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THe next day it pleased Lan∣gius to conduct me to his gardens which vvith a great deal of cost and curiosity he had planted in two places, the one
upon a gentle rise of ground opposite to his house: the other somewhat fat∣ther off, in a lower place, and close by the River Maes
Whose Christall streams do gentle slide Along the pleasant City's side.
Surprising me therefore in my Chamber very early in the morning shall vve vvalk Lipsius say'd he, or vvhether had you rather repose upon a Chair here vvithin doors? Walk Langius (said I) provided it be with you; but whither shall vve go? If you approve it (reply'd he) to my Gar∣dens which are by the waters side, they are not farr distant, and by the way you shall exercise your Body; see the City, and besides we shall there meet with a cool and desirable air; in the midst of this heat: With all my heart (said I) nor in your Com∣pany is it possible that any vvay should seem tedious to me, though it vvere
to the utmost Indies. And with this we called for our Cloakes, cast them upon us, went forth, and got thither. Assoon as I entred I took their pro∣spect, with a wandring and curious Eye; and really wondring at the ele∣gancy, and culture of the place? My Father (said I) what pleasantness, what splendour is this? You have here Langius a Heaven rather than a Garden: Nor certainly do those Starry Fires above, shine out more illustri∣ously in a clear and open Night; than these your flowers, do even sparkle and glitter in a most delecta∣ble Variety. Talk we of the Gar∣dens of Adonis or Alcinous? com∣par'd with these, they are doubtless inconsiderable trifles, and such things as are next to nothing. And with this being come somewhat nearer, beholding some; and smelling to o∣thers: Oh! said I, which should I ra∣ther wish the Eyes of Argus or the Nose of Catullus? So equally doth
this pleasure even tickle and delight both Senses. Hence, hence all ye Odours of Arabia which serve only to provoke a loathing, in respect of that pure and truly Celestial sweetness that breaths from hence: Langius gently wringing my hand, and not vvithout a smile or too; Fair fall my Gardens, Lipsius saies he; for neither I nor this rustical Flora of mine can pretend any Title to so skilfull and ingenious a commenda∣tion. It is yet a true one, Langius (reply'd I) suppose you that I flat∣ter? I speak it vvith all the serious∣ness imaginable, the Elysian Fields, are less so than these Gardens of yours. For see vvhat a comeliness and order is every vvhere? How fit∣ly all things are disposed in their Beds and Borders? That the diffe∣rent coloured Marbles in a pavement are not placed vvith a more becom∣ing Beauty and exactness. What plenty of Herbs and Flowers? What
rarity and strangeness? Insomuch as vvithin the narrow limits of this one place, Nature seems to have en∣closed all those excellencies, vvhich either this of ours, or that other World is able to boast off.
ANd truly Langius this your divertis∣ment is a praise-worthy and com∣mendable one; a pleasure vvhereun∣to (if I am not deceived) the more excellent and ingenuous persons are by Nature it self inclin'd. I am ra∣ther induc'd to believe this; inasmuch
as it is not very easie to think of any one pleasure, in vvhich the most eminent amongst the Nations have in all ages so vvillingly consented. If vve turne over the sacred Volume, vve shall there find that the World and Gar∣dens vvere made together, vvhich God himself bestow'd upon the first Man, as the Seat of a blessed Life: If vve search into prophane Stories, Proverbs and Fables every vvhere tell us of the Gardens of Adonis and Alcinous, Tantalus and the Hesperides: and in true and credible Histories, vve meet the mention of King Cyrus his Orchards, that were planted with his own Hands: The airy and pen∣dulous Gardens of Semiramis, and that new and celebrated Plat of Masanissa vvhich Affrick vvondred at. Amongst the ancient Greeks and Romans, how many illustrious persons am I able to name; vvho casting off all other cares, have betaken them∣selves only to this? Amongst the form∣er,
it vvill suffice to say in short, that most of the Philosophers and Sages, removing from Cities and the wild cla∣mour of the Courts; have cloystred up themselves vvithin private limits and bounds. And amongst the lat∣ter, methinks I see King Tarquine (in that then ancient Rome) diverting him∣self in his Gardens, and smiting off the heads of the Poppyes. Cato the Censour applying himself to this study, and vvriting Books vvith all seriousness about these matters. Lu∣cullus retiring to his Gardens, after all his Asiatique Triumphs. Sylla having lay'd down his Dictatorship doth here more contentedly grow old; and Dioclesian the Emperour pre∣ferres his Sallads and Lettuce at Sa∣lona; before the imperial purple, and all the Scepters of the Universe. Nor have the Vulgar receded from the Judgement of their superiours; but even amongst them the honester sort, and such as vvere free from am∣bition;
vvere generally this way ad∣dicted. For certainly there is a kind of secret impulse, that vvith us is born; the hidden Causes of which I cannot easily explicate; which thrusts into this innocent and ingenuous de∣light; not only us vvho bend that vvay, but even those serious and se∣vere persons; who both resist and de∣ride it. And as none do behold the Heavens, and those eternal Fires; without a secret kind of horror and Religion; so neither do any take a view of the Sacred Treasures of the Earth, and the beautiful Ornaments of this lower World, without a silent kind of Gust and Titillation of de∣light. Enquire but of your Mind and Soul, and it will confess it self not only to be surpriz'd; but even fed with such a prospect. Ask your Eyes and Senses and they will ac∣knowledge, that they do not any where more willingly repose them∣selves. Look round about I beseech
you for a while, and observe the se∣veral troops of Flowers, together vvith the manner of their growth. Behold how this uncupps, and that unsheathes, and this other swells it self out of the rich inclosure of it's Gemm-like Bud. See how suddenly the one expires, and the other shoots out to succeed it; to conclude, ob∣serve in any one kind of them, the Beauty, Forme, and Appearance, a thousand vvayes divers and the same. What Mind is there so rigid, that in such entertainments as these, vvill not vvithdraw and melt it self, into soft and pleasing Meditations? Let the curious Eye dwell a while upon those Orient and dazeling Colours: Be∣hold this native Purple, this Blood, this Ivory, this Snow, this Flame, this Gold, and such diversity of Co∣lours; as a skilful Pencil may pos∣sibly emulate, but can never be able to express? To conclude vvhat ex∣haling Odors, vvhat subtile and pierc∣ing
Spirit, and I know not what part of the Heavenly Air breathed from above? So that our Tribe of Poets seem not in vain to have feign'd, that most Flowers are born of the Blood and juice of the Immortal Gods. O thou true Fountain of dissolved plea∣sure! O thou happy Seat of Venus and the Graces! May I ever pass my dayes, and repose myself in these your shades; may it be lawful for me (thus remote from popular tumults) vvith a cheer∣ful yet unsatisfy'd Eye; to wander a∣mongst the Plants and Flowers of the known and unknown World; busying my self now vvith t••e Rise of this, and than vvith the Set of that, and vvith a vvandring kind of deceit here to los•• the memory of all my cares and sor∣rows.
WHen I had spoken this some∣vvhat earnestly, and vvith a kind of Ardour both in voice and countenance; Langius looking mild∣ly upon me: Certainly said he Lip∣sius, you are enamour'd of this florid and purple Nymph; and I am solicitous, lest you should love her immodest∣ly. For you praise Gardens, but yet so, as to admire only those things vvhich are vain and external; vvhile you omit to speak of the true and lawful Pleasures of them. You greedi∣ly behold the colours, and repose
in the beds, and enquire after Flow∣ers from the known and unknown World? But for vvhat purpose I pray? Is it to assure me that you also are one of that newly sprung up Sect of curious and idle persons; vvho have converted the most excellent and simple delight, into the instru∣ment of a couple of Vices; Vanity, and Sloth? For to this end have they their Gardens, vvith an ambi∣tious curiosity they search after a few forraign Plants and Flowers; and vvhen they have them, they cherish and attend them, vvith the same an∣xiety and passion, as a Mother doth her Son. These are they vvhose Letters vvander into Thrace, Greece, India, for some little parcel of seed, a Clove, or off-set of a Flower: Who more passionately lament the vvithering of some new fashioned Slipps; than the Death of an old try'd Friend. Does any Man laugh at that Roman, who put on mourn∣ing
for the Death of his Lamprey? After the same manner bewail they the Funerals of their Flowers. Now if any of these Candidates of Flora have got any thing more new or rare, O how he boasts it! How do his Corrivals emulate and envy him? Some of vvhom return no less pen∣sive to their Houses than Sylla or Mar∣cellus vvhen they vvere rejected in their suit for the Pretorship. What shall I call this but a merry kind of madness? Not unlike to that of chil∣dren turning pale, and quarrelling for their Topps and Counters. Un∣derstand also how these men imploy themselves in their Gardens; they sit, they vvalk round about, they gape and sleep, and nothing else; as if they intended them not as pla∣ces of retirement, but as Sepulchres of Sloth. A prophane Generation, and such as I may justly exclude from the Orgyes of the true and sacred Garden, vvhich I know to be con∣secrate
to modest pleasure, not to Vanity, to ease, but not at all to Sloth. Should I be of so feeble a temper, that the gain or loss of a poor Flower, should either exalt or depress me? No, I esteem things at their just rates, and setting aside the meretricious advantage of Novelty: I know they are but Plants; I know they are but Flowers: that is, short-liv'd and transitory things; of vvhich the Prince of Poets hath pertinently spoken,
When the soft VVestern winds abroad do flye, Some Flowers they make to spring, and others dye.
I do not then despise these elegan∣cies and delights (as you see) but herein I differ from these delicate Hortensii; that as I get such things as these vvithout anxiety, so I keep, and so I lose them. Nor am I so
stupid, or rather so dead, that I should cloyster up, and (as it vvere) bury my self in these Garden shades: For even in these retirements, I find business, and my Mind doth here meet vvith something vvhich it may performe vvithout action. I am never less a∣lone than vvhen alone (said one;) nor ever less at leisure than when so. An excellent saying, and vvhich I dare affirm had its birth in such Gardens as these, vvhich are intended for the Mind, not the Body; to recreate that, not to dissolve and soften this; and for a safe retreat both from Compa∣ny and Cares. Is company trouble∣some? Here you shall be vvith your self: Have employments exhausted your Spirits? Here they shall be re∣payr'd, vvhere the Mind shall be re∣fresh'd vvith its proper food of quiet, and vvhere from this purer air, you shall have as it were the inspiration of a new life. If you look therefore upon the ancient Sages, they dwelt
in Gardens; or upon the more learn∣ed and improved Spirits of our times, they delight in Gardens: And in those for the most part are those divine pieces compos'd, vvhich are the won∣der of Mankind, and vvhich no Age, or successions of time shall ever a∣bolish. To this green Lycaeum do we stand indebted for so many Le∣ctures upon Nature: To this shady Academy vve owe those discourses about manners, and from the apart∣ments of these Gardens are those a∣bundant springs of Wisdom diffus'd, vvhich we drink of, and vvhich vvith their fertill inundations have enrich'd the World. For the Mind doth raise and advance it self to higher and greater things; vvhen free and at large; it beholds its own Heaven, then vvhen 'tis cloyster'd up within the Prison of a House or City. Here O ye Poets frame an everlasting and immortal Verse; here let the learned meditate and write; here O ye Philoso∣phers
dispute of Tranquility, of Con∣stancy, of Life, and Death. See Lip∣sius the true end and use of Gardens; it is rest, secession, meditation, read∣ing, vvriting; and yet all these by way of recreation only, and divertisement. As Painters vvho by long poring have vvearied and dimm'd their sight, call it off to certain glasses and green ob∣jects, thereby to quicken and refresh it; so do vve the Mind when it ei∣ther straggles or is tyred. And why should I conceal my Custome from you? Do you see that Arbour set out vvith Topiary vvork? 'Tis the place I have consecrated to the Muses. It is my School of Wisdom. There I either satisfie my Mind with serious and re∣tir'd reading, or improve it vvith the Seeds of profitable Meditation? And as arms are lay'd up in a Magazene: So do I from them, store up precepts in my Mind, vvhich are alwayes rea∣dy by me, against every battery and impression of Fortune. As oft as I
enter there, I forthwith command all base and servile cares to absent themselves; and (asmuch as I may) vvith an elevated Mind, I despise the studies of the prophane vulgar, and this great vanity in the affairs of Men. Yes, I seem to my self to be wholly divested of humanity; and to be trans∣ported into Heaven it self, in the fi∣ery Chariot of Wisdome. Do you think it there troubles me, what the French or Spaniard are designing? Who keeps, or loses the Scepter of Bel∣gia? That the Tyrant of Asia, now threatens us by Land or by Sea? Or to conclude;
What Plots that King is forging in his brains, That in the North and frozen Climate raigns?none of all these I vvill assure you. Securely fortify'd against all that is ex∣ternal; I retreat within my self, free
from all sorts of cares except this one, how I may subject this broken and subdued Mind of mine to Right Rea∣son, and to God: And all other hu∣mane things to my Mind, that vvhen∣soever that fatal day shall come that must put a period to my Life; I may receive it vvith a compos'd, and un∣sadded countenance; and may so de∣part out of this life, not as he that is forc'd into exile, but as one that is set at liberty. These are my musings in my Gardens Lipsius; and these the fruits which (so long as I am my self) I shall not vvillingly exchange for all the Persian and the Indian treasures.
