The holy court in five tomes, the first treating of motives which should excite men of qualitie to Christian perfection, the second of the prelate, souldier, states-man, and ladie, the third of maxims of Christianitie against prophanesse ..., the fourth containing the command of reason over the passions, the fifth now first published in English and much augemented according to the last edition of the authour containing the lives of the most famous and illustrious courtiers taken out of the Old and New Testament and other modern authours / written in French by Nicholas Caussin ; translated into English by Sr. T.H. and others.

X. MAXIM. Of PROPER INTEREST.

THE PROPHANE COURT.	THE HOLY COURT.
Every understanding man should do all for himself, as if he were his own God, and esteem no Gospel more sacred, than his Pro∣per Interest.	That proper Interest is a tyranny framed against the Divinitie, and that a man who is the God of himself, is a devil to the rest of the world.

THis Maxim of the Prophane Court, is the source of all evils, the very plague of humane life, and one may say it is the Trojan horse, which beareth fire and sword, saccage and rapine in its entrails. From thence proceed ambition, rebellion, sacriledge, ra∣pine, * 1.1 concussion, ingratitude, treacherie, and in a word, all that which is horrid in nature.

Self-love, which should be contained within the limits of an honest preservation of ones self, flieth out as a river from his channel, and with a furious inun∣dation covereth all the land, it overthrows all duty, and deep drencheth all respect of honesty. Men, who have renounced piety, if they peradventure see them∣selves to be strong and supported with worldly en∣ablements, acknowledge no other Gods but them∣selves. They imagine the Jupiter of Poets was made as they: they create little Sultans, and there is not any thing from whence they derive not tribute, to make their imaginary greatness encrease. When this blindness happeneth in persons very eminent it is most pernicious; for then is the time, when not being aw∣ed by the fear of a God Omnipotent, they turn the world upside down, to satisfie miserable ambition. And such Princes there have been, who have rather profusely lost the lives of thirty thousand subjects, than suffered so much land to be usurped upon them, as were needfull for their tomb.

Others, whom birth hath not made Caesars, ex∣tend * 1.2 their petty power what they may. They ob∣servemen, sound their means, their abilities, their capacities, their wits and dispositions. They ac∣commodate all to their own pretensions, they pull a feather from one, a wing from another; they flatter, promise, charm, and descend even to slavery, to mount up to the honours they aim at, no more af∣terward regarding their fortune who holp them, than a nightly dream.

The world is replenished with ungratefull, and barbarous souls, who cannot so much as endure the sight of those, who formerly spent themselves in their service, thinking their presence a reproach of their crime; and there are such to be found, who will make no scruple to sacrifice the bloud of their best servants at the Altar of their Fortune. Others, * 1.3 who cannot reach to the height of worldly ambi∣tion, bend themselves with all their strength to mo∣ney, whereof they make a Deity, and run with full speed to the gain full hopes of houses. For this, friends dissolve the most stable amities; for this, al∣lies tear one another, families divide, Cities and hou∣ses burn: and when I more nearly consider it, I find it is a blessing from God, that women do not often bring forth twins, for they would perpetual∣ly contend in this world, yea, in their mothers bel∣lies, who should have the most land, even before they enjoyed air to breath in.

Of so many noble sciences manured by our An∣cestours, there almost remains nothing for us, but wretched images. There is an industry esteemed in the world above all other, called the sleight of hand, which shews how to draw all to ones self, to be enriched with the spoils of others, and to de∣vour many little serpents to become a huge dragon, * 1.4 as saith the Greek sentence. Now observe here three principal points, which conclude the perverse∣ness of this Maxim, the first whereof is tyranny, the second sacriledge, and the third disaster.

First, it is a manifest thing, that tyranny, which * 1.5 invadeth the state and jurisdiction of the living God, is most impious and audacious: yet the sect which makes profession now-adays to serve God with ex∣teriour ceremonies, and proper interests in the inte∣riour of the heart, tyrannically usurpeth a right up∣on the eternal power of the Sovereign Master, which is to reflect upon ones self in all things, as his end and sovereign good. From whence you may very well conclude, his undertakings cannot be but tyranni∣cal. Yet more to enlighten our thoughts and streng∣then reason, know there is an axiom of Divinity, that God, as he can know nothing beyond himself, love nothing but in himself; so he doth nothing but for himself. For in doing for himself, he doth all for us, since we have not any thing which tendeth not to him as to the scope thereof, which subsisteth not in him as on its basis, which reposeth not in him as in its center. So doth S. Thomas understand that notable word of Trismegistus, Unitie hath produced

unitie, that is to say, God onely, Sovereign, and absolute, created one world, not many, and thence reflected his fervour upon himself, making all for his love and glorie. Wherein he ceaseth not to oblige us, since we have neither love, grace, glory, greatness, or contentment, which cometh not from him. I find the interpretation of this passage much more reason∣able than theirs, who made Mercurie more skilfull in the Trinity, than all the Prophets: which is con∣firmed by the Authour of the Aegyptian Divinity, who in the fifth Book, fifth Chapter hath an excel∣lent Maxim: The first Agent acteth not for any end, * 1.6 having nothing more able than himself, for which he can act.

