Labour's Ocean.

[Page 144] Glory is a blossome of Labour's Tree.

Glory is a flame from Labour's Fire.

Distributio partium. The Liberal Sciences, by their Study and Watching, profess that all their Glory proceeds from La­bour: and the Mechanical, by their publick and continual toyling, seem openly to proclaim, that they expect little Glory without Labour.

Gramma­tica. Grammar hath called all her Ju­ry of Parts of Speech under Exami­nation, and they all with one con­sent, give in this Verdict, that, They that decline Labour can in no wise attain to Glory.

Rhetorica. Rhetorick presently cites her De­mosthenes for an Example, who though at first he could not pro­nounce the first letter of her Name, yet afterwards by his Labour came to a wonderful height of Glory.

Logica. Logick tells us, No man will deny it, but he that is so absurd to deny conclusions.

Musica. Musick harps upon no other string but the truth of this Sentence.

Arithme­tica. Arithmetick esteems it as true as her Golden-Rule.

[Page 145] Geometry holds it as true as any Geometria. of Euclides propositions, and is ready to Demonstrate it by a Dia­gramme.

Astrono­mia. Astronomy is so convinced of the evidence of this truth, that she com­plains, the brightness of it out-shines her Stars.

Collectio, Illatio sive à Majore. Now since this is the speech of the Liberal Sciences, certainly the Mechanical were if they were per­mitted to speak would not contra­dict them!

Asteismus. He that can count the Stars of the Skie, or the Sands on the Ly­bian shore; let him go count the Honours and Glory which Labour doth bring forth.

Obiter va­riatur Multi. The Honours that proceed from Collatio ad minus. Labour are more then the Sands of the Sea, Stars of the Skie, Hairs Auxesis Hyperboli­ca. of the Head, Drops of Rain, Pellets of Hail, Flakes of Snow, Drops of Dew, Leaves of Trees, Boughs of Forrests, Blades of Grass, Ears of Corn, Birds of the Air, Fishes of the Sea, Flowers of the Spring, Apples of Autumn, Sum­mer's Flies, Summer's Ants, Motes [Page 146] in the Sun, Bees in Hybla, Billows of the Carpathian Sea, &c.

Collatio ad minus. To bring forth Glory and not by Labour would be a greater work, then the twelve Labours of Her­cules.

Admiratio. O what a strange sight would it be to see Glory, and not brought forth by Labour!

  • Confirma­tio & Am­plificatio per praefa­tionem, Hyper­bolicam, & for­mas ge­nerales.
    Who can express
  • What tongue can ex­press
  • No words can express
  • Who can count
  • No Tongue can count
  • No Arithmetick can number

the infi­nite Ho­nours that come from Labour.

  • Auxesis.
    I am not able to ex­press,
  • No Eloquence is able to express,
  • It is not to tell,
  • It is wonderfull to tell,
  • It is not to be belie­ved,
  • It is beyond belief,
  • It transcends a strong belief,

how much Labour gives occasi­on for Glory.

[Page 147]

  • It is not to think,
  • No man can in mind conceive,
  • You can scarce believe,

how much, Labour gives occasion for Glory.

  • Even to a Proverb,
  • It hath the place of a Proverb,
  • It is instead of a Pro­verb,
  • It is become a Proverb,
  • It hath obtained the force of a Proverb,
  • It hath crept into the number of Proverbs,
  • It is an Adage of a re­ceived authority,
  • It is a saying as true, as old

Labour bringeth forth Glory.

Amplifica­tio & Confirma­tio per As­serveratio­nem. I will never again believe mine own, nor the judgment of all the Ancient; if Glory can be obtained but by Labour.

If Glory doth not arise from La­bour I know not from whence it doth.

Cave cre­das. Never believe, but that Glory is the companion of Labour.

[Page 148]

  • It is a Truth approved by the consent of all men,
  • It is a Truth, manifest even to blind men,
  • It is a thing so plain, as nothing can be plai­ner; so certain, as no­thing can be more cer­tain;
  • Paradi­astole. Metaphora.
    It is a Truth so appa­rent, and evident, that it seems writ not with Ink, but with the Beams of the Sun;
  • It is a matter out of que­stion, and needs no dis­pute;
  • It is a Truth approved of, by the Judgment and Testimony of the whole World,
  • It is as true, as either Jove's, or Apollo's Ora­cle,
  • It is as true, as the Am­monian, Dodonean, or Del­phick Oracle,
  • Apollo never answered truer from his tripos, than

that where Labour goes be­fore, Glory is not far behind.

[Page 149]

  • It is a Truth, that re­quires not many words, or a long Oration to con­firm it,
  • It appears more clearly then the midday-Sun,
  • The Sun needs no other light, that it may be seen; nor a Trumpet to pro­claim the brightness of his Beams; so is it in this evident Truth,
  • He lights a Candle in the Sun-shine, that goes a­bout to explain this Truth;
  • It is a Truth, than which what can be more cer­tain? what more plain?
  • Asteismus.
    It is a Truth so out of all Controversy, that he that would prove it, may go tell men, The Sun shines, when he triumphs in his meridian-Glory.
  • Enantiôsis.
    He must be either of great boldness, or very little wit, that denies,
  • Hypothesis.
    He that seriously consi­ders it, is blind, if he do not see; obstinate, if seeing he do not confess;

that Glory accom­panies Labour.

[Page 150]

  • Amplifica­tio per Con­futationem & primò per Interroga­tionem,
    Who is so blind, as not to see?
  • Who is so impudent, that he dares deny?
  • What impudence is it, not to confess?
  • Who doth not under­stand?
  • Who, but a Mad-man, would deny?
  • Who lives in such Cym­merian darkness, that he doth not see, and con­fess?
  • Who, except he have his Brains in his Heels, will deny?
  • Who, except he have his soul instead of salt, will deny?
  • Can Impudence her self so put off all shame, as to deny?

that Labour pro­motes Glory.

  • Nothing is more fre­quent in Orators, Poets, Historians; than,
  • None, but the most impudent man in the World, can deny;

that Glory follows Labour.

[Page 151]

  • Asteismus.
    Let him affirm with that doting Philosopher, that Snow is black, who denies;
  • It were better to de­ny all things, than this one;
  • Allegoria.
    He should be cudgell'd into belief, and confuted with club-Arguments, who denies;
  • One Democritus will not suffice, to laugh at his Folly, who de­nies;
  • Hyperbole.
    An acre of Hellebore will not cure him, that denies;
  • Give him some Helle­bore to purge his Brain, that will not confess;
  • He understands little, that doth not know;
  • Paradi­astole.
    He doth not speak, but bray like an Ass, that de­nies;
  • No man's Nose is so stopt but he easily smels out this;

that Glory is the sha­dow to Labours body.