LAngius had finish'd, and I confess seriously that this last generous and constant speech of his, had cast me into some amazement, vvhich vvhen I had recovered, O happy Man (said I) both in your business and retirements! O that more than humane life; vvhich I have met with in a Man! Would to God I vvere able in any Measure to imitate, and to creep along after these footsteps, though it vvere at a considerable di∣stance. Langius as reprehending me; imitate sayes he? Yes excell. You have right here not only to follow,
but to lead the vvay. For in this Path of Constancy and Vertue Lip∣sius, vve have made but a small, a very small progress. As yet vve are not comparable to the more He∣roick and excellent Persons, though possibly a little more assured than the utterly enfeebled and debauched sort. But you vvhose Youthfull in∣clinations are Generous and Lofty, prepare your self; and agreeable to my instructions, assay that path which doth directly lead to firmness and Constancy. The vvay I speak of is Wisdom, whose smooth and even path, I beseech and advise you no longer to decline: Hath learning and the Nine Goddesses hitherto delight∣ed you? I approve it. For I know the Mind ought first to be subacted and prepar'd with this more pleasing and external knowledge, as being before unfit to have divine Seeds intrusted vvith it. But vvithall I ap∣prove not that you should so farr dote
upon this as to make it both the be∣ginning and end of your studies. These are to be our rudiments but not our vvork; our vvay but not our Goale. In a feast (I suppose) you vvould not feed only upon Quelk∣choses or Junkets; but would gratifie your stomach vvith something that is more solid. In this publick banquet of Learning, why do you not the same? Why add you not the firmer food of Philosophy, to those delici∣ous Viands of Oratours and Poets? For (mistake me not) I vvould not that the one should be deserted, but that the other should be superadded, and that those looser, and by them∣selves more fluid Nymphs should be tempered and mixed, vvith this (as I may call it) severer Bacchus. Pene∣lope's Suitors in Homer are justly laugh∣ed at; vvho deserting the Mistress fell to courting the Maids: Take heed you do not the same, that despising the great and excellent Princess, you
should remain enamour'd of her hand∣maids. It is a desirable purchase to attain the praise of a learned Man; that of a vvise Man is beyond it, but that of a good Man surpasses all. Hereafter let us aim at these; and by all our labours endeavour not only to know, but to be vvise and do:
How vaine's that knowledge where No VVisdome doth appear?sayes that old and true Verse. How many are there in this our Assem∣bly of the Muses, vvho dishonour both themselves, and the very name of Learning? Some in that they are even covered with the black spots of detestable impieties; and the most because they are vain, light Mete∣ours only, and of no worthy design∣ment. Do they learn languages? Yes, but languages alone. Do they understand the Greek and Latine Au∣thors? Yet they do but understand
them, and as Anacharsis said vvell of the Athenians heretofore; they used money only to count it: so these their knowledge only to know. So utterly regardless are they of their lives, and of what they do, that (even in my judgement) the vulgar seem vvith some reason to look upon learn∣ing as the Mistress of vice: But it is indeed the Directress to vertue; if we use it as we ought, and conjoyn it with wisdom; to which learning should prepare our Minds, but not seize upon them, and detain them to it self: For as there are some sorts of Trees, that will bear no fruit, unless they are planted by other male ones (as I may call them) so will the Vir∣gin Muses remain barren, unless wedded to the Masculine strength of wisdom. To what end dost thou cor∣rect Tacitus? and at the same time suf∣fer so many Errata's in thine own life? Why dost thou illustrate Tranquillus? and yet permit thy self to be benight∣ed
vvith Errour? Dost thou carefully expunge the faults out of Plautus, vvhen thou sufferest thy Mind to be over-grown and neglected? Espouse at the last more worthy designs, and look after such a kind of learning as may serve, not only for austentati∣on and applause, but also for use. Be∣take your self unto Wisdom which may reform your manners; calme and en∣lighten your troubled and dark Soul. For 'tis she alone that can fix upon you the impress of vertue; and consign you to Constancy, and give you a free admission into the Temple of a good Mind.
THis admonition so inflam'd me, that not able to dissemble it; My Father said I, with my Mind I follow you already; but when shall I with my Actions also? When shall that day appear, which releasing me from these cares, shall place me in the path of true vvisdom; that there∣by I may attain to true Constancy? Langius as one reproving me. Do you then (said he) choose rather to with, than to act? It is to no pur∣pose at all; and as the vulgar use to do. However. Ceneus in the Fable was transformed from a Woman to
a Man by wishing: Yet hope not you after the same manner, to pass from a fool to a wise, or from a wa∣vering to a constant Man. It will concern you to use your utmost en∣deavour, to turn every stone, and that vvith an industrious diligence; you must seek, read, and learn: Here interrupting him, I know it Langius reply'd I; but do you also I beseech you lend me your assistance, and continue the thread of Yesterdays discourse, vvhich our summons to supper did unhappily break off. Re∣turn I sav unto Constancy, vvhose in∣termitted rites, it vvill be dangerous to deferre. Langius as refusing, shall I again said he be shut up in that School? I vvill not Lipsius, at least not in this place, vvhich you should con∣sider I have devoted to my recrea∣tions and not to business, another time vve will attend it. Yes at this time reply'd I, for vvhat place is more fit for a discourse of vvisdom, than
this her dwelling? I mean that At∣bour, vvhich to me seems a Temple, and the little Table in it, no other than an Altar, at vvhich sitting down let us Sacrifice to the Goddess. Besides I take an Omen from the very place. What Omen (sayes Langius?) 'Tis this said I, that as he who sits in a place where Odors and sweet Unguents are, carrys along with him in his Garments the perfume and scent of the place. So I am not without hope, that some Air and Odour of Wisdom may ad∣here unto my Mind, by sitting in this her Store-house. I am afraid (sayes Langius smiling) there is but little of vveight in so light an Omen: How∣soever Lipsius let us set forward, for not to dissemble with you, this so in∣genious heat of yours does excite and vvarm me too. And as the searchers after springs, when in the Morning they observe a certain vapour exhail∣ing from the Earth, do forthwith con∣clude that there they shall meet vvith
vvater: So have I hopes of a plentiful spring of vertue, wheresoever I observe in Youth an early desire of knowledge to betray it self: And vvith this he led me into the Arbour, and seated himself at the Table. But I first turn∣ing my self and calling to the Boyes; stay there said I and vvait, but be sure you lock the door, and observe vvhat I say; upon your lives see that no Man, nor Dog, nor Woman enter; no though good Fortune her self should come; and vvith that I sat down. But Langius laughing out-right, did you e∣ver sway Scepter Lipsius (said he) so Princelike and so severe are your e∣dicts? Yesterdays misfortune (reply'd I) has dictated to me this necessary caution, and now in Gods name pro∣ceed.
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.
CAlamities then are good in their Original; they are so also in their End, because they are alwayes dire∣cted to our good. You vvill say vvhich vvay? Is not mischief and ruine the manifest end of Warr and Slaughter? It is I confess if you look at Men, but not if you look upon God. That you may the more clearly apprehend this, It vvill be requisite thus to di∣stinguish of divine punishments; some are simple and others are mixt: Those
I call simple vvhich are immediately from God; vvithout the intervening of any humane Contrivance or Assi∣stance: The mixt, are such as are from God too; but acted and perform∣ed by Men. Of the former kind are Famine, Barrenness, Earth-quakes, Inundations, Diseases, and Death: Of the latter, Tyrannies, Warres, Oppressions, Slaughters. The first sort are pure and innocent, as being deriv'd to us from the purest Foun∣tain: In the other I vvill not deny, but there is some mixture of filth, inasmuch as they pass through, and are convey'd to us by the impure Channels of Affections. Man inter∣meddles therein, and then vvhat vvon∣der is it, if Sin and corruption do dis∣cover it self? That is the vvonder that such is the merciful Providence of God, as can convert that poyson into Medicine, and that Sin into good. See you that Tyrant there, who breaths out nothing but threatnings and slaugh∣ter,
vvhose delights are in doing mis∣chief, and vvho could be content to perish himself, provided he might thereby accomplish the destruction of others: Let him alone a while, he shall fail in his designes; and God by a se∣cret and indiscernible thread (vvhile he thinks and vvills nothing less) shall guide him to his end. As the Arrow vvithout any sense of its own, arrives at that mark vvhich the Archer intend∣ed; so do vvicked Men. For that su∣pream power doth inhibit and restrain all humane powers, directing and dis∣posing all their vvandring steps unto that best end of his. As in an Army the Souldiers are variously affected; spoile encourages this, glory him, and hatred that other; but all fight for their Prince and Victory: So every of these wills of ours, whether they are good or evil, serve under, and fight for God, and amidst the greatest va∣riety of their own designed ends, do at last touch upon this (as I may so call it)
End of Ends. But you vvill say vvhy does God use the help of the vvicked? Why does not he himself send that better sort of Calamities amongst us; at least the worser by more desirable instruments? Thou art over curious∣ly inquisitive O Man: Neither am I certain vvhether I am able to explain these Mysteries of Providence. But this I know, that he sufficiently com∣prehends the reason of his actings; even at such times as we are not able to discern the least of it in them. But vvhat is it that appears so strange, and unusual to us? The Ruler of a Province condemnes a malefactour ac∣cording to the Laws; and commits the Execution of his Sentence to Bru∣tianus or the Lictor. The Father of a great Family sometimes corrects his Son himself; at others commits it to the care of a Servant or Tutor. Why should not God have the same liberty? Why should not he vvhen he so pleases shastise us vvith his own hand? And
when he sees it good vvith anothers? There is no wrong or injury done to us in all this. Does that Servant hate you? Doth he come vvith a Mind to do you a mischief? It matters not, overlooking the instrument of vvhat you suffer: Look back to the Mind of him that hath commanded it. For assuredly the Father that requires it stands by; nor will he suffer one stripe to be superadded to what himself hath prescribed. But you ask again; why is Sin here immixed? and why are these divine Arrowes dipp'd in the poyson of Affections? You put me upon a difficult task, which yet I shall adventure upon; and my answer is, that God may declare his Wisdom and Power. They are St. Austine's words; he judg'd it better to make evils good, than to permit no evills at all. For vvhat greater instance can there be of Wisdom and Goodness, than to bring good out of evil, and to make those things Conspire
our welfare, which were found out for our ruine. You commend that Physitian who successefully mixes his Treacle with a Viper. And why should you resent it in God, if vvith this Plaister of Calamities, he shall intermixe something that is hurtfull, vvithout any damage of yours. For he doth certainly decoct and evapo∣rate all the adhering poyson, by the secret fire of his Providence. Lastly, this magnifyes his power and glory; to vvhich all things are by himself of Necessity referr'd. For vvhat can more lively express his power than this? That he not only overcomes those Enemies that wrastle with him; but also overcomes them in such a manner, as brings them over to him∣self, and causes them to take Armes in the pursuance of his Victories: Which every day comes to pass, vvhen the vvill of God is done by evill Men, though not of them; since he so manages all those things which
the vvicked do in opposition to his vvill; that none of them are besides his will. And vvhat greater miracle can there be, than that vvicked Men should make vvicked Men good? Ap∣proach thou Cajus Caesar, and at once tread under Foot the two Sacred Names of thy County, and Son in Law. This thy ambition vvithout thy know∣ledge shall be subservient to God; yes to thy Country it self, against vvhich it vvas taken up: For it shall prove the reparation and establish∣ment of the Roman State. Thou Attila fly from the remotest parts of the World, and thirsting after blood and spoile, Sack, kill, burn, and wast; all this cruelty shall fight for God, and prove nothing else but an awakening of the Christians from slumbring in the Beds of Pleasure and Security. You two Vespasians what do you? Ruine Judea and the Jews: Take, and raze the whole City; but for what end? As you indeed intend
it; for the glory and enlargement of the Empire, but you mistake your selves, you are only the Lictours and Executioners of the divine venge∣ance upon an impious Nation. Go ye vvho possibly have martyr'd the Christians at Rome, and revenge the Death of Christ in Iudaea. All ages are full of such examples, how God by the sinful desires of some Men hath accomplished his own good pleasure; and by the injustice of o∣thers, hath executed his own just and righteous Judgments. Let us therefore Lipsius rather admire than busily pry into this recluded Power of his Wisdom, and let us know, that all sorts of Calamities are good in their events: Although this Mind of ours be so blind as not to discern it, or so slow in its apprehensions as not to reach and comprehend it. For their true ends are oftentimes obscure as to us; to vvhich not∣withstanding (though vve are igno∣rant)
they at last arrive: not unlike those Rivers vvhich though they re∣tire from our sight, and creep under ground, do nevertheless find the vvay to pour themselves into the bosome of their own Seas.
