Heraclitus Christianus, or, The man of sorrow being a reflection on all states and conditions of human life : in three books.

Heraclitus Christianus: OR, THE MAN OF SORROW. THE FIRST BOOK.

CHAP. I. Of the strange Humor of Timon, and many others, in their Resentments of Human Misery.

MANY of the Ancient Philosophers, upon ex∣act consideration, and curious inquisition into the Nature and Man∣ner of Living of all Creatures whatsoever, have joyntly cry'd out, That amongst all those which breathe

upon the face of the Earth, there's none more Miserable than Man. Others more rigorous censurers of the works of Na∣ture, have began to Blaspheme against her, calling her a Step-dame rather than a ten∣der and indulgent Mother. Some there have been, that have deplored all their life∣time▪ the Calamities whereunto we are sub∣ject: And such a one was Heraclitus, who perswaded himself, that whatsoever we could contemplate under the Cope of Heaven, was nothing else but a real Thea∣tre of Sorrow and Misery, and worthy of nothing but continued Lamentation and Pity. Others there have been, who have testified their passion by an exces∣sive Laughing: And such a one was De∣mocritus, who should he come again up∣on the Earth, and should behold the dis∣orders and confusions wherein lieth our Christian World, he would have just cause to heighten and redouble his Laugh∣ter. There has been another kind also of Philosophers, but of a humor more strange than the former, who were not contented to murmur against Nature and her effects but by a particular hatred and animosity, have set themselves against Man, their fellow Creature, imagining that Na∣ture had set him as a mark against which

she would let fly all her Arrows of rage and fury: Amongst which was Timon the Athenian Philosopher, who hath been the most affectionate Patriarch of his Sect, and who declared himself an open and Capital Enemy of all Men, and witnes∣sed the same in the presence of every one, and in all places wherever he came; and indeed effectually confirmed it; for he would not be conversant with any man, but dwelt all his life time with brute Beasts in a Desart: neither did it suffice him to have men in hatred and dete∣station, and to avoid their company, but as if they were some wild and furious Beasts, he sought all means that might destroy them: and for that purpose he caused several Gallows and Gibbets to be made and set up, that all possessed with despair and weariness of Living, might hang themselves thereon; till having at last oc∣casion to accomodate himself, and to en∣large and alter his dwelling, he was con∣strained to pull them down for the con∣veniences of his building: but before he does so; he hastneth with all possible ex∣pedition to Athens, where with piteous and lamentable complaints, Herald-wise, he gathers the people, who hearing the hoarse and barbarous Voice of this pro∣digious

Monster, and knowing of a great while his accustomed humour, ran to him with the greatest eagerness imaginable to hear what now was the matter with him: who harangued to them after this, or the like manner:

O ye Citizens of Athens! If any of you have a desire to hang himself, let him hast quickly and use no delays, for I am necessitated to cut down (sore against my will and in∣clination) my Gallows and Gibbets.

And having in such like terms as these expressed his Charity to them, he return∣ed to his Desart, where he spent all his days to the last, without changing his humor; and ceased not to Philosophize and ruminate upon Human Miseries all the rest of his life time, even to the time of his expiration; and then detesting our Humanity, ordained expresly, that he should be Buried as much as could be out of the sight of any one: and to that end no place would serve him but the edg of the Sea, that by the fury and repercus∣sion of its Waves and Billows, all Persons might be hindred from coming near him: And caused this Epitaph recited by Plu∣tarch to be Ingraven on his Tomb-stone:

Having my life in misery consum'd, I here in boistrous waves do lye intomb'd; And he that would dire Timons Corps re∣move, Ten thousand Plagues confound him from above.

Here you may behold this poor Phi∣losopher through too much consideration of Human Misery, vehemently desiring not to have been at all, rather than to have been what he was; and rather to have been a brute, or Irrational Creature, than a Man. But let us leave the Philosopher Timon making his complaints, and enjoy∣ing his Humour: And let us hearken to the just Sentiments of that great and no less Philosopher than Emperour Marc. Aurelius, who profoundly weighing and considering the frailties and miseries with which we are encompassed and besieged, cry'd out, that the battel of this Life is so perilous, the issue so terrible and affright∣ful, that I do assure my self, saith he, that should some Ancient man come from the dead, and should relate all the passages of his life since the hour he came from his Mothers Womb, until the day of his Dissolution; and should recount in a con∣tinued

