mischiefe For she that hath brought thee into so great Sorrowes should have been the cause of thy Tranquillity For she hath left Thee of whom no man can be Secure but that she will leave him also But dost thou think in good earnest that that Felicity which thus passeth away is any thing worth and can any Present Fortune be Dear unto thee which gives thee no Assurance of her Stay and when she shall Depart will certainly involve thee in great Anguish and Vexation If we cannot keep Her with us as long as we please and if when she flyes from us she makes us miserable what is she else being so ready to take her flight but a Sign of future Calamity For it is not sufficient to Consider that which is lay'd before our Eyes Prudence measureth the End of things whos 's Mutability in either State should make us neither to Fear the Threat'nings of Fortune nor Regard her Pretences of Friendship Finally thou oughtest to bear with a patient mind whatsoever is done within the Jurisdiction of Fortune now thou hast submitted thy Neck to her Yoke If thou wouldest impose a Law on her whom thou hast freely chosen to be thy Mistress to stay or be gone at thy pleasure wouldest thou not be Injurious and by thine Impatience encrease the Bitterness of that Condition which thou art not able to Change If thou shouldst commit thy Sailes to the Winds thou shouldst not be carried whither thou Wouldest Arrive but whither they will Drive thee If thou wilt sow thy ground thou must make account that some years are barren and some fruitful Thou hast submitted thy selfe to the Government of Fortune 't is but requisite thou shouldst comply with the Humours of thy Mistress But dost thou endeavour to put a stop to the Turning of her Wheele but O Foolish man if she begins to be Constant she ceaseth to be Fortune THE FIRST VERSE Philosophy discribeth the conditions of fortune WHen mighty things she turns about Euripus Like she swiftly flowes She doth most dreadful Armies rout And Potent Monarchs overthrowes And Heads cast down she lifts on high She hearkens not to sighs and groans Of men plung'd deep in Misery She tortures them and scorns their Moans These are Her sports thus doth she try Her strength and 't is a wondrous feat If in that Houre a man shall lye i th' Dust in which his Power was Great The SECOND PROSE Fortune sheweth that she hath taken nothing from Boetius that was his BUT I would discourse with thee a little in the words of Fortune Observe if she speaks not right O man why dost thou thus complain of my carriage towards thee In what have I Injur'd thee what Goods that thou mightest justly call Thine own have we taken from thee Let any man be Judge betwixt us whilst thou contendest with me touching the Possession of Riches and Dignities And if thou shalt prove that any of them do properly belong to any Mortal whatsoever I will readily grant that those things which thou desirest should be restor'd unto thee were Thine indeed When Nature brought thee out of thy Mothers wombe I tooke thee being Naked and destitute of all things I cherisht thee with my Riches and which makes thee now so Impatient against me I gave thee the most tender and delicate Education and encompast thee with the Abundance and splendour of all things which are in my power Now I think fit to withdraw my hand be Thankful as one that has had the use of things that are not Thy proper Goods Thou hast no just cause to complain as if thou hadst lost that which was Thine own Why then dost thou sigh and groan Riches Honors and all such like things are in my power they acknowledge that I am their Mistress they come and go with me I boldly affirm that if those things had been Thine which thou complainest that thou hast lost thou hadst not lost them Shall I only be hind'red from the exercise of my power 't is lawful for the Heavens to bring forth clear Dayes and to shut up those Daies in Dark Nights 'T is lawful for the Year now to adorn the Face of the Earth with Flowers and Fruit now to cover it with Frost and Snow 'T is the right of the Sea now to looke mild and calm now to grow rough with waves and storms And shall the unsatiable Desires of men oblige Me to constancy which is so contrary to my Manners This is the Part I am to Act this is the play I play continually I turn round a Wheele and make the lowest and uppermost things to change their places Go up if thou thinkst fit but on that condition that thou do not take it for an Injury if thou be made to go down again when the Play requires it Hast thou never been made acquainted with my Manners hast thou not heard how Craesus King of the Lydians but a little before very formidable to Cyrus being brought