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 SECOND BOOK.

CHAP▪ I. Of Man's misery, in his conception in the Womb.

WE have compared Man in this our first Book, with those creatures whom we call irrational, and therein shewed, That he ought to be so far from glorying in, and exalting himself, in re∣spect of his excellency and dignity, that he hath the greatest arguments imagina∣ble, (every thing considered) to the con∣trary. Having therefore laid this slight

foundation, and drawn some rude lines of human misery, it remains now to go on forward in the continuation of our tra∣gical discourse of Mans life. First, In∣sisting on his generation and production, and so proceeding, till we have at last brought him to his Grave, which is the end and period of all things. In the first place considering the matter of his gene∣ration, which, what is it but corruption and putrefaction? as also the place of his birth, which is nothing else, but a vile and loathsom Prison. How long is he in the womb of his Mother, without form or resemblance to any thing, save an in∣sensible mass of flesh? For when the Ma∣trix hath taken in, and retained the two seeds, and warmed them by its natural heat, there is concreted a little thin skin, like unto that which we see is on the top of an Egg; and after some days the spi∣rit and blood mingling together, they be∣gin to boil, so that there riseth up Three little Bladders, as the bubbles which rise up in a troubled water, which are the places, where are formed the three most noble parts of thi•• lofty Animal, the Liver, the Heart and the Brain, which is the most excellent part of the work, it being the seat of all the functions, the true

fountain of sence, and magnificent palace of understanding and memory, the true arch and support, as it were, of Reason. Most wonderful also will it appear to us, if we consider likewise, particularly, the creation of all the other parts, the man∣ner and fashion of their formation, and how the Infant being in the womb of its Mother, beginneth to Urine through the passage of the Navel, the Urine running in a little membrance separate from the Child, ordained by nature to this office, having not as yet the ejections by the fundament, by reason that it receiveth not its nourishment by the mouth; the ventricle or stomach also not as yet per∣forming its office; so that not any thing is transported to the entrails, being for Six days as Milk, the Nine following Blood, the other Twelve Flesh, and the Eighteen following the spirit of Life and Motion is infused. There's scarce any heart, though never so hard and stony, which is not moved and ravished as it were with great admiration and astonishment, considering a thing so strange and wonder∣ful. But what we have now said, is but lit∣tle in comparison of those things which follow. For who marvelleth not, consider∣ing the manner of the Infants being nou∣rished

in the womb, seeing he receiveth nothing by his mouth? his nature is also so frail and tender, that if the Mother hath but the least shock or disaster, or scenteth but the snuff of a Candle, her fruit dieth immediately.

CHAP. II. Of Mans miserable birth, and en∣trance into the World.

AFter having been long nourished as before mentioned, and being now formed and grown bigger, and ha∣ving need of greater sustenance, he set∣teth himself with great impetuosity to search for more; which is the cause he so moveth himself, that he breaketh the Fi∣bers wherewith he hath been all this while retained; so that the Matrix feeling it self concerned, will no longer sustain him, but forceth it self to put him out; where∣fore it openeth, and by that opening, the Child feeling the Air enter, pursueth it, and draweth more and more to the Ori∣fice of the Matrix, and entreth into the light of this World, not without great and violent dolours, and hurt to his ten∣der body; but during the Nine months time, how much pain and sorrow doth he cause to his Mother that bears him! not to take notice of some, who whilst they are big with Child lose their appe∣tite,

and are desirous to eat of human flesh; so that we read in History, That their poor Husbands have been constrain∣ed to fly, and absent themselves; others have desired to eat Ashes, burning Coals, or other things like thereunto, according to the corrupt and depraved humours a∣bounding in their bodies; moreover, what anguish and sorrow have their Mothers to bring them into the World! in what danger are they when they are in Travel? Some their Arms come out first of all, some the Feet, others the Knees, some double; but that which is most cruel, and which we cannot apprehend without horror, They are forced sometimes instead of the Midwives to call the Surgeon to dismember the infant and tear it in pieces; sometimes the Mother must be cut open alive, and anatomiz'd, that they may come at the Child. Some Children are born so prodigious and deformed, that they resemble not Men but Monsters; some are born with Two Heads, some with Four Leggs, as hath been known in Paris, and at the time when I was making this Book. Polydorus writeth, That be∣fore Marcellus was chased by Hannibal, that a Woman brought forth a Child, having the Head of an Elephant; another having four

feet as a Beast: The modern Histories make mention of a Roman Courtizan, that was brought to Bed of a Child, who was half a Dog. They who have writ the Hi∣stories of the Indies, do assure us, That even at this present, there are found them there, who are half men and half Beasts, occasioned by the execrable bruitishness of their Parents; others are born blind, o∣thers deaf, others mute, others more in∣firm and defective in their members; for which their Friends are sorry, their Mo∣thers infamous, and their Fathers shamed; so that if we consider attentively all the misery of our Nativity, we shall find the ancient saying true: That we are concei∣ved in uncleanness, born and brought into the World with pain and sorrow, and nou∣rished and brought up with anguish and labour.

CHAP. III. Mans misery considered in the nur∣ture of his Infancy.

HEre then is the first Act of the Tra∣gedy of human Life, during the time of his imprisonment in his Mothers Womb; and being now got out of his maternal dungeon, let us contemplate a little what he is being on the Earth: And what is he else, but like to a poor worm creeping thereon? With what Garment is he cover∣ed, making his magnificent entrance into the Palace of this World, but Blood, wherewith he is all over besmeared? which is no other than the representation of sin, which in the Scripture is signified unto us by Blood. O grievous necessity! O cruel and miserable condition! That before this creature hath sinned, he is the bondsman and servant of sin; it is the bitter grape, of which speaketh the Prophet Jeremiah, that the fathers have eaten of, and the childrens teeth are set on edg. What is the first Song which Man singeth entring into this World, what are his chants, but

weeping, wailing, and groaning, which are the messengers and augures of his fu∣ture Calamities, which because he cannot express by words, he testifies by cries and tears: and this is the beginning of Monarchs, Kings, Princes and Emperors, and others who make such a bustle in the world.

The worm, though he be so little, as soon as Nature hath brought him forth, he be∣ginneth to crawl on the earth, to seek his pasture and sustenance: The little Chicken as soon as it is out of the shell is clean, and needs not to be washed as man; runneth after its Mother when she calleth it, set∣teth to pecking, feareth the Kite, with∣out ever having made tryal of his malice; and avoideth the danger by the sole gui∣dance and instinct of Nature.

But behold man, as soon as ever he is on the earth, he is as a hideous monster, and mass of flesh, who letteth himself be eaten by other Animals, and knoweth not in the least how to sustain himself, being ignorant of the ways of his nourishment, and would soon starve and perish with want and hun∣ger, was he not relieved by others: But leave we him in his little nest, where he is covered with his own dung, being so im∣potent that he cannot cast out his excre∣ments,

which the little Birds and other Animals easily do; and let us remember that these are the perfumes wherewith Na∣ture hath adorned Man, who calleth him∣self Master and Lord of all others.