IF I may therefore hoise Sail and pass on further into this depth of divine matters; I may possibly disco∣ver some things more fully and distinctly
concerning the Ends themselves. But it is fit I should preface an attempt of this Nature vvith that of Homer,
If it may be done by me, Or the thing it self can be.
For there are some of them, which methinks I am able with some cer∣tainty to comprehend and point out, but there are others vvhich I can only rove and guess at. Of the more apparent ones, are these three; to Exercise, Chastise, and Punish us. For if you observe it, the most usual and ordinary calamities do either ex∣ercise the good, or chastise the of∣fending, or punish the wicked; and all this for our good. For (to illu∣strate and dwell awhile upon the first End) we daily see the best Men ei∣ther press'd by calamities singly and apart by themselves; or else inclosed by them, in society with the wick∣ed. We observe and vvonder at it;
as neither sufficiently comprehending the cause; nor rightly considering the End. Now the cause is the love of God towards us, not his hate; and the End is not our hurt, but our be∣nefit. For this exercise doth advan∣tage us more wayes than one: It strengthens us, it tryes us, and it fits us to lead on others. It strengthens us, being (as it vvere) that School; vvherein God trains up his in Forti∣tude and Virtue. We see vvrastlers inure themselves to sharp Tryals; that they may overcome at last: think the same of us in this School of Af∣flictions. For that great Master of ours is a sharp and severe exerciser of us; and exacts our labours and patience not only unto sweat but blood: Suppose you that he fondly trains up his, and that he cherishes them in the soft blandishments of plea∣sure and delight? No. They are Mothers vvhich soften and enervate their children, by an over-tenderness
in their education; but Fathers vvho preserve them, by acquainting them vvith hardship. Now God is our Father, and therefore as he doth truly so he severely loves us. If you would be a Pilot, you must be brought up amongst stormes; if a Souldier, you must be trained up in dangers; and if you would be truly a Man, vvhy do you start at afflictions, since there is no other vvay to acquire strength. Do you see those languishing and re∣tir'd Bodies, whom the Sun seldom looks upon, the vvind never assails, and the more piercing air never lights upon; the Minds of those soft and e∣ver happy Men, are such as the least gust of an angry Fortune vvill over∣turn and dissolve. Afflictions then do strengthen us, and as trees fasten their roots the deeper by how much the more they are shaken with the Winds; so good Men become the more fixed in vertue, when attempt∣ed by the storms of adversity. Af∣flictions
do also prove and try us; for otherwise how shall any Man be able to judge of his firmness and pro∣ficiency? If a prosperous vvind do ever fill the Sail, the Pilot has no opportunity to display his skill; and if all things still evenly and happily succeed to Man, he shall lose the glo∣ry of his vertue; for the only unde∣ceivable touch-stone of it, is affli∣ction. It was a gallant Speech of De∣metrius: Nothing seems to me more unhappy than that Man who ha's never tasted of Adversity, and it is most true. For our Great General doth not exempt such Men, but distrusts them; he doth not indulge, but discards and contemns them. He rases I say their names out of the Muster Rolls of his Legions, as a sort of feeble and unserviceable persons. Lastly, they adapt us to lead on others; for the courage and patience of good Men in their sufferings, is a light to this benighted World. They invite
others by their example to the same things, and as it were trace out a path of vertue for them to walk in. Bias lost at once his Fortunes and his Country; but he yet calls out to Men, that they be sure to carry all their Treasure about them. Regulus in the midst of his Torments unwor∣thily expir'd: But that excellent and noble example of promise keeping doth yet survive. Papinianus is slain by the Tyrant; but his Axe hath taught us securely to abide it, when we must dye in the maintenance of Justice. To conclude, there are a number of most admirable Persons, that through violence or injustice, have been banished or slain: but from those Rivers of blood; we daily suck and drink in our improvements in Constancy and Vertue: All which notwithstanding would for ever have been concealed in darkness, were it not for this Torch of afflictions. For as Spices do every way emit and dis∣perse
their Odours when they are pounded; so Vertue doth then chief∣ly display her Glories, when she is oppressed.
THe Second End is to Chastise us, than vvhich there could not be a more gentle or effectual means found out for our preservation. For it benefits and preserves us two wayes, either as a scourge, vvhen vve have offended, or as a Bridle lest vve should offend. As a scourge, since it is the hand of a Father vvhich oft∣en corrects an offendor for his faults; but it is an Executioner, that slowly and only once punishes. As vve use
fire or vvater for the cleansing and purging away of filth and dross: So doth God make use of afflictions to take away that of our sins. And it is deservedly a scourge upon us at this time Lipsius; for vve Belgians had before offended; and being corrupt∣ed vvith vvealth and pleasures, vve Ran on Headlong in the Way of Vice. But our God gently warnes and recalls us; and scourges us with some stripes, that forewarned by these, we may return to our selves and to him. He takes away our E∣states, we abused them to Lux∣ury; our liberty, because we enlarg'd it to licentiousness? And vvith this gentle Ferula of Calamities, he doth (as it were) expiate and purge away our offences. A gentle one indeed, for how slight a satisfaction is this? They say the Persians when they are to punish some Illustrious and great Person, use to stripp him of his Robes and Tiara; and hanging them up
they scourge these instead of the Man: So doth this Father of ours, vvho in every of his chastisements overpasses us, and touches onely upon our Bodies, our Lands, our Goods, and our ourward Enjoy∣ments. This Chastisement serves us also for a bridle, vvhich he op∣portunely casts over us, when he sees vve are about to offend. As Physitians do sometimes advisedly breath a vein, not because we are sick, but that we may not be; so by these Calamities God doth vvith∣draw from us some such things, as would otherwise become incentives and fewel to our Vices. For he vvho gave a being to all things doth vvell understand their Natures; nor doth he judge of their Diseases, by the Complexion and Pulse; but by the Heart and Reins. Doth he see the Genius of the Hetrurians to be over-haughty and raised? He rules them by a Prince: The Helvetians
easy and quiet? He indulges them liberty: The Venetians of a temper betwixt both? He fits them vvith a middle vvay of Government; and vvill possibly change all these here∣after; as the persons shall vary their Conditions. Nevertheless, we com∣plain, and vvhy (say vve) are vve longer harras'd vvith vvar than o∣thers? and vvhy are vve crush'd under a heavier Yoke of servitude? Thou Fool, and now really sick! Art thou vviser than thy Maker? Tell me vvhy doth the Physitian pre∣scribe more Wormwood or Helle∣bore for this than for that Man? Is it not because his Disease or Consti∣tution requires it? Think the same here; possibly he sees this people more stubborn, and therefore to be subdued by stripes; that other more tractable and apt to be reduced with the shaking of the Rod. But you do not think so: It may be so. Our Parents vvill not trust a Knife or
Sword in the Hand of their Child (though he cry for it) as foreseeing his hurt. Why then should God in∣dulge us to our destruction; since vve are truly Children, and neither know how to ask those things which are expedient for us; nor how to part vvith those that will be fatal to us? You may therefore lament if you please, and as much as you please, but you shall notwithstanding drink of that cup of sorrowes, vvhich that Heavenly Physitian presents you with, and vvhich he hath (not unadvised∣ly) filled so full for you.
PUnishment I confess respects evil Men, but is no evil it self. For First, it is good if you respect God, whose eternal and immoveable law of Justice doth require that the crimes of Men be either amended, or re∣moved out of the vvay. Now cha∣stisement amends those that can be vvashed out; and those vvhich can∣not, punishment takes away. It is good also in respect of Men, amongst vvhom no society could stand and continue; if all things vvere per∣mitted vvith impunity to turbulent and desperate spirits. As the punish∣ment of petty Thieves and Murther∣ers,
conduces to every Mans private security: So does that of the greater and most famous ones to that of the publick welfare. Those divine ani∣madversions upon Tyrants, and the great riflers of the World ought ne∣cessarily sometimes to intervene, that there may be examples to admonish us,
— That there is a wakeful Eye Of justice, which doth all descry.
And vvhich to other Potentates and people may cry out,
— Thus warn'd by others miseries, Learn justice and the Gods not to despise.
It is good: Thirdly, if you con∣sider those very persons that are pu∣nished. For it is for their sakes; since it is not so properly a revenge, or an utterly destroying judgement, as a gentle cohibition and restraint from
Sin, or to speak it fully vvith the Graecians a punishment not a revenge, for that Gracious Diety
Never consults his Anger that from thence He may severest punishments dispense.
As that Impious Poet said piously. As Death is sometimes sent in Mer∣cy to good Men before they sin: So to the incorrigeable vvicked in the midst of their Sins, because they are so devoted to them, that unless they be cut off, they cannot be divorced. God therefore stops their unbridled course, and vvhile they are commit∣ing sin for the present, and design∣ing others for the future; he merci∣fully takes them away. To conclude all punishment is good, as it respects justice, as on the contrary impunity is evil, which makes Men sinful, that is miserable Men to continue so longer. Boetius said well, wicked
Men are more happy under punish∣ment, than if Justice should inflict none at all upon them; and he gives ohis reason, because some good is come amongst them (to wit) punishment, which in all the heap of their other crimes they never yet had.
