VVar and peace reconciled, or, A discourse of constancy in inconstant times containing matter of direction and consolation against publick calamities / written originally in a foreign language and translated for the benefit of the gentrie of this nation.

CHAP. VI. A third Argument for Constancy drawn from utility: Calamities are good both in their Original and End. Their Original is from God; who being eternally and immutably good, cannot be the cause of any Evil.

LAngius without any considerable pawse thus began. In my dis∣course of Constancy it is fit I be con∣stant, I shall therefore observe the same order and method vvhich Ye∣sterday I propounded. Then (as you know) I form'd Four Squadrons (as I call them) to fight in its behalf against grief and dejectedness. The two former of these, from Provi∣dence and Necessity; I have already drawn forth, and have sufficiently e∣vinc'd that publick evils are sent down from God; as also that they are necessary

and impossible to be declin'd. I shall now therefore bring up my Third Squadron led by Utility; vvhich I may truly call the Legion Adjutrix, a Va∣liant and subtile power, vvhich I know not how doth convey and in∣sinuate it self into the Minds of Men, and with a pleasing kind of violence so overcomes them, as that themselves are not unwilling to be conquer'd. ••t rather gains upon us by degrees, than by violent impressions, and rather per∣swades than compells us. For we as readily permit our selves to be led by Utility, as drawn by Necessity. This Lipsius I now oppose against you and your failing troops. For these publick evils vvhich we suffer are pro∣fitable, and contribute much to our inward advantage. Did I call them Evils? They are rather goods; if re∣moving this veil of Opinion, we have a due recourse unto their Original and End; of vvhich the former is from good, and the latter is for good. For

the Original of these Calamities (as Yesterday I sufficiently prov'd) is cer∣tainly from God: That is, not only from the chiefest good it self, but from the Author, cause, and Foun∣tain of all other good vvhatsoever; from vvhom it is as utterly impossi∣ble that any evil should proceed, as that himself should be evil. That power is only benign and healthful, equally despising to receive and to do vvrong, and vvhose sole and chief prerogative it is to benefit. And therefore those ancient and blinder sort of Men, conceiving something of the supream Being in their Minds; did rightly give him his Name from helping. Suppose you that he is ex∣asperated, and that as one in a pas∣sion, he hurles down these evils as so many deadly Arrows upon man∣kind? No. Anger and Revenge are humane Affections, and being the ef••ects of vveakness, are found only amongst the infirm. But that ex∣cellent

Being doth eternally persevere in its benignity, and those very se∣verities vvhich vve tast off from him, are only as Medicines; sharp and bitter to the sense, but healthful in their issue and events. That Homer of Philosophers said rightly God doth no evil, and therefore cannot be the cause of any. But better and more fully that wise one of ours. What is the cause of the Gods doing good? Their Nature. He errs that imagines they are either de∣sirous or able to do hurt. As they cannot receive, so neither can they do an injury. The first honor that we owe to the Gods, is to believe that they are, the next is to ascribe Majesty to them, and good∣ness without which there is no Maje∣sty. To know they are those, who pre∣side over the world; who govern all things as their own; who are the Guar∣dians of Mankind, and of every parti∣cular person, and that no evil is in them, neither doth any proceed from them.