to the Fire a most doleful Spectacle was sav'd by Water pour'd down from Heaven from the devouring Flames dost thou not remember that Paulus wept at the Calamity of King Perseus whom he had taken Captive what is the loud complaint of Tragedies but that Fortune disregards and overturns the happiest Kingdomes didst thou not learn when thou wast a Boy that in Jupiters Entry there are Two large Vessels one holding Evil things and the other Good things what if I have not wholly withdrawn my selfe from thee what if this very Inconstancy of mine be a just cause why thou shouldest hope for Better things However do not repine at thy condition and being seated in a Kingdome which is govern'd by Lawes Common to all do not entertain any vain desires of living by a Right Peculiar to thy selfe The SECOND VERSE Fortune complaineth of the unsatiable desire of men IF so much Wealth as th' Ocean casts up Sand Men could at length obtain Or had so many Gemms at their command As Heav'n doth Stars contain All this would not suffice but they would still Complain and Covet more And if it were Our Great Creators Will To adde unto their Store And make their Names with Glorious Titles shine Yet they would seem to Want Through their voracious Lusts they would Repine Their Thirsty Soules would Pant And Gape for more and more What Curbe can now Their Appetite restrain Sith whilst they in so great abundance flow Of Want they still complain He is not Rich who doth himselfe Deplore And thinks that He is Poore The THIRD PROSE Philosophy proveth that fortune had been more favourable than contrary to Boetius IF Fortune should speak to thee after this manner certainly thou wouldst hardly find a word to say for thy selfe Or if there be any thing whereby thou mayst defend the complaint thou makst against her thou oughtest to produce it thou hast liberty to declare thy mind Then said I Truly the things that
that abounds with the fruits of Reason and they do not free the minds of men from their Disease but rather make it by custome to become Pleasing unto them But if your flatteries should take from me any inconsiderable Person as your common Practice is I should bear it with less Indignation For my main design would suffer no dammage in the loss of such a one But this Man who had so long addicted himself to the Eleatick and Academick Studies But be gon ye Sirens that Please men to their Destruction and leave him to my Muses to be Cur'd and reduc'd to his perfect Health This Company being checkt after this manner cast their eyes on the ground and confessing their shame by their Blushes they depart very mournfully out of the room But I who had made my self allmost blind with weeping so that I could not discern who the Woman was that exercis'd such Authority was quite Astonisht and looking stedfastly on the ground speaking not a word I began to expect what she would do next Then she came neer and sate down on my Beds side and observing the Sadness of my Countenance she complains of the Perturbation of my mind in these words The SECOND VERSE Philosophy bewayleth the perturbation of Boetius his mind AH how the Mind sunk in deep woe Growes blind and leaving her own light Out to Darkness she bends her might When th' Winds of Earthly cares do blow And th' Waves of Grief roule to and fro This Man sometime did freely Tread The high Paths of th' Aetherial Plains He saw unspotted Phaebus's Head And could discern the Moons dark Stains He held fast in sare Reckoning Those Stars which often change their Course He searcht those Causes deep that bring Such storms to th' Ocean And what Force Makes that bright Star go down i' th' West Which riseth in the Ruddy East He studied to find out what 't was That made the Spring bring Flowers and Grass Whence 't is that in Autumn we see Grapes come to their Maturitie Those Causes which Nature did hide From others His Quick Thought espie'd This Man now wants the Minds clear Light His Neck 's prest down with Chains the Weight That He lies under and the Pain Makes Him looke down to th' Earth again The SECOND PROSE Philosophy enquireth of Boetius his disease BUT sayes she this is a time to apply Medicines and not to make Complaints Then looking very earnestly on me thus she speaks Art Thou He who being nourisht with my Milk and brought up with my stronger Meats didst arrive to the strength of a Manlike Understanding But we bestow'd such Armes on thee which if thou hadst not wilfully thrown away would have serv'd for thy Defence against any Opposition whatsoever Dost thou know me why holdest thou thy peace is it Shame or Stupidity that hath seized on thee I had rather it were Shame but as I perceive