Now this wretched creature being plun∣ged in this gulf of misery, must be brought up, and hath need of nourishment to sup∣port the infirmity of his nature, which office is assigned to Mothers, in considera∣tion of which they have given them paps, which are as little bottles proper for that effect: But how many Mothers are there at this day, or to speak better, cruel Stept∣dames rather, who think it abundantly suf∣ficient that they have brought them into the world, reserring their nursery to o∣thers, whom perhaps they never saw in their lifes before, and who it may be change them, putting others in their stead; and some of them are less ashamed for to hold little Dogs in their arms, than their own Children born of their bodies? which manner is not practised by the brute Beasts, though never so brutish; for they do not commit their little ones to the keeping of others, though the number which Nature hath given them be never so many, but nourish them themselves, and are so zealous protectors of them, that they scarce ever

have them out of their arms; and that which is most wonderful, there is begotten a jealousie betwixt the Male and Female, who shall be their Guardian, and which is sometimes to them a matter of no small strife and dissention, especially to the Apes, and not only to them, but also to the Beasts who are of a Nature so fierce and cruel, and yet have they their lettle ones in so great affection, that they are not only con∣tented to nourish them with their Milk, but as soon as they are brought forth, ha∣ving scarcely any form, they lick and pol∣lish them that they may render them more perfect: And not only they, but the Birds too; who although that they have oftentimes 5 or 6 under their wing, and have neither milk nor grain, nor any thing else to sustain them; nevertheless they spare no pains nor diligence whereby they may bring up their little ones, which is a true testimony of Human Misery; forasmuch as man is deprived betimes of that which is his due by the strict right of Nature, be∣ing forced to suck the milk of a stranger, and very often of her who hireth her self the cheapest, whatever corruption or de∣formity she is possessor of, which many times is so contagious to the Child, that it had been better for him perhaps to have

been nursed up by some brute Beasts in a Desart, than to stand at the mercy of such Nurses; for not only the bodies are con∣cerned and spoil'd, as was Experienced in Titus Son of Vespasian, and many others (whom as writeth Lampridus) was all the time of his life subject to a multitude of maladies and distempers, by reason of his being delivered to be Nursed by a woman troubled with divers sicknesses and infirmi∣ties; but the worst is, that there remain∣eth an impression in the mind and temper, by reason of this vicious Nutrition, as Dion intimateth in his 2 Book of the Caesars, when he taketh notice of Caligula the 4th Emperor of Rome, the cruel inhumanity of whom was not imputed to Father or Mother, but to her who Nursed and suck∣led him; who moreover as she was cruel and barbarous of her self, yet notwith∣standing rubbed and chafed the end of her paps with human blood, and then caused him to suck them; which he practised so well afterwards, that he was not only con∣tented to commit an infinite of Murders, but sucked the blood which was wont to be on his Sword or Dagger, and licked it with his tongue; and wished that all the World had but one head, that he with one blow might cut it off, and he himself reign

alone on the earth. The Child then had not suffered vexations enough in the womb of his Mother, and had not been enough afflicted, unless that making his entrance in the world, there had been prepared new ones by the ingratitude of those Mothers who are so nice and delicate, that they think it too burdensom a thing for them to take it upon themselves, and therefore make them suck them whose milk is often∣times corrupt and putrified, from whence followeth many distempers, as the Pox, Le∣prosie, and innumerable others, (as Phy∣sicians have observed) to the great da∣mage of their poor Children, and eternal infamy of the Mothers: for it is most cer∣tain, that if the Nurse be squint-ey'd, or given to ebriety, and subject to maladies, or corrupt manners, the Child shall be squint, not by her milk, but by often and frequent intuition and observation of his Nurse: If she be a Drunkard, she pre∣pareth the infant for Convulsions and weaknesses, as we read in the Life of the Emperor Tyberius: Who was excessively addicted to that Vice, by reason of his Nurse who suckled him; who her self was an excessive and unmeasurable drinker; ac∣customing the Child also to the eating of Toasts soaked in Wine; where we may

observe how great an influence the man∣ners and temperament of the Nurse has o∣ver the Child, so that if she be sick, she will render him infirm; if she be stupid, she will make him so too: but leaving him in the Govenrment and Tuition of his Nurse,

Let us consider how many perils and dangers he is environed with, during the time of his bringing up: what pain and vexation have they, who have the charge of him? Some do even tear and burst them∣selves with crying and howling, so that there needs no larum-bell to rouse them in the night that have the charge of him: Others are continually running and dash∣ing themselves against one thing or other, and there's scarce any thing else for the most part but wounds and bruises to be seen in their poor little bodies; without reckoning many Hereditary diseases which they bring from the corruptions of their Parents.—But who standeth not astoni∣shed, to think that so miserable a creature, one so overwhelmed with poverty and malediction, so vile and mean an Object; yet in a little while should become so proud and haughty. If then the great Prophet Jeremiah, with vehement compassion hath deplored the state of Captive Babylon: If the Consul Marcellus hath lamented the

City of Syracuse, when he saw it burning: And Saluste the corruptions of Rome; we may with them well deplore the misera∣ble state of Man entring this World; his Progression and Perillous Conversation therein, and his sorrowful and woful exit; which made Job grieve and lament that he was not stifled in the womb of his Mother, and murmured that her knees had sustained him; and complaining of the breast that had gave him suck: And Jeremiah moved by the like passion, considering that man is formed of the dust, conceived in sin, and born in sorrow; and at last made the prey of Worms and Serpents: wished that the womb of his Mother had become his Se∣pulchre, and the Matrix his Tomb: And the same Job again saith, That man born of a woman liveth but a short time here on earth, who cometh up as a flower and fleeth as it were a shadow, and never con∣tinueth in one stay: What could be more forcibly and efficaciously set forth, than this Discription which this holy man makes of human Calamity? In comparison of which, all the Sentences and Treatises of the Ethnicks are but as dreams and smoke. When the Spirit of God would induce man to humble and know himself, he call∣eth him son of a woman; and has he done

it without cause? for amongst all the Crea∣tures which God hath Created, there is none more subject to weaknesses and infir∣mities than a woman, especially them who are big with child; for scarce have they one month in a year which is not spent in fear and trembling: Then afterwards he saith, Living a short time, and indeed what is more short than the life of man? when 'tis but stopping his nose or mouth, and his life is ended: For his life is nought else but a blast which is inclosed therein, by reason of which, Theophrastus and many other Ancients, murmured against Nature, that she had indued the Hart and Crow and many other Animals with such a long life, and that to no purpose: whereas to man, 'tis quite otherwise; his life being so short and of so little durance, that though he has occasions enough to imploy it, yet nevertheless is it retrenched and abrevia∣ted, and that by so many ways; as sleep, dreams, anger, and all manner of misfor∣tunes: So that if we would reckon every thing, there remaineth less than nothing of that which we may call life; seeing that the Prophet compareth man to a shadow, what other thing then is a shadow, but that which deceiveth the sight? A phan∣tasm, a deceitful figure without substance;

which sometimes appeareth to be great, sometimes little; the very same is it of man, sometimes he seemeth to be great, when indeed he is but little, or rather no∣thing at all; for when he is most highly lifted up, and when he is on the greatest and most elevated degree of honour; he then perisheth suddenly, and we know not what is become of him, no more than of a shadow when the night is come: I saw the wicked, faith David, mighty and flou∣rishing as the green Lawrel tree; but I pas∣sed by, and I saw suddenly he was not; I sought for him, but he was no where to be found.

CHAP. IV. Man's Misery further considered, in the course and Education of his Youth.