Series of Discourse, all Pains and Sorrows which he hath suffered: there can certainly be none but would stand astonished with horror and amazement at the hearing of so deplorable a relation. That which I have experienced and made tryal of in my self, saith this great and most worthy Emperour, I will freely and ingenuously confess, though it may be, that so doing may turn to my disgrace and infamy; but perhaps to the profit and advantage of future Ages. I have lived fifty years, and have tryed what de∣light and satisfaction is to be had in vice and wickedness: and truly saith he, up∣on a full experience I have found, That the more I eat, the more I hunger: the more I drink, the more I thirst; the more I sleep, the more I am desirous of sleeping; the more I repose, the more I am wearied; the more I have, the more I covet; the more I seek, the less I find: and finally, I never had any thing in my possession with which I was fully contented and satisfied, and desired not presently to have another as passionately as the former; which the great Docter St. Chrysostom observing, hath much admired; after he had bewail∣ed the Calamities of this Life, and the hideous obscurities wherein we are invol∣ved,

wished that he had such a voice that might be heard of every one, that he might inculcate that of the Royal Prophet David, O ye Sons of men! How long will ye love vanity! how long will you harden your hearts to go on in pursuit of false and killing pleasures! For whoso∣ever shall consider the state and manner of the World, the Frauds, Fallacies, Rapes, Incests and Adulteries, Violences, and Op∣pressions, Ambition and Covetousness, Hatred and Animosity, which are con∣tained therein, he may well say that we draw nigh to the time of which speak∣eth the Prophet Isaiah with so great earnestness and lamentation, when he saith, Your iniquities hath made a separation be∣twixt you and your God, and your sins have hid his face from you, that he may not hear you; for your hands are defiled with blood, and your fingers with iniquity, your lips have uttered lyes, and your tongues deceit; no one loveth Justice; theres none that doth according to Equity. St. Ber∣nard in a complaint and lamentation that he made concerning the Misery of this Life, teacheth man to know his infirmi∣ty and weakness, without drawing him from himself; so that by the considerati∣on of himself, he might be moved to de∣test

his vileness and infelicity.

O man! saith he, Who art blind and naked, com∣pos'd of human flesh, and a reasonable soul, have in mind thy miserable state and condition; wherefore forgettest thou, and remembrest not thy self, and that which so nearly concerns thee? wherefore dost thou fondling-like dote on external, short, and deceitful plea∣sures; and dost not consider, that the more near thou approachest to the de∣lights of this world, the farther thou estrangest thy self from the Joys of the next: the more thou thinkest to gain from without, the more thou losest from within; the more thou art de∣sirous of temporal things, the more in∣digent thou art of spiritual things? thou orderest and disposest of other matters so well, and dost thou contemn and neg∣lect thy self? There's no Creature what∣soeve but thou canst tame and master, and canst thou not rule and govern thy self; thou art vigilant and watchful in other mens affairs, and art drowzy in those which are properly thine own; thy heart boileth within thee with de∣sire of those low things, and divine and Heavenly concerns lye altogether neg∣lected `and despised by thee: the nearer

thou approachest to death, the farther thou removest thy self from thy Sal∣vation; thou takest so much pains, and art at so much cost to nourish and adorn this body which is but a vessel of filth, and a Sepulcher of worms and rotten∣ness, and leavest thy poor soul, which is the Image of God, and Idea of Eternal Wisdom, altogether neglected.

These are the complaints which this holy man made in his retirements against the Ingratitude and wickedness of this World; all which things deduced by him and others, tend to no other end, than to stir up Man to the consideration and knowledg of himself, and to shew him how vile a Creature he is, that he may at all times learn to consider that he is in the hands of God, as the clay and earth∣en vessel is in the hands of the Potter; which he may make, unmake, form, break, repair, and destroy even as it pleaseth him, without any injury, or suspicion of injustice; which needs but one push, and falls immediately and is broken; and yet let what misery soever light upon him, he knoweth not, nor humbleth himself un∣der the Yoke of his Almighty Creator.

CHAP. II. That Man in respect of many natu∣ral advantages, is inferior to the Beasts and Inanimate Creatures.

SO now, having considered Mans Estate universally, it's requisite to Discourse more largely of this matter, and to con∣template and consider him more nearly. And because that amongst all Ethnicks, Pliny hath best Philosophiz'd on our Sub∣ject, we shall produce his Testimony, That Christians to their great confusion and in∣famy, may receive their Instruction from a Pagan, without God, without Law, without any Ways being illuminated with the light Evangelical:

Let us con∣sider, saith he, a little, how that man is forced to cover his body at the expence and charge of other Creatures, who be∣ing favoured with the Liberality of Na∣ture, bring from the womb of their Mo∣thers, the one Feathers, the other Hair and Hides,