  • Send him to Bedlam, [Page 152] as a man, that hath a Vertigo in his Brain, who denies;
  • Collatio
    They are but as Si­byll's leaves, whatsoever are objected against this Truth,
  • The Arguments against this Truth are lighter and vainer than the leaves of the Sibylls,
  • Metaphora.
    They are but Ropes of sand, Towers of Lamia, Old-wive's Tales, vain Dreams, that men prattle against this Truth;
  • Metaphora.
    There is neither crumb, nor drop of sense, or rea­son, in those things, that are spoken against this Truth,
  • Similitudo
    As one said of the Nightingal, she was a Voyce, Protasis.and nothing else; so they
    Apodosis.
    are words, and wind, and no more, that are obje­cted against this Truth,

that there can scarce be La­bour with­out Glo­ry, or Glory with­out La­bour.

  • Paradi­astole.
    It comes not from A­pollo's Tripos, but the Old-Wive's Trivet, whatso­ever [Page 153] is muttered against this Truth,
  • Epitrope.
    Let him be rich, let him be noble, let him be great, let him be what you will; fool he must needs be, and fool-hardy too, that dares mutter against this Truth,
  • Metapho­ra.
    I could wish my self a Squinancy to stop his saucy chaps, which dare bark against this Truth,
  • Hypothesis Ironica & Sarcastica.
    If he be not blind e­nough, make him blinder, that doth not see, and acknowledge this palpable Truth,
  • He must either shut his eies, or put them out, to whom the light of this Truth doth not clearly shine,
  • He is hardened against all Truth, that denies this manifest Truth,
  • Asteismus.
    Let him go deny Prin­ciples, that will not con­fess this Maxim,

that Labo [...]r ends in Glory.

  • He must have a Fore­head of Brass, a Brain [Page 154] of Lead; and a Tongue of Iron, that dares con­tradict so confessed a Truth,
  • Metonymia Adjuncti.
    Rubb over your Fore­head, Impudence, and dare to deny;

that Labour ends in Glory.

Confirmatio ab Exem­plo Poetico. Do you desire that this may yet be made more plain by an Exam­ple?

Hercules. Consider Hercules, who by his many and infinite Labours which he with much patience undertook, got not only great Fame and Glory a­mongst men while he lived, but immortal glory amongst the gods, when he died being received into their number and Society.

Ab Exem­plo Histo­rico. Cleanthes. Or if you desire a more familiar Example look upon Cleanthes, who when he had not where withall to pay his Teachers, he drew water in the night, and so earned money to give to those that taught him Philo­sophy on the day. By which his La­bour and Pains he became a most Excellent and Famous Philosopher, and his very Name carries in it, The Flower of Glory.

[Page 155] For the Testimonies and judg­ments Confirma­tio à [...]esti­monio. of ancient writers in this point, I could be more then infi­nite.

Hesiod. The gods have set Sweat before Virtue, saith Hesiod that ancient, yet true Poet.

Euripides. Labour is the Father of a good re­port saith Euripides, the grave Tra­gedian.

Epichar­mus. He that refuseth Labour condem­neth himself, as unworthy of all good things; for whatsoever is at all good, is got by Labour, as Epicharmus an ancient Authour writes.

Socrates. Neither a woman without a man, nor good hope without Labour can bring forth any profitable thing, saith Socrates, judged by Apollo's oracle the wisest of men.

Amplifica­tio à tropis & figuris sive dictio­nis, sive Sententiae. And if you look upon the contra­ry à Contrario on Idleness; what shall you find? Plato that grave Philosopher will tell Plato. you Idleness is a living death; and that a man, while he sleepes, is no more worth then if he were dead.

Labour breeds no contempt.

Labour brings fo [...]th no infamy.

Labour doth not end in ignominy.

[Page 156] Shame and contempt do not use Litotes. Meiôsis Tapinôsis. Ironia. to follow Labour and industry.

O take heed of Labour, you shall get nothing by that, but loss of time and infamie: Yes in­deed I am in earnest, am I not, think you?

Allegoria. Glorie's harvest comes from La­bours tillage.

Metaphora. Labour is the Gentleman-usher of Glory.

Epizeuxis
  • Labour, labour it is, that Glory brings:
  • And adds more Pearls unto the Crowns of Kings.
Anadiplôsis
  • By Labour's ladder glory doth ascend:
  • Ascend, till heaven doth her As­piring end.
Anaphora.
  • Labour breeds Glory: Labour raiseth Fame:
  • Labour gives Honours, Labour gives Good-name.
Epistrophe.
  • As corn growes none, without La­bour and pain:
  • So Glorie's gone, without Labour and pain.
Symploce.
  • [Page 157]What Glorye's that? doth not from Labour grow:
  • What Honours that? doth not from Labour flow.

Epanalep­sis. Glory comes after: Labour's shade is Glory.

Epanodos.
  • Labour breeds Fame: and Fame, by Labour bred,
  • Advanceth Labour: Labour crowns Fame's head.

Pragmat o­graphia periphrasis. Labour is the best fruit and pro­vision Hypotyposis Descriptio. of Old age, the Ornament of the Green-head, the Crown of the Hoary-haire; the most bitter meat in the first tast, the sweetest in the last rellish; the Wisedome of Young men, the Praise of Old; and the gods money for which they sell all good things to Mortals.

Parodi­astole. Labour doth not only prevent shame and infamy, but bringeth Glory and Honour.

Enantiôsis. Labour commends Glory by its difficulty, and Glory honours Labour by its dignity.

Synoecei­ôsis. Glory is not glory which is not sweetned with the pleasure of the by­past Labour.

[Page 158] Inglorious is that glory that hath Oxymoron. not a tast of sweetness even from the asperity of that Labour by which it was procured

Aetiologia. Labour must needs bring forth Glory, because Glory is fastned to the heels of Labour.

Epitrope. Let Labour be troublesome, I con­fess it: let it be loath some, I do not deny it: let it be unwelcome to hu­mane nature, I grant it: yet it brings forth Fame and Glory, and Immor­tality.

Climax in­crementum. Labour hath raised from the earth, magnified amongst men, ad­vanced to the Stars, placed amongst the gods.

Erotêsis. What words? What tongue? What eloquence can sufficiently ex­press the celebrity of that Glory which comes from Labour?

Ecphonesis. O the incredible fruit and bene­fit of Labour which alwaies ends in Glory and Honour!

Epiphonê­ma. Labour is even able to make men gods: such and so great is the force of Labour.

Epanorthô­sis. Labour never bringeth forth any infamy, infamy did I say? nay, it alwaies brings great Honour and Glory.

[Page 159] Labour brings forth Glory, as ap­pears Aposiopêsis. from—but I will not trouble you with such known Ex­amples.

Hirmos Asyndeton Dialyton. Glory, Fame, Honour, Dignity, good Name, Reputation, Esteem, pro­ceed from Labour.