WE have shewed through how ma∣ny perils and dangers man cometh out of his first labyrinth of infancy: Let us now consider him a little more advanced in age; let us see whether there is any end of his miseries; and if we would be equi∣table judges, we shall find that he is so far from ending of them, that he precipitateth and rusheth himself farther into them; for that is the time wherein Nature hath pro∣vided for him a most furious combat: the blood beginneth to boil, the flesh excites and summ••••s him to voluptuosness, sensua∣lity guides him, the world flatters him, the Devil tempts him, youth invites him, and it is almost impossible that being beset with so many vicious allurements; that he is not at the last vanquished and cast down: for to him that hath riches, youth, liberty and delicacies, all the Vices of the world (saith Marc. Aurel.) lay siege to, and easily over∣come

him, and that many times through fault of his Parents, who teach him not, either by Example or Precept, the ways of Virtue and Piety, but leave him to the fury of his wicked inclinations: And if Ely was so grievously punished for not cor∣recting his Children, what can those Fa∣thers likely expect, who instead of being their correctors, have been their corrupt∣ors?—Such Parents may well be compa∣red to the Ape, who so huggeth her young ones, that she killeth them; and are often∣times the caus•• of their shameful and un∣timely end: The Ancient Romans had the Fathers which chastised not their Children, in so great contempt and abhorrency, that they made a Law which they called Falci∣dia, by which it was ordered, that for the first fault, the party offending should be admonished, for the second he should be chastised, for the third he should be hang∣ed, and the Father banished; the not cor∣recting his Son being imputed to him, as if participator in the Crime.—But I would now willingly ask, what the Ancient Ro∣mans would do if they beheld the present pitiful state of many of our Republiques? what fines, what punishment, what penal∣ty would they lay upon those Fathers, who instead of establishing a rule and go∣vernment

in their houses, and shewing them a good pattern for there imitation, corrupt and deprave them by their vicious and wicked Example: for the first Precept and Rule of good living they receive from them, is to Curse and Blaspheme, to be Intemperate in their eating and drinking, and to dissipate their substance in Whoring, Gaming, and all manner of debauchery? there being not also a few Mothers in the world, who do as Herodias, learning their Daughters to dance, paint, plaister, patch and disguise their Faces; to load themselves with Rings and Jewels, that they may tell every one that meets them, how inward∣ly barren they are of all true worth and value: But it will be with them in the end, as it was with David, the Sin of whom was punished by his Children; who were so irregular, that one of them violated his own natural Sister, Tamar, and conspired the death of his own Father, and drove him out of his Kingdom. For the Rule of the ancient Philosophers has always proved true, that man committeth many faults in this world, the punishment of which, God reserveth in the other: but this sin of not well Educating our Children, he usually punisheth in this; for the Father in beget∣ting his Sons, gives them nothing but mor∣tality

and weakness; but by good Educa∣tion, Fame and everlasting Renown: We will conclude then, that if the Children have been in great peril and misery often∣times by the corrupt milk of their Nurses; yet nevertheless the danger is double, in respect of them who ought to instruct them; for as much as that the nutriment of the body is of far less consequence, than that of the mind. But seeing that we have not as yet mentioned Plato, who hath Di∣vinely Philosophiz'd on Human Calamities, and so lively represented the miseries of this life, that many of his Disciples reading his Books, have cast themselves down head∣long from the tops of Rocks and Moun∣tains into Rivers, that so cutting the thread of their Calamitous life, they might have the enjoyments of the next: This great Philosopher Plato, in a Dialogue that he hath made concerning Death, and con∣tempt of this life, introduceth Socrates, who deduceth by an admirable Eloquence the miseries and frailties of Human condi∣tion, as followeth: Knowest thou not (saith He) that Human life is nothing but a pere∣grination, which the wise perform and pass in joy, singing with gladness, when that by necessity they approach unto the end of it? Dost thou not well know that man consisteth

of spirit, which is enclosed in his body as in a Tabernacle; which Nature has bestow∣ed upon him, not without great vexation; and though she does bequeath some small be∣nefits to us, yet are they nevertheless hid, and of a short durance, and consumed in sor∣row and trouble; by reason of which the soul resenting the dolour, cometh to desire the Coelestial Habitation, and wisheth for the Fruition of heavenly pleasures. Consider that the going out of this world is no other thing than a mutation and exchange of evil for good; and what evil (saith He) and mi∣sery doth not man endure from his birth to his Sepulchre? What▪kind of sorrow is there that he hath not experienced, be it of heat, of cold, of torments in his body, as also of his mind? What other messenger, or more certain forerunner can he have of his mi∣sery, than his tears, sighings and groan∣ings? But after he hath born so many evils, and come to the 7th year of his age, he must have Guardians and Tutors for his instruction in Learning; moreover grow∣ing and coming into his youth, he had need of Correctors, who with rigor must ob∣serve his actions, to tame and accustom him to labour.

CHAP. V. Of the Misery attending the state of Manhood.

HIS youth being past over, hair be∣gins to cover his chin, and then he grows man, and then is the time that he entreth into greater anxiety and vexation of spirit; he must then frequent publick places, keep up a conversation in compa∣ny; if he be of a Noble and Illustrious Ex∣traction, he is forced to undertake a thou∣sand warlike stratagems and enterprises, and expose himself to an infinite of perils; and hazard his life, and spill his blood, that he may dye in the bed of honour, or else he shall be looked on as of a cowardly, mean and dastardly spirit: If he be of a low condition and ordinary Fortune, and be called to the exercise of mechanick Arts, that hindreth him not from enduring a thousand vexations, infinite labour and travel, as well of body as mind; he must work night and day, must sweat blood and water, for to get that which is necessary for the maintenance and suppor of his life;

and what labour or diligence soever he useth, he can scarcely procure himself that which is necessary. It is not therefore without cause that Marc. Aurel. consider∣ing the miserable condition of Human life, was accustomed to say, I thought in my self whether there could be found any State, any Age, any Land, any Kingdom in which there could be found a man, who durst vaunt, that he never tasted in his life what was adverse Fortune; this would be such a monster, that both the living and dead would have desire to see him: and then he concludes in the end, I have found my reckoning, saith he, that he that was yesterday rich, is to day poor; he that was yesterday whole, is to day sick; he that laugh'd yesterday, to day I saw cry; he that I saw yesterday in prosperity, I saw to day in adversity; he that I saw yester∣day amongst the living, I see him now a∣mongst the dead.

CHAP. IV. Mans Misery more particularly con∣sidered, and first of the miserable life of Mariners.

REturn we then to our Subject, dedu∣cing things in particular: and who is he among men, who hath betaken him∣self to any State or Trade, and way of li∣ving, that has not at last complained, and been weary of it? And that this may more evidently appear, consider we the princi∣pal states in particular. Begin we then at them who swim on the water, and who gain their livings on the Sea; and in how many perils are they night and day? What is their habitation, but a nasty and stink∣ing prison? the same is their diet. What are their garments, but as it were a Sponge of water? They are always as vagabonds, and in continual exile, without any rest; agitated by the Winds, Rain, Hail, Snow, at the mercy of Pyrats and Rovers, Rocks and Tempests, in continual hazard of be∣ing intomb'd in the bellies of fishes: Wherefore Byas that Sage Grecian Philo∣sopher

knew not whether he should reckon these sort of people amongst the Terrestri∣al creatures or Aquatils, and doubted whe∣ther he ought to number them amongst the living or the dead. And another called Anacharsis, said, That they were no far∣ther distant from the dead, than the breadth of two or three fingers, as much as the timber contained in thickness upon which they swam.

CHAP. VII. Of the Misery attending the life of Husbandmen.