It is not so with man. For if he will well rectifie his actions, he must act for an end, and for the So∣vereign End, which, as saith the worthy Boetius in * 1.7 the first Book of the Trinity, is not composed of This, or That; but is simply what it is, without any dependence: and pursuing this end, it is necessary he proportion the means to the butt he aimeth at; for from thence resulteth that which they call good ele∣ction, which is a science the most rare and necessa∣ry of the whole world. Now this wretched Ma∣xim overthrows order so divinely established, and mortifieth what it may in the mind of man, the con∣sideration of the dependance he hath on God. It will enjoy that it ought to use, never to enjoy the Divinity. It diverteth all creatures from the mark to which Divine Providence directeth them, and draws them from the use agreed upon in Heaven; to appropriate them on earth, to the prejudice of the Creatour.

All which is most excellent in creatures, is not for creatures who possess it. Light is in the Sun, but not for the Sun; waters are in the Ocean, but not for the Ocean. God, who gives brightness to the one, and rivers to the other, would that both tend to the commodity of men, thereby to pass on to the glo∣ry of the Sovereign Being. The Creatour (said an Ancient) made all the most noble creatures for to give themselves, so much hath he banished worldly avarice. Kingdoms are not so much for Kings, as Kings for Kingdoms; for they are made to do them good, and to preserve them, as the goods of God himself. So soon as one is born with fair and wor∣thy parts, he is born for the publick, and he who would retain to himself what Providence gave in common, commits a sacriledge in the great Temple of the God of nature: if he perpetually reflect on himself in all things, and draw all to himself, as if all were made for him, he opposeth his Judge, and makes himself a corrival to Sovereign Majesty.

Besides, ponder here the greatness of this first Be∣ing which is invaded, the better to understand the violence of this tyranny. To whom would you com∣pare * 1.8 God? (saith the Prophet Isaiah.) God, who graspeth the vast extent of seas in his fist. God, who weigheth Heaven with all its globes in the hollow palm of his hand: God, who supporteth the heavy mass of earth with three fingers of his power: God, who poizeth mountains in his ballance: God, be∣fore whom the world, with all the huge diversitie of its Nations, is no more than a drop of dew, or the cock of a ballance in the hand of a gold-smith: God, before whom all Monarchies are but dust, and men but silly grashoppers. Were all mountains like to Lybanus on fire, and turned into victims for his sacri∣fices, it would be nothing in respect of his Ma∣jestie.

Since then, you little worldling, you politick spi∣rit, will side against God, divide his Empire, raise an Altar against his, preferring your ends to his preju∣dice, what do you call it, if not tyranny, since it is to enterprize upon the goods of your Sovereign, who hath not any thing indispensable from his laws, no not so much as nothing it self?

Nay, if you afforded God some honourable asso∣ciation [Reason. 2] (though that were tyrannical) it would be * 1.9 more tolerable; but you allow him a wicked petty interest of honour, of gain, for companion, which you plant in your heart, as on an Altar, and daily present it the best part of the sacrifice. It is to injury a superiour, to compare an inferiour with him. It is said, the very feathers of the Eagle are so imperious, * 1.10 they will not mix with the plumage of other birds, if they do, they consume them with a dull file. And think you to mingle God who is an incomparable Wisdom, a riches inexhaustible, a purity infinite, with feeble pretensions, which have frenzie for beginning, misery for inheritance, and impurity for ornament?

The most barbarous Tyrants, as the Mezentiusses, found out no greater cruelty than to tie a dead with a living body; and you fasten thoughts of the world, dead, and languishing, with God, who is nothing but life. This is not a simple tyranny, but a sacriledge. The Civil Law saith, you must not appropriate to * 1.11 your self sacred gold or silver, nor transfer to pro∣phane uses, what hath been dedicated to God; the like whereof is expressed in Laws Ecclesiastical. Ac∣cording to which axioms, S. Augustine said to Li∣centius, if you had found a golden challice, you would give it to the Church. God hath granted you a spirit of gold, and I may likewise say, a heart of gold, when he washed and regenerated you by the waters of Baptism: and now so far are you from rendering to your Sovereign Master what is due to him, that you make use of that heart as of a vessel of abomination, to sacrifice your self to devils. One * 1.12 sacrificeth to love, another to revenge, a third to worldly vanity. As for you, behold you are altoge∣ther upon particular ends, which take all the victims from God, to throw them into the gulf of avarice.