THese are the three certain evi∣dent Ends, vvhich I have pass'd vvith a sure and steady Foot: the fourth remains vvhich I must adven∣ture upon with a doubtful one. For it is more remov'd and obscure, than that our humane capacities should
perfectly reach it. I discover it only through a Cloud, and I may guess and offer at it, but never certainly know and attain to it. The End vvhich I mean hath a double respect and regards either the conservation or the beauty of the Universe. I therefore suppose it is for its conser∣vation; because that God who made and disposed all things by an excel∣lent wisdom; did so make them, that he bounded every of them within a certain number, measure, and weight: Nor can any particular Creature trans∣gress these limits, vvithout the weak∣ning or ruine of the vvhole. Thus those great bodies the Heavens, the Earth, the Sea have their bounds; thus every Age hath its appointed num∣ber, and thus both Men, Cities, and Kingdomes have their stated accounts. Will they exceed these? It is neces∣sary that some storme and tempest of Calamities do check and retard them: For otherwise they vvould endanger
and bring damage to, this beautiful frame of the World. But those things especially vvould exceed these bounds very often, that are under the com∣mand of Encrease and Multiply. Look upon Men, who can deny that by na∣ture vve are born faster, than we na∣turally dye? So that in a few years from two persons a family of a hundred may be propagated; of vvhich in that space not above ten or twenty may dye. Look upon a flock of Sheep; how numerous would the encrease be, if the Shepheard should not year∣ly choose out and set apart some to the Slaughter? The Birds and Fishes vvould in a short time fill the Air and Waters, if there vvere not certain dissentions; and (as it vvere) vvarrs amongst themselves, and the endea∣vours of Men to diminish them. E∣very age is building of Cities and Towns; and if fire or other wayes of destruction should not interpose; nei∣ther this vvorld of ours, nor the o∣ther
vvorld vvould be able to contain them. The same may vve imagine of the vvhole Creation. What won∣der therefore is it if our Saturn doth sometimes thrust his Sickle into this over-grown Field; and reap thence some superfluous thousands, either by the pestilence or vvarr? Which if he should not do, vvhat Country vvould be able to hold us, or vvhat Land could afford us sustenance? It is there∣fore requisite that something should perish from the parts; that so the vvhole may be eternal. For as to Rulers in States the safety of the People is the supream Law: So is it to God in respect of the World. For the beauty or Ornament of the World I conceive calamities make two vvayes. First, because I apprehend no beauty any where in this great frame without variety, and a distinct succession and change of things. I acknowledge the Sun is exceedingly beautiful, but he becomes more ac∣ceptable
to us at his return; through the interpofition of the dew-engen∣dring Night; and those black Cur∣tains vvhich she shuts him out vvith. The Summer is a most pleasant sea∣son, but yet the vvinter sets it off, vvith it's icy marbles, and hoary Frosts: Which if you take away, you really destroy the true rellish, and that particular gust of Joy, which it's light and Warmth afford us. In this Country of ours, one and the same face of things delights me not; but I am pleasingly affected to behold the Valleys and Hills, and Rocks, fruitful and vvast places, Mea∣dows and Woods, for satiety and loathing are alwayes the Companions of Equality. And vvhy then in this Scene of life (as I may so call it) should the same dress and countenance of things delight us? In my Mind it should not: Let there be sometimes some smooth and Halcyon Calmes; and let those after a while be discom∣pos'd
and ruffled vvith the vvhirle∣vvinds of Warr, and the boysterous stormes of succeeding Tyrannies. For who would wish that this Universe should be like the dead Sea; without Wind or Motion? But there is also another Ornament vvhich I guess at vvhich is more serious and inwardly fruitful. Histories informe me, that better and smoother times, do still succeed storms. Do Warrs molest any people? Yet for the most part they refine and sharpen them; by in∣troducing the Arts, and a various cul∣ture of ingenuity. The Romans of old impos'd a heavy yoke upon the world; but vvithall it prov'd a happy one in the event; for as the Sun chases away darkness from our Eyes: So did that ignorance and barbarisme from their Minds. What had the Gaules or we Germans now been, if the light of that great Empire had not risen to us? A sort of wild and inhumane savages, glutting our selves with our own and
others blood; and despisers both of God and Man. And if I rightly di∣vine, the same will befal this new World; vvhich the Spaniards with an advantageous kind of cruelty have ex∣hausted; but vvill again restore, and otherwise replenish. And as those vvho have great plantations; remove some trees elsewhere, and cut down others: Skilfully disposing all things, to make them more fruitful and to prosper the better: So doth God in this vast Field of the World. For he is the most excellent improver, in some places he prunes and cuts off the luxuriant branches of some Families, and in others (as I may so say) he plucks off some leaves of persons. This helps the stock, though the branches fall, and the leaves that drop off, become the mockery of the vvinds. He sees this Nation scorched and vvithered away; as having out-liv'd their Vertues, and he casts them out. That other he observes to be vvild
and unfruitful; he therefore transfers them; and others he mingles toge∣ther, and engrafts them (as it vvere) into one another. You Italians in the declining of the Empire, being now decayed and enfeebled: Why cumber you any longer that choice part of Earth? Depart and let those hardy and unbroken Lombards more happily improve that soil. You vici∣ous and effeminate Graecians perish and let the harsh and sowre Scythians be mellowed there. So also by a kind of confusion of Nations, you French possess Gaul, you Saxons Brittain, you Normans Belgia and the places ad∣joyning. All which and more Lipsius will readily occurre to him that is ver∣sed in Histories and the Events of things. Let us take courage then and know, that whatever private Ca∣lamity comes upon us; is some way or other advantageous to some part of the Universe. The setting of this Nation or Kingdom shall be the rise
of another. The ruines of this City, the foundation of a new one, nor can any thing here be properly said to dye, but to change only. Shall we Belgians think to be the only choice ones with God; that shall be perpe∣tually wedded to felicity; and the only white boyes of Fortune. Fooles that we are. That great Father hath many more Children whom (because he will not all at once) permit to cherish, and receive by turnes into his bosome. We have already had our Sun-shines; let the Night succeed awhile, and let those beauteous rayes withdraw to the Western Nations. Seneca (as he uses) speaks aptly and wisely to this pur∣pose. Let a wise Man repine at nothing that befalls him; but let him know that those very things under which he seems to suf∣fer; do make to the conservation of the Vniverse, and are of that number which fullfil that Law and Order which the World is confin'd to.
LAngius paws'd here; and thus I broke forth. What a spring of water is to the thirsty Traveller in the heats of Summer: such is this your discourse to me. It refreshes, it en∣livens, and vvith its cooling juice, it mitigates and allayes my heat and Feaver. But it doth but allay; it does not quench it; for that thorne which also molested the ancients (about the inequality of punishments) remains still fixed in my breast. For Langius, if that ballance of Justice be even;
how comes it to pass that this arrow of Calamities,
So oft the nocent passes, but is sent Amongst the Virtuous still and inno∣cent?
Why (I say) are some guiltless peo∣ple rooted out? and what have our wretched posterity done, that they should rue the crimes of their ance∣stours? This is that thick and trouble∣some mist that is got before my Eyes; which (if you can) I pray dissolve and scatter with some ray of Reason. Lan∣gius frowning upon me, Young man (said he) dost thou thus again begin to wander from the path I set thee in? I may not suffer it; for as skill∣ful Huntsmen, suffer not their Doggs to change; but force them to persist in the chase of that first buck they were lay'd into: So I am resolved you shall follow me in that track which I first trac'd out to you. I was dis∣coursing
you the Ends of Calamities; that if you are good, you may know your self exercised by them, if of∣fending corrected, if wicked punish'd, and you forthwith hale me away to speak of the causes. And vvhat vvould that vvandring Mind of yours, by its so curious an inquisition? Would you touch those heavenly fires? They will melt you. Would you scale that Tower of Providence? You vvill fall head∣long. As Moths and other little vvinged insects, towards Night, vvill fly round about a Candle till they are burnt: With the same danger doth the Mind of Man, sport it self and vvanton about that secret fire. Assign the causes (say you) vvhy divine ven∣geance overpasses these; and seises upon these? The causes? I may law∣fully say I know them not. For that Heavenly Court never admitted me, nor I its decrees. This only I know, that the chief cause of all other causes is the vvill of God: Beyond vvhich if
any Man enquire, after any force or power; he is ignorant of the Divine Nature. For it is necessary that e∣very cause be both before and great∣er than its effect; but than God and his Will, there is nothing either be∣fore or greater. There is therefore no cause of it. God strikes, and God passes by; vvhat would you have more? As Salvian sayes piously and truly; the vvill of God is the perfection of Justice: But you vvill say, vve desire some reason of this inequality from, vvhom? from God? To vvhom alone it is lawful to do vvhatsoever he pleases, and vvho is pleased to do nothing but vvhat is lawful? Shall a Servant call his Master; or a Subject his Prince to account? The one vvould call it an affront; and the other Rebellion: and vvill you be more insolent against God himself? Avvay vvith this per∣verse curiosity! This reason doth not otherwise appear to be one, than be∣cause it may be rendred to none.
And yet vvhen you have all done, you shall never be able to disingage your self from these shades; nor ever arrive to the knowledge of those (truly so called) Privy Councels. Sophocles said excellently;
Divine decrees thou shalt not know Though thou knew'st all beside; For those from us who are below The Gods themselves do hide.
THis rude and simple vvay Lipsius is here the only safe one; the rest are slippery and deceitful. In su∣periour and divine things, the only acuteness is to discern nothing; and the only knowledge is to be ignorant. But forasmuch as this Cloud hath heretofore, and doth still rest upon the Minds of Men; in a few words (if possible) I shall endeavour to remove it, and vvaft you (now at a-stand) over
this River also. Pardon me, O thou Heavenly Mind said he (lifting up his Eyes) if I shall deliver any thing of these secrets (yet vvith a pious inten∣tion) less pure and pious than I ought. And first of all Lipsius methinks I am able in general to vindicate the ju∣stice of God vvith this one Argu∣ment. If God doth behold humane things, he doth also care for them, if he cares for them, he governs them, if he governes them it is with judgement, and if vvith judgement, how then unjustly? For vvithout judgement there is no government, but a meer heap, confusion and Tu∣mult. What have you to oppose against this Javelin; What Shield or vvhat armes? If you vvill confess it, nothing but humane ignorance; I cannot conceive (say you) vvhy these should be punish'd, and those other escape. Be it so; vvill you therefore add impudence to your imprudence; and carp at the power of that Divine
Lavv, vvhich you cannot conceive of? What more unjust way of pro∣ceeding against justice can there be than this? If any stranger should take upon him to judge of the Laws and Constitutions of your Country; you vvould command him to desist and be silent, because he understands them not, and shall you vvho are the inhabitant of earth, presume rashly to censure the Laws of Hea∣ven, you understand not? Or you that are the vvork to question your Maker? But it matters not, go on, for I shall now come up more close to you, and distinctly examine (as you desire me) these misty ca∣lumnies of yours by the Sun of Reason. Three things you object, that God doth not punish the vvic∣ked; that he doth punish the inno∣cent; and that he substitutes and and exchanges offendours. You say first divine vengeance doth ill to pass by vvicked men. Doth it then o∣verpass
them? In my apprehension it doth not, but rather deferrs their pu∣nishment. If divers Men owe me money; and I require it of this deb∣tour assoon as it becomes due, and allow to that other a longer time of payment: Am I therefore culpable? Or are not these things at my own dispose? The same does our Great God; to vvhom all vvicked men owe a punishment: He requires it present∣ly of these, but gives day to others; yet to be paid with interest, and what injustice is this? unless (possibly) you are solicitous for God, and fear he should lose part of his debt, by his merciful forbearance: But you need not fear it; no Man ever prov'd bank∣rupt to this supream Creditour. We are all under his Eye vvheresoever we betake our selves; nay already in his shackles and custody. But I vvould (say you) have such a Tyrant imme∣diately punished, that by his present slaughter, he may satisfie so many as
he hath oppressed. For this vvay the Justice of God vvould shine out the more illustriously to us. Rather your stupidity in my Mind. For vvho art thou that not only presumest to lead on the judgements of God, but also to prescribe him his season? Do you think him your judge, or rather your Lictour or Executioner? Dispatch, lead him off (say you) scourge him, cover his face, and hang him up: For it is my vvill it should be so. O im∣pudence! But God vvills it otherwise, vvho (you ought to know) sees more clearly into these matters, and punish∣es for other ends. The heats of pas∣sion, and a certain desire of Revenge transport us; from all vvhich God is most remotely distant, and intends the vvarning and correction of others: For he best knowes to vvhom and vvhen these things may be useful. The choice of times is of great moment, and for vvant of a due and seasonable administration, the safest medicines
do oftentimes prove fatal to us. He took away Caligula in the first setting out of his Tyranny: He suffered Nero to run on longer, and Tiberius beyond either; and this no doubt for the good of those very Men, vvho then also complain'd. Our vicious and uncor∣rected manners, do often stand in need of a lasting and continued scourge, though vve vvould have it straight re∣mov'd, and thrown into the Fire. This is one cause of the forbearance of God, vvhich respect us; the other respects himself. To vvhom it seems natural to proceed on to his Revenge vvith a slow pace; and to recom∣pence the delay of his punishment vvith the vveignt of it. Synecius said vvell, the Divine inquisition moves on slowly and by degrees: And so did the Ancients vvho from this property of his; feign'd God to have feet of Wool. So that although you are passionately hasty of Revenge; you cannot yet accuse this delay, since it
is so only a respite of punishment; that it may be also an encrease. Tell me, vvere you present at a Tragedy; vvould you stomach it that the A∣treus there, or the Thyestes; in the first or second act, should in a glo∣rious garbe, and vvith a stately tread, pass through the Scenes: That they should rule there, threaten and com∣mand all? I suppose you would not, for you know that felicity is but short-liv'd: And expect that all this gran∣deur should finish in a fatal Cata∣strophe. In this Play and Fable of the World, vvhy are you more offend∣ed vvith God, than you vvould be vvith any Poet? That wicked Man flourishes, and that Tyrant lives hap∣py. Be it so; but think vvithall that this is but the first Act: And before possess your self inwardly vvith this, that tears and sorrows press on hard to overtake those joyes. This Scene shall shortly flow vvith blood, and then those robes of Gold, and Purple shall
be rowled up and down, and tramp∣led in it. For that great Master of ours is a good Poet, and vvill not rashly exceed the Lawes of his Tra∣gedy. Do vve not vvillingly bear with Discords in Musick for some time; because vve know that the last clo∣sures vvill end in comfort? Do so here. But you vvill say those miserable Creatures that have suffered under this Tyranny, do not alwayes see the pu∣nishment. What wonder is it? For the Play is oftentimes somewhat long; and they are not able to sit it out in this Theatre. But others see it and fear; because they see that though (in this severe Court of Judicatory) some Men are reprieved; yet they are not pardoned: And though the day of execution is prolonged, yet it is not forgot. Wherefore Lipsius re∣member this; that vvicked Men are sometimes forborne, but never acquit∣ed: Nor is there any Man that en∣tertains a crime into his brest, but
vvho also hath a Nemesis at his back; for that Goddess is in pursuit of him and as I may say vvith Euripides,
VVith silent unsuspected pace She doth the guilty Sinner trace. And though he strive with utmost hast To scape; she seiseth him at last.