AND if the manner of living of Ma∣riners seemeth terrible to us, what greater sweetness think we to find in A∣griculture and Rustical labour? which at first look seemeth sweet, happy, quiet, sim∣ple and innocent; and that which many Patriarchs and Prophets have chosen, as that in which there was the least of fraud and cousenage, and that for which many Roman Emperours have forsaken their Palaces, Theatres, and other Pompous and Resplendant Edifices, that they may retire themselves into the fields, and cultivate their Lands with their hands, and enjoy that innocent pleasure which they imagined might be found in a Country life; but to them who would consider every thing more exactly, it will appear that these Roses are not without their thorns and prickles. God having driven man out of Paradice, he sent him as an exile or ba∣nished man, and declared to him that the

earth should be accursed for his sake, and that in the sweat of his brows he should eat of the Fruits of it, for it should pro∣duce thorns and thistles until he returned to the earth from whence he came. And indeed who is it that has had fuller experi∣ence of this malediction than the poor Hus∣bandman, who many times after he hath laboured, sowed and dunged the earth, and all the day long spent himself with pain and trouble, and endured the parch∣ing heat of the Sun, and the rigorous seve∣rity of the cold; and sometimes the biting of Serpents, and sweated and tired them∣selves all the year round in expectation of the Fruits of their labour, and straight there cometh tempestuous and unseasonable weather, and cuts him off from all his longing expectations, and he receives the un∣welcome news of the death of his Cattel: another, the Souldiers whilest he has been occupied in the fields, have pillaged his house and carried away whatsoever he has there, so that when he returns from his la∣bour, instead of being comforted and re∣ceiving rest and consolation, is met by his Wife and Children with lamentable rela∣tions of the spoil of his substance: in short, the rustick occupation cannot be more fit∣ly compared than to a continual running∣sore

or ulcer, having a perpetual cause of sorrow, sometimes of one thing, sometimes of another, sometimes of too much Rain, some times of too much Drought.

CHAP. VIII. The Miserable life of Merchants con∣sidered.

BUT leaving the poor Husbandmen making their complaints: Let us seek farther and inquire into the business of Merchants, which at first view seemeth ex∣empt and void of Miseries, promising some repose upon the account of the Riches wherewith it aboundeth: which employ∣ment many wise men, as Solon, Thales, Hip∣pocrates and others have exercised, which is a great cause of the Amity and Friend∣ship which we have with Forreign Princes, transporting to one City what aboundeth in another; but we cannot so well disguise the matter, but that at first sight almost we may discern with how great disquiet the lives of Merchants are accompanied; to how many dangers are they subject, and that continually, as well by Sea as Land?

without reckoning, that for the most part of time they are as Fugitives and Vaga∣bonds out of their Towns and Countries, and are unlike in nothing to banished men, but only that their banishment is voluntary, because that they would steal, ransack and ravish, burn and spoil every thing, as well by Sea as Land, and all for that they might satisfie their covetous de∣sire of gain; and are contented to be de∣prived of the rest and comfort that they might receive from their Wives and Chil∣dren, Lands and Possessions, and be every minute in hazard of their lives, and all for an unsatiable avarice, which torments them, without taking notice that the first Sanctuary of their Confraternity, is no o∣ther thing than to swear, forswear, cheat, and deceive their Neighbour; so that scarce any one Trafficking, can enrich him∣self but by fraud and cousenage: and they have a common Proverb amongst them, That there needs but only turning their backs towards God for two or three years, and a little straining their Consciences, for to enrich themselves and make up their For∣tunes: With which also we may reckon many evils and vexations which belong thereunto; when they bring Merchandize from other Countries, which are not any

ways necessary to the life of man, hut on∣ly for the amusement of women and chil∣dren, as if our nature of it self was not enough infirm and inclinable to dote on fopperies, but we must by such fooleries as these whet and stir it up, whilest that there is neither Kingdom nor Province which they cheat not by these novelties; and the worst is, having received an im∣pression of strange manners, they commu∣nicate them to us with their Merchandize: and that's not all neither; for under pre∣tence and colour of Traffick, they hold Intelligence and Correspondency with For∣reign Princes, discover our secrets, lend them Money, and in the end sell and be∣tray their Country; which hath been ex∣perienced in France, to the great detri∣ment and desolation of many people: But letting pass thousands of their frauds which they use, as Sophisticating and disguising their Drugs, though mens lives are con∣cerned in them, yet nevertheless their art depends so much upon't, that they instruct their Factors and Servants in their Mi∣nority, and to them who can with most cunning falsify, forswear, lye, aequivocate, counterfeit the Genuoise, Florentine, Vene∣tian, they will give greater wages. And the matter is brought now to that pass,

that you durst scarcely go out of a Shop, after having bid money for a Commodity, but returning presently, you shall find it changed and another offered to you as the same by these youngsters, who make it no matter to engage their souls to the Devil, that they may enrich their Masters.

There is another sort also of Merchants, whom we have not as yet taken notice of, who set forth their Shops with other mens estates, and borrow of one and the other, and after that they have by such artifices as these amassed great sums of mo∣ney, turn Bankrupts, and fly far enough from their Creditors finding them, where they live at their ease on that which they have cheated and defrauded, leaving their Creditors oftentimes in such poverty, that there has been them so desperate as to hang themselves, seeing that they are frustrated of that which they thought as sure, as in their own possession: Which things being seriously considered by the Athenians, they would not permit that Merchants should dwell with other Citizens, but ordered them certain places a-part, where they exercised their Merchandize: There hath been many Ancient Common-Wealths where the Merchants were not received

into Dignities and publick Offices, nor ad∣mitted to the Councel of the Citizens.

CHAP. IX. Of the Miserable life of the Soldier.

NEXT let us consider the Tragical Life of them which serve in the Wars, which is so severe and rigorous, that even the brute beasts would have it in horror, who lie close and hid in the night in their Holes and Caves: but the Soldier he watches always, and lodgeth himself at the Sign of the Moon; indu∣reth the Rain, Wind, Hail, Snow, suffers hunger, heat and cold; and when he hear∣eth the sorrowful sign of Battel, he must resolve with himself, either to receive pre∣sent Death, or else to Murder his Neigh∣bour: and offereth himself to be killed for five-pence a day. But wouldest thou know how piteous and deplorable a Spe∣ctacle War is? Have you ever seen the Conflict of the Bear with the Lyon, or other like furious Beasts? what roaring, what rage, what cruelty they use in tear∣ing and dismembring one another? But

how much greater cruelty is it when we see Man against Man, transformed as it were into brute Beasts, exercising their passionate humours against their fellow Creature? But not to take notice of an infinite of evils which thereon depend.—It is the poor people who have Built so many Famous Towns and Cities, and who by their pains and labour have enriched them, Fortified and maintained them; but they see them demolished, wasted and spoiled; their Cattel driven away, their Corn burnt up and destroy'd, and ma∣ny times their selves▪murdered; always in fear and perpetual anxiety. There's no Fa∣mily that lamenteth not: The Arts and ingenious Sciences are neglected, and lye altogether disregarded; the poor people hindred, and are forced to starve and pe∣rish with hunger, or fly and betake them∣selves to unlawful ways, that they may sustain their poor and miserable lives.—The Virgins they are Violated, the Chaste Matrons are Forced and Ravished, the Laws are Silenced, Humanity and Affabi∣lity are Extinguished, Equity is Suppres∣sed, Religion is Contaminated, Holy Places Prophaned, the Ancient Men car∣ried away Captive, and see oftentimes their Childrens brains dashed out before

their Faces,—Women made Widows; Children, Orphans; and an infinite of evils and Calamities too long to be recounted. The Kings, Princes and Monarchs envied for the Subsidies which they Levy from the people; there's scarce any thing save mur∣murings, hatred, cursings and imprecati∣ons.—Strangers must be courted and en∣tertained into service; great sums of Mo∣ney must be disbursed for the carrying on the design, whether by Sea or Land.—Must Fortifie Bulwarks, Ramparts, set up Tents, Train Machins, Cannons, Armed Chariots, clear Ditche, set Watches and Sentinels, and the like exercises of War. But alas, Is it not sufficient that Nature hath created Man so miserable and abject a Creature, and subject to so many evils, but that over and above, he must be plagued with the miseries of War! a pest so strange and pernicious, that it compre∣hendeth and surmounteth all other kind of evils: So cruel and contagious, that it flicteth not only the wicked, but many times the harmless and innocent. Moreover, If that our rage exerted it self only against the Stranger, or Barbarian, the Victory over whom being gained, might bring some contentment to the Victor.—But good God! Would we know what are the