A man who hath conceived this Maxim in his * 1.13 brain, that his affairs must be dispatched at what rate soever, hath nothing of God but for cremony; he hath created a Temple to a little devil of silver, who sits in the middle of his heart. It is the object of all his thoughts, the bayt of all his hopes, and scope of his contentments: there is his Tabernacle, his Ora∣cle, his Propitiatory, and all the marks of his Reli∣gion. I wonder why in Ecclesiastes, where the com∣mon Translation saith, All obeyeth money, another ve∣ry * 1.14 ancient letter, and derived from the Hebrew phrase, hath, Money rendereth all oracles, for that is it which properly the word respondere signifieth. But I cease to admire, when I consider the course of the world; for in truth I see money is like a familiar spirit, such as heretofore Pagans and Sorcerers kept in secret places, shut up in a casket, or in some bro∣ken head, or the body of a serpent: when they be∣came any thing irresolute, they consulted with their Idol, and the devil counterfeiting voices through wood and metal, gave them answers.

Now adays the Devil money is in the coffer of the covetous, as in a Chappel dedicated to his name: and the Infidel, if he have any business to perform in his family, thinks not at all to take counsel of God upon it, nor to appeal to conscience; but refers all these enterprizes to the devil of silver, who gives him forth crooked Oracles. Shall I buy a Benefice for one of my sons, who hath no propension to the Church, but it must be provided, in what sort soever? The little devil answers, Buy, seeing you have money. Shall I corrupt a faithless Judge, whose soul I know to be saleable, to gain an evil spirit? Do so, since you have money. Shall I be revenged upon such a man, whom I hate as death, by suborning false witnesses, and engaging them by strength of corruption in a bad

cause? Yea, since money gives thee this power? Shall I buy this Office, whereof I am most incapable; for ne∣ver was I fit for any thing, but to practise malice? Yea, since it is money, which doth all. Shall I take Naboth's vineyard by force and violence, to build and enlarge my self further and further, upon the lands of my neighbours, without any limits of my purchases, but the rules of my concupiscence? Yea, since thou mayest do it by force of money: Shall I carry a port in my house-keeping, which is onely fit for Lords, sparing nothing from expence of the palate, nor from brave∣ry, in such sort, that my lackeys may daily jet up and down, as well adorned as Altars on sundays? Yea, since thou hast the golden branch in thy hand. Finally, * 1.15 this is to say very little, but if thou hast readie money, desire all thou wilt, it shall come to pass. For thou hast Jupiter shut up in thy coffer, (said the Satyrist.) See you not much infidelity, a great contempt of God, plain Atheism? Moreover, that which likewise makes this manner of proceeding more detestable is, [Reason. 3] that besides its Empire incompatible with God, it in∣sinuateth * 1.16 with such subtilities and pretexts of religi∣on, as if it were most devout. Black souls of sorcerers, given over to all manner of execration, make open war against God: they say they are altogether for Beelzebub, and keep the sabbath to yield him homage, and have renounced all the functions of Christian pi∣ety: in recompence whereof they raise mists in bright mornings, by the power which the evil spirits gives them, that hearbs and trees may die, or such like, for their witch-craft extends but to bodies: But this fu∣rious passion of interests which now adays so power∣fully swayeth, besides that it sucketh the bloud and marrow of the people, and bewitcheth souls which come near it with manifest contagion, appears with semblances of religion and true Christianity: although it be impossible to serve two Masters, according to the words of the Saviour of the world, and to accord the devil of proper interests with the Maxims of Jesus.

Enemies the most dangerous are ever the most co∣vert, it were better almost to fall absolutely into disor∣der, than to be flesh and fish, hot and cold, to halt sometimes on Baal's side, another while on the Tem∣ple of Solomon's part, and never to serve God, but with a shoulder; yea, with all manner of hypocrisie. I wish thou wert hot or cold, but insomuch as thou art * 1.17 luke-warm, being neither ••ot nor cold, I will vomit thee out of my mouth.

To all objections of Scripture and Saints, framed against this Maxim, we have but one onely answer: It is the world, we cannot live otherwise, the goat must brouze where he is tied. He who would live as an honest man, and not be according to the fashion, shall ever be poor. [Reason. 4] To which I answer. It is so far otherwise, that * 1.18 one cannot be rich, persisting in integrity, that who will well examine families and houses, shall find rich∣es the most stable, most honourable, and delightfull were ever on virtues side, as we may see in the exam∣ples of Abraham, Jacob, and David, if we will not learn it by our own experience. The blessing of God make the rich, and drives affliction from them.