Stupidity hath made thee Silent And when she observ'd that I was not only silent but in a manner quite Dumb she layd her hand softly on my brest and Ther 's no Danger sayes she he 's in a Lethargie the common Disease of deluded minds He hath forgot himself a little hee 'll easily come to himself again if he shall once understand who I am Which that he may do let us clear his sight a little that has been dark'ned by the thick Dust that arises from his Intention on Earthly things When she had spoken these words with a part of her Garment folding it in her hand she wip'd the Tears from mine eyes THE THIRD VERSE How Boetius began to recover his knowledge and memory THen did that Darkness from Me fly at length Mine Eyes regain their wonted Strength Just so as when the Boystrous winds arise And stormy showers disturbe the skies The Sun 's obscur'd and whilst no Stars appear Night 's spread or'e all the Hemisphear If Boreas sent from th' Thracian Cave display His speedy Force and Free the day From Darksome Clouds Sol's Beams straight pierce the Skies And strike with wonder our glad Eyes The THIRD PROSE How the persecution of Wise men is no new or strange thing EVen so the Clouds of my excessive Melancholy being dissolv'd I recover'd the sight of Heaven and came to my right mind again so that I saw plainly who she was that had begun to worke such a Cure upon me When I had fixt mine eyes on her I perceiv'd that she was my Nurse PHILOSOPHY in whose House I was brought up from my youth And what quoth I art Thou the Mistress of all Virtues come from on high to the uncomfortable Place of mine Exile hast thou a mind to undergoe such false Accusations as have been brought against me What quoth she should I forsake thee my Son and not bear a part of the Burthen that is lay'd on thee for my sake But it cannot be that Philosophy should deny her Company to an Innocent man wheresoever he goes Should I be affraid of any false Accusation and Startle at it as if some strange thing had happen'd unto me For is this the first time that Wisedome hath been brought into Danger amongst Wicked and Pervers Manners Even in Ancient Times before the Dayes of our Plato have we not Fought a great Fight against the Rashness of Folly and Ignorance And whilst He lived did not His Master Socrates obtain a glorious Victory over an Unjust Death by my Assistance Whose Inheritance whilst the Epicureans and Stoicks Endeavour'd to seize on every one for his own party and lay'd hold on Me as a part of their Prey though I cry'd out and strove against them they cut this Garment which I had woven with mine own hands and having thus taken some pieces of it they went their way each of them conceiting that he had gotten the whole to himself Some of them because they seem'd to goe in my Habit were Overborn through the error of the prophane Multitude being judg'd to be of my Family If so be that thou art ignorant of the Banishment of Anaxagoras the Poyson of Socrates and the Torments of Zeno because they were not of thine own Country yet thou couldst not but have heard very much of Canius of Seneca of Soranus and other such like Excellent Men whose Memory is very fresh to this Day and full of Renown Whom no other thing brought to their Destruction but that through a punctual Observance of my Discipline they allwayes shew'd an Aversion from the Designs of Wicked People Therefore ther 's no reason it should seem strange unto thee if we are Tost with a continual Tempest in the Sea of this World whose Principal Aim is to do those things which are most Displeasing to the Worst of Men Whose Army though it be exceeding Numerous yet is it very Despicable because it has no Leader but they run to and fro according to the motions
not confess it sith we see it so frequently that the Possessors are depriv'd of their Wealth For what is the ground of so many complaints that are made before the Judges but that men endeavour to regain the Mony that hath been taken from them by Force or by Fraud 'T is so quoth I. Every man therefore said she will stand in Need of some Aid from without by which he may Possess his Mony in Safety That cannot be deny'd quoth I. But he would have no Need of any such Aid or Assistance if he had no Mony that might be taken from him That is unquestionable quoth I. The matter then falls out quite contrary to what vain men expect for those Riches which were thought to make a man Sufficient render him the more Necessitous making him to stand in Need of such External Aid or Assistance which otherwise he might well be without But how can Riches drive away Indigence Do not Rich men suffer Hunger and Thirst Do not the Limbs of Mony'd men feel