Glories and Trophies of the Wars amongst Christian Princes? Their saftey and con∣servation is the ruin of their Neighbours, their riches are the poverty and spoils of others, their joy is the lamentation and tears of others; and for the most part, their Victories are not so Fortunate, but that the Victor and Vanquished do lament both together: for there was never any Battel so happy, but the Conquerour him∣self repented, if touched with the least Humanity. Some Heathens there have been that have freely confessed it, as the great Emperour Marc Aurelius, who af∣ter many glorious Victories obtained of his Enemies; as he was received in Tri∣umph in Rome, resenting in his soul the injury which he had done his fellow Crea∣tures, begun to cry out as he was drawn in his Triumphant Chariot: What greater foolery or vanity can a Roman Emperour be guilty of, because that he has forced many Towns and Cities, altered and disturbed their Pacifick Government, destroyed and raised their Forteresses and Castles, robbed the poor, and enriched the Tyrants, made an in∣finite of Widows and Orphans, and for the amends of all this waste and damage, we are received with Triumph and Magnifi∣cence? Many are dead, many have laboured,

and one alone has the glory; To which he ad∣joyns, By the immortal gods (saith he) when they conducted me to Rome in such Triumph, and I saw the poor Captives led in Chains, and heard the lamentation of the Widows, I remembred the dead, and beheld an infinite Treasure ill gotten; if I rejoyced in publick, I wept and lamented in private; ond began to exclaim against Rome, saying, Wherefore dost thou rejoyce at others Misfortunes? Art thou more Ancient than Babylon, Fair∣er than Hely, Richer than Carthage, Strong∣er than Troy, more Peopled than Thebes, more surrounded with Ships than Corinth, more Delicious than Tire, more Fortunate than Numance, which are all ruin'd and de∣cay'd, though guarded with so many Vertuous? and dost thou think to abide continually, that art stuffed up with so many Vicious? ••elieve it as a thing certain, that that glory which now is with thee, was formerly with them; and the destruction which is now with them, will certainly be with thee also.—Are we not afraid and ashamed, we who are brought up in a better School, and Illuminated with the Divine Spirit, That this Pagan shall rise up in judgment against us, who set at so low a rate mans lives, seeing that War already hath so many years disturbed Christendom, that you scarce find a Coun∣try

in Europe which is not tainted with Humane Slaughter?

Halaricus King of the Goths having Sacked Rome, (as recounteth Paul. Orosius) made Proclamation, That there should be no violence or hurt done to them who had betaken themselves for refuge to the Churches; but the matter is come to that pass in our days, that there is no security in the Temples and Holy Places, in which Virgins and Matrons have been Deflowr∣ed and Violated, and the Sheep of Jesus Christ Slaughtered: so much have men exceeded the bounds of Justice and Piety, who without favour or respect to Age, Sects, or Dignity, Massacre all, and seem to fight and ruin Nature it self: But how come we so inclinable and ready to destroy and ruin them, for whose conservation the Lord hath died? Why are we so prodi∣gal of their lives and blood, for whom Je∣sus Christ has shed his? Why have we not as muc•••• compassion of our Brethren and Fellow-Creatures, as the brute Beasts have one of another? who exert not their rage, nor shew▪forth their cruelty against them of their own kind; or if that it happen that they fight and combat, it is then when they are pressed with hunger, or for the defence of their young, and t•••••• defend

themselves with those arms which Nature has bestowed on them, without joyning Thunders and Machines invented by the Devils; there being nothing on earth which is not quelled and vanquished by the force and fury of the Cannon: so that this In∣vention is not only more dangerous and mischievous than all other Arms, but is also more pernicious than venom or poi∣son.

CHAP. X. The Miseries of Courtiers considered.

WE have before discoursed on the business of War, and the gain and advantage which accrues to men thereby: Let us look now into the Palaces of Princes, and see what is the Felicity of the Cour∣tier: and to him who looks that way, can there seem to be any greater happiness than to be favoured by his Prince? have always his ear ready?—Be caressed, honoured, and sought to by every one? but you shall find them there who are crafty as the Fisher∣man, who as soon as ever his Net is filled, up he draws, and is gone with all: and o∣thers who play at put-out; some stay till

they are full as Sponges, and in the end are squeezed themselves out of all they have: Others do nothing else but invent Subsidies, and seek means whereby they may fill the Treasury of their Kings, and enrich themselves with the spoils of the poor people: and the Princes sometimes deal with them as we do with our Hogs, letting them fat themselves, that we may eat and devour them, and then preferring new ones in their places. Behold how these poor miserable Courtiers sell their liberty to enrich themselves. They must obey all commands, whether just or unjust; forcing themselves to laugh when their Prince laugheth, and cry when he cries; to approve what he approves, to condemn what he condemns; must subject his humor to every ones, alter and wholly change his nature: be severe with those that are severe, sad with the sorrowful, and trans∣form himself almost into the nature of them whom he would please: If the Prince be incontinent, he must be so too; if he be cruel, he must take delight in effusion of blood: In short, he must sympathize with the humor of the Prince whom he serveth, though oftentimes a small offence wipes out all the services which he has done in all his life before. Which they who ser∣ved

the Emperour Adrian experienced, who after having been by him raised up to the highest Estates and Dignities, by the means and reports of some flatterers, were not only divested of that honour which was given them, but were also declared his Capital Enemies: Which Plato having considered and foresaw in the Court of the Athenians, left them their delicacies, yet howsoever could not so well rule him∣self, but that he returned to Denis, Ty∣rant of Sicily, who in the end sold him to Pirates; and worse fared it with Zeno the Sage Ancient Philosopher, whom Pha∣laris for satisfaction of his Services, put cruelly to Death: In the like manner did the King of Cyprus to Anacreon, and the Noble Philosopher Anaxagoras, and Nero to his Master Seneca, and Alexander to Ca∣listenus, because he would not adore him, cutting off his feet, ears and hands, and plucked out his eyes, leaving him to the mercy of an austere Prison, where he mi∣serably ended his days: and this hath been oftentimes the reward of many Learned men, who not willing to obey the unrea∣sonable desires of their Princes, lost their lives for the recompence of their Services and wholesom Counsels. Not to take no∣tice of many other evils which do ordina∣rily

follow them which haunt the Court, where the most part of things are carried on corruptly; many at the Court seeing thee, take off their Hats to thee, who would willingly take off thy Head; he bows his knee to thee, that would will∣ingly break his Leg that he might carry thee to thy Grave: Such a one is there called Worshipful, who better deserves the name of Hangman: If you would be an Adulterer at the Court, you shall not want associates; if you have Quarrels with any one, you shall there find assistants for carrying them on; if you would Lye, you shall find them that will swear to it; if you would Steal, they will learn you a thousand subtilties and Inventions; if you would Game, you shall there find more cheats than at Gaming-Ordinaries; if you would Forswear and bear false wit∣ness, you shall be hired and paid for it: In short, if you would give your self over to all sorts of wickedness and villany, you shall find there true Examples and Formu∣laries: and this is the Life of a great num∣ber of Courtiers, and this is that where∣in they employ their youth, which is not youth but a transitory death: as for old men, know you what they get, Gray-heads, their Feet full of Gouty humors, their

Mouth Tooth-less, their Reins full of Gra∣vel, their Hearts full of Pensiveness, and their Souls full of Sin: In short, Of the Court there is little to write, but much to murmur and complain of; but to him that desires more of that Subject, let him read the Book of De Guevara Bishop of Mondovent, and Chronicler to the Empe∣rour: And Aeneas Silvius, who have com∣posed Two most Excellent Treatises on that Matter; where they have so perfect∣ly set forth the Courtier, that they have cut off all hope from them who will write after them, of adding any thing.