But quite contrary, the fortunes which proceed by crooked and sinister ways▪ bring most dangerous ef∣fects along with them▪ for before their coming, they cause toyls and unspeakable anxieties; but being ar∣rived, they expose a man to publick scorn, in stead of making him worthy of regard; since they insensi∣bly are consummate, and in the end, always reserve to him who possesseth them, treasures of anger and vengeance. Would you see the proof of all I have said? Look on the travel bestowed in purchase of ill gotten goods, and you shall find it was for that, the Saviour of the world called riches, thorns, because thorns bear a fragrant flower; but the fruit is very bad, and which is more, they serve for a retreat to vi∣pers. A silly gain, which in the beginning smiles to the eye, is the flower of the thorn: but when it is swallowed with great convussion of mind and body, it proves an ill fruit, as likewise being involved in an impure conscience, it is as the viper among thorns. Will you therein observe publick sco••h and indigna∣tion? When you behold a man of base condition, * 1.19 who by unlawfull ways is come to great for ••••mes, he is looked on as the flea, which an artificer fettered with a chain of gold, to make matter for gazers O the flea (said one) it is well for her, she wears a gold∣en chain: the basest of vermine, bears the best of met∣tals! Is she not very miserable, to have her liberty so enthralled? Why was she not content to be a flea, and not to become a Ladie? Yet was this silly creature innocent: but whosoever excessively raiseth his estate by injustice, deserves he not well to be the object of all the aims of slander, and the anger of God? Our Lord (saith the Scripture) shall wither * 1.20 up the roots of proud Nations.

Will you see the progression and conclusion there∣of: The Grashopper, according to the saying of the Prophet Joel, hath a share herein▪ to wit, in bravery and riot of apparrel; the other part falls to the glut∣tonous flie, which is the superfluity of diet; and the last is eaten by rust, as are unprofitable treasures of the covetous, who almost all resemble the fountain of Jupiter Hammon, so cold in the day time, one can∣not drink of it, and so hot by night they dare not touch it. In the day of prosperity, they have bowels of ice for the miseries of the poor, and in adversity their goods are all on fire pillaged, burnt and carried away, by those who least deserve to enjoy them.

Finally, the day of Judgement must be undergone▪ to expiate many times by long torments the goods we can no longer enjoy. Do we not understand how the God of vengeance speaks to the rich of the earth, who are rich in iniquity? To thee I come, thee great * 1.21 Dragon, who lodgest in the midst of rivers of gold and silver, and sayest, These rivers are mine: I will put a bridle into thy mouth, and will fasten to thy scales so many little fishes, as thou on every side hast entrapped by so many injustices, so many concussi∣ons, so many falshoods, and I will take thee out of thy element, out of thy honours and riches, which thou hast abused, and I will thrust thee into the de∣sert on the sand, reproachfull as thou art, faint, and despoiled, nor shall any man compassionate thy mi∣sery. Oh, how poor are they always, who are rich with iniquitie.

(a) 1.22 But what if serving God faithfully in his vo∣cation [Reason. 5] he must be poor? O poverty, which didst re∣ceive the Son of God born, as between thine arms, in a wretched stable, and who sawest him conclude his innocent life in so great nakedness, that it had no other veil to cover it but the bloud which gushed from his wounds; must it needs be that having been so much honoured by the King of Monarchs and all Saints, who waited on him, thou here below shouldst be reputed as the dregs of nature, the scum of the world, the fury of humane life; must Christians come to that pass, rather to desire to be esteemed crafty, robbers, and excommunicates, than poor? No man * 1.23 (saith Minutius Faelix) how poor soever, comes to the poverty wherein he is born; we should possess all, had we learned to desire nothing: but the rage now a days frequent, to appear in the world what one is not, the madness which maketh frogs desire to swell like bulls, is the cause many stile a reasonable fortune with the title of poverty, whilest a thousand and a thou∣sand who live in the world, in the midst of extream miseries, had they hit upon thy fortune, would think them elves equal in point of felicity to Caesars.

One esteems himself poor, if he have not thirty, four∣ty, fifty thousand crowns to buy an Office; which is a fearfull exorbitance of our Age. One accounts himself poor, if he have not five and twenty thousand

crowns to give with a daughter in marriage, when the daughters of France had not heretofore above six thousand. One imagineth he is poor, if vails of an Office make not thirty or fourty thousand livres of rent, when the Chancellours of France had not in for∣mer time seven thousand. O insatiable avarice, the Cerberus, and gulf of mankind! whither hast thou transported our manners and understanding? No, no, there is not any man truly poor, who is furnished for necessities, without which, life is into lerable to nature: and that which affrighteth (say you) is the gnawing care of house-keeping, which shorteneth your days, and drencheth your life in gall and tears.

Weak and faithless that you are towards the Di∣vine * 1.24 Providence, do you not yet behold your di∣strust, your humane respects, your impatience is the source of all the evils which engulf you? Little birds that flie in the air and clouds; silly butter-flies which flutter through the meadows, painted with the en∣namel of flowers, and flowers themselves which are but hay, repose with all sweet satisfaction, under the royal mantle of the great Providence that covers all. Birds by his help, find grain fit for them. But∣ter-flies suck out the dew and juice of flowers; and flowers which live but one day, unfold themselves with beauties, that nothing yield to Solomon's magni∣ficencies. There is not any creature so little in the world, which lifteth not up its eyes to the paternal hand of God, distilling dew and Manna, and is ne∣ver frustrated of its hopes. There is none but you (O wretched creature) who having a reasonable soul, stamped with the image of God, suffer your discre∣tion to contribute to the excess of your miseries; do you not well deserve to be poor, since God is not rich enough for you?