—the grace and favour of whom reacheth even to the Trees and Plants, the latter of which are provided with barks and rinds, as sheilds or covers

to defend them against the violence of the cold, and injury of the heat: and more∣over, to show in what great contempt and disesteem she has Man in, she hath brought him forth naked upon the Earth, out of disdain as it were, as an abortive Fruit and Production: and at the day of his birth, made over and assign'd cries and tears for his Portion, which are the presages of his future Calamities and Miseries. Here you may behold the chief and prin∣cipal works of Nature, for whom all o∣ther Creatures are Created; who is so frail and weak of himself, that if he be abandoned of the help and succours of o∣thers, he would certainly perish. Behold him when he cometh out from his Mo∣thers womb, and you'l see him bound and ty'd, sprawling and graveling on the Earth: him who is alone born to Pride and Insolency, that beginneth his life with pain and sorrow: How long is it before he hath the use of his speech? When the use of his feet, to how many Maladies and Distempers is he subject; other Creatures know their natures and abilities, but Man knows nothing, except he learn and is taught it, and understandeth nothing na∣turally but to weep and lament: Amongst all living Creatures, he is most subject to

Pain, Ambition, Avarice, boundless desire of living: he alone is born to Superstiti∣on, to fears and anxiety, in respect of fu∣ture events: In short, he is subject to Anger and Enmity: other Creatures live in peace, and Amity with those of their own kind: but Man alone is enemy to Man: more∣over that other Creatures might be acco∣modated, Nature has provided them with houses and habitations, to defend them from the injuries and extremities of the weather. As for Beasts she hath helped them to Caves and Dens. And to Birds and Fowls, the Trees and Bushes. As for the Tortois and Snail, she hath so well ac∣commodated them; that wherever they go, they carry their houses with them. For the Herbs and Plants, she has done all for their advantage that can be done, and so innumerable others. But Man, he has nothing, except he seek it with the sweat of his brows, and insupportable la∣bour.

CHAP. III. The Beasts and Irrational Creatures advantages over us, further con∣sidered in respect of those many Diseases wherewith Man is Affli∣cted, partly by Nature, and part∣ly by his own Intemperance.

FUrthermore, if we compare the health and strength of other Crea∣tures with our own, we shall find that they have a marvellous advantage o∣ver us; for nature hath indued us with a temperament so weak and infirm, and subject to so many kinds of Maladies, that scarcely we are ever perfectly freed from them: She hath also charged Man with such an unsatiable Appetite of eating, that he ceaseth not continually to seek for no∣velties; and having found to his tast and relish, he cannot, without great reluctan∣cy, abstain from taking in so much as may turn to his prejudice; whence proceed∣eth Rhumes, and Catarrhs, and innume∣rable company of Distempers: But as to other Animals, they content themselves

with that which Nature has prepared for them, without violating their natures, that they may please their Appetite: Moreover, she has given them a temper∣ament of body so exactly regular, that they seldom or never take more than what is requisite for their nourishment and sub∣sistence, either as to eating or drinking: But as to Man, all the Fruits of the Earth, all sorts of Herbs, Plants and Roots, the Fishes of the Sea, and the Birds of the Air do not suffice him, but he must dis∣guise, vary, and sophisticate, change the substance into accident, that by such irri∣tations as these, Nature might be provok∣ed, and as it were necessitated. The Stomach being over-charged and filled, makes all the senses so confus'd and trou∣bled, that there's not one of them that can exercise their office; and I am asham'd that I must say, that the exceeding great Luxury which reigns at present amongst Christians, causeth many that they stick not to abandon their members to all man∣ner of villany and wickedness, though never fo vile and abominable; and it's a wonder to me that many mens Bellies are not corrupted and putrified, by reason of their excess and Luxury! and in the mean time poor Lazarus lies in the

Streets, and at Dores, being ready to perish and dye with hunger, and can∣not have the crumbs, though he never so much need them that fall from the rich Man's Table. And such Gormands as these, are well call'd by the Prophet bruit Beasts; for their souls and spirits, which are the better part of them, be∣ing so perfum'd and inebriated with de∣light and luxury, are retain'd captive as in a dark Dungeon; and their Senses and Faculties, which are the instruments they ought to make use of, are buried and intombed as in the intrails of some brutish Animals: And against such Glut∣tons as these, who make their Belly their god and only deity, exclaimeth the Pro∣phet; Wo to you that rise early to follow drunkenness unto the even, that you may stupifie your sences with wine. Which Vice is so common and familiar amongst men, that there is scarcely any Nation or Province, who are not infected with it, and who glory and vaunt not in their boundless and unmeasurable drinking. The Tartars and Persians, as also the Greeks, have celebrated Drunkenness amongst their greatest Pomps and Triumphs, and con∣strained either to Drink, and do as they did, or depart and leave their company.

The Macedons were instructed and taught by their Emperor Alexander, to Drink without measure. But above all Nations, Italy has preceeded and gain'd the prize, from all Countries and Regions whatever; and that in Pliny's time, who writeth of Drunkenness, That it was so much in vogue and fashion in his days, that they usually drank, and pour'd it down, till they threw it up again. Paul Diacre in his History of the Lumbards, relateth a Story which seems little less than prodi∣gious.