CHAP. XI. Of the Miseries attending the Life of Kings and Emperours.

BUT leave we the Courtiers with their restless and miserable Life: And let us now consider the Life of Monarchs and Emperours, for whom it seemeth as it were that Felicity was created: for if you would set before you every thing which may make the Life of Man happy, joy∣ful and content, you shall find, that For∣tune, amongst all other mortals, hath been abundantly Munificent to them: What maketh man more admirable than plenty of Riches, Dignities, Kingdoms and Em∣pires? Licence and Power to do either good or evil, without Contradiction or Correction? means to exercise Liberality, all forts of Voluptuosness and Pleasures, as well of the mind as the body? all that may be wish't for, or any ways condu∣cible to the delight of man, whether it be in respect of eating or drinking? as also in their Magnificent Services, Uten∣sils and Vestments, which may tickle the

Senses, and cajole Humane Concupiscence? all which are prepared from the Cradle, that they might lead their lives with greater Content and Felicity: Which Discourse if we will only consider externally, there's none but would confess that they Triumph alone in that which all others languish af∣ter; but if we would consider things a lit∣tle more near, and weigh them in a just balance, we shall find that those very things which we think degrees whereby to reach Felicity, are the true instruments of Vice and Misery. What signifies their costly Robes, their Honourable Attendance, and delicate Meats, when that they are in continual fear of being poison'd, and be∣tray'd by those that Serve them? Have we not had experience of this in our time? Does not Platinus write of a certain Pope who was poyson'd by his Servants that presented him with paper coming off from his stool: Others with the smoke of Flam∣bo's and Torches. 'I is a thing horribly strange, that humane malice is so much increased; there having been found them that have mingled poyson with the Sacred Host, as did a certain Sienois, who caus'd the death of many persons; and effected in this manner the death of the Emperour Hen. 7th, as may be seen in Fuschius in

the 1st Book of his Composition of Medi∣caments. Histories make mention of cer∣tain Emperours, who durst not repose themselves at night on their Beds, till there had been search made in all the parts of their Chambers for fear of being Mur∣dered whilst they slept: others would ne∣ver permit that Barbers should ever touch their Faces, lest that taking off their Hair, they should take away their lives; and are moreover so fearful, that they dare not put the meat which they have before them in their mouths, till essay be made whether it be poyson. Were it not better, saith Julius Caesar, to dye once, than to live al∣ways in such a continual fear? And what felicity can he have, though chief of all, having so many under his protection, who must watch for them all, and hear all their complaints, and the particular grievances of every one, endeavouring the safety of every individual: inviting some by liberality to do well, others by fear and terror.—He must not be less solicitous for maintaining peace amongst his people, than to defend them from the Incursions and Invasions of Foreigners. Pogge Flo∣rentin hath made a particular Treatise con∣cerning the Infelicity of Princes (he means wicked ones), where he saith, That usual∣ly

three sorts of people are to them most a∣greable and familiar: the flatterers hold the first rank, who are the Capital enemies of truth, empoysoning their souls with so pesti∣ferous a venome, that it is contagious to all the world; their rashness and foolishness they term wisdom and prudence; their cruelty, justice; their luxury and lascivousness, gaye∣ties and pastimes; if they are covetous, they call them thrifty and frugal; if prodigal, free and liberal: so that there can be no Vice with which their Prince is not infected, but they'l disguise and palliate it under pre∣tence of some Vertue. The second are the inventors and contrivers of new Subsidies, who rest never a night, but that in the mor∣ning they bring some new project to the Prince, how he may draw Money from his poor people; causing new Laws to be compo∣sed, abrogate, form, reform, diminish, ad∣joyn, demand confiscations and proscripti∣ons: so that their whole study is nothing else but to encrease the calamities and mise∣ries of the Subject. There are also another kind, who under pretence of honesty, and love of virtue and goodness, have always their eyes on the lives and manners of others; espying and watching their miscarriages, that they may give notice of them to their Prince, that they may get their Estates, and build

up their own Fortunes upon the ruins of o∣ther men, and care not if they make them lose their lives, so that they may go away with what they have.—Wherefore the Ancients (as writeth Heroditas) if that their Kings and Princes were born away by injustice in publick administrations, they condem∣ned them for Devils after their death: as∣sembling themselves with their Priests in their Temples, and publickly prayed their gods that they would not receive them into happiness, recommending them to the Infernal furies, that they might condignly torment them. Which has not been only observed of the Ancients, but also of the Moderns of our time, who have used such like imprecations, as recounteth Don An∣tonine de Guevara, Chronicler to the Em∣perour, in his Epistle, where he saith, That to the Viceroy of Sicily, for vengeance of the Tyrannies that he exercised towards his Sub∣jects, they put after his death on his Sepul∣chre the Epitaph which follows:

Qui propter nos homines, Et propter nostram salutem, Descendit ad inferos.

Who for us men, And for our salvation, Descended into Hell.

These then are some of the miseries which accompany the Scepter; the Thorns which they have for counterpoise of their Royal Dignity, which ought to be as a Lamp to light all the world; but when 'tis obscu∣red with Vice, it is more signally reproach∣ful than in any private person: for they sin only (as writeth Plato) through the fault that they commit, but these by the ill ex∣ample which they give. If it be hard then and difficult to be good (as writeth He∣siod), yet is it harder and more difficult for Kings to be so: For the great Ho∣nour and Deliciousness which they see themselves possessors of, are as so many in∣ducements to evil. What was Saul before he was chosen King? how greatly was his Virtue celebrated in holy Writ, whom the Lord himself had chosen? yet nevertheless was it soon eclipsed. How admirable was the beginning of the Reign of Solomon? but being plunged in Kingly delights, he gave himself wholly a prey to women. Of twenty two Kings of Judah, there was but five or six found who persisted in virtue and goodness. As for the Kings of Israel, if you would search into their Lives, from Jeroboam Son of Nebat, even to the last, they being nineteen in number, have all of them ill governed and managed the affairs

of their Kingdoms. If you consider the Estate of the Assyrians, Persians, Greeks and Egyptians, they will present more bad than good. What have been the Kings and Roman Emperours, who have gover∣ned one of the most flourishing Empires of the world? have they not been devoted to all kind of vice and cruelty? so that we cannot read their scandalous Lives in History without horror and detestation. What was the State of the Roman Repub∣lick, before that Sylla and Marius maimed it, before Cataline and Catullus troubled it, before Julius Caesar and Pompey con∣founded it, before that Augustus and M. Anthony destroyed it, before Tyberius and Caligula defamed it, before that Domiti∣an and Nero corrupted it? for although they enriched it with many Countries and Kingdoms, yet nevertheless the Vices that they brought with them, are greater than the Kingdoms that they Conquered: for the riches thereof are lost, but the Vices continue. What remains are there now of the memory of Romulus, to whom the Roman City owns its Foundation? of Nu∣ma Pompilus, who erected so high the Ca∣pitol? of Ancus Marcius, who environed it with walls? of Brutus, who delivered it from Tyrants? of Camillus, who drove

out the French? Do they not yield us the knowledg, how little felicity there is in Principality, which is more subject to the assaults of Fortune, than any thing else in the world; for oftentimes the thread of their lives come to break in the hour that they hope most; and the infamy of their actions is set down in Historical Record: which Kings and Princes, and others con∣stituted in Authority, ought a thousand times more to fear, than the slanderous tongue that can defame only the living; but writing makes ignominious those that are dead: Which things being exactly weigh'd by Dioclesian and other Princes, they abandoned their Scepters and Em∣pires, and betook themselves to solitary retirements; and were contented with lit∣tle, rather than luxuriously to enjoy the volatile pleasures of the world.