Whose are the children which give you occasion of so much care? Is it you (O mothers) who have stretched their sinews, spun out their veins, number∣ed and knit their bones in your entrails? God hath made them, God will direct them, God will bear them on the wings of his providence, God will dis∣pose them where you imagine not. But you would not have them suffer any thing; why then did you produce them into the number of men, if you be unwilling they should participate in the burdens of men?

If you and they fal••ing from a flourishing estate, * 1.25 should be reduced to beggery, could you imagine you might be forsaken by the providence of God, yea, al∣though you under-went the strokes of warfare, which his beloved Son did here on earth? What shame would it be for you, if even those who have been in the world as great as Monarchs, are come to this e∣state? Belisarius, who thunder-struck three parts of the world by the lightening of his arms, who had possessed all which a great virtue might deserve, all which a great fortune might give, having seen him∣self engraven on gold & silver, almost equal to the Em∣perour Justinian his Master, came to that pass through extream disfavour, as to stretch out his hand for alms, yea, did it couragiously, braving his unhappi∣ness by an abundance of virtues: And you, who are much short of his quality, deject your spirit in a slight humiliation befallen you. Rusticiana wife of Boetius, one of the most glittering beauties of Rome, in pub∣lick miseries saw her self reduced to such poverty, that she was clothed as a countrey woman, no whit therewith dismayed; yea, appeared before the face of Kings in defence of her husband massacred: & you cannot endure to be seen at the Church in a modest habit, or a plain neck-kercheff. Alas your opinion, and your curiosity, is the greatest part of your evils!

Were it not better to undergo all the miseries of the world, in the fidelity we offer to God, than through disordinate love of proper interests, to be∣come a devil? For what fitter title deserves he, who doing all for himself, looks on himself as a Divinity, accounts other men who are under him, as flies and catterpillers, tyrannizeth over inferiours, tormenteth equals, striketh at superiours, breaketh laws both di∣vine and humane, to hasten unto gain or honour, and to anticipate his punishments, makes to himself an hell in his own conscience. If these truths perswade you not sufficiently the way of duty, consider a man of interest in the following example, and see by his success, that there is no greater unhappiness in the world, than to be fortunate contrary to the rules of a good conscience.

The tenth EXAMPLE upon the tenth MAXIM. Of liberalitie, and unhappiness of those who seek their own ends by unlawfull ways.

ANTIOCHUS the GOD.

I Resolved to present unto you in this History An∣tiochus * 1.26 the God, who made a God of himself, a man as much perplexed as unhappy in his aims; to oppose him against Ptolomeus Philadelphus, who was free and generous, to the end these Princes, as contra∣ry in qualities, as different in their successes, may make you the more sensibly see the truth of this excellent Maxim. When a great fortune and a prompt will meet together, they produce excellent effects of libera∣lity. This Ptolomey of whom we speak, had one by nature, the other from love. For he was naturally dis∣posed to magnificence, and the greatness of his con∣dition seconded his purposes. The revenue he received * 1.27 from Aegypt, might then amount to fourteen thousand eight hundred talents, which were the matter of his bounty, but the form rested in his heart. He thought nothing to be his, but what he could give, and was willing gold should be drawn from his treasures, to relieve mens necessities, as water out of the streams of his Nilus. To know how to give well, is a great sci∣ence. It belongs not to all (said Socrates) to mannage * 1.28 the Graces well. There are some who give so ill, and to such as merit so little, that the Graces being Vir∣gins by condition, are made prostitutes through the sottishness of their usage. But this Prince was as wise in choice of persons, as liberal to distribute fa∣vours. He willingly did good to those who made pro∣fession * 1.29 of true piety, and loved learning, well know∣ing it was to sow seeds in a land not ungratefull. It is observed in all times that Princes and men of qua∣lity, who have disobliged the Religious and learned, have had ill success in their affairs, and given their re∣putation as a prey to posterity. That is it which lost the miserable Antiochus, surnamed the Illustrious: for though his father had shewed him an example to ob∣lige the Hebrews, who then stood most eminent in re∣ligion and divine knowledges, he unhappily engaged himself to torment them, and by this means heaped after his life a thousand disturbances, and darkened his name in an eternal History.