Of Four Ancient Men, who made a Banquet, or Assignation, at which they defied and callenged one another to Drink, one against one, reckoning the time of each one's years, and he that drank against his opposite Companion, must be inforced to drink as oft, and as many times as he had lived years; and the youngest was more than Fifty five, the Second Sixty three, the Third, Eighty seven, and the Fourth Ninety two; after which manner, 'tis unknown what they drank at this meet∣ing: But 'tis certain that he that drank least, drank Fifty five Cups of Wine, the others following, and consequently as many as they had years; so that one of them drank Ninety two Cups.

It is not without cause therefore, that the great Philosopher Plato knowing the prejudice that Men receive by Wine, said, that the gods had given it to them for their torment and punishment, that they might take vengeance of their sins and offences; making them after they are therewith infatuated, murder one another. Which Cyneas Ambassador of King Pyrr∣hus, considering the excessive height of their Vines in Egypt, said, that with great reason such a Mother was hang'd so high, feeing that she bore such a dangerous off-spring as Wine: Wherefore Androci∣des advertis'd this great Monarch Alex∣ander, That wine was the blood of the earth, and that he ought to have an e∣special care in the use of it; which ha∣ving not observ'd, through his intemper∣ance, kill'd Clitus, burn'd the City of Persepolis, put to death his Physitian, and and committed many other infamous en∣ormities.

And 'tis not only of our time, that these guzlers have begun to lay the foun∣dation of their Drunkenness and Luxury; but they began to do so, as soon as they began to be at all: The Luxury of our first Parents, was the cause why the Gates of Paradise were shut up and barred against

us; Esau sold his birthright: The great Prophet St. John Baptist, after the Ban∣queting of wicked Herod, was cruelly slain. Dives was damn'd: For it is said expres∣ly in the Text, That he fed himself deli∣ciously, for which he was cast into hell. Noah being overcome with Wine, shew'd the subject of his shame, and was mock∣ed by his own Children. Lot deflowred his own Daughters. It plainly appears then, how much nature hath favoured other Creatures more than us, in that they can so well bound and regulate their appetites, that they take in but just what is necessary and expedient for the con∣servation of their health: So that they are not vexed with an infinite of Mala∣dies and distempers, as we are; and when at any time they are so, Nature hath taught them their proper Remedies, with∣out need or recourse to Physitians; who under pretence of a Recipe, change R in∣to D and make it Decipe; and we must pay very dear for the assistance of him that takes away our lives: For the most part of their Lapative Medicines, are no∣thing else but so many Hammers, where∣with they knock men on the head, and destroy them.

CHAP. IV. The advantages of Beasts, and other Animals, over us, in respect of na∣tural instinct; whereby they have recourse to proper Remedies, for their particular infirmities and distempers.

WHen it comes to pass, that other Creatures are sick, Nature hath made and taught them Remedies; as Stock∣doves, Jays, Partridges, &c. who purge their superfluities with the Leaves of the Lawrel. The Pigeons, Turtles, and Pullets, with the herb Helixine. The Dogs and Cats, by eating of Grass. When the Hart is wounded, he has recourse to his Dicta∣mum. When the Weasel would combat with the Rat, she prepareth, and forti∣fieth her self with Rue, that she may more vigorously set upon her enemy. The Boors Physick themselves with Ivy, The Bears with Mandragoras. The Ea∣gles knowing the impediments which they have in their Productions, by reason of

their streightness, seek every where for the Stone called Aetites, otherwise Eagle∣stone, which they bring into their Nests for that purpose; which is at this time made use of by several of the Italian Women, for the easing their Travel. When the Swallows perceive that by the Smoke of the Chimnies their young ones are offended, they help them with the herb Gelidon. The Snakes and other Ser∣pents in the Spring of the year, that they may cast off their skin more easily, and feeling that their sight fails them, eat Fennel in order to their restauration. The Pellican letteth himself Blood, to heal the wounds received of the Serpent. The Stork (as Naturalists report) hath taught Apothecaries the use of Clysters, putting Moss in their seats, when they find themselves oppressed with stoppages. And Plutarch, as though ravished with admiration at the favours which Nature hath bestowed on other Animals, hath assured us, That they are not ignorant of the Three kinds of Medicines; for after he hath proved that they know the ver∣tue of several Herbs and Simples, as we have afore noted; addeth, That they know also the second part, which we call diet: For when they feel themselves o∣ver-filed,

they moderate their feeding, and use abstinence; as Wolves and Li∣ons, who perceiving the incommodious∣ness arising to them by their fatness, ab∣stain from flesh, and couch themselves, till they have all digested. And as to the Third part, which is Chirurgery, it is held for certain, That the Elephants have skill in't; for they draw out the Darts and Arrows out of the Bodies of them which are hurt with them, and that with no small dexterity.