CHAP. XII. The Miseries incident to Popes and Prelates.

BUT leave we Kings and Emperours: And let us come to the Ecclesiasticks, beginning at their chiefs, which are the Popes and Prelates: And are they not hap∣py and fortunate in this world? Their Dignities being the Supreme of all, and ac∣quired without pain and labour; without Wars, Weapons, and effusion of blood, and conserv'd without perils; they com∣mand and controul all: Monarchs reve∣rence and honour them; being rich and impal'd with Honour and Dignities. But if you will consider the end of the Tra∣gedy, you will be so far from judging them happy, or envy their high Estates, that you would rather pity them. For if they would well govern the Ship of St. Peter, according to the Command of God, they must become as a publick Vassal, whose life is exposed for the common good: they watch alone whilest others sleep, being as it were the Sentinels of the people, with∣out

relief or repose, all the minutes of their lives being employed for the pub∣lick safety, lest any of their Flock be seduced and led away by Satan.—For if it be so as St. Chrisostome observes, (trea∣ting on the First of the Hebrews) that he that is regent of one Church only, may hardly be saved, so great a charge hath he: In what danger then shall we say are the Popes, who are Guardians and Protectors of so many Churches? which Pope Adrian (being a man of a good life) was accustomed to say with tears to his private Friends, That amongst all the States in the world, there seemed none to him more miserable than that of the Papacy and Prelacy: For although the Throne where he sits be richly ador∣ned, yet was it beset with Thorns and Prickles: the costly Robes with which they were covered being so weighty, that it wearied the shoulders of the most strong and vigorous; and as for the Diaper'd Mi∣tre which they wore on their heads, it was a real flame, which burned to the in∣most recesses of their souls. And certain∣ly so great is their charge, so great and strict is their account which they must ren∣der to the Great Shepherd of the Fold, that it would make a man tremble with

horror to think of it: and yet notwith∣standing all this, and the particular and positive Prohibition of the Church to the contrary; yet how many are there that heap up Parsonage upon Parsonage, and ioyn Living to Living, and are more so∣licitous for the encrease of their Benefices, than they are for the Souls of their people? committing them to their Curates, and to them oftentimes that will be hired the cheapest; who as they serve God by their Procurator, will if the Lord prevent not, be damn'd in their own proper Persons. I know and am fully perswaded that there are some, who as they are called to greater Offices and Dignities in the Church than others, so likewise they have need of greater Revenues than others to support them: I mean our Reverend and Sacred Hierarchy; but with the others it is not so, the case being quite otherwise.

CHAP. XIII. Of the Miseries which attend them who Administer in Publick Af∣fairs.

BUT leaving the Popes and Prelates: Let us come to consider the Lives of those who Administer in Publick Affairs, as the Judges and Statesmen; and we shall find them too, as little free from misery as the others: and if there seem to arise any pleasantness from the honour of the Im∣ploy, yet is it transitory and inconstant; their actions also passing before the eyes of the vulgar, who although they cannot perfectly understand the reasons of things, yet will they censure and defame them whose doings are ahove their capacities: And therefore Plato well compared them to a Monster with many heads, Fraudulent, Mutable and Uncertain; prone to Anger, to Praise, Dispraise, Esteem, Vilifie, with∣out Judgment or Discretion, Inflexible, Unlearned; and the Lives forsooth of them who are the Rulers, must be conformable

to their Opinion: for as they Judg in pub∣lick, so will they judg them in private; and not only concerning matters of Im∣portance, but of those which are of little consequence (and as Plutarch hath well ta∣ken notice of), they will always have some∣thing which will be the matter of their contradiction. The Athenians murmured against Symonides, because he spoke too loud. The Thebans accused Paniculus for his often spitting. The Lacedemonians no∣ted their Lycurgus, because he went with his head stooping. The Romans found great fault in Scipio, by reason of his snoring in sleeping. The Ʋticenses defamed good Ca∣to, because that in eating he chewed on both sides of his mouth. Pompey seemed to them uncivil, because he scratched himself only with one finger. The Carthaginians blamed Hannibal because he went unbut∣toned. Others reprehended Julius Caesar, because forsooth he wore his girdle care∣lessly. Yet is all this but little in respect of what they have done to other Famous Worthies; Banishing and putting them to Death for the good Service which they have done them. The great Grecian Ora∣tor Demosthenes, who was so Loyal a pro∣tector of the Athenian Republick, was Banished by them as a person guilty of some

notable crime. Socrates was likewise poy∣soned. Hannibal was so ill treated by his own, that he was forced to wander up and down miserably through the world. The Romans handled Camillus after the same manner. The Grecians served far worse Lycurgus and Solon, one of whom was stoned, the other having his eyes pull'd out, was as a murderer drove into exile. And as we have set before us the faults and miseries which arise from the peoples part, so likewise must we put in counterpoize the errors and corruptions which abound in wicked Judges; some of whom are over∣aw'd by fear, lest they should displease some great Personage, and therefore vio∣late Justice, and are as Pilate who con∣demned Jesus Christ for the fear which he had of displeasing the Emperour Tybe∣rius: Other Magistrates are corrupted by affection, as Herod the Tetrarch, who that he might foolishly comply with the love which he bore to the dancing Girl, ad∣judged to death St. John the Baptist, not∣withstanding his being sensible of his Vertue and Innocency. Some are withheld from the doing of Justice through hatred and particular animosities, some by gifts and presents, as were the Sons of the Prophet and High-Priest Samuel: They love gifts,

saith the Prophet, and seek after retribu∣tion; they do not justice to the Orphans and Fatherless, and hear not the cause of the Widow: and in another place, Cursed be all ye who are led away by money and in∣treaties, by love or hatred, that judg evil good, and good evil; making light darkness, and darkness light: Cursed be ye who have re∣spect not to the merit of the Cause, but the Person; who have not regard to the equity of the matter brought before ye, but the Gifts and Presents; who mind not what reason suggests, but only affection. You are diligent in the causes of the rich, but put away them of the poor; you are to them austere and rigorous, but to the rich affable and tractable; the poor cryeth out, but no one regardeth; the rich speaketh, and all the world hearkeneth, extolling his words to the heavens: and yet this is not enough, for when they are in the height of honour, they have another worm that gnaws them, like the Mother of Zebedee, that their Children might be placed in their honours and dignities, although they be never so ignorant and uncapable. They are exalted and enriched, saith the Pro∣phet Jeremiah, They are become fat, they have had no regard to the Father less, and have not executed judgment for the poor:

Shall I not visit for these things, saith the Lord? shall I not take vengeance on such a people? you have condemned and put to death the innocent, saith St. James, you have li∣ved in delights on the earth, taken your ease, filled your hearts: And now saith the Lord of Hosts, Weep and howle in you misery: Your riches are corrupted, your costly and sumptuous garments are full of moths, your gold and silver is everspread with rust, and the rust of it shall witness against you, and shall eat your flesh as fire: For the tears of the Widows have pierced even unto my Throne. These are the complaints which the Prophets and Apostles poured out a∣gainst mercenary Judges; these are the cen∣sures which the Lord hath thundred a∣gainst them.

CHAP. XIV. Of the Miseries of Marriage.