WHich notwithstanding that you may more clearly apprehend; and that I may once lead you into the height of this cause: You must know;
that Divine punishments are threefold; Internal, Posthumous, and External. Those I call Internal vvhich are in∣flicted on the Soul, vvhile it is yet in the Body; such are Anxiety, Peni∣tence, Fears, and a thousand pangs and stings of Conscience. Those are Posthumous; vvhich are inflicted upon the same Soul, but then vvhen it is freed and separate from the Body. Such are those torments which even the Ancients (most of them) vvere of opinion did await the vvicked after Death. The third sort are such as touch upon the Body, or the things that belong to it; as Poverty, Banish∣ment, Pain, Diseases, Death. All vvhich do (sometimes) by the just Judgment of God concurr against the Wicked; but the two former alwayes. To speak of internal punishments; vvhere shall we find the Man, so pro∣fusely and audaciously wicked; that hath not sensibly felt in his Soul some of these sharp scourges, and stripes
either in the Commission of his crimes or at least after he hath acted them. So true is that vvhich Plato said of old; that punishment treads upon the heels of sin: or as Hesiod more pro∣perly, it is coeval and twinns with it. The punishment of evil is not only ally'd to; but is bred vvithin that evil. nor is there any thing in this Life, that can pretend to calmness and se∣curity; besides innocence alone. As the Roman custome did enforce the Malefactour to bear that Cross which vvas streight to bear him: So hath God impos'd upon all wicked Men, this Cross of Conscience; on vvhich they shall begin to suffer, before their further and vvorse sufferings do begin. Do you suppose that only to be pu∣nishment, which we can look upon, and which this Body doth sensibly undergo? No. All those external things do but lightly, and for no long time touch upon us; they are the internal that more exquisitely torment us. As
we judge them to be more desperate∣ly sick, who languish away under an inward waste; than those that are seis∣ed vvith some visible inflammation, or preternatural heats, though these last are more apparent: So are vvicked Men under a more grievous punish∣ment, vvho vvith so low and indis∣cernible procedures are lead on to their eternal Death. It used to be the cruel command of Caligula; so strike as that he may feel he dyes; the same befalls these Men, vvhom their Conscience as an Executioner, doth daily torture, and even kill by these slow degrees of lesser and repeat∣ed stripes. Nor let the splendour or the inlarged power and vvealth of those Men impose upon you: Since they are no more happy and fortunate for these than they are healthful, whose Gout or Feaver rests it self upon a purple Couch. Do you see a beggarly Fol∣low represent in some Play the person of a Prince, all Pompous and brave?
You behold him yet vvithout envy; for you know how under those golden Robes his Sores and Filth, and Po∣verty lye hid: Think the same of all those great and proud Tyrants: In whose Minds if they lay open to us saith Tacitus, we might behold gashes and wounds: For as Bodies are torn with stripes; so are the Souls of Men mi∣serably dilacerated vvith blood, lust, and other impious contrivances. They laugh I confess sometimes, but it is no true laughter: They rejoyce, but their joyes are not genuine and kind∣ly; but it fares vvith them as vvith condemned vvretches in a prison, who endeavour with Dice and Tables to shake out of their Memories the thoughts of their execution, but are not able: For the deep impression of their approaching punishment, re∣mains with them; and the fearful Image of pale Death is continually before their Eyes. Look now upon the Sicilian Tyrant, vvith-dravving
only the Veil of his outward happi∣ness.
A drawn Sword hangs in a twine thread Over the wretches impious head.
Hear that Roman lamenting, let the God's and Goddesses destroy me worse then I every day perceive my self to perish. Hear that other thus sighing; Am I then that only one, vvho have neither Friend nor Enemy? These Lip∣sius are the true torments and agonies of Souls; to be in perpetual Anguish, Sorrow, Dread, and which are incom∣parably beyond any Racks; or other invented wayes for the torture of the Body.
ADde to these those Posthumous and External pains vvihch vve have learned from Divinity; and which vvithout further discussion it will be sufficient only thus to mention. Adde to those also external punishments; which yet if they should be wanting, since the former are inflicted, who could reasonably blame the external Justice? But they are not vvanting. Nor was it ever, at least very seldom, but that publick oppressours, and Men openly wicked; do undergo publick and open punishments; some sooner, others later; some in their own persons, and
others in those of their posterity. You complain of Dionysius in Sicily that for many years with impunity, he ex∣ercises his Lusts, Rapine, and Mur∣thers: Forbear awhile, and you shall behold him inglorious, exiled, pen∣nyless; and from a Sceptre (vvho would believe it) reduc'd to a Ferula. The King of that great Island shall teach School at Corinth, being him∣self become the mockery of Fortune: On the other side you resent it vvith passion that Pompey and his Army of Patricians should be vanquished in the Plains of Pharsalia; and that the con∣querour for some time, doth wanton and even sport himself with Civill blood. I do not wonder at you: For I see here the helm of right reason wrested out of the hands of Cato him∣self, and this faltering expression falls from him: Divine things have much of obscurity in them. But yet thou Lipsius, thou Cato, turn your eyes this way a little. One sight shall reconcile
you both to God. See that ambitious Caesar; that prov'd commander in his own opinion, and in others too al∣most a God; see him slain in the Se∣nate house, and by the hands of Se∣natours; not falling by a single Death, but secured by Three and twenty vvounds; like some vvild beast, wel∣tring in his blood (and vvhat vvould you more) in Pompey's own Court, and at the foot of Pompey's Statue falling a great Sacrifice to that great shade. So methinks I pitty Brutus slain for and vvith his Country in the Fields of Philippi; but vvithall I am some what satisfyed, vvhen not long after I be∣hold, those victorious armies like gla∣diatours slaughtering one another at his Sepulchre; and one of the Gene∣ralls Marcus Antonius vanquished both by Sea and land; in the Company of three Women, vvith that effeminate Arme of his scarce finding the Death he sought. Where art thou now thou once Lord of all the East; thou
Butcher of the Roman armies; the pursuer of Pompey and the Common∣vvealth? See how with thy bloody hand, thou hangest in a Cord; how being yet alive thou creepest into thy monument, and how even in Death it self thou art unwilling to be di∣vorc'd from her that vvas the cause of thy Death; and then judge whether dying Brutus spent his last breath and vvish in vain.
Jove suffer not to scape from thee The cause of this Calamity.
No Brutus, he vvas not hid; nei∣ther did he escape. No more did that other General vvho smarted for his youthful crimes, not obscurely in his own person, but most evidently in all his posterity. Let him be the fortu∣nate and great Caesar, and truly Au∣gustus, but vvithall let him have a Iulia
for his Daughter, and another for his Grandchild. Let him lose some of his Grandchildren by fraud; others by force, and let himself force others into exile: and out of the impatience of these crosses, let him attempt to dye by a four dayes abstinence but not be able. To conclude let him live vvith his Livia dishonestly married, and dishonestly detain'd, and let him dye an unworthy Death by her, on vvhom he so unworthily doted. In summe saith Pliny that Diety, and who I know not more vvhether he attain'd Heaven, or merited it: Let him dye and leave the Son of his Enemy to succeed him. These and such like are to be thought of Lipsius as oft as complaints of injustice are ready to break from us: and the Mind is pre∣sently to reflect upon these two things; the slowness and the variety of pu∣nishments. Is not that offendour pu∣nished now? But he shall be. Not in his Body? Yet in his Conscience
and Soul. Not vvhile he lives? Yet most certainly, when he is dead.
Seldome slow punishments lame Feet for∣sake, The wicked Wretch what hast soe're he make.
For that Divine Eye doth alwayes vvake; and vvhen vve suppose him to sleep, he doth but vvink: Only see you entertain not any prejudice against him: Nor go about rashly to judge him by whom shortly thy self is to be judged.
BUut (say you) there are some people punished that are guilt∣less, and have no vvay deserved it: For this is your Second complaint or rather Calumny. Unadvised Young∣man! Are there then any punished vvho have not deserved it? Where I beseech you are those innocent Na∣tions to be found? It is an excess of confidence, yes absolute rashness and presumption to assert thus much con∣cerning any one single person; and shall you dare to justifie whole Na∣tions. But to small purpose this; for I am satisfyed that all of us have sin∣ed,
and do still every day repeat it. We are born in sin, and so we live in it; and to speak vvith the Satyrist the Magazeens of Heaven had been long since emptyed, if its Thunder-bolts had alwayes fallen upon the Heads of such as deserved them. For vve must not think that as Fishes, though encreas'd and bred up in the Sea, do yet retain nothing of its saltness; so Men in the filthiness of this World should contract nothing of uncleaness. If then all are in fault? where are those guiltless people you speak of, who have not deserved the punishments they undergo; since it is most righte∣ous that punishment should be the in∣separable companion of unrighteousness But you vvill say it is the inequality of it that displeases me: For vve see them heavily scourged that have but lightly offended; vvhile those that are outragiously vvicked, do continue and flourish in the height of all their gran∣deurs. Would you then vvrest the
ballance out of the hands of the Hea∣venly Justice, and poise it vvith your own vveights agreeable to your own apprehensions? For vvhat else can you mean by that bold pronouncing up∣on the equality or inequality of crimes, otherwise than God hath done before you? You are therefore here Lip∣sius to consider of two things: First, that a true estimation of the crimes of others, neither can nor ought to be attempted by Man: For how shall he do it; that not so much as ob∣serves them? And vvhich vvay shall he put an exact difference, betwixt those things vvhich he hath not so much as seen? For you will easily grant it me that it is the Mind that sins; by the Body and senses indeed as its instruments, but yet so as that the main business and vveight of the crime, doth in the mean time depend upon it self. This is so exactly true; that if it appear any one hath unwilling∣ly sinned; he is clear of the sin. And
if this be so how is it possible I be∣seech you, that you should throughly discern of Sin, who are not able to reach to the residence and seat of it. For so farr are you from seeing into the Heart and Soul of another; that you cannot attain to the knowledge of your own: It is therefore a won∣derful vanity; and no less a temerity, to pretend to the Censure and Arbi∣tration of such things, as are neither fully seen, nor to be seen; neither known, nor to be known. Consider secondly, that if what you say were true, there were yet neither Evil nor injustice done to them. No Evil; because its done for their good, who are presently punished, even for smal∣ler offences. 'Tis rather the love of God to them; since that punishment vvhich is delayed is justly to be sus∣pected; as portending a heavier judg∣ment is to come. Neither is it un∣just; because (as I said) we have all deserved punishment: Nor can the
best of us pretend to so unblemished a purity; but there vvill be found some such spots in it, as are to be vvashed out (as I may say) vvith this salt water of Affliction. Forbear there∣fore young-man this intricate pursuit of the respects and proportions of crimes: And since thou art but an earthly and pedaneous judge; leave it to God, who from his higher tri∣bunal vvill determine of it; vvith great∣er equity and certainty. 'Tis he only that can distinguish of our deserts; and 'tis he alone vvho (notwithstand∣ing all artificial disguises) can behold both vice and vertue in their proper countenances. Who can impose up∣on him vvho equally searches into things internal and external; that sees at once the Body and the Mind, the Tongue and the Heart: And (to con∣clude) those things that are open, vvith those that are recluded and re∣tyred? Who doth not only most clear∣ly behold our actions themselves, but
also their causes, and the vvhole progress of them. When Thales vvas ask'd, vvhether a Man might hide his evil actions from God: He answered truly; no nor his evil thoughts nei∣ther. Whereas on the contrary vve are here so benighted; that vve do not only not see those close sins commit∣ed in the bosome, and (as they say) vvithin the Buttons; but scarcely those vvhich are open and dragged into the light. For vve cannot behold the Crime it self, and the vigour of it; but some certain footsteps of it, vvhen it is already committed, and upon its de∣parture: They oftentimes are the best Men to us, vvho are the worst in the sight of God; as on the contrary they are reprobates in our esteem, vvho are the choicest to him. Forbear therefore (if you are vvise) to discourse or judge of persons that deserve or deserve not their punishments; for such obscure causes as these are not to be decided, by some light and superficial appearances.