Much otherwise Ptolomey favoured the people of God, with al sorts of courtesie. For not satisfied to have grāted liberty to more than a hundred thousand Iews, who were in his Territories, even to the redeeming slaves at his own charge from Masters who possessed them, he bestowed most costly gifts on the Temple of Jerusalem. From thence distending his benefits to men * 1.30 of learning, he furnished that incomparable Liberary, wherein in the end were numbered seven hundred thousand books, and having given the charge of it to Demetrius Phalereus, he caused to be brought thither, as we find in so many histories, the books of the law, with the seventy two Interpreters, who translated them into Greek, to be a singular ornament of his Li∣berarie.

All this passed over with ceremonies, magni∣ficencies, and the wonders which so many Authours recount, the King wept for joy, such affection he bare to things divine, in comparison of which he no more esteemed gold, than dirt. By which means he gained the affection of all men, causing himself to be beloved and adored by the whole world.

But Antiochus the God, being as the Antipodes, op∣posite * 1.31 in manners to him, esteeming himself as a Divi∣nity, thought upon nothing but to satisfie his ambi∣tion, augment his revenues, and seek his own ends, to the prejudice of equity, and all the most holy amities. Which was the cause, that undertaking a wicked de∣sign of invading the Kingdom of Aegypt, he set a huge Army on foot against Ptolomeus Philadelphus, of * 1.32 whom we speak, without any pretext, but the satis∣faction of an enraged ambition which possessed him. Ptolomey, who for the love of books abandoned not the sollicitude of war, had put his Kingdom into such order, that he was able to bring into the field two hundred thousand foot, and twenty thousand horse, besides he had two thousand carriages for the war, four hundred Elephants, an hundred and fifty tall ships. So that Antiochus coming with all the strength of Asia to surprize him, found one ready to talk with him: for the Aegyptian without any incommodity to himself, tyred and supplanted all his endeavours, which were grounded more upon passion, than good discretion. This man loth to return with so much shame, being unable to get a Kingdom, sought to win a wife. He passionately courted Berenice, daughter of Ptolomey, whether he were in love with her, or whe∣ther he would make use of this marriage, to give some colour to peace, which could not be conclu∣ded without leaving on his face the marks of his te∣merity. Ptolomy, a Prince very peaceful, readily inclin∣ed to the resolution of matching his daughter with him, that he might quit his Territories of him; but it was understood he had been already married to Lao∣dice, by whom he had children, which seemed to make this matter meerly impossible. Notwithstanding this unhappy Prince, who betrayed God and men with∣out reflecting on any thing in his designs but proper interest, sware deeply to give assurance, that he kept not Laodice in the quality of a wife and Queen, but of a concubine, whom he would dismiss so soon as the love of a lawful wife should possess his heart. They who desire are ordinarily credulous. It was wished peace might be purchased for the wearisom∣ness of war, and this Princess must be sacrificed as a victim, without consideration, that as faith and trea∣chery upon one side were incompatible in the person of Antiochus, so on the other Laodice, a Princess much like her husband, would not suffer another to lodge in her bed.

Notwithstanding, the marriage is concluded, Be∣renice * 1.33 is conducted to Damietta by her own father, who gave huge treasures with her in marriage, she is put into the hands of this false husband, who car∣ried her to Babylon, the capital City of his Kingdom. * 1.34 This beautiful Queen, who had all attractive graces on her cheek, and the caduceum of Mercury in her hands, by reason of the peace she made between two puissant Nations, was received with much applause. Besides there went along with her a great number of mules laden with gold, silver, and all the most splen∣did riches of Aegypt. For the father, who was so li∣beral towards strangers, had made spare of nothing to his daughter. The solemnity of marriage was per∣formed with extraordinary pomp, there was nothing but games, theaters, publick joys; Heaven smiled, and the earth assisted in these Hymeneal rites. There was none but Laodice, who being repudiated, looked on * 1.35 these triumphs with an owl-like eye, and a counte∣nance surcharged with the vapours of her envy, which hastened to raise a tempest.

She failed not to flie out in the beginning, and to speak whatsoever a desperate jelousie could suggest to her, to embroil affairs, and stir up the Kingdom: but finding her self not throughly seconded, she covered her discontent under silence, and the fury of her re∣venge, under an apparance of sweetness, supposing craft might afford that which force had bereaved her of.

Beholding her self far distant from Court, and put into a condition wherein she could not disturb any thing, she with a malicious prudence dissembled all that which lay on her heart, feigning to have no other pretence upon the Kings marriage, but that she onely desired to gain from him some solace, to sweeten the change of her fortune.

Forth with she wrote a letter to King Antiochus, ve∣ry cunningly excusing her self of all had passed, and shewing:

That if she at the beginning spake a little too boldly * 1.36 touching the alteration he had made in his Kingdom, it was a folly pardonable, since it onely proceeded from the love she bare him. That the disfavour she suffered by being deprived of a God, seemed at first so ha••sh unto her, that she could find no means to digest it: But that time had shewed her some part of her duty, and her evil fortune daily taught her the humility, she could never learn in Empire. That she acknowledged it was not for her to controul his affections, but observe them, and ra∣ther to entertain admiration for her who hath the ho∣nour to enjoy his love, than envy it. That she now hath no care to think on thrones and scepters, but that the so∣vereign happiness, wherein she desires to breath out the remainder of her miserable life, is to approach near his person, more dear than all the world, and to behold with an eye more innocent than she had done, the prosperity of his affairs.