Hirmos Polysynde­ton. So infamy and shame and igno­miny and reproach, contempt and obloquie, poverty and calamity proceed from Idleness.

Apophasis. Labour brings forth Glory, I do not tell you withall, that it brings forth Wealth, Knowledge, &c.

Paralipsis. Labour brings forth Glory, to let pass her other Fruits, and Benefits.

Pleonas­mus. Who have not heard with their Ears of thousands, and who have not seen with their Eyes infinite numbers? which by Labour have ascended to the highest top of Glo­ry.

Parenthe­sis. Labour (but who knows not that) brings forth Glory.

Many of mean Births and no For­tune's, men in the Eyes of the World, of no hopes or reckoning, have by Labour attained to such an height of Glory, Wealth, Wisdome, Lear­ning, and Knowledge, that they have [Page 160] become the principal men in the Common-wealth, O Labour, how Apostrophe. bitter is thy beginning! How sweet and fruitful is thy end! O Idleness! how pleasant and delightful art thou in the beginning, how shameful and ignominious in the end!

Aporia What shall I do? which way shall I turn me? how shall I order the course of my Oration? Into what harvest shall I thrust my sicle? Shall I go to the Poets? There I meet with Homer, Hesiod, Virgil, Ovid, Horace. Shall I betake my self to the Oratours? there I meet with De­mosthenes, Aeschines, Cicero, Horten­sius, Caesar, Crassus, Brutus. If I take a journey to the Historians, there meet me Herodotus, Thucydides, Plutarch, Livie, Tacitus, Salust. If I come to the Philosophers, there com­passe me about, Socrates, plato, Aristotle, with innumerable swarms of divers Sects. Dare I go into the Army amongst Souldiers, there meet me legions, Alexander, Epaminon­das, Themistocles, Caesar, Pompey, Ca­to, Scipio, Hannibal. And all these by Labour have purchased to them­selves an immortal Name and Glory.

[Page 161] Tell me, ô Hercules, By what Anacoenosis Communi­catio. steps didst thou ascend into Heaven? how, I pray thee, didst thou be­come so famous and glorious? though thou thy self holdest thy peace, yet thy example at this day tells us loud enough, that thou by thy truly Herculean labour, becam'st so renowned. I could call thee to witnesse, O Plato, thee O Aristotle, thee O Socrates, thee O Cleanthes; but I forbear.

Prosopo­poeia. For methinks I hear Hercules him­self speaking, and you if you hearken attentively, may enjoy the Benefit of his Speech. O vertue, when I stood in the Bivium, and thou propound­edst one way to me, Pleasure another; how happy was my choyce! how happy was thy eloquence, which per­swaded me to go this way, though troublesome, full of labour and encom­brances; since in the end I found no­thing but ease and pleasure, glory and delight; and now am I a God, whereas if I had gone the way of pleasure, I had bin a stinking carkass.

Inversio. But may some men say, Doth not Riches, Wealth, Learning, Wisdom, procure glory? how then doth labour [Page 162] only bring it forth? because Riches, Wealth, Learning, and Wisdome are Labour's daughters, and Glory is the portion he gives them.

Anthypo­phora Subjectio Prolepsis. Labour, may some say, may be some occasion of Glory, in some things at some times, in some men; Nay, La­bour and Industry can never miss of Glory.

  • Amplifica­tio per Im­possibile: ubi obiter variantur Impossibile & Nun­quam.
    It is Impossible,
  • It is not possible,
  • How is it possible?
  • Can it be p [...]ssible?
  • It cannot be
  • How can it be?
  • Can it be?
  • It can by no means be,

but that Labour should bring forth Glo [...]y.

  • All things may sooner be, than
  • What cannot sooner be, than
  • that Glory should not come from Labour.
  • It is not to be avoided,
  • It is not to be refused,
  • Can it be avoided? refused?

but that Labour will end in Glory.

[Page 163]

  • It must needs be,
  • It cannot but be,
  • How should it other­wise be? but

that Honor doth arise from La­bour.

  • Paraemia.
    A Wolfe shall marry the Sheep,
  • A Locust shal bring forth an Elephant,
  • The Sea shall bring forth Vines,
  • The Snayl shall out-run the Hare, and the Tortoyse the Eagle,
  • Brambles shall bring forth Violets, and Thorns Roses,
  • The Rivers shall be carried towards their Fountains;
  • The Fountains them­selves shall thirst,
  • The Earth shall fly,
  • The Beetle shall make honey, and the Gnat milk,
  • The Crabs shall go forward,
  • The Nightingale shall cease to Sing,

when Labour is not the fore­runner of Glo­ry.

[Page 164]

  • The Owle shall sing like the Nightingale,
  • The Heavens shall fall,
  • The Earth shall ascend above the Skie,
  • Mountains shal be trans­placed,
  • The Mule shall bring forth,
  • Water and Fire shall a­gree together,
  • The Fire shall be kind­led with Snow,
  • A Tempest shall be calm­ed with a song,
  • The Earth shall be bo­red thorough,
  • The Sun shall change his course,
  • The Loadstone shall turn from the North,
  • Groves shall grow on the Waves,
  • Sea-weeds shall be found on the Moun­tains,
  • The Stars shall fall,
  • The motion of each starr shall be irregular,

when Labour misseth of Glo­ry.

[Page 165]

  • The Day shall be turned to night,
  • The waters of the Sea shall leave their salt­ness.
  • The Sea shall be plow­ed,
  • A Crop shall be reaped from the Sand,
  • Past moments shall be recalled,
  • The Meadows shall ne­ver more have flowers,
  • The Heavens shall want their Stars,
  • Day shall want Light,
  • No sweetness shall be in Roses,
  • The Fish shall burn in the Ocean,
  • No Joy shall be in Heaven, nor Pain in Hell,
  • The Flames shall de­scend,
  • The Mountains forget­ting their weight shall fly as Atoms through the skie,

when Glory doth not tread on the heels of Labour.

[Page 166]

  • The Heavens shall rest,
  • The Sun and Stars shall shine together,
  • The Pibbles shall mount up to the Stars,
  • The Earth shall be a­dorned with Stars,
  • The Flocks shall in­vite the Lions to their folds,
  • The Skies shall endure the heavy plough,
  • The Water shall give flames, and Fire wa­ters,
  • The Sun shall rise in the West,
  • The Ants shall leave their industry,
  • The Bees shall forget to make Honey,
  • Maenalian Hounds shall fly from the Hare,
  • Nature shall become preposterous,
  • No Element shall keep his proper seat,
  • Fire shall be cold, and Water shall give heat,
  • [Page 167]Summer shall give Snow,
  • Does shall fright Li­ons,
  • The Crows shall fly through the Air whiter then Snow,
  • Swans shall be as black as pitch,
  • Oxen shall cut the Aire with their wings,
  • Marbles shall be softer then Wax,
  • The Chickens shall prey upon the Kite, and Geese upon the Fox.
  • The Hare shall chase the Hound, and the Dove the Hawk,

when Labour doth not con­clude in Glo­ry.