BUt you have cast another Cloud upon Justice; vvhich I must dis∣perse: It is concerning substitutes. For say you it is not so just that God should transferre punishments; and 'tis somewhat hard that posterity should rue the crimes of their Ance∣stours. But vvhere is the wonder and strangeness of it. I rather vvonder at these vvonderers that they can find a wonder in that which is every day done by themselves here on Earth. Pray tell me; do not those honours, vvhich for his vertue a Prince hath conferred upon the Ancestours, descend to his posterity? Yes they do; and so also
do those mulcts and punishments, vvhich are inflicted on him for his offences. In attaindours for treason or rebellion it is manifest that these are guilty; but others share in the pu∣nishment vvhich humane cruelty doth so farr enlarge; as to make Lawes that follow the innocent Children vvith perpetual vvants; such as make life a burthen, and death a comfort. Perverse Minds, who will permit that to be lawful to a Prince or Magi∣strate; which you forbid to God: Who yet if you examine it rightly hath a juster reason for his severity. For all of us in one have sinned, and rebelled against this great King; and through so many successive Generati∣ons that first blot hath been derived to the unhappy Children: So that there is to God a continued twist and chain of Crimes. For instance; my Father or yours did not begin to sin, but all the Fathers of our Fathers: What vvonder then is it if he punish
in their posterity not (properly) di∣vers offences; but such as by a kind of communion of seed, have been still linked and coupled together, and ne∣ver discontinued. But to omit these higher speculations, and to deal with you, in a more popular way of rea∣soning. You must know this that God joynes those things, vvhich vve (through ignorance and unskilfulness) use to sever, and that he considers Families, Cities, and Kingdomes; not as divided but as one Body and Na∣ture: The Family of the Scipio's or the Caesars is one thing to him. Rome or Athens, for the whole time of their duration, were but one to him; and so was the Roman Empire, and that very justly, for the Society of the same laws, and priviledges, is that bond vvhich unites these great bodyes, and intitles them though in several ages, to a communion in partaking of rewards and punishments. Were then the Scipio's of old good? That Hea∣venly
judge vvill remember it to the advantage of their posterity. Were they Evil? It shall be hurtful to them. Were the Belgians some years ago; Lascivious, Covetous, Impious? We shall suffer for it. For in every ex∣ternal punishment, God not only be∣holds the present, but also looks back upon pass'd times; and vvith the vveights of them both, doth most equally poise the ballance of his Just∣ice. I sayd in external punishments and I vvould have you to observe it. For crimes themselves are not trans∣ferr'd, nor is there a kind of confu∣sion of them: God forbid there should. But certain punishments and corrections only, such as are about us not in us; and which properly respect the Body, or estate; but not this in∣ward Mind of ours. And in all this where is the injury? We are doubt∣less willing to be heirs of those ad∣vantages, and rewards (if any) that are due to our ancestours: And if
so; why do we refuse the burdens, and punishments?
Those Plagues for which the former times did call On thee poor Roman undeservedly fall;
Sings the Roman Poet, and truly; had he not added undeservedly. For 'tis most deservedly, since our ance∣stours did deserve it. But the Poet could only see the effect: He ascend∣ed not to the cause; but as in one and the same Man, we justly punish in his old age, that offence, which he committed in his youth: So doth God the elder crimes of Empires and Kingdomes, because in respect of their outward communion, they are to him but one conjoyned thing. These in∣tervalls of time do not divide us with him who comprehends all eternity in
the vastness of his Mind. Should those martial Wolves, heretofore rase so many Cities, and break so many Scepters vvith impunity? Should they broach so much blood by the slaugh∣ters of others; and themselves never bleed for't? I should then indeed con∣fess that God to be no avenger, who yet hears and sees all that we do. But they shall not scape so, at length of Necessity they must undergo punish∣ments at least in their posterity; such as are slow indeed, but not too late. Nor is there a conjunction of time only vvith God but of parts too. I mean thus, that as in a Man the whole Body suffers, when possibly only the hand, or groin, or belly has offend∣ed: So is it in great Societies. All many times do account for the fault•• of a few: Especially if those that ha•••• sinned are (as it were) the more pri••¦cipal members; as Kings, Princes, and Magistrates. Hesiod spake truly,
and from the most inward recess of Wisdom it self.
For one Mans crime, oft the whole City smarts For his oppressive sacrilegious Arts; Jove from high Heaven his dreadful ven∣geance sheds Of Plague or Famine upon all their heads.
So the vvhole Navy of the Graecians perished.
For ones offence what Ajax did commit In the distemper of a brain-sick fit.
Thus in Judea threescore and ten thousand were slain with a single pe∣stilence; for the unlawful pleasure of their King. And sometimes on the other side; God singles out one or but some few; to be the expiatours of a general sin. In which if he recede something from the rigid Law of pa∣rity; yet out of that very disparity a
new equity is raised; and that is a merciful act of Justice towards many; which seems cruelty upon a few. Does not the School-master give the Fe∣rula to some one of his wantonizing Scholars? And does not a General chastize his cowardly Army, by the decimation of them? And both these up∣on the safest considerations: because the punishment though but of those few does terrify and amend all. I have often seen the Physitian strike a vein in the Foot or Arm, vvhen the whole body was distempered: how know I but it may be thus here. These are secrets Lipsius, secrets I say, and if vve are vvise let us presume no nea∣rer unto this sacred fire, some spark∣ling emanations and bright emissions of which Men may possibly behold, but it self they cannot. As they lose their sight that too daringly gaze up∣on the Sun; So they all the light of their Minds, who too intentively fix it upon this more glorious light. Let
us therefore abstain from that which is at once of so curious and so dan∣gerous a disquisition: And let us rest satisfied at least in this, that crimes neither can not ought to be estimat∣ed by Men, that the ballance and tri∣bunal of God is different from that of ours; and that how abstruse soever those judgments are, yet they are not to be blamed, but patiently undergone and trembled at by us. This one Sentence I shall immind you of, and with it, shall both close this discourse and shut the mouths too of all those Curioso's. The judgments of God are many of them hidden; but none of them unjust.
THis is that Lipsius which I thought meet to say in the behalf of Di∣vine justice against these unjust Cavil∣lers. And though (I confess) it doth not directly lead on my discourse: Yet neither is it at all besides it. For we shall doubtless undergo our Cala∣mities with greater cheerfulness and patience; when once we are through∣ly satisfyed that they are not unjust. And here Langius pawsing a while, he suddenly broke forth again. 'Tis well (said he) I have recovered breath; I have got beyond all those Rocks of objections; and now (methinks) I may
with full Sails spoom away into the Haven. I discover my fourth and last Brigade; which I shall very cheerfully lead up. And as Marriners in a tem∣pest when they behold the Twins are full of hopes and mirth: So also am I (after all these storms) at the appearance of my Twinny Legion. I may safely call it so after the old custom since it is double. And two things I shall evince by it; that these miseries which we now suffer are nei∣ther grievous, nor new. Which while I shall dispatch in those few things that remain yet to say; see Lipsius, that you be attentive. Never more Lan∣gius (reply'd I) for it joyes me to have passed these difficulties; and after these scrious and severer Medicines, I greedily long after this gentle and more popular one; for so the Title promises me it is. Nor are you mi∣staken said Langius, for as Physitians after they have sufficiently made use of Causticks and Incisions; do not so
cast off and relinquish their patients; but apply some gentle somentations, and other remedies to asswage their pains: So will I deal vvith you; whom (because I have enough followed with the sharper methods of wisdom) I will now cherish with milder discourses, and handle (as they say) vvith a Ladies hand. I shall descend from that steep hill of Philosophy; and take a turn or two vvith you, in the pleasant plains of your Philology, and that not so much to recreate you as to compleat your cure. As they say Demochares the Physitian did to the Lady Considia since she refused all harsher prescrip∣tions he caused her to drink the Milk of Goats; but yet such as he had fed vvith the Branches of the Lentisk Tree: So I vvill administer to you, Histo∣rical and pleasing things, vvhich yet shall have a secret tincture of the juice of Wisdom. What matter is it how vve cure our patient, so vve make a perfect cure of it.
MArch on then my Legion; and before the rest, let that cohort first advance, vvith vvhich vve shall maintain that these publick evils are not grievous, this shall be performed vvith the double vveapon of reason and comparison of reason. First, for if vve respect that, all those evils which are either present or imminent, are not really either great or grievous, but are so only in appearance. It is Opinion that heightens and aggravates our calamities, and presents them to us in so tragical a garbe. But (if you are wise) disperse this circumjected
Cloud, and examine things by a clear∣er light. For instance, you fear Po∣verty amongst these publick Evils, Banishment, Death: All which not∣withstanding, if you look upon them vvith a perfect and setled Eye, vvhat are they? If you examine them by their own just vveights, how light are they? This Warr or Tyranny by multiplyed contributions vvill exhaust you; vvhat then? You shall be a poor Man. Did not Nature it self bring you into the World so? And vvill it not hurry you thence in the same manner? But if the despised and infamous name of it, displease you; change it, call your self free and delivered. For For∣tune (if you know it not) hath dis∣burdened you and placed you in a securer station, vvhere none shall ex∣haust you any more: So that vvhat you esteemed a loss, is no other than a remedy. But say you I shall be an exile; call it (if you please) a stran∣ger. If you change your affection;
you change your Country. A vvise Man vvheresoever he is, is but a so∣journer; a Fool is ever banished. But I daily expect Death from the Tyrant: As if you did not do the same from Nature. But that is an infamous Death that comes by the Ax or Hal∣ter: Fool! nor that nor any other Death is infamous; unless your life be so. Re∣call to your thoughts all the excellent and more illustrious persons since the vvorld began; and you shall find them snatched away by a violent and untime∣ly Death. Thus Lipsius you must ex∣amine (for I have given you but a tast) all those things vvhich have so fright∣full an appearance, you must look upon them naked and apart, from those vizards and disguises; vvhich opinion hath put upon them. But alass poor creatures; vve gaze only upon the vain outsides of things: Nor do vve dread the things themselves, so much as we do the circumstantial dresses of them. If you put to Sea, and it swell high, your
heart fails, and you tremble at such a rate, as if (should you suffer Ship∣wrack) you were to swallow it all; vvhen alass one or two Sextaries would be sufficient. If there be a sudden Earth-quake; what a cry, and vvhat fears it raises? You apprehend imme∣diately, that the vvhole City (or house at least) vvill fall upon you: Not con∣sidering how sufficient any single stone is to perform the vvork of Death. 'Tis thus in all these calamities; in vvhich it is the noise and vain image of things that chiefly affrights us. See that Guard; these Swords. And what can that Guard, or those Swords do? They vvill kill. And vvhat is that being kill'd? 'Tis only a single Death; and lest that name should affright you: It is the departure of the Soul from the Body. All those military troops, All those threatning Swords, shall perform no more than vvhat one Fea∣ver, one Grapestone, or one Insect can do. But this is the harsher vvay of
dying. Rather it is much the milder; for that Feaver vvhich you vvould pre∣ferr, does often torture a Man for a year together; but these dispatch him vvith a blow, in an instant. Socrates therefore said vvell; vvho vvas vvont to call all these things by no other name than that of Goblins and Viz∣zards, vvhich (if you put on you) will fright the children; but if you take them off again, and appear vvith your own face, they'l come again to you and embrace you. 'Tis the very same vvith these evils; vvhose Vizzards if you pluck off, and behold them apart from their disguises; you vvill confess you vvere scared vvith a childish fear. As Hail falling upon a house dashes it self in pieces: So if these calamities light upon a constant Mind, they do not break it but themselves.
I Did not expect so serious a dis∣course from Langius and therefore interrupting him; vvhether go you said I, was this it you promised? I expected the sweet and delicious vvines of History; and you bring me such harsh and unpleasant ones, as scarce all the stores of Wisdom vvill afford their like. Suppose you that you are speaking to some Thales? 'Tis to Lip∣sius a Man; and that of the middle rank; vvho desires remedies that are somewhat more humane than these.
Langius vvith a mild countenance and tone, I acknowledge (said he) you justly blame me. For vvhile I fol∣lowed that pure ray of reason; I per∣ceive I am got out of the common Road, and unawares again fallen into the path of Wisdom. But I return now; to vvalk vvith you in a vvay that is better known; since the auste∣rity of that wine doth displease you; I shall quallify and allay it vvith the sweets of examples. I come now to comparison; and I vvill clearly shew you that in all these calamities vvhich every vvay surround us, there is no∣thing great or grievous, if you com∣pare them with those in times past. For those of old vvere greater by ma∣ny degrees, and more truly to be la∣mented. I replyed vvith a gesture that discovered something of impatience. Will you averre this said I
—and hope you to perswade Me to believe what you have said?
Never Langius so long as I am Ma∣ster of my reason; for vvhat former age (if you rightly consider it) vvas ever so calamitous as this of ours, or vvhat after one shall be? What Nation? What Country ever en∣dured,
So heavy miscries and manifold Grievous, or to be suffered, or be told?