CHAP. V. That Man hath been instructed in se∣veral useful Arts and Inventions, as also in sundery points of Mora∣lity and Philosophy, by Birds, Beasts and Fishes.

AN Ancient Greek Philosopher named Herophilus, he with many Lamen∣tations bewailed the miserable condition of Man, who though elevated above all other Creatures, yet in many things was he to learn of them; witness the Swallow, who hath taught him building; for when they are near the time of their breeding, they take strong twigs, and lay them for the foundation of their Nests, and soft ones on the top; and when by reason of the heat they can't get durt, which they use instead of Lime or Morter in their Edifices, they fly to some River, and there∣in bathe themselves tell they are well wet∣ted, and then take dust, which they mingle with water, and so plaister their Nests, stop and fill up the holes and crannies, and build their little habitations in form of a

Spire round and exact, not foursquare; knowing that to be more proper and con∣venient for to preserve their young from the attempts of those that would hurt them: But who wonders not when he sees and considers the admirable work of the Spider; the Scholars of whom are our Women, who learn of them to make the Linnen, and the Fisher-men their Nets: They are excellent in their labour, and exceeding advantageous in the industry, for there's no knots in their work, or superfluous cost, for all proceedeth from their little bodies; and they gently part and divide their labour betwixt them; for the Female she spins and maketh the Web, and the other he goes out upon the chase for their living, and is lying in am∣bushcade that he might intrap the prey, and make him fall into his Nets; and though their bodies be no bigger than a Pea, yet nevertheless they have so much vivacity and industry, that they take the greatest flies, and sometimes the little Li∣zard in their Nests: and observe so well the season of hunting, that they seem to have skill in Astrology; contrary to us, who stay for the fair weather: for the time of their hunting is when the Sky is cloudy, which is to us a presage of rain, as writ∣eth

Aristotle in his History of Animals. The Story of Plutarch concerning the Crow, which he saith was seen by him in Asia, is not a little wonderful:

Who being urged with thirst and want of water, he perceived a narrow vessel which had some small quantity in it, but by reason of its depth and straight∣ness could not reach it, and therefore cast in stones that by that means it might rise up, that he might the better sip of it.

But who taught this Animal this se∣cret of Philosophy? that heavy things tend downward, and those things that are lighter ascend upward and give place? If we would consider the wisdom and pru∣dence of men, we shall find little Beasts that are continually trodden under feet, in many things to excel and surpass man, and seem to have some natural vertue in every property, in Prudence, Force, Clemency, Rigor, Discipline and Erudition; for they know one another, they distinguish a∣mongst themselves, they desire those things that are profitable, and avoid the contrary; shun danger, and oftentimes cozen and o∣ver-reach men: provide for the future, heap up what is necessary, as well for the time to come, as that which is present; which being attentively considered by

many Ancient Philosophers, who were not asham'd to dispute and call in que∣stion, whether the Bruits were not, with us, participators of Reason? To lay a∣side Medicine, Chyrurgery, and Archi∣tecture, and other Melancholy Disci∣plines, in which, we have proved the A∣nimals to have no small infight, and sometimes to have been the Tutors of Men:

Let us search into some more sprightly Sciences, such as is Musick and Harmony; For who is in the World, that is so stu∣pid and blockish, dull and senseless, who is not astonished with inexpressible de∣lectation, in hearkening to the melodious harmony of the diverting Nightingale? and that a voyce of so high a strain, and so pleasing a sound, should be heard from so little a creature? Moreover that he should continue so obstinate in his chant, that his Life should rather leave him than his voyce! So that it seemeth that he has been instructed by some exquisite Master in Musick: Sometimes he counterfeits the Bace, sometimes the Treble, and some∣times the Tennor; and when he is weary of his warbling, he counterfeits his voice, and sings like another Bird that is ac∣customed but to one single note; and

then anon all of a sudden, he penetrateth so high, that he passionates swounds, and is as it were in a trance, with an infinite variety of division, which elevates the soul to Heaven, not only of men, but o∣ther little Birds, whom he charmeth and stoppeth with his Notes, and invites them by his melifluous Song to hearken to him, and imitate him; and not only content∣ed with this, you'l see him sometimes in∣structing his young, and provoking them to the same harmony, learning to observe the tone, and carry them on at one breath, some in length, aspirating the o∣thers sometimes to curb intire notes, and duly to change and divide them into Minimes and Crotchets; sometimes to quaver his voyce, and sometimes to run by division, that no humane artifice could ever yet counterfeit: Although Aristo∣phanes in his Comedy of the singing Birds, hath employed all the force of his wit, in thinking to imitate them: Which did not a little affect Democritus with won∣der and astonishment, who publickly maintained, That the Swans and Night∣ingales had taught men Musick; and that all those spritely Airs wherewith we are so much delighted, are nothing else, but the Petty Larcinies which we stand guilty