  • Amplifica­tio perpe­tuitatem veritatis, ubi obiter variantur, Perpetuo & Semper.
    Whilst Sun and Stars shall run their course,
  • While Stars shall em­bellish Heaven, and Flow­ers the Earth,
  • Whilst Neptune's arms, shall embrace the earth,
  • Whilst Cynthia shall re­new her Horns,
  • Whilst Lucifer foretells th' approaching Morn,

will Glory be the compa­nion of Labour.

[Page 168]

  • Whilst Arctos shuns the Sea,
  • Whilst Mountains give their shades,
  • Whilst Streams their tribute to the Ocean pay,
  • Whilst Day hath Light, and Night succeeds the Day,
  • Whilst the Summer fol­lows the Spring, and Au­tumn succeeds the Sum­mer,
  • Whilst the Sun casts light, or the Earth sha­dows,
  • Whilst the Land bounds the Sea, and Air the Land,
  • Whilst the Rivers carrie Waters, or those waters Fishes,
  • Whilst the Earth hath Trees,
  • Whilst the Bore loves the tops of Mountains,
  • Whilst Bees love thyme, and Bears honey,

ever will Glory follow Labour.

[Page 169]

  • Till time and memory shall be no more,
  • Till time shall have no plumes,
  • Till time shall be as bald before, as he is be­hind,
  • Till Time shall be swal­lowed up by Eternity,
  • Till Lachesis have no more thread to draw,
  • Those Proverbi­al speeches which stand for Never, may by prefixing Till or Ʋntil stand for Ever, as appear [...] by these Ex­amples.
    Till the Woolfe shall marry the Sheep,
  • Till the Sun shall change his Course,
  • Till the Sun shall rise in the West,
  • Till day shall want his light,
  • To the last Syllable of recorded Time;
  • Till Time, that gives all things theirs, shall have its own End;

will Glory follow Labour.

Conclusio. Epilogus. Peroratio. Much more might be said in this point, but I have laboured suffici­enly: I will now sit down, and ex­pect what Glory will follow.

The sixt and last Sentence.

Synonymia simplex. THe losse of Time is most mise­rable.

The losse of Time is most lamentable.

The losse of Time is most sad.

The losse of Time is most heavy.

The losse of Time is most mournful.

The losse of Time is most calamitous.

The losse of Time is to be bewayled.

The losse of Time is deplorable.

Heterosis partium orationis. Isodynamia periphra­stica. To lose Time is to be come most mi­serable.

He that loseth Time, cannot but be miserable.

The loss of Time brings with it great misery.

The way to the greatest misery, is the losse of Time.

There cannot be the losse of Time, without the greatest misery.

The heaviest misery waits upon the losse of Time.

Give me any losse but the losse of Time.

There is not any losse deserves the name of losse, in comparison of the losse of Time.

There are very few that have not [Page 171] felt what a misery it is to lose Time.

Losse of Time is the fore-runner of the greatest misery.

The losse of Time ends in the great­est misery.

Greatest misery follows the losse of Time.

If losse of Time go before, extreme misery is not farre behind.

The greatest misery is in the losse of Time.

The losse of Time is the cause of the greatest misery.

The losse of Time gives occasion to unspeakable misery.

The losse of Time breeds incredible calamity.

Mutatio Affirmat. Negativis. No misery to the misery from the losse of Time.

None can sufficiently bewayle the losse of Time.

No losse can bring more misery, then the loss of Time.

Nothing can be more miserable then the losse of Time.

Nothing is miserable, if not the losse of Time.

There is not any thing can be more miserable then the loss of Time.

[Page 172] There is nothing but is lesse misera­ble, then the loss of Time.

Nothing is miserable, if the loss of Time be not.

There is nothing so miserable as the loss of Time.

Heterosis Activi Pas­sivo. Nothing surpasseth the loss of Time for misery.

The loss of Time is surpassed by no­thing for misery.

Erotesis sive Inter­rogatio. What is miserable, if not the loss of Time?

What is miserable, but the loss of Time?

What is miserable? The loss of Time.

What? is not the loss of Time mise­rable?

What is more miserable then the loss of Time?

What can be more miserable then the loss of Time?

Can any thing be more miserable then the loss of Time?

How should any thing be more miserable then the losse of Time?

Is there any thing so miserable as the loss of Time?

Hath the wide World any thing [Page 173] more miserable then the loss of Time?

In what dark and blind corner lyeth that thing, which is so misera­ble as the loss of Time?

What from East to West is so mise­rable as to lose Time?

In what secret and unknown region lieth that thing, whose loss is equall to the loss of Time?

What region in the earth hath not known the misery from the loss of Time?

What is that at last, which is so mi­serable as the loss of Time?

Where shall we find that thing, that is more miserable then the loss of Time?

What un-found Land containes those things, from whose loss comes more misery, then from the loss of Time?

What new America not yet disco­vered, hath any thing so misera­ble as the loss of Time?

Ecphonesis Exclama­tio. What unknown Land among the Antipodes, hath any thing so miserable as the loss of Time?

O the miserable loss of Time!

[Page 174]

  • O the intolerable
  • O the great
  • O the strange
  • O the wonderful
  • O the incredible
  • O the singular
  • O the unspeakable
  • O the unexpressible
  • O the inconceivable
  • O the innumerable
  • O the infinite
  • O the very many

miseries that proceed from the losse of Time!

Amiratio. Good God! how miserable is the losse of Time!

Good gods! what losse can be com­pared to the losse of Time!

Immortall God! how many thou­sands of calamities follow the losse of Time!

Immortal gods! what losse to be be­moaned with more tears, then the losse of Time!

Good lack! what an incredible mi­sery the losse of Time carries with it!

Oh! how is the misery from the losse of Time, able to break an heart of steel!

[Page 175] Oh! how true is that old saying, The loss of Time is above all loss!

O yee Gods above! how is the mi­sery in the losse of Time known on­ly to you alone!

Adjuratio: sive Impre­catio. Oh all ye Gods and Goddesses! that rule the motions of swift flying Time! how well do you know, what it is to lose his pretious moments!

  • Let me not live,
  • Let me die,
  • Let me not enjoy my health,
  • Let me perish mise­rably,
  • Let me be cast to the Crows,
  • Let fortune frown upon me,
  • Let me never see a a good day
  • Let an ill Genius wait upon me,
  • Let nothing prosper with me,

If I think any thing more mise­rable then the losse of Time.