Cold in the Winter But Rich men thou wilt say have wherewith they may Satisfy their Hunger wherewith they may Ease themselves of Thirst and Cold. But thus they may have some Consolation in their Indigence but they cannot be wholly free'd from it Wherefore if Wealth cannot remove Indigence and doth in many respects encrease it can there be any reason that you should believe that all the Riches in the World can produce Sufficiency THE THIRD VERSE How riches afflict their possessours in life and forsake them in death THough he that Loves the World 's vain Wealth had All The Gold that Tagus yields And had an Hundred Oxen in his Stall To Plow his ample Fields Yet whilst he lives Care would Bow down his Head Nor would his Wealth Availe him when he 's Dead The FOURTH PROSE That true happiness consisteth not in dignities BUT Dignities render a man Venerable Is there that Power and Efficacy in Magistracy or Civil Authority that it may engraft Virtue in the Minds of those that use it and drive away Vice But it is wont not to drive away Wickedness but rather to make it more conspicuous Hence it comes to pass that our Indignation is so often stir'd to see the most Wicked men invested with Power and Dignities For which cause Catullus calls Nonius though sitting in the Consuls Chair STRVMA an Impostume Seest thou not how great disgrace Dignities bring upon Persons of Base and Unworthy Dispositions But their Unworthiness would less appear if they had no Honors to make them Eminent Couldst thou be so wrought on by so many Dangers as to be willing to bear Office with Decoratus when thou didst discover in him the Mind of a Base Fellow and an Accuser of Honest men But if thou shouldst see a man endued with Wisedome is it possible thou shouldst not think him Worthy either of Reverence or of the Wisedome with which he is endued 'T is not possible For Virtue has Dignity of it's own which it cannot but transfuse into those which Join themselves unto it Which because Popular Honors cannot perform 't is manifest they have not in them the Beauty of True Dignity This ought to be very much thought on for if every man be More Abject and Despicable for being Contemn'd by a Greater Number of Persons sith Dignity makes not Wicked men Reverend 't is manifest that Shewing them to More People it makes them to be More Despis'd But Wicked men are reveng'd on Dignities by Defiling them with their own Impurities by which they are so expos'd to Disgrace And that thou mayst acknowledge that True Reverence cannot be obtein'd by these Shadowes of Dignity If any man that has been never so often Consul should come amongst Forraign Nations would his Honor render him Venerable to those Strange People But if it did appertain to the Nature of Dignities to make men Reverend or Venerable they would not cease to perform this Office in any Nation whatsoever As Fire throughout the whole World never desists from it's Heat But because this doth not appertain to their Nature but is fastned on them by the False Opinion of men they vanish presently when they come amongst those who do not esteem them to be Dignities But this amongst Forraign Nations But amongst those with whom they have their Begining do they allwayes Endure The Office of a Praetor was in Times past a Great Power but now it is but an empty Name In Times past he that was to Provide Corn for the People was esteem'd to be a Great Man Now what is more contemptible than such an Office For as I said a little before that which hath not any Beauty in it selfe hath sometimes a kind of Lustre sometimes none according to the Opinion of those that use it If therefore Dignities cannot make men Venerable if when Wicked men are Invested with them they become Sordid and Odious if by the change of Times they lose their Splendor if by the estimation of People they become vile and nothing-worth what Beauty is in them that they should be Desir'd much less have they any to bestow on others THE FOURTH VERSE How Nero being most wicked was in greatest dignity THough Nero vaunt his Royalty With Scarlet and with Pearles Adorn'd Yet in his Pompous Luxury Is He of all men loath'd and scorn'd The Consuls Chairs hereby Disgras'd This man So full of Vice had in his own Dispose Who then will ever think that Honor can Make Happy which so Vile a Wretch Bestowes The FIFTH PROSE Of Kings and their favorites BUT may Kingdomes and the Favour of Kings make a man Powerful How not when their Felicity endures for ever But Antiquity is full of Examples and so is our present Age how the Felicity of Kings has been turn'd into Calamity O glorious Power which proves so Unable to preserve itself If the Power of Kingdomes be