Antiochus was very well satisfied with Queen Be∣renice, and already had by her a fair son, who was as the seal of marriage: yet touched at the beginning with some compassion to see Laodice so humbled, he gave her leave to come nearer him, which Berenice all made of goodness, and over-credulous, never sought to hinder.

She returned with shews of humility, pretext of amity, and admirable conformity. Antiochus saw her, and readily entertained her with discourse and wit∣ty merriments, thinking her unable to re-enkindle his affection: but she still had a commanding beauty accompanied with a wily wit, and a voluble tongue of power to win love, which the other very easily laid hold of, though he ever mannaged it to his own ends.

The Chronicle of Alexandria hath a remarkeable passage, telling, that Perseus looking on the head of Medusa, which he had cut off took in poyson from it, whereof he became blind. We must not too much trust these beauties and loves, which after a long course of sway seem dead, when they but disappear. Flames sometimes break out of wrinkles and ashes, to in∣flame hearts they had heretofore possessed.

Antiochus quickly felt the sting of this Gorgon, whose insolence he thought he had vanquished. For having formerly surprized him by slight daliances, she renewed her battery, and by force of her continual conversation, began to possess him as much as hereto∣fore. Berenice retained nothing in all this great pomp of her fortune, but countenances and shews; whilst the other became Mistress of his heart, and had so be∣witched the soul of this God, as to make him become a beast. The wicked woman staied not there, but infinitely desirous to place her son Seleucus in the throne of the Antiochuses, and fearing the muta∣ble condition of this unfortunate lover, preven∣ted his inconstancy, and gave him (as saith S. Hierom) not the Nectar of Gods, but the poison appointed for offendours, to send him speedily un∣to the other world. Presently after she caused

her son to be proclaimed King by the subtile pra∣ctise of two powerfull Favourites, who assisted her in this affair, and at the same time laid hold of the little son of Berenice, and gave him unto two murder∣ers, to butcher him.

Behold whither the mischief of a woman, aban∣doned by God, reason, and all humanity goeth, when incensed love, and blind ambition have let loose the rains to disorder. The poor Queen extreamly over∣taken by this disloyalty, came forth in publick with her great sorrow, conjuring all the world with tears and sighs, able to rent rocks asunder.

To take pitie of a poor stranger, their lawfull Queen, and who had never sought any thing, but their good: whilest some not content to poison the King her hus∣band, had murdered the little innocent, who was lawfull heir to the Crown, and would for full accomplishment of cruelty, serve the mother so: Then shewing her bo∣som, added, She was readie to receive therein the bloudie sword, which had cut off the life of her most precious child, in an age so tender and lamentable, if the people thought it might be for the Kingdoms good; but what could it benefit them to see a deplorable Queen torn in pieces before their eyes, who had no other crime, but her integritie towards them?

The people were so moved with this discourse, that they caused Berenice to save her self in the best for∣tress of the Citie, and instantly demanded their young Prince might be brought forth. The mur∣derers (as Polyenus affirmeth) already misdoubting the peoples fury, had prepared a suppositious child, who marvellously well resembled the young Prince, and presently producing him clothed in his gar∣ments, they for some time appeased the sedition. The wicked Laodice, seeing her business succeeded not to her mind, feigned much to desire a reconciliation with Berenice, and by practise of the ministers of her fury, found means to get some companies to steal in∣to the Cittadel, whither she was retired, who cut the centinels in pieces, and killing all the Queens offi∣cers, came to her chamber to murder her. It was a pittifull spectacle to behold the poor maids, who were about her person; for standing in defence above the strength of their fex, they pulled the wea∣pons out of the souldiers hands, running up and down amidst swords and partisans, like Lionesses, until many all bloudy fell at the feet of their good Mistress, leaving an eternal monument of their va∣lour and fidelity. The poor Berenice was amongst the dead, unworthily massacred on the bodies of her servants Three maids survived this assassinate, who bathing the Queens body with their tears, and hum∣bly kissing all her wounds, clothed her again with Royal garments, and laid her on the bed, invoking Heaven and its powers to their aid. The people flocking with the bruit of this great murder, envi∣roned the Castle, and put the murderers to flights, who durst not then boast to have committed this exe∣crable assassinate.