[Page 176]

  • So let the Muses favour me,
  • So let the Gods love me,
  • So may the Heavens be propitious to me,
  • So may I ever be ma­ster of my desire
  • So may all things that I undertake, have their wished suc­cesse.
  • So may fortune ever smile upon me,
  • So may good Angels guard me,

As I think no misery e­quall to that in the losse of Time.

Commise­ratio. Alass! the losse of Time is very miserable!

Ah! how sad is the misery of the losse of Time!

Woe is me, what great calami­ties tread on the heels of the losse of Time!

O Grief! how are all miseries sur­passed in the misery from the losse of Time!

Dubitatio. I do much doubt, whether there be any thing more miserable then the losse of Time!

[Page 177] It is a very great question to me, whether any misery be equall to that from the losse of Time.

I am not certain, whether there be any thing, from whose losse greater misery can proceed, then from the losse of Time.

I do not know what I should say, whether that the losse of Time is mi­serable, or misery it self.

It is a thing to me not free from all controversy, whether the misery in the loss of Time, doth not lighten all other misery.

Abomina­tio. Fie upon that intolerable misery that follows the losse of Time?

Out upon all those unlucky things that occasion the losse of Time!

O shame! that men should be so carelesse in the use of Time.

When such extream misery fol­lowes the loss of it.

  • Confirma­tio & Am­plificatio per praefa­tionem Hyper­bolicam, & for­mas ge­nerales.
    Who can express
  • What tongue can ex­press
  • No words can express
  • Who can count
  • No Tongue can count
  • No Arithmetick can number

The mi­serie that comes from the loss of Time.

[Page 178]

  • I am not able to ex­press,
  • No Eloquence is able to express,
  • It is not to tell,
  • It is wonderfull to tell,
  • It is not to be belie­ved,
  • It is beyond belief,
  • It transcends a strong belief to credit,
  • It is not to think,
  • No man can in mind conceive,
  • You can scarce be­lieve,

How misera­ble the loss of Time is

  • Even to a Proverb,
  • It hath the place of a Proverb,
  • It's instead of a Proverb,
  • It is become a Proverb,
  • It hath obtained the force of a Proverb,
  • It hath crept into the number of Proverbs,
  • It is an Adage of a re­ceived authority,
  • It is a saying as true, as old

Nothing is more miserable then the loss of Time.

[Page 179] I will never believe mine own, Amplifica­tio per As­severatio­nem. nor the Judgement of all the An­cients, if there be any thing more miserable, then the loss of Time.

[...]f the loss of Time be not most miserable, I know not what is,

Cave cre­das. Never believe, but that the loss of Time is most miserable.

  • It is a Truth approved by the consent of all men,
  • It is a Truth, manifest even to blind men,
  • Paradi­astole.
    It is a thing so plain, as nothing can be plai­ner; so certain, as no­thing can be more cer­tain;
  • It is a Truth so appa­rent, and evident, that it seems writ not with Ink, but with the Beams of the Sun;
  • It is a matter out of que­stion, and needs no dis­pute;
  • It is a Truth approved of, by the Judgment and Testimony of the whole World,

that nothing is more misera­ble then the loss of Time.

[Page 180]

  • It is as true, as either Jove's, or Apollo's Oracle,
  • It is as true, as the Ammonian, Dodonean, or Del­phick Oracle,
  • Apollo never answered any thing truer from his tripos, than
  • It is a Truth, that re­quires not many words, nor a long Oration to confirm it,
  • It appears more clearly then the midday-Sun,
  • The Sun needs no ot [...]er light, that it may be seen; nor a Trumpet to pro­claim the brightness of his Beams; so is it in this evident Truth,
  • He lights a Candle in the Sun-shine, that goes a bout to explain this Truth;
  • It is a Truth, than which what can be more cer­tain? what more plain?

That the mi­sery from the loss of Time is the extrea­mest of misery.

  • Asteismus.
    It is a Truth so out of all Controversy, that he that would prove it, may go tell men, The Sun shines, when he triumphs [Page 181] in his meridian-Glory.
  • Enanti [...]sis.
    He must either be of very great boldn [...]s [...], or very little wit, that denies,
  • Hypothesis.
    He that seriously consi­ders it, is blind, if he do not see; ob [...]linate, if seeing he do not confess;
  • Amplifica­tio per Con­futationem & primò per Interroga­tionem.
    Who is so blind, as not to see?
  • Who is so impudent, that he dares deny?
  • What impudence is it, not to confess?
  • Who doth not under­stand?
  • Who, but a Mad-man, would deny?
  • Who lives in such Cym­merian darkness, that he doth not see, and confess?
  • Who, except he have his Brains in his Heels, will deny?
  • Who, except he have his soul instead of salt, will deny?
  • Can Impudence her self so put off all shame, as to deny?

That no mi­sery is compa­rable to the misery from the loss Time.

[Page 182]

  • Nothing is more fre­quent in Orators, Poets, Historians; than,
  • None, but the most impudent man in the World, c [...]n deny;
  • Asteisinus.
    Let him affirm wich that doting Philosopher, that Snow is bla [...]k, whodenies;
  • It were better to deny all things, than this one;
  • Metaphora.
    He should be cudgell'd into belief, and confuted with club-Arguments, who denies;
  • One Democritus will not suffice, to laugh at his Folly, who denies;
  • Ironia.
    Give him some Helle­bore to purge his Brain, that will not confess;
  • Hyperbole
    An acre of Hellbore will not cure him, that denies;
  • He understands little, that doth not know;
  • Par [...]di­astole.
    He doth no [...] speak, but bray like an Ass, that de­nies;

that thou­s [...]nd mise­ries fol­low the loss of Time.

  • Allego [...]ia.
    No man's N [...]se is so [Page 183] stopt but he easily smels out this;
  • Send him to Bedlam, as a man, that hath a Vertigo in his Brain, who denies;
  • Collat [...]o
    They are but as Si­byll's leaves, whatsoever are objected against this Truth,
  • The Arguments against this Truth are lighter and vainer than the leaves of the Sibylls,
  • Metaphora.
    They are but Ropes of sand, Towers of Lamia, Old-wive's Tales, vain Dreams, that men prattle against this Truth;
  • Metaphora.
    There is neither crumb, nor drop of sens [...], or reason, in those things, that are spoken against this Truth,
  • Similitudo
    As one said of the Nightingal, she was a Voyce, and nothing else; so they
    Protasis.
    are words, and wind, and no more, that are obje­cted
    Apodosis.
    against this Truth,
    Paradi­astole.

that no misery is equal to that from the loss of Time.