As vve Belgians do at this day? You see vve are involved in a Warr; not in a forreign one only, but a civil; and that in the very bowels of us. For there are not only parties amongst us, but (O my Country vvhat hand shall preserve thee) a subdivision of those parties. Add to this the Pesti∣lence, add Famine, add Taxes, Rapines, Slaughters, and the height of all the Tyranny and Oppression, not of our Bodies only, but our Souls too. And in the rest of Europe vvhat is there? Either Warr or the expectation of
Warr, or if there be peace, it is con∣joyned with a base subjection to pet∣ty Rulers; and not a vvhit eligible before Warr it self. Which way so∣ever you turn your Eyes or thoughts, you vvill find all things full of suspiti∣on and suspense: And as in a house that is ill underpropt; many visible signes of an approaching ruine. To conclude Langius as there is a Gene∣ral rendezvous of all Rivers at the Ocean: So all sorts of Calamities seem to Centre in this Age. And yet I now speak only of such as are at present upon us; what are those that await us? Of vvhich I may just∣ly sing that of Euripides,
Such spacious Seas of ills I see As cannot safely passed be.
Langius looking severely upon me; do you again (said he) cast your self down vvith these complainings? I thought by this time you had stood
firme; and that your vvound had been closed: But you relapse. If ever you vvill recover, it is requisite, that there be a kind of calmness in your Mind. This Age say you is the most unhappy. It is an old com∣plaint; I know your Gransier said the same, and so likewise your Father; I know also your posterity vvill have the same complaint. Nature has ri∣veted this into the Disposition of Man; to look fixedly upon his Evils; and to shut his Eyes upon his mer∣cies. As Flyes and other Insects, do not rest long upon smooth and po∣lished places, but stick to those that are rough and soiled: So this que∣rulous Mind of ours, lightly over∣passes our better fortunes: But vvill not be vvithdrawn from its contem∣plations of that vvhich is vvorse. It handles and pryes into its evils, and for the most part shews it self vvitty, in the aggravating comments that it maks upon them. As lovers ever find some∣thing
in their mistress; for vvhich she must needs surpass all others in excel∣lency: So do those that are afflicted, vvith their miseries. Yes vve fancy to our selves vain additions, and la∣ment not only our present, but future Calamities. And vvhat is the reward of this too too inquisitive Genius of ours? No other, than as some Ar∣mies are frighted out of their Camp, by the dust that is raised afarr off: So vve are often cast down, by the false shaddow of a future danger.
LEave then those vulgar things Lip∣sius, and follow me to that com∣parison vvhich you challenge me to make. By this I shall clear it to you, that as to all the sorts of Calamities, not only the like have happened of old, but also greater; and that the age we live in, ha's rather matter of triumph than complaint. We are engaged in a Warr say you. What? Were there then no Warrs amongst the ancients? Yes Lipsius they vvere begun vvith the vvorld; nor are they like to end but vvith it. But possibly they were not so great, so grievous
as ours. So farr are you from the truth; that (I speak seriously) these vvars of ours, are onely pastime and sport, if compar'd vvith those of the Antients. I cannot easily find an entrance or an exit, if I should once lanch forth into this depth of examples. Neverthe∣less, vvill you that vve travel through the parts of the World? Let us set forward then, and begin vvith Ju∣dea, that is to say, vvith the holy Land and Nation. I omit what they suffer∣ed in Aegypt, and what after their departure from thence; for those are recorded, and easily to be met with in the Scriptures. I come to their la∣ter sufferings, and such as did accom∣pany their funerals; which I will place severall 〈◊〉〈◊〉 in an Index. They suffe∣red 〈…〉〈…〉 civil and what by forreign warres, 〈◊〉〈◊〉 that followes. viz.
Slaine at Jerusalem by the command of Florus six hundred and thirty.
At Caesaraea by the inhabitants out
of hate to the Nation and their Religi∣on; twenty thousand.
At Scythopolus a City of Caelosyria, thirteen thousand.
At Ascalon in Palestine by the inha∣bitants also, two thousand five hunde∣red.
At Ptolemais in like manner, two thousand.
At Alexandria in Aegypt under Ty∣berius Alexander the then Governour; fifty thousand.
At Damascus, ten thousand.
All this was done seditiously, and by vvay of tumult; but there were slain besides in a just and open warr by the Romans
At the taking of Ioppa by Caesius Florus, eight thousand and four hun∣dred.
On a Mountain called Cabulon, two thousand.
In a fight at Ascalon, ten thou∣sand.
Besides by stratagem, eight thousand.
At the taking of Aphaca; fifteen thousand.
At mount Garizim vvere slain; ele∣ven thousand six hundred.
At Iotapa where Iosephus himself was present, about thirty thousand.
At the second taking of Ioppa there vvere drowned, four thousand and two hundred.
Amongst the Tarychaeans vvere slain, six thousand and five hundred.
At Gamala that vvere killed, and that precipitated themselves, nine thou∣sand.
Nor vvere any of that City saved, besides two vvomen that were Sist∣ers.
In the desart of Giscala vvere kil∣led in flight two thousand, and taken of vvomen and children, three thou∣sand.
Slain of the Gadarens, thirteen thou∣sand,
Taken two thousand two hunde∣red.
Besides infinite numbers of those that perished in the vvaters.
In the Villages of Idumaea ten, thou∣sand.
At Gerasa, one thousand.
At Machaerus, one thousand seven hundred.
In the Wood Iardes, three thou∣sand.
In the castle of Massada vvhich slew themselves, nine hundred and six∣ty.
In Cyrene by Catulus the Governour vvere slain, three thousand.
But in the City of Ierusalem through∣out the whole time of the siege, the number of them that dyed or were slain is, ten hundred thousand.
Taken ninety seven thousand.
The whole number amounts to (be∣sides infinite omitted) twelve hundred and forty thousand.
What say you Lipsius? Do you cast down your Eyes at these things? Look up rather; and (if you dare) compare
with the Massacres of this one Nati∣on, the Warrs of the Christian world for some years. And yet how small and inconsiderable is either this Coun∣try or people; in comparison of all Europe?
NOt to stay here any longer; let us pass over into Greece, to re∣count orderly all those warrs they maintained both against forraigners and amongst themselves; would be too tedious and to little purpose. This
I say it was so exhausted and lop't with a constant continued Ax of Calami∣ties; That Plutarch tells us (which I never read without wonder and in∣dignation) all of it in his age was not able to muster up three thou∣sand Souldiers; which number yet, the one small City of Megara (saith he) had formerly set forth in the Per∣sian Warr. Ah! whither art thou fallen, thou once the glory of the Earth, the light and leader of the na∣tions? There is scarce a Town at this day (of any name) in this our vvasted Belgia, but is able to raise such a number of Men fit to bear Armes. Let us take now a view of Italy and the Romans. Augustine and Orosius have already eased me of this trouble. Consult them and there you vvill meet vvith Seas of evils. The second Punick vvarr it self, in less than seventeen years (for I have ex∣actly computed it) consumed in Ita∣ly Spain and Sicily only, above fif∣teen
hundred thousand men. The civill vvar betwixt Pompey and Caesar three hundred thousand. And the Arms of Brutus, Cassius, and Sextus Pompeius a greater number. But why should I insist upon such Warrs, as were managed by the conduct of several Commanders? That one Caius Caesar (the plague and poyson of mankind) confesses and that in a vvay of tri∣umph, that there fell by him in se∣veral batails, eleven hundred ninety and two thousand men; not recko∣ning into this number the slaughters of the civil Warrs; But only those of forraign Nations, which he had made in those few years wherein he had the Government of Spain and Gaul. In which notwithstanding (greater in this too) the Great Pompey out-went him; who wrote in the Temple of Minerva that there were by him vanquished, put to flight, slain and taken One and twenty hundred, and eighty three thousand men. To these (if you will)
you may adde Quintus Fabius vvho slew one hundred and ten thousand Gauls. Caius Marius two hundred thou∣sand Cimbrians. And in the latter ages Aetius vvho in that memorable Cata∣launican Field slevv one hundred sixty two thousand Hunnes. And lest you should think that in these Warrs, there vvere only Carcases of Men; there vvere those of Cities too. That Cato the Censour boasts that he took more Towns in Spain than he continued dayes there: Sempronius Gracchus (if vve may believe Polybius) raised Three hundred in the same Spain, nor hath any age (as I think) any thing to add to these Examples; unless it be our own, though acted in another World. A few Spaniards about Eighty years ago; passing over into those vast and nevv found Lands: Good God! vvhat funeralls, vvhat slaughters did they make? I do not discourse the causes and justness of that Warr; but only the events. I see that huge space of
Earth (vvhich eertainly vvas a great enterprize to discover, not to say to overcome) overrun by twenty or thirty Souldiers, and those unarmed multitudes every vvhere mow'd down as corn is by the sythe. Where art thou Cuba the greatest of Islands, Haytus or you Iucayans? Which heretofore were each of you guarded vvith six or ten hundred thousand men; but have now (some of you) scarce preserved fifteen of them for seed. Shew thy self a∣vvhile thou Peru and thou Mexico. O vvonderful and miserable face! that immense tract, and such as may vvell be called another World, appears vast and desolate, in such a manner as if it had been blasted vvith a fire from Heaven. My Tongue and Heart fail me Lipsius, as oft as I remember these things; and I look upon all that hath befallen us (in comparison of these) to be but pieces of strawes (as the Comaedian vvords it) or little mites. Nor do I here represent to you, the
condition of captivity, than vvhich nothing vvas more bitter in the Warrs of the Ancients. Free, noble, Men, Women and Children, all sorts vvere hurried away by the Victour; and vvho knowes but it vvas into eternal slavery? Into slavery it vvas. The footsteps of vvhich, I justly rejoyce, have not been nor yet are in the Christian World. 'Tis true the Turks practise it, nor is there any thing that ought to render that Scythian Tyran∣ny more detestable or dreadfull to us.
BUt you goe forward in your com∣plaints, and speak of the plague and Famine, of Taxes and Rapines. Will you then that we proceed vvith each of these in our comparison, though briefly. Tell me in these five or six years, how many thousands, hath this plague snatched away in all Belgia? As I guess fifty or at the most one hundred thousand. But in Iudaea a single plague in the reign of King David, swept away seventy thousand in less than a day. When Gallus and Volusianus vvere Emperours, a plague beginning in Aethiopia pas∣sed through all the Roman Provinces;
and for fifteen years together did in∣credibly exhaust them. Nor did I e∣ver read of a mortality that lasted so long, or that spread it self so vvide. But that vvhich seised upon Constanti∣nople and the neighbouring places in the reign of Iustinian the Emperour is more remarkable for the fury and fierceness of it: vvhich vvas such that it made every day five thousand fu∣nerals and sometimes ten. I should not be forward to speak this; but should my self remain doubtful of the credit of this report: vvere it not confirmed by unquestionable vvitnes∣ses, that lived in the same age. Nor vvas that African plague less vvonderful, vvhich began upon the ruine of Car∣thage and destroyed in Numidia alone eighty thousand men, in the Sea costs of Africa two hundred thousand: about Vtica thirty thousand Souldiers left there as the guard of those parts. Again in Greece in the reign of Mi∣chael Ducas there was so raging a
plague that (they are Zonaras his vvords) the living did not suffice to bury the dead. To conclude in Pe∣trarchs time (as himself reports it) so direful a one sate brooding upon Italy, that of every thousand men scarce ten survived. I come now to speak of Famine: Certainly vve of this Age have seen nothing, if vve consider the times past. When Honorius vvas Emperour, there vvas such a dearth and scarcity of all sorts of provisions, that men vvere ready to eat one ano∣ther, For it vvas openly cried at the Cirque, set the price of mans flesh. In the reign of Iustinian throughout I∣taly (after the Goths had vvasted it) there vvas one so great, that in Pi∣cenum alone, there vvere fifty thou∣sand men famished to death: and all about, they eat not only the flesh of men, but their own excrements. Two vvomen (I tremble to speak it) had at several times by night treache∣rously killed seventeen men and ea∣ten
them: and vvere themselves slain by the eighteenth who had discove∣red their practise. I forbear to re∣late the famine in Ierusalem and the vvell known examples of it there. If I must say something of Taxes also; I deny not but they are heavy ones with which we are pressed. But they are such only, vvhen you look upon them by themselves; not when you compare them vvith those of old. All, most all the Provinces of the Ro∣man Empire, payed yearly the fifth part of the profits of their pasture, and the tenth of their arable. Nor did Anthony and Caesar forbear to ex∣act the tributes of nine or ten years to be payed in one. When Iulius Cae∣sar vvas slain, and armes were taken up for their liberty, every Citizen was commanded to pay down the five and twentyeth part of all their goods. And more than this all that were Senatours payed for every tile of their house six asses. An immense
contribution, above the reach of our senses as vvell as of our Estates. But Octavianus Caesar (probably vvith some reference to his name,) exacted and received of all freed men the eighth part of their Estates. I omit vvhat the Triumvir's and other Tyrants have done, lest I should teach those of our times, by the recitall of them. Let that one of Colonies, be instead of all examples of Exactions and Ra∣pines. An invention then vvhich no∣thing did more contribute to the strength of the Empire: and nothing could be devised more grievous to the Subject. Veterane Legions and Cohorts were drawn out into Towns and Fields, and the miserable Pro∣vincials, (in a moment of time) were thrust out of all their Estates and For∣tunes, and that for no offence or unlawful attempt, their riches onely and plentiful possessions vvere their crimes. In vvhich certainly the sum of all calamities is comprized. It's a
great misfortune to be robbed of our money, vvhat is it then to be de∣prived of our houses and lands? And if it is grievous to be driven thence: vvhat is it to be forced from our Country, our Temples and Altars? You might see some thousands of woful peo∣ple hurryed away, children from their Parents, Masters from their Families, Wives from their Husbands, and thrown out into divers Countryes, as their lot designed them. Some a∣mongst the thirsty Affricans, and as the Poet saith in this very case,
Others were into Scythia hurl'd, Or Brittain sever'd from the world.