of to the Birds: Wherefore it was, that wise Solomon, well knowing in how many things we are surpassed and excelled, even by the very Beasts; sends us to their Schools and Universities, when he saith in his Proverbs, That there are Four little creatures on the earth, who are wiser than the wisest. The Ants who are a feeble people, and yet nevertheless, they provide and lay up in the Summer, their provisi∣on and sustenance for the Winter. The Conies who are a kind not strong, never∣theless make their houses in Stone. The Grasshoppers who have no King, and yet go out in Bands. The Spider weaveth snares with his Fingers, and is in the Pa∣laces of Kings.

It is a thing almost beyond belief, when we consider, and behold the little Ants bearing their heavy burdens with so great and excessive a diligence, and so exact an order amongst them, biting the tops of the Corn, which they carry into their little holes, for fear they should bud and putrifie, parting them by the middle, that they may carry them more easily into their Storehouses; and if they are damped or wetted, lay them into the Sun, that it may dry them. But with what art and industry are their little

lodgings composed with! The entrance and going in of which, is not foreright and straight; but is crooked and wan∣dring, and full of circuits and turnings; to prevent the surprising entrance of any other creatures; they are not also with∣out their different apartments and di∣stinctions; they have one Chamber in which sits their Parliaments and Assemblies, ano∣ther in which they store up their yearly sustenance and provision. The third, as saith Plutarch, is their Coemitry or bury∣ing place, wherein they interr their dead Brethren: For it's most certain, that they are great and strict observers of Funeral-Rites and Solemnities. The Philosophy of Solomon therefore is not at all unpro∣fitable, who admonisheth us by an ex∣ample and Simile, drawn from the indu∣stry and diligence of these little creatures, To fly and avoid, as much as may be, all inclinations to sloth and idleness. The Primitive Church commanded, that each one should live by his pains and labour, without licensing and permitting idle per∣sons to consume and waste the goods of the earth; which manner, as Cicero re∣lates, was observed by the Romans with such great exactness and severity, That no Roman in times past, durst walk about

the City without a Badg or Mark, by which he might shew the Trade and oc∣cupation wherewith he got his living; that all men might know that he lived by his labour, and not by the sweat and pains of other men: for which Reason the Consul had born before him his Rods and Axes, the Priest a Hat or Chaplet, in manner of a Coif, the Tri∣bune a Mace, the Gladiator a Sword, the Taylor his Shears, the Smith a Ham∣mer, the Orator and Rhetorician a Book; they suffering not, that those that were Masters of the Sciences, should be the Disciples and Scholars of vices: So that Mar. Aurel. making mention of the ancient diligence and industry of the Ro∣mans, writeth, That they set themselves with so great earnestness to their labour, that a person in all Rome could not be found so much at leasure, as to carry Let∣ters two or three days journey, though of never so great importance. Which con∣sidered, may not a little reflect upon those which make profession of Christiani∣ty; for if all the idle and useless persons were chased and banished out of our Cities; the remainder would be a very small and inconsiderable number.

And if we would consider all things

whatsoever which God hath created, we shall find no one but Man who remain∣eth in idleness: For by how much the more the things that are created are ex∣cellent and perfect, the more is there gi∣ven to them of labour and travel; you see the Sun, how 'tis never free from con∣tinual and perpetual motion; as also the Moon, how greatly unacquainted with stops and stayings! The fire can never be without some kind of operation; the Air flies continually, whirling from one side to the other▪ the Waters, Fountains and Rivers flow, and are in perpetual agita∣tion; the earth is never at rest, but is always busied in producing one thing or other: wherefore laying all things before our consideration, we shall find that na∣ture never ceaseth her operation. Final∣ly, there's no plague more pernicious to the publick than idleness, for its inven∣tions and broodings, are scarce any thing else than vice and wickedness; so that we ought to esteem idle persons far worse than the bruit Beasts, whose hides serveth us for Shoes, their flesh for Meat, their force and strength to cultivate the earth; but the idle person serveth for nothing, but to offend God, and scandalize the innocent, and eat the bread which other