  • It comes not from A­pollo's [Page 184] Tripos, but the Old-Wive's Trivet, whatso­ever is muttered against this Truth,
  • Epitrope.
    Let him be rich, let him be noble, let him be great, let him be what you will; fool he must needs be, and fool-hardy too, that dares mutter against this Truth,
  • Metaphora.
    I could wish my self a Squinancy to stop his saucy chaps, which dare bark against this Truth,
  • If he be not blind e­nough, make him blinder, that doth not see, and acknowledge this palpable Truth,
  • He must either shut his eies, or put them out, to whom the light of this Truth doth not clearly shine,
  • He is hardened against all Truth, that denies this manifest Truth,
  • Asteismus.
    Let him go deny Prin­ciples, that will not con­fess this Maxim,

that the loss of Time is the cause of the great­est mi­sery.

[Page 185]

  • He must have a Fore­head of Brass, a Brain of Lead; and a Tongue of Iron, that dares con­tradict so confessed a Truth,
  • Metonymia Adjuncti.
    Rubb over your Fore­head, Impudence, and dare to deny;

that the loss of Time is the cause of [...]he greatest misery.

  • Amplifica­tio per Im­possibile ubi obiter va­riantur, Impossibile & Nunquam.
    It is Impossible,
  • It is not possible,
  • How is it possible?
  • Can it be p [...]ssible?
  • It cannot be
  • How can it be?
  • Can it be?
  • It can by no means be,

That any loss should be so cala­mitous as the loss of Time.

  • All things may sooner be,
  • What cannot sooner be,

then a loss, like loss of Time.

  • It is not to be avoided,
  • It is not to be refused,
  • Can it be avoided? refused?

but that the loss of Time will be the most miserable.

[Page 186]

  • It must needs be,
  • It cannot but be,
  • How should it other­wise be? but

that the losse of Time is most la­mentable.

  • Paroemia.
    A Wolfe shall marry the Sheep,
  • A Lo [...]ust shal bring forth an Elephant,
  • The Sea shall bring forth Vines,
  • The Snayl shall out-run the Hare, and the Tortoyse the Eagle,
  • Brambles shall bring forth Violets, and Thorns Roses,
  • The Rivers shall be carried towards their Fountains,
  • The Fountains them­selves shall thirst,
  • The Earth shall fly,
  • The Beetle shall make honey, and the Gnat milk,
  • The Crabs shall go forward,
  • The Nightingale shall cease to Sing,

when he that loseth Time is most misera­ble.

[Page 187]

  • The Owle shall sing like the Nightingale,
  • The Heavens shall fall,
  • The Earth shall ascend above the S [...]ie,
  • Mountains shal be trans­placed,
  • The Mule shall bring forth,
  • Water and Fire shall a­gree together,
  • The Fire shall be kind­led with Snow,
  • A Tempest shall be calm­ed with a song,
  • The Earth shall be bo­red thorough,
  • The Sun shall change his course,
  • The Loadstone shall turn from the North,
  • Groves shall grow on the Waves,
  • Sea-weeds shall be found on the Moun­tains,
  • The Stars shall fall,
  • The motion of each starr shall be irregular,

when the heaviest misery attends not the losse of Time.

[Page 188]

  • The Day shall be turned to night,
  • The waters of the Sea shall leave their sa [...]t­ness
  • The Sea shall be plow­ed,
  • A Crop shall be re [...]ped from the Sand,
  • Past moments shall be recalled,
  • The Meadows shall ne­ver more have flowers,
  • The Heavens shall want their Stars,
  • Day shall want Light,
  • No sweetness shall be in Roses,
  • The Fish shall burn in the Ocean,
  • No Joy shall be in Heaven, nor Pain in Hell,
  • The Flames shall de­s [...]d,
  • The Mountains forget­ting their weight shall fly as Atoms through the skie,

when the l [...]sse of Time doth not go before the great­est mi­sery.

[Page 189]

  • The Heavens shall rest,
  • The Sun and Stars shall shine together,
  • The Pibbles shall mount up to the Stars,
  • The Earth shall be a­dorned with Stars,
  • The Fl [...]cks shall in­vi [...]e the Lions to their folds,
  • The Skies shall endure the heavy plo [...]gh,
  • The Water shall give flames, and Fire wa­ters,
  • The Sun shall rise in the West,
  • The A [...]ts shall leave their industry,
  • The Bees shall forget to make Honey,
  • Maenalian Hounds shall fly from the Hare,
  • Nature shall become preposterous,
  • No Element shall keep his proper seat,
  • Fire shall be cold, and Water shall give heat,

when the losse of Time can be with­out the great­est mi­sery.

[Page 190]

  • Summer shall give Snow,
  • Does shall fright Li­ons,
  • The Crows shall fly through the Air whiter then Snow,
  • Swans shall be as black as pitch,
  • Oxen shall cut the Aire with their wings,
  • Marbles shall be softer then Wax,
  • The Chickens shall prey upon the Kite, and Geese upon the Fox.
  • The Hare shall chase the Hound, and the Dove the Hawk,

when the loss of Time can be with­out the great­est mi­sery.

  • Amplifica­tio perpe­tuitatem veritatis, ubi obiter variantur, Perpetuò & Semper.
    Whilst Sun and Stars shall run their course,
  • While Stars shall em­bellish Heaven, and Flow­ers the Earth,
  • Whilst Neptune's arms, shall embrace the earth,
  • Whilst Cynthia shall re­new her Horns,
  • Whilst Lucifer foretells th' approaching Morn,

will the loss of Time be most misera­ble.

[Page 191]

  • Whilst Arctos shuns the Sea,
  • Whilst Mountains give their shades,
  • Whilst Streams their tribute to the Ocean pay,
  • Whilst Day hath Light, and Night succeeds the Day,
  • Whilst the Summer fol­lows the Spring, and Au­tumn succeeds the Sum­mer,
  • Whilst the Sun casts light, or the Earth sha­dows,
  • Whilst the Land bounds the Sea, and Air the Land,
  • Whilst the Rivers carrie Waters, or those waters Fishes,
  • Whilst the Earth hath Trees,
  • Whilst the Bore loves the tops of Mountains,
  • Whilst Bees love thyme, and Bears honey,

will the loss of Time be most misera­ble.

[Page 192]

  • Till time and memory shall be no more,
  • Till time shall have no plumes,
  • Till time shall be as bald before, as he is be­hind,
  • Till Time shall be swal­lowed up by Eternity,
  • Till Lachesis have no more thread to draw,
  • Those Proverbi­al speeches which stand for Never, may by prefixing Till or Ʋntil stand for Ever, as appear by these Ex­amples.
    Till the Woolfe shall marry the Sheep,
  • Till the Sun shall change his Course,
  • Till the Sun shall rise in the West,
  • Till day shall want his light,
  • To the last Syllable of recorded Time;
  • Till Time, that gives all things theirs, shall have his End;

will no­thing e­quall the mi­sery in the loss of Time.

Distribvtîo partium. The liberall Scienees acknow­ledge the misery in the loss of Time, and the Mechanical arts are not ignorant of it.

[Page 193] Grammar accounts the losse of G [...]amma­tica. all her Tenses, not comparable to the losse of one moment of Time.