the Cause of Happiness doth it not lessen Felicity or bring in Misery if in any part it be Defective But although Humane Empires be stretcht never so wide Every King must acknowledge that there are many Nations without the compass of His Dominions But where that Power can reach no further that makes men Happy there entreth that Want of Power which makes them Miserable Thus Kings of necessity have a larger portion of Misery than of Felicity A certain Tyrant that had experienc'd the Danger of his Estate set forth the Fears that are incident to Crowns and Scepters by the Terror of a Sword hanging over a mans Head What kind of Power then shall we account this which cannot drive away the most Biting Care and Sollicitude which cannot avoid the continual Prickings of Dread and Horror They would fain live Securely but Cannot and yet they Boast of their Power Dost thou judge that man to be Powerful whom thou seest so Unable to do what he would Dost thou judge him to be Powerful who is encompast
remaining Stedfast and Immovable in the Hight of it's own Simplicity doth Assign a Manifold and Variable Manner of Proceeding to the Affairs here below Which Manner of Proceeding whilst it is Beheld in the Purity of the Divine Intelligence is called PROVIDENCE but when it is refer'd to the things that it Moveth and Disposeth the Antients gave it the name of FATE That these Two do differ thus from one another it will easily appear if any man shall consider the Importance of each of them For Providence is that Divine Reason seated in the SOVERAIGN LORD of the Whole Creation which Disposeth All things but Fate is that Disposition inhaerent in things Movable by which Providence Embraceth them All at once though they are Divers though they are Infinite But Fate puts them into their several Ranks according to Motion Places Formes and Times so that the Unfolding of the Order of things in Time being Simple and Undivided in the Prospect of the Divine Mind is called Providence but the same Vnity or Simplicity being as it were Sever'd and Unfolded in the Successions of Time is called Fate Though these Two are Divers yet one depends on the other For the Order of Fate proceeds from the Simplicity of Providence For the Artificer perceiving in his Mind the Form or Fashion of the thing he is about to Make begins to Effect what he has Contriv'd and what he Saw all at once in his Mind he Works out at Divers Times with his Hands So GOD by Providence Disposeth All things at once firmly and Unalterably but by Fate these same things which He hath Dispos'd He Manageth in a Manifold and Variable Manner Whether therefore Fate be exercis'd by certain Divine Spirits Attending upon Providence or by the whole Course of Nature or by the Motions of the Stars c. Certainly it is manifest that Providence is the Immovable and Simple Form of things to be Done but that Fate is the Movable Connexion and Temporal Order of those things which Divine Simplicity hath Ordain'd Whence it comes to pass that All things which are under Fate are subject also to Providence which Fate it selfe is subject unto But some that are under Providence are beyond the Compass of Fate Such are those things which being Fixt and Immovable by their Neerness to the FIRST DIVINITY Transcend the Order of Fatal Alterations For as of Orbs or Circles which turn themselves about the same Centre that which is Inmost comes neer to the Simplicity of the Centre or Middle-Point and is as it were the Centre to the other Orbs about which they are turn'd but the Outmost by how much the farther it is from the Centre with so much the Larger Compass it is Wheel'd about And if any Joyn it selfe to that Middle-point it ceaseth from it's former Revolution In like manner that which goes farther from the FIRST MIND is more Entangled in the Cords of Fate and by so much any thing is at Liberty from Fate by how much Neerer it Approacheth to that Centre of All things If so be that it constantly Adhere to the Firmness and Stability of the Supream Mind sith it Moves not to and fro it keeps above the Necessity of Fate Therefore as Reasoning or Discourse is to the Intellect as that which is Produc'd to that which hath Being of it selfe Time to Aeternity a Circle to the Centre so is the Movable Series of Fate to the Stable Simplicity of Providence This Series of Fate Moveth Heaven and the Stars Ordereth and Disposeth the Elements in their Commixtures and Transmutations The same reneweth things that spring up and dye away by the wonted Courses of Seed and that which it Bringeth forth This Binds together the Actions and Fortunes of men with an Indissoluble Connexion of Causes which sith they proceed