LET us now consider the happy or unhappy state of Marriage: and it is most certain, that if we would forge in our minds the Idea of an excellent and ac∣complisht Marriage on every side, as Pla∣to hath made in his Republick, and St. Au∣stin in his City of God; There's nothing in this world which may equal that state in delight: it being the consummation and real comfort of all our hopes and de∣sires, and the end of all our travel: That this is true, will more certainly appear, if we consider every thing: their Fortunes as well prosperous as adverse, are common; the bed common, the children common; and which is more, there's so great com∣monality of body and union of souls, that they seem as two transformed into one: and if the pleasure seemeth great to us, of conferring our affairs and secrets to our Friends and those that are nearest us, how much greater is the delight which we re∣ceive from the opening of our hearts to

her, who is linked to us in such bonds of love and duty, who is even as our selves, & to whom we discover the most intimate re∣cesses of our souls? What greater testimo∣ny can there be of vehement and indissolui∣ble amity, than to abandon and forsake Fa∣ther, Mother, and all Relations, and to be as it were an enemy to ones self, for to follow a Husband whom she wholly cleaves to; and having all other things in méprisi∣on, depends alone on him? If he be rich, she keeps his wealth; if poor, she employ∣eth all the artifice which nature hath gi∣ven her to share with him in his adversity; if he be in prosperity, his felieity is doubled in her, seeing her participate in it; if he be in adversity, he beareth but half of the evil; and moreover he is comforted and as∣sisted by her; if he would dwell retired and solitary at home, he hath one that will bear him company, who will com∣fort him and make him digest more easily the incommodiousness of solitude; if he will go into the Country, she conducteth him with her eye as far as the sight of it can reach; she desireth and wisheth for him being abfent, sigheth and complain∣eth, lamenting as if he was always near her; being returned, he is welcomed and received into her imbraces: so that it

seemeth to speak the truth, that the Wo∣man is a Coelestial gift bestowed upon man, as well for the refreshment and content∣ment of his Youth, as the repose and so∣lace of his old Age. Nature can give us but one Father and one Mother, but Mar∣riage representeth many to us in our chil∣dren, who reverence and honour us, and have us more dear unto them than their own lives; being young and little, they toy and prattle about us, and prepare us an infinite of pleasures: so that they seem as it were amusements and play-things which nature hath given us to deceive and pass away part of our miserable life. Are we besieged with old Age (a thing forced and common to all), they mitigate the irksomness of it, close our eyes, and take care of our decent burial; they being our flesh and blood, in seeing them we behold our selves; so that the Father seeing his Children, seeth himself as it were young a∣gain in them, who immortalize him in pro∣creating of others after him.

I would not for fear of being accused of inconstancy, despise that which I have so much exalted; but because my Sub∣ject which treateth of all States of Life, requires that I should not excuse this no more than others: I shall therefore in

short, recapitulate that which I have read in many Authors, who confess with me that there is much of sweetness and de∣liciousness in Marriage; but if one did well consider and weigh in a just balance the great and insupportable vexations which are found in it, it will appear to be replenish'd no less with miseries than o∣thers. The Athenians, a people famous for their wisdom and prudence, observing that the wives could not well accord with their Husbands by reason of an infinite of strifes and dissentions which arose ordinarily be∣twixt them, were constrained to establish in their Republick certain Magistrates, whom they called Reconcilers of those that were Married, the office and only business of whom was to reduce them to concord by all ways and means that were possible. The Spartans in their Republick had likewise ordered certain Magistrates, whose charge it was to correct the inso∣lencies of women, repress their arrogancy, and curb their audaciousness towards their Husbands. The Romans would not ordain Magistrates (thinking with themselves (perhaps) that men were not able to bri∣dle the unbridled temerity of women) but they would have their refuge to their gods, and to that purpose they Consecra∣ted

a Temple to the goddess whom they called Viriplaca, where they in the end made up their Domestick and private quar∣rels: But who can patiently endure the charges of Marriage, the insolency and arrogancy of women, the yoke of so im∣perfect a Sex? Who can furnish and satis∣fie their lustful appetite, their insatiable pomp? Saith not the Ancient Proverb, That Women and Ships are never so well fit∣ted, but that one shall find some thing or o∣ther that lacks mending. If thou takest her being poor, she will be despised, and thy self less esteemed; if rich and wealthy, thou makest thy self her slave and servant; for thinking to espouse an equal compa∣nion, thou shalt betroth thy self to an in∣supportable Mistress; if thou takest her deformed, thou canst not love her; if comely and handsome, she will be as a bush at thy door to draw in company; beauty is a Tower which is besieged and assaulted by all the world: and indeed that thing is difficult to keep and preserve, of which every one pretends to have the Key. Be∣hold the hazard, saith De la Perriere, of thy round-heads being made forked, which indeed were a fearful Metamor∣phosis if it were visible and apparent: The conclusion then is, That riches makes a wo∣man

proud; beauty, suspicious; defor∣mity, odious, &c. Wherefore Diponates having experimented the torments of Mar∣riage, said, That there was but two good days in it, one the wedding day, and the o∣ther in the which the wife died; the one whereon they were Married and in which they feasted and made good chear; the other day (which he said was good) was that on which the woman died, by the death of whom the Husband was freed and de∣livered from servitude. History makes mention of a Noble Roman, who the next morning after he had lain with his Wife, was very sad and pensive; and being questi∣oned by some of his Friends and familiars of the reason of his sadness, seeing that his wife was comely, rich, and of a Noble Extraction: shewing them his foot, he saith, Friends, my Shooe is new, neat, and well made, but you know not what part of my foot it rings me in. Philemon was wont to say, That a woman was a necessary evil: that there was nothing more scarcer in the world than a good woman: Following the ancient Proverb, That a good Woman, a good Mule, and a good Goat, were three wicked Beasts. Is any thing, saith Plu∣tarch, nimbler than the tongue of an un∣bridled woman? any thing more sharp

than her outrages? more rash than her audaciousness? more execrable than her malignity? more dangerous than her fury? and more dissimulative than her tears? not to take notice of every thing which he reckons up, that is more vexatious in a Conjugal state; where oftentimes one is forced to bring up children of other mens getting; or if our own, we are in danger of their being wicked, and they are oftentimes the dishonour and destruction of their Family, and a reproach to all their Generation. The Emperor Augustus was fully sensible of this, when he wish∣ed that his Wife had been Barren, and oftentimes called her and his Niece two blood-suckers.

Marc. Aurelius knowing well the advan∣tages of Marriage; as he was importun∣ed by some to marry his Daughter, Trouble me no more, faith he, with that matter, for if all the consultations and advices of all the wise men in the World were met in one, yet would they not suffice in the business of Marriage; and do you think that I can do it alone, and that so suddenly. It is six years since, saith he, that Antonius Pius chose me for his Son-in-law, and gave me the Em∣pire for a Dowry with his Daughter;

and yet notwithstanding both of us herein deceived, I in taking his Daughter for my Wife, and he in taking me for his Son. He was called Pius, by reason of his mild∣ness and Clemency to every one; but to me, saith he, he hath been hard and cruel, for in little flesh he hath given me a great many bones, which are as Gall and Aloes, which we find mingled in the sweets of Marriage; which (to speak the truth) we cannot so well mask or disguise with artificial words, but that we shall be constrained to confess, that if we would put in counterpoize the Eclip∣ses and misfortunes, (especially in second Marriages) with the pleasures and delights thereof, that the one will weigh down and far surpass the other; and indeed he that hath Children by his first wife, and hath thoughts of a second Marriage, ought a∣bove all things to consider (if so be his Children are beloved by him, and doth desire that they should so continue), that he now betroths himself to one whose ends and designs run in a chan∣nel quite contrary to his; and should we suppose her to be a woman of an even and pious temper, and one who in almost all things else would steer by the rules of impartial justice and good na∣ture,

yet in this case would she cry out with Julius Caesar, In aliis pietatem colam, and with Rebecca, That the Son of this bond-woman shall not be heir with my Son, how well soever outwardly she may pre∣tend to the contrary.

The end of the Second Book.