Rhetorica. Rhetorick desires to expresse the misery of the losse of Time to the full, but finds it loss of Time to un­dertake it.

Logica. Logick, from every Common­place proffers a solid argument to prove, that the misery of the loss of Time, hath no compeer.

Musica. Musick knowes what a misery it is to lose Time, by her keep­ing Time.

Arithme­tica. Arithmetick went to count the miseries that do proceed from the loss of Time, but found them infinite.

Geometria. Geometry imployes her self in finding the proportion, that the loss of Time bears to all other losses; and the loss of Time in one Scale, out-weighs all losses in the other.

Astrono­mia. Astronomy confesseth that eve­ry moment is worth a Star, and that the losse of all the Starres is not to be compared to the loss of Time.

[Page 194] If the Liberal Sciences thus Illatio à maj [...]i. freely confesse the misery in the loss of Time, I hope the Me­chonicall will not contradict them.

Asteismus. He th [...] can count the Starres of the S [...], or the sand of the Ly [...]ian [...]; let him go count the [...] that come from the loss o [...] Time.

Obiter va­riatur Mul [...]i. The miseries that proceed from Collatio ad minus. the loss of Time, are more then the S [...]ds of the S [...]a, Stars of the Skie, Hairs of the Head, Drops of Rain, Pelle [...]s of H [...], Flakes of Snow, Au [...]esis Hyperbo­ [...] Drops of [...], Leaves of the Trees, Bough [...] of the Forrests, Blades of [...] of [...]orn, Birds of the A [...], Fishes of the Sea, Apples of Au­tu [...]n, Flowers of the Spring, Sum­mer's Flies, Summer's Ants, Motes in the Sun, Bees in Hybla, Billowes of the Sea.

Collatio ad minus. To find a thing from whose losse greater misery can proceed, then from the losse of Time, would be a Work greater then all Hercu­le [...]'s 12. labours.

Admiratio. O what a strange sight would it be to see any thing, whose [Page 195] loss is greater then the loss of Time.

Amplifica­tio à [...]pis & figu is sive [...]ictio­nis, [...]ive Sententiae. Lito [...]es. Mei [...]sis [...]apinôsis. The loss of Time is no small losse.

The losse of Time is not to be neglected.

The loss of Time brings no small calamity with it.

The loss of Time is no contempti­ble losse.

Ironia. What great losse can there be in Time? Time is but a little fly­ing minute, and can there be so great losse (forsooth) in so small a thing?

Metaphora. Time is the World's universal Recorder.

Epixeuxis.
  • Time, Time's that pretious mo­ment, which being lost;
  • Cannot be bought again by pray­er, or cost.
Anadipl [...]sis
  • Swift-cou [...]sing Time's feather'd with flying hours,
  • Hours, whose constant course all things devours.

[Page 196]

Epistrophe.
  • Who would count ought a losse, that knowes the loss of Time?
  • He sorrows knows enow, that knows the l [...]ss of Time.
Anaphora.
  • What measureth motion? Time. Time nothing can recall.
  • So pretious is Time, Time's losse exceedeth all.
Symploce.
  • What greater losse can be? than is from the losse of Time.
  • What greater cross can be? than the loss of Time.

Epanalep­sis. Time all things tries; truth's aged Father's Time.

Epanodos.
  • Time is most pretious: great then is his loss,
  • Greater the loss, the more Time's precious.
Paranoma­sia. Jactura fractura.
  • Time's losse.
  • A sad crosse.

Hypotupôsis perip. Time is the most ancient Artist, the greatest Physician of all diseases, the eternal Clock, the Ʋniversall Justice that tries all things, the un­entangler of all knots, the most pre­cious moment, Father of truth; and how should not the loss of this be [Page 197] most miserable!

Paradi­astole. The misery from the los: of Time, is not only sad and heavi [...], but car­ries with it the height of m [...]sery.

Enantiôsis. Other losses may be born with, the loss of Time is intolerable.

Synoecei­ôsis. Loss is not loss, compared to the loss of Time.

Oxymoron. Losses are loss-less, if you look at the loss of Time.

Aetiologia. The loss of Time must needs be most miserable, because Time is most precious, and the losse irre­coverable.

Epitrope. Let other losses be great, let them be sad; let them be heavie; they can never be so miserable, as is the loss of Time.

Climax. The loss of Time brings not on­ly care, trouble, vexation, distra­ction, but even extreme misery.

Erotêsis: What Tongue? what Words? what Eloquence? what Rhetorick? what Cicero? what Demosthenes? can set out the misery from the loss of Time.

Ecphonesis. O the ineffable, the inconceiva­ble misery in the loss of Time!

Ecphon [...] ­ma. Other l [...]sses leave some hope, all hope flyes away with Time, so [Page 198] great is the misery in the loss of it!

Ep [...]north [...] ­sis. The loss of Time is miserable, what did I say? miserable? yea beyond all expression, thought, or belief, miserable.

Ap [...]siopêsis. The misery in the loss of Time is so great, that—: but I leave it to your conceits, as unable to ex­press it.

Hirmos A [...]yndeton [...]taly [...]on. Poverty, Ignorance, Shame, Igno­miny, Reproach, Calamity, Misery, follow the loss of Time.

Hirm [...]s Polysynde­ton. But Riches, and Knowledg Wisdom end Honour, Dignity and Fame, Felicity and Happiness, wait on the good use of Time.

Apophasis. The loss of Time is most misera­ble, that I do not tell you what other evils accompany it.

Paralipsis. Great is the misery in the loss of Time, to let pass all the profits that are lost with it.

Parenthe­sis. The loss of Time, (alas it is too true) drowns all other [...]s [...]s.

Pl [...]onas­mus. Who dare mutter with his mouth against this truth? that the losse of Time is most miserable.

Ap [...]st [...]oph [...] As there is nothing more preci­ous, nor more profitable, then the [Page 199] right use of Time; so can there be nothing more miserable then the loss of i [...]. O [...]le idleness! how o­dious art thou to all wise souls, that dost occasion this losse and misery!

Ap [...]ria. Where shall I begin? or begin­ning, where, or when shall I make an end? that I may sufficiently set for [...]h unto you the misery in the losss of Time? shall I begin with the Anti­quity of Time? with the Dignity? with the Use? with the Worth? All these would afford me matter: but I leave it to a wiser Artist.

Anacoeno­sis Com­municatio. Tell me, O Thales, Bias, Socra­tes, Plato, Aristotle, Cic [...]ro, De­mosthenes, Philosophers, Historians, Orators, Poets; All learned men, Ancient, Modern, Have not you felt the misery in the losse of Time your selves, and heard infinite o­thers deploring with many tears the same calamities?