from those Immovable Causes must needs be themselves also Immovable For so are things Govern'd in the Best Manner that can be if Simplicity remaining in the Divine Mind gives out a Necessary and Unalterable Order of Causes but this Order by it's own Incommutability keeps all things Mutable within their several Ranks and Conditions which otherwise would run into Confusion Whence it comes to pass that although to you who come short of the right Apprehension of Order All things may seem to be turned upside down never the less this Manner of Proceeding Assigned to them by Providence Directs them to the True Good For even Wicked men themselves never propose Evill as the End of any of their Actions who as hath been shown at large are turn'd out of the way by their own Wicked Error but ORDER Proceeding from the Centre of the Soveraign Good makes not any man to Decline from It 's own ORIGINAL But thou wilt say what worse Confusion can there be than this that sometimes Adversity and sometimes Prosperity should happen to the Righteous and also that the Wicked should sometimes Attein to that which they Desire and be sometimes Opprest with that which they would Avoid what then do men shew such perfect Strength of Judgement and Integrity of Heart in their Lives and Conversation that those whom they Judge to be Righteous or to be Wicked must needs be such as they esteem them to be But we see the Judgements of men Differ in nothing more than in this and those who are esteem'd by some to deserve a Reward are by others esteemed worthy of the severest Punishment But let us grant that any one could clearly Determine who are Righteous and who are Wicked what then would he be able to Discern the Inmost Temper and Constitution of Soules as we use to express it when we speak of Bodies For to one that understands it not 't is no less wonder why to some Healthy Bodies Sweet things are Agreeable to others Bitter things Why some Diseases are Cur'd with soft and gentle Medicines others with those which are most sharpe and piercing But it is no whit strange to the Physitian who searches into the state and Condition of Bodies both in Health and in Sickness And what is the Health of Soules but Virtue or True Goodness what is their Sickness but Vice But who is there that can either give that which is Good for us or drive away that which is Evill but GOD the Governour and Physitian of Soules who looking from the High Tower of his Providence Sees what the Inward Condition of Every man doth require and Applies that which He Sees to be Requisite and Suitable to his Condition Hence it is that the Order of Fate is such Matter of wonder and Astonishment to the World viz. that Ignorant Men cannot but be Amus'd at that which is Done by the Infinitely Wise GOD. For that I may lightly touch at a few things which Humane Reason is somewhat capable of being exercis'd about concerning the Divine DEPTH As for this man whom thou thinkest to be most Observant of Law and Equity the contrary is most Evident to Providence
Thou shalt still have Thy Hearts Desire And Sit down by th' AETHEREAL FIRE When e're Thy Heart growes Cold. But when I see a Friends Deep Griefe I 'm Griev'd methinks Beyond Relief This Griefe no words unfold 5. If Thy Griev'd Friend will Love sayes He In Darke Affliction He shall See The Neerest Way to Bliss But If He Mind the Worlds fond Toyes And take the Sport of Apes for Joyes He 's not Thine Thou 'rt not His. 6. And thus we Talk My LORD and I So do I Live Above the Skye Though Here I Move and Breath And when this Vapor's gone I shall Enjoy to th' Full My ALL IN ALL Not Dye but Conquer Death HALLELUIA (a) Because she maketh her possessors reverend (b) Piercing and speculating the hidden nature of things (c) Nalural and Moral Philosophy are not above mans common capacity Astronomy toucheth the heavens Metaphysicks or the knowledg of God and Angels c. Cannot be exactly comprehended (d) Her aisputations or discourses (e) Subtle Propositions (f) Everlasting truth (g) Because none without Philosophy can weave these discourses (h) Learning neglected in the time of Boetius and written obscurely by ancient Philosophers (i) All sciences are to be obteined with Method (k) Some sentences ill applyed to the defence of false opinions (l) She chiefly delighted in study and contemplation (m) Next she was occupied in governing the Common wealth (n) Logick from Elea the City where Zeno was born cald therefore Eleates and Aristotle studied whose books of Logick Boëtius translated (o) Such as Plato taught whose school was cald Academia (a) The intellectual and moral vertues (b) Forgetfulness (c) Some sentences which he could not