One single Octavianus Caesar placed eight and twenty colonies in Italy only; and in the Provinces as many as he pleased. Nor vvas there any thing (I know) that vvas more destru∣ctive to the Gauls as Germans, and the Spaniards.
BUt yet (say you) there are such cruelties and murthers at this day, as the like have not been heard of. I know vvhat you point at, and vvhat vvas done of late, but I appeal to your conscience Lipsius, vvas their no such thing amongst the ancients? How ignorant are you if you know it not, and how vvicked if you dissemble it? For there is such a plenty of Exam∣ples in this matter, and they lye so ready, that it is some trouble even to choose. Know you not the name of Sylla the Fortunate? If you doe, you remember that infamous and cru∣el prescription of his, by vvhich he cast out of one City four thousand se∣ven
hundred Citizens. Nor were they of the meaner sort; but one hun∣dred and forty of them vvere Senators. Nor do I touch upon those infinite slaughters that were usually acted either by his permission or command. So that not undeservedly those words burst from Quintus Catulus vvith vvhom at length shall vve live; if in Warr vve kill armed Men, and in peace the dis∣armed. But shortly after; this same Sylla vvas imitated by his Disciples: I mean the triumvirs, vvho in like man∣ner proscribed three hundred Sena∣tors, and above two thousand Roman Knights. O vvickedness! A greater cruelty than this the Sun in all its tra∣vels from the East unto the West, did never yet behold; nor is like to do hereafter. If you please you may look into Appianus; and there you may be∣hold the various and deformed condi∣tion of those times: Of those that lay hid, and fled; of those that stopped their flight, and halled them forth:
the vvoful vvailings of Wives and Chil∣dren; so that you vvould believe hu∣manity itself had perished and fled from that savage and inhumane age. These cruelties were acted upon the persons of Senatours and Knights, that is to say, upon so many little less than Kings and Princes; but possibly the Com∣mons were more favourably dealt with. No such matter. Look upon the same Sylla, who commanded four Legions of the contrary party (for whose secu∣rity he had given his faith) to be mur∣thered in the publick Villa; they in vain imploring the mercy of his treach∣erous right hand: Whose dying groans reaching the Curia and the Senate be∣ing startled and amazed at it: Let us mind our business Conscript Fathers, (said he) a few seditious fellows are punished by my command. I know not vvhich I should most vvonder at; that a Man could do so, or that he could speak so. Will you have more ex∣amples of cruelty? Take them. Ser∣vius
Galba in Spain summoning the peo∣ple of three Cities together, as if to communicate to them something to their advantage; suddenly commanded seven thousand of them to be slain; amongst vvhich vvas the flower of their youth. In the same Country Lucius Licinius Lucullus the Consul sent his Souldiers into the City of the Cau∣taeans, and slew twenty thousand of them contrary to the Articles agreed upon at their yielding. Octavianus Augustus vvhen he had taken Perusia; chose out three hundred of the chief∣est of both orders, and though they had yielded themselves, he slew them as Sacrifices before an Altar vvhich he had erected to D. Julius Antonius Caracalla, (being offended vvith those of Alexandria; for I knovv not vvhat jests upon him) enters that City in a semblance of peace, and vvhen he had commanded all their young Men into the Field; he surrounds them vvith his Souldiers, upon a Signal given
he kills them every one, and using the same cruelty to the remaining multi∣tude, he utterly exhausted that po∣pulous and most frequented City. King Mithridates by one letter caused eighty thousand Roman Citizens to be slain; that were dispersed through∣out Asia about their mercandise. Vo∣lesus Messalla the Proconsul of Asia, in one day caused three hundred to be beheaded; and strutting amongst the dead bodyes with his armes on his sides, as if he had done some glori∣ous act; cryed out aloud; O Princely deed! Hitherto I have only spoken of prophane and impious persons; but behold amongst those that are devoted to the service of the true God: You vvill find it of the Emperour Theodo∣sius that having by the highest vvicked∣ness and deceit, betrayed seven thou∣sand innocent people of Thessaloniea into the Theatre, under pretence of exhibiting some playes; He sent his Souldiers amongst them, and mur∣thered
them all: Than vvhich fact nothing is to be found more impious in the records of all the Heathen im∣pieties. Go now my Belgians, and af∣ter all this, accuse the cruelty and treachery of the Princes of this Age.
LAstly, you complain of the Ty∣ranny that is now adayes, and the oppressions at once both of our Bodies and Souls. My purpose is not (at this time) to applaud, or condemn our own age; for to what end were it? My business is to compare only. I ask you therefore when ever those
evils vvere not; and where that place was. Assign me any one Age, any one Nation, without a remarkable Ty∣ranny in it; and (for I'le run the haz∣zard) I will then confess, that we are the most wretched of all that are miserable Why do you not reply? I see that old Sarcasme is true; all the good Princes may be registred in a Ring. For it is natural to Man to use authority insolently, and hardly to keep a mean in that which it self is above it. Even we our selves who complain of Tyranny, do yet carry the seeds of it inclosed in our bosoms: Nor is there a Will wanting in most of us to discover them, but the power. A Serpent vvhen he is benummed with cold, hath poyson within him, though he do not exert it; 'Tis the same in us, whom only weakness keeps inno∣cent, and a kind of Winter in our For∣tunes. Give but power, give means, and I fear that the most of those that accuse would transcend the example of
their superiours. This is every dayes instance; see that Father stern with his Children, that Master with his Servants, and that School-Master with his Scholars. Each of them is a Phalaris in his kind, and raise the same waves in their Brooks, as Kings do in their greater Seas. The same Na∣ture is discernible in other creatures; most of which prey upon their own kind, both in the Air, the Earth, and the Water:
So greater Fish devour the smaller fry, And weaker Fowle under the Goshauks die.sayes Varro truly; but you will say these are the oppressions of Bodies only: But this is the peculiar of our age, that ours are of the Soul also. Take heed you speak not this with more malice than truth. That Man seems to me to be little skilled in the knowledge of himself, and the heavenly nature of the Soul; that thinks it can be forced or
compelled. For no outward violence whatsoever can make you will, that which you do not will; or to yield to that which you do not assent to. Some have power over the bond and tye of the Soul; but none over it self. A ty∣rant may loose it from the Body, but he cannot dissolve the nature of it, which being pure, eternal, siery, dis∣pises every external or violent attempt. But we may not speak our own thoughts. Be it so. The bridle then curbs your Tongue only, not your Mind; your Actions, but not your Judgment. But even this is new, and unheard of. Good Man! how are you mistaken? How many can I point you out, who have suffered under Tyrants, for their o∣pinions? through the heedlesness of their tongues? How many of those Tyrants have endeavoured to compel mens Judgements, and their Judge∣ments too in matters of Religion? It vvas the common custom of the Per∣sians and the Eastern Nations to adore
their Kings, and we know that Alexan∣der challenged to himself that divine a∣doration, with the ill will of his ruder Macedonians. Amongst the Romans that good and moderate Emperour Au∣gustus had in the Provinces, yes in every house, Flamens and Priests as a God. Caligula cutting off the Heads from the Statues of the Gods, with a ridiculous impiety, caused his own to be placed upon them. The same instituted a Temple, Priests and chosen Sacrifices to his own deity. Nero would be taken for Apollo, and the most illustrious of the City were slain, under this accusa∣tion; that they had never sacrificed to the heavenly voice. Domitian was o∣penly called our Lord and God. Which vanity or impiety if it were found at this day, in any of our Kings; what vvould you then say Lipsius? I vvill sail no nearer this Scylla, into which no vvinds of ambition shall either betray or force me: For a secure old age is the reward of silence. I will bring in
only one testimony of the ancient sla∣very, in this respect; and that shall be out of an Author you are well acquaint∣ed vvith, and I vvould have you to at∣tend him. 'Tis Tacitus in the reign of Domitian: We read (sayes he) that when Petus Thrasea was praised by Arulenus Rusticus, and Priscus Helvidius by He∣rennius Senecio; it was capital to them both. Nor did the cruelty extend it self only to the Authors, but also to their Works. Charge being given to the Tri∣umvirs, that the monuments of those ex∣cellent wits should be burnt in the Forum and Comitium, supposing by that one fire, to have suppressed the voice of the people of Rome; the liberty of the Senate, and the conscience of Mankind. The professours also of Wisdom were banished; and all in∣genious arts proscribed, lest there should any where appear the least footsteps of ho∣nesty. We gave certainly a grand ex∣ample of our patience; and as the forego∣ing ages saw the utmost height of liberty, so did we of slavery, the commerce of hear∣ing
and speaking being barred; and in danger by informers. VVe had certainly lost our memories together vvith our speech if it had been as much in our power to for∣get, as it was to be silent.
I Have done vvith comparison; and now I bring up the other Brigade of my Legion, vvhich opposes the novel∣ty of these Calamities: But briefly and by vvay of Triumph. For it rather takes the spoiles of the already conquered enemy; than fights vvith him. And to speak truth, vvhat is there in these things, that can appear new to any
man, that is not himself a gross Ignaro in humane affairs? Crantor said excel∣lently and vvisely; who alwayes had this verse in his Mouth.
— Ah me! and why ah me? VVe suffered but a humane misery.
For these Calamities do daily move in a Circle, and in a kind of round pass through this round World. Why do you sigh that these sad things fall out? Why do you vvonder at it?
O Agamemnon thou wert not To pleasing things alone begot, But to equal hopes and fears Interchange of joys and tears. For thou art mortal humane born, and though Thou should'st refuse, the Gods will have it so.
It vvere rather a vvonder that any should be exempted from this common
Law; and should not have his part in that burthen, vvhich lyes upon the backs of all. Solon vvhen a friend of his at Athens was sadly be wailing him∣self; he brings him into the Tower, and from the top of it shews him all the houses of that great City. Think vvith your self (sayes he) how many sorrows have heretofore been under these roofs; now are, and hereafter shall be: And then cease to lament the evils of Mankind, as if they vvere your own only. I vvish I could give you the like prospect of this vvide World Lip∣sius, but since it is not to be done actually, let us imagine it. I place you upon the top of some high Mountain (Olympus if you please) look down now upon all those Cities, provinces and Kingdoms beneath: And think that you see but so many inclosures of hu∣mane Calamities; the Amphitheatres, and (as it vvere) the Sands, in vvhich the bloody sports of Fortune are ex∣hibited. You need not look farr from
hence; do you see Italy? It is not yet thirty years since it rested from sharp and cruel vvarrs on every side. See you the spacious Germany? The dan∣gerous sparks of a Civil discord were there but of late, vvhich threaten to break forth afresh (and if I am not de∣ceived) into a more destructive flame. Do you see Brittain? Warrs and slaugh∣ters are perpetually in it, and that peace vvhich it now awhile enjoyes; it owes to the government of the middle Sex. See you France? Behold and pitty it. Even now the Gangrene of a bloody warr, creeps into all the Joints of it: Nor is it otherwise in all the rest of the World. Think upon these things Lipsius, and let this communion in mi∣series help to alleviate those of yours. And as they used to place a slave be∣hind the Triumpher, who in the midst of all the joyes of the triumph, vvas often to cry out to him; thou art yet but a Man: So let this Monitour al∣vvayes stand by to remember you, that
these are humane things. For as la∣bour in Society vvith others is more easy; so is also our grief.
I Have drawn forth all my forces Lip∣sius; and you have had vvhat I thought meet to say for constancy a∣gainst Grief: vvhich I wish may not onely be pleasant to you, but health∣ful, not only delight you, but (vvhich is more) be helpful to you. This it vvill doubtless be if you admit it not only into your Ears, but into your Mind; and if you suffer not vvhat you have heard to lye and vvither as seed that is cast upon the surface of the
ground. Lastly, if you seriously di∣gest and ruminate upon it: For as fire is not