men have sweated for: We may there∣fore apprehend by what hath been fore∣mentioned, how liberally nature hath fa∣voured other creatures, and hath been, as it were, prodigal in their behalf; so that men are constrained, when they con∣sider the indulgences of nature to other Animals in their regular way of living, to follow, and imitate them in many things. But what Murderer can there be, though never so great an affronter of Nature, and desirous of human Blood, that will not moderate his desire of mischief and malevolency, when he considers, that there is no Animal, though never so fierce and furious, that will kill his own Kind? What Child can there be so ungrateful towards his Parents, who will not be mo∣ved to gratitude, when he seeth the little Storks feeding their ancient and decrepit Parents, in acknowledgment of the bene∣fits that they have received from them? Aelian reports a matter not a little ad∣mirable: That their Young are so tender of them, that if provision is not at hand to relieve them; then they strain and enforce themselves to vomit, and cast up that which they had eaten the day before, lest they should perish with hunger; and with this they sustain them, till they have gotten sup∣plies

from abroad. Where is the Father, who is so cruel and unnatural, or the Mother so estranged from humanity, that dares to murder their off-spring, or be guilty of the least unkindness, if they call to mind the Dolphins zeal for the pre∣servation of their young, who if it come to pass, that any of them are ta∣ken by Fishers, follow them continually, even to the very last extremity; and will rather suffer themselves to be taken? The which is not only peculiar to the Dolphin, but also to another Fish called Glaucus; who though not so sociable and familiar with men as the other, never∣theless he hath such great affection for his young, that whensoever he seeth any that may seem affrightful, he taketh them up into his mouth, swallowing them down alive; and when the peril and fear is over, he disgorges them whole into the water; which is indeed a thing almost incredible, that his love should be so great to his young, that he should force his Nature, and endure any pain, rather than they should be prejudiced. Who is he that will not bear contentedly the irksomness of poverty, if he considers the nature of a Fish called Polypus; who feeling him∣self urged with hunger, and seeing that

food is wanting to him, eateth the ends of his Finns and Curtails, knowing in time that they will grow again? Where is the Man so pusillanimous and fearful, who is not in some measure comforted against the fear of Death when it pre∣sents it self to him, when he hath consi∣dered the sweet singing of Swans, and that when their end approaches, though they are without hopes or thought of living again? There is no Father can be so cru∣el, barbarous or unnatural, to defraud some of his Children to advantage the others, if he hath taken notice of the order which the little Swallow observeth in the nourishing of his brood; who, as saith Aelian in his Greek History of Ani∣mals, keepeth exactly to the rules of di∣stributive justice; and because she cannot bring all at once, she goes divers times to her feeding, and violateth not in the leastwise the right of Primogeniture; for he that is first born, is first fed; the Se∣cond, the second rank; and so consequently the others: which was the cause that an Indian Philosopher named Diphilus, after having contemplated the manner and or∣der of this little Bird and others, cryed out, That Nature had engraven in them, as it were, certain laws and formularies,

for the assistance of men in the conduct of their lives. Is there any Man so stupid and blockish, that encreaseth not his know∣ledg, by considering the prudence of the de∣spised Cuckoo, who being sensible by instinct of Nature, of his infirmity and excessive frigidity, so that he cannot hatch his eggs, watcheth, and at last spieth an occasion, that he may lay them in other Birds Nests, first breaking theirs that were there before? Which manner of the Cuckoo, Eulgentius observing, said, That he was not unworthy in some things to be imitated by those Fathers who have many Children, and by reason of their poverty cannot bring them up themselves; they would do well to place them out in others Houses, whereby they may get an honest subsistence. What Servant is there so dull and sloathful, that is not a little moved, when he con∣sidereth the noble generosity of the Warr∣horse, who is so courageous, that he had rather dye than leave his Master in danger; so that he hath such a brisk kind of sprightfulness, that is beyond ex∣pression, with which we see him, some∣times like thunder and lightning, strike through the Armed Soldiers, murdering and trampling under his feet those who would hinder his passage; surmounting

those difficult streights; and finally, cea∣seth not till the Victory is gotten by him that commands him? And if Man may learn fidelity by the example of a Horse, yet is all that but little, in comparison of what we have experienced in our Dogs, who knowing their Masters, flatter, and ingeniously insinuate, accompanying them throughout all the World, and acknow∣ledging them only for their masters that keep them; and are so faithful guardians of their goods, that they will rather dye than suffer them to be robbed: For the con∣firmation of which, shall only one instance be produced out of Plutarch, which▪ may be sufficient to terrifie all bloody mur∣derers, and others, who so little set by mens lives: which vice our great Crea∣tor hath in so much detestation, that he permitteth the bruit Beasts to be execu∣tors of his justice; as it is evidently ma∣nifest by the History which follows. The Ancients who have written of the nature of Animals, make mention of a King called Pyrrhus, who marching one day with his Army, he came to a place, where a Dog kept his Master who lay dead in the high∣way; and having looked upon this pitious spectacle, he was given to understand by some Peasants, that it was the third day since