Prosopop [...]i [...] But prick up your ears, and give your strictest attention, and you shall hear wise Socrates himself gravely disputing the matter. O the madnesse and folly of the world! there is nothing more pre­cious [Page 200] than the right Use of Time, there is nothing more neglected. In other things which we count precious, we set Keepers to look to them; what madnesse is it then, not only not to keep, but to con­sume so precious a thing as Time? Jewels, and Riches, though lost, may be recovered again, nothing can recover Time; which since it is so precious, that so much Know­ledge, Experience, Wealth, Wis­dom, Honour, ma [...] be attained by it, and the losse of it irre­coverable, Who can deny, but that losse of Time is most miserable.

Subjectio. Prole [...]sis. Anthypo­phora The losse of Time may bring some Sadnesse, Grief, and heaviness of mind, may some man say; but to talk of the highest misery, is some­thing too much. Alas, alas, thou neither knowest what, nor of what thou speakest, whosoever thou art; for if thou didst truly understand what the losse of Time is, and the fo [...]lowing misery; thy Speech would be far otherwise.

Inversio. Time is but a flying moment, and what so great misery can be in the losse of that? Yes: therefore [Page 201] is the misery greater, because it is a flying moment; for there is lesse hope to take hold of it, and recall it. Besides, it is the more precious, because it is but a moment, and yet in so short a space contains such worth. Lastly, it is a moment, on which depends Eternity; which addes to the Dig­nity of the Moment, and the Misery of the L [...]ss [...].

Collatio. Compare the losse of Health, and Wealth, Goods, and Good. Name, Honour and Friends, what­soever can be dear and near unto a man, to the losse of Time; and it will out-weigh no [...] only any one of them, but all put together.

Confirma­tio ab Ex­emplo Ca­tonis Mi­nor. Ca­tonis Ma­jor. Socratis. Apellis. Will you have this truth fruther appear by an Example? Cato-Ju­nior was so fearful of the loss of Time, and the following misery, that he would not abstain from reading Greek Books in the Se­nate. This made Cato-Major learn Greek; and Socrates Musick, in their old age. This made Apelles to cry out, We have lost a day, if he had spent any day, without do­ing something in his Art.

[Page 202] Do you desire a further Testi­mony? A Testimo­nio. let that of Theophrastus be instead of all, who had alwayes this in his mouth. Time is a pre­cious cost, yet there is nothing which the Vulgar lesse regard.

Epilogus Per oratio. Conclusio. But lest I should l [...]se more Time in speaking of the losse of Time to no end; I will here, as it is high Time, make an End.

Books lately printed, and sold by Thomas Johnson at the Golden-Key in Saint Pauls Church-yard.

LExicon Anglo-Latino-Graecum Novi Test [...]menti, or a compleat Alphabetical Concordance of all the words of the New Testament, with their several significations, Etymons, and Derivations, by A. Symson, in Folio.

Elise, or Innocency guilty, A new Romance translated into English, by Jo [...] Jenning, in Fol.

The L [...]siad of P [...]rtugal an Hero­ick Poem, by Sir Richard Fanshaw. Knight, in Fol.

Trigonometry, or the Doctrine of Triangles, by the famous Mathe­matician Mr. Will. Oughtred, in 4o.

Hi [...]oria Quin (que)—Articularis, or a Declaration of the Judgement of the Western Churches, and more particularly, of the Church of Eng­land, in the five controverted Points [Page] reproached in these last times by the name of Arminianism, by Dr. Peter Heylin, in Quarto.

Mr. Richard B [...]xter's Apology, in Q [...]arto.

The Beauty of Magistracy, or an Exposition of the 8 [...]. Psalm, by Mr. Thomas Hall, B. D. Pastor of the Church at Kings N [...]rton, in Quarto.

The Open Door for mans ap­proach to God, or, a Vindication of the Record of God concerning the extent of the Dea [...]h of Christ in it's Object, by John Horn, Minister of the Word at Lin-Regis, in Quarto.

A Collection of several Sermons preached upon solemn occasions, by the late Learned, and Reverend Dr. Holdsworth, in Quarto.

The English Parnassus, or a help to English Poesie, containing a short Institution of that Art, a Collection of all Rhyming Monosyllables, the choisest Epithetes and Phrases, with some general Forms upon all Occasions, Subjects, and Theams, alphabetically digested, by Joshuah Pool, Master of Arts, of Clare-Hall, Cambridge, in Octavo.

The History of the French Aca­demy, [Page] erected at Paris, by the late famous Cardinal Richelieu, and consisting of the most refined wits of that Nation, written in French by Mr. Paul Pe [...]son, Councellour, and Secretary to the King of France.

The Birth of a day, or a Trea­tise of the [...] of all sublu­nary things, by John Robinson, Ma­ster of Arts, &c.

The Triumph and Unity of Truth, in two Treatises, intended as a Preservative against the many Errours and Divisions of these times, in point of Religion, by the same Authour.

A View of the Jewish Religion, setting forth the Rites, Manners, and Customes of the Jewish Nation: written in Latin by the learned Buxtorfius, and made English by A, R.

A Treatise of Self-Denial, by Mr. Theophilus Pole-wheel, Minister of the VVord at Tiverton, in Devon.

Mount-Ebal levelled, or Redem­ption from the Curse by Jesus Christ, &c. by Elkanah Wale, Mi­nister of Pudsey in Yorkshire.

A discourse of the Object and Office of Faith, as justifying, di­stinct [Page] from other Objects, Acts, and Offices of the same Faith, as Sanctifying, by Jo. Warner, Ma­ster of Arts, &c. in Octavo.

A Vindication of the Lords Pray­er, as a Formal Prayer, and by Christs Institution, to be used by Christians, as a Prayer, by Meric Casaubon, D. D.

A Treatise of the Covenant of Grace. by R. Bidwell; B. D.

A Treatise of Spiritual Infatua­tion, being the present visible di­sease of the English Nation, deliver'd in several Sermons at the H [...]gue, by W. Stamp, D. D. sometimes Minister of the Word at Stepney, near L [...]ndon.

Christ, a Christians only Gain, in several Sermons, by Mr. Rich. Vines.

The Mystery of Faith opened: in several Sermons, by Mr. Andrew Gray, late Minister of Glascow, in Scotland.

The Fear of God and the King, in a Sermon preached at Mercers Chappel, 25. March, 1660. by M. Griffith, D. D. To which is added a brief account of the cause, and be­ginning of our late VVars.

Lux Mercatoria, Arithmetick, [Page] Natural and Decimal, by Mr. Noah Bridges of Putney.

The Art of Short-writing, in the most exact, plain, easie, and swift Method, by Tho. Rad [...]liff, of Plym­mouth.

The Cabbinet Councill, or Maxims of State, collected by Sir Walter Raleigh.

Aristippus, A discourse concern­ing the Court, by Monsieur de Balsac.

FINIS.

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.