altogether forget (a) Philosophy the gift of God (b) He was put to death at Athens for acknowledging one God and the immortality of the Soule (c) False opinions alledge some sentences of Philosophy in a wrong sense (d) He was wract by the Tyrant Nearchus into whose face he spit out his tongue (e) A Poet put to death by Caius the Emperour (f) Neroes Schoole-master who caused him to bleed to death (g) A famous Poet acknowledging God was crucified by some wicked men (h) Because they follow not reason (i) Right reason (k) The powers of the Soule (l) Of Vertue and contemplation (m) Temporal things (a) Proverbially spoken of those who are dull of apprehension and no more mov'd with a discourse than an Ass with Musick (b) The first cause of Boetius his griefe was his banishment and misery (c) The second cause because he had not deserved them having a good intention in admitting promotion (d) Thirdly he deserved the contrary (e) One of king Theodoricus his chiefest favorites (f) The Gothes (g) The fourth cause of his griefe the baseness of his accusers and the open injustice of his accusation (h) Fiftly His chiefe offence was vertue (i) Sixtly He was falsely accused and not permitted to use the testimony of his very accusers (k) 7. He grieveth that wicked men are able to prevaile against the good (l) 8. The Senators themselves of whom hee had deserved so well were his enemies (m) Ninthly all conspired against him no man had Compassion of him (n) 10. He was condemned being abseat (o) 11. He was falsly accused of Sacriledge (p) 12. Philosophy and Learning dishonoured for his sake (q) 13. The loss of estimation with the greatest part (r) 14. The wicked encouraged and the good dismayed by his fall (a) The same Star is the Morning and Evening Star too at several times of the year (b) The name of a Star a The Possession of thy selfe and Right reason (a) Profound wisdome and knowledge (a) An arme of the Sea betwixt Phocides in Baeotia and the I le Eubaea which â—bs and flowes so swiftly 7 times in a day that it carieth ships against the wind yea the very wind it selfe Plin. lib. 2. (a) King of Persia (b) Paulus Aemilius Consul of Rome (c) Or Perses King of Macedonia (d) This is taken out of Homer Iliad Vlt. (a) A burning hill in Sicily (b) Nearchus or Diomedon (c) Zeno Eleata Sâ—e Euseb lib. 10 de praepar Evang. Suidas (c) King of Egypt (d) Marcus Attilius Regulus a Consul of Rome (a) Nero caused Rome to burne for a weeke that he might conceive the overthrow of Troy (b) Britannicus to reign alone (c) Agrippina (a) In somnio Scipiâ—…nis (b) A mountaine betwixt Scythia and India (c) People of Asia maior (a) A Consal of Rome who made warre with Pirrhus King of the Epirotes by whom hee could not be corrupted by bribes and io whom he sent one that offered to kill him (b) A noble Romane whom nothing could corrupt (c) The first consul of Rome who revenged Lucretias rape (a) The Evening star (b) The Moon (a) A river whose sands are sayd to be gold (a) A famous Poet of Verona (b) A wicked Romane his fir name was Struma which the Poet wittyly playd upon Plin. lib. 37. nat Hist Vide * Aristotelis Eth. c. L. 8. C. 6. (1) The beast Lynx hath the quickest sight of any beast Plin. lib. 32. Hist nat cap. â— (b) A noble Captaine of Athens (a) A river in Lydia (a) Ovid Lib. 2. Metamor Macrob. Lib. I. Saturnal (a) A Thracian Poet. (b) A three-headed Dog Porter of Hell (c) With which he is tormented in hell for attempting to commit adultery with June (d) Who killed his own son to entertaine the Gods and therefore is tormented with hunger and thirst (e) Who would have committed adultery with Latona (f) Orpheus's Wife * Saturn * His meaning is not this that men are Fatally and Irresistibly Inclin'd to their Actions but that those Fortunes or Outward Events that befall them as we use to speake are Inevitably Assign'd to them by the Divine Providence In the wayes of Justice and Mercy Answerable to the Moral Goodness or Pravity of their several Actions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierocles de Providentia Fato * Jura (a) Hercules (b) Halfe men and halfe horses * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocrit Idyll 25. (c) Huge birds in the fen called Stymphalas in Arcadia (d) The Dog Cerberus who had 3. heads (e) Diomedes King of Thracia who fedd his horses with mans flesh (f) Who had turned himselfe into the forme of a Bull. (g) A Serpent with 50. heads which as fast as one was cut off had two grew up in the place (h) The sone of Neâ—tune who by touching the earth recovered strength and therefore Hercules held him up and so slew him (i) Vulcans son who did cast out of his mouth fire and smoke