the poor creature had not stirred from the place without meat or drink: wherefore the King caused the corps to be interred, and that the Dog should be kept for his fidelity, causing inquisition to be made sometime after concerning the murder; yet nevertheless with∣out success in his enquiries and discovery of the Murderers: but it happened a while after, that the King mustering his Souldi∣ers, and causing them all to pass before him, that he might see their equipage; the Dog aforementioned, always kept near to the King, sad, mute and heavy, till those that had killed his Master passed by; then with a furious impetuosity, he run and set upon them, and would have torn them in pieces, turning and frisking up and down with such barkings and howlings, such strange kind of fury and vehemency, that it was taken notice of by every one, some∣times running towards Pyrrhus, and look∣ing on him so attentively, as if he demand∣ed, and waited for justice; by reason of which, the King immediately▪ suspecting them to be guilty of the murder, they were examin'd, convicted, and punisht for their fault as they deserved. A thing certainly miraculous! and plainly shewing our God to be so just in his judgments, and that his hatred is so great against Murderers,

that he sometimes permitteth the bruit Beasts to accuse them.

CHAP. VI. That man is more miserable than other Animals, by reason of his repug∣nancy to the Laws of his Crea∣tor; in obedience to which, liveth all other creatures.

IT is evidently certain, That a harmony of Philosophy may be found in the contemplation of Animals, as well Natu∣ral as Moral; for in considering the man∣ners and actions of them, so well order∣ed according to the usage of nature, their justice, temperance, fortitude, and oeco∣nomy in their administration in their lit∣tle Republicks, their continency in their works of nature, and some other parts of vertue that they exercise, by the consi∣deration of which, Man may make a re∣flection on himself to great purposes: Wherefore our Lord calleth (in St. Mat∣thew) the Scribes and Pharisees, children of Vipers. And Isaiah reproaching the Is∣raelites of their ingratitude towards God,

proposeth for their example the Ox and Ass who knew their Master; But Israel, saith he, hath not known me their Creator: And so are we tacitly admonished by the history of the Swine (who, by the permission of God, was vexed by the De∣vil) That those that spend and waste their lives in idleness and delicacies, shall be∣come one day the Devils prey; for see∣ing that they will not be the Temple of God, and habitation of the holy spirit, they must of necessity be the habitations of Devils: Such Swine are those in these our days, who make this world their Paradise, wallowing in all manner of sen∣suality and voluptuousness, living like the Beast that perisheth, and irrational creatures which are void of understand∣ing, not at all raising up their souls unto the consideration of the excellency and dignity of their natures; not remembring, or rather not believing those solid and never-ending joys, which are the rewards of vertue and true generosity; for he that shall behold the incogitancy and sloathful security▪ wherein men spend their days, must needs think, that they do not believe that which they profess, nor give credence to that which they call their Re∣ligion: For is it possible for any believing

an eternal state of misery and torment hereafter, to do those things which will certainly bring them thither? As for the Law of Jesus Christ, it's too sharp and rigorous, too severe and melancholly, they will not drink of his cup, it's too bitter and unpleasant a draught for their taste; they like not the severe austerities of St. John Baptist, nor the poverty and meanness of the Disciples; but are far better pleased with the grandure and splendor of the Courts of Princes, and relish nothing but worldly pomp and greatness, and are of nothing more solicitous, than how they may live at their ease, not caring, or valuing what wickedness or impieties they are guilty of, so it be done with secrecy, and hid∣den from the knowledg of men; and be∣cause they see not God, nor indeed can they with mortal eyes, therefore are they so foolish to think that he cannot see them; not considering that they must one day lay aside their Masks and dis∣guises, and appear before the tribunal of the great Omniscient Judg, who shall render to every one according to his works, and who hath told us plainly before-hand, That whatsoever a Man soweth, that shall he reap. It will be in vain then to skulk

and hide our selves, as the Royal Prophet David hath well expressed, when he saith, Whither shall I fly from thy presence? if I do ascend up into heaven, thou art there; If I descend down to hell, thy hand shall there find me; if I take the wings of the morning, and fly from east to west, thou canst easily reach and overtake me; if I would cover my self with the night, as with a garment, and hide my self in the darkness thereof; the day is unto thee as the night, and the night as the day: For he that has created the ear, shall he not hear? and he that hath made the eye, shall he not see? For conclusion then, is it not horridly abominable, That man who is no more than a miserable worm of the earth, should dare, he alone, to oppose and contradict the Law and order of Nature, in obedience to which liveth all other crea∣tures? And that he should be so bold an éffronté, to lift himself up against God, who is able in a moment to cast him down into the horrid abyss of sorrow and misery? Who cannot but admire at the audacious confidence of Man in the resistance of his Lord, to whom all other creatures, Hea∣ven, Earth, Sea, Stars, Planets, all the Elements, Beasts, Angels, Devils obey.

The end of the First Book.