The Queens maids on the other side carried them∣selves very discreetly among such extream dolours: for as yet forbearing to publish Berenice's death, for fear of giving advantage to Laodice's plots, they shewed themselves at a window, and told the people their Mistress had been wounded by the cunning practises of Laodice, but that (thanks be to God) the wound was not mortal, she onely stood in need of some little rest, and good attendance, to take breath and be cu∣red, to the end she might acknowledge their good services. Polyenus saith, that the business being drawn at length, and the people desirous to see the Queen, the maids put a counterfeit into the bed, dressed up for the purpose, and framed some words, feigning a low and mournfull accent of their Mistress. This cunning held the subjects in obedience, and the ene∣mies in fear, whilest a Courtier dispatched to Ptolomey the son of Philadelphus, advertised him of all had pas∣sed. He failed not to hasten speedily to Babylon with a potent army, where he surprized the Conspiratours, affrighted with the image of their crime. Callinicus fled, and was afterward slain by a fall from his horse. The wicked Laodice was taken and led to punishment, where the people understanding the death of Berenice, and the dreadful exorbitancies of this wretched wo∣man, meant to have torn her in pieces, loading her me∣mory and ashes with maledictions. The Kingdom was for a time reduced under the obedience of the King of Aegypt, who carrying away infinite riches, and esta∣blishing Governors in Provinces, returned to his own country. One may see by this history, that men of inte∣rest desirous to swallow all by ways unlawfull, loose their fortunes, honours, and lives, leaving their souls to the pains of hell, and their memory to the execra∣tion of posterity.

Notes

• * 1.1

  Disloyalties that spring from this ma∣rim.
• * 1.2

  Practise of worldly men. Ingratitude.
• * 1.3

  Kingdom of particular in∣terest.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.5

  Reasons a∣gainst this Maxim, and first its tyran∣ny.
• * 1.6

  Agens primus propter finem non agit, quòd ••o nobilius non sit propter quod possit agere.
• * 1.7

  Quod non est ex hoc, sed tan∣tum est hoc, il∣lud vere est id, quod est. Boet. l. 1. de Trinit.
• * 1.8

  Qui appendit tribus digitis molem terrae, & libravit in pondere mon∣tes, & colles in staterâ, &c. Isaiah 40.
• * 1.9

  It is a great sacriledge to make a Divi∣nity of pro∣per interest.
• * 1.10

  Feathers of the Eagle im∣perious. Plin. l. 1. c. 3.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Authent. Ju∣stinia. Jus ca∣nonicum. August. ad Li∣centium.
• * 1.12

  Osea 5. Victimas decli∣nâstis in pro∣fundum.
• * 1.13

  Lignu•• offen∣sionis est au∣rum sacrifi∣cantium. Eccl. 31. 17.
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pecuniae obe∣diunt omnia. Pecuniae re∣spondēt omnia. Eccles. 10. 19.
• * 1.15

  Parva loquor, quidvi•• num∣mis praesenti∣but opta, ••ve∣niet, clausum possidet arca Jovem. Satyricon. Pet.
• * 1.16

  False pretext of interests.
• * 1.17

  Ʋtinam frigi∣dus esses aut calidus, sed quia teyidus es, & nec frigi∣dus, nec cali∣dus incipiam te ••vomere ex ••re meo. Apoc. 3.
• * 1.18

  Benedictio Do∣mini divites facit, nec soci∣abitur eis af∣flictio. Proverb. 10.
• * 1.19

  Simon Majo∣lus.
• * 1.20

  Radices super∣barum gentium arefaciet Do∣minu••. Eccles. 10. Residuum lo∣custae comedit bruchus, & re∣sidium bruchi comedit erugo. Joel. 1. Plin. lib. 2. cap. 103.
• * 1.21

  Ezech. 29. Ecce ego ad te Draco magne qui cubas in medio▪ flumi∣num & dicis meus est sluvi∣us, ponam fr••∣••um in maxil∣lis tuis, & ag∣glutinabo pisces fluminum tuo∣rum squammis tuis, & extra∣ham te & pro∣jiciam te in desertum.
• (a) 1.22

  Against too much hor∣rour of po∣verty, which nourisheth the fervour of interests.
• * 1.23

  Nem•• tam pau∣per potest esse quàm natus est, omnia si non concupiscimus, possidemus. Minut. Faelix.
• * 1.24

  Against the pusillani∣mous.
• * 1.25

  Resolution of great cou∣rages in po∣verty.
• * 1.26

  Drawn from the Prophet Daniel. 11. S. Hierom up∣on Daniel. Polyenus. Appian.
• * 1.27

  Magnificence of Ptolemey.
• * 1.28

  Socrat. apud Stobaeum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.29

  It is very dangerous to disoblige pi∣ous and lear∣ned men.
• * 1.30

  Ioseph. l. 12. c. 1. Liberary of Ptolomey.
• * 1.31

  Manners of Antiochus.
• * 1.32

  War against Ptol••mey.
• * 1.33

  It was ended by a marriage
• * 1.34

  Berenice daughter of Ptolomey en∣tereth into Babylon.
• * 1.35

  Laodice repu∣diated.
• * 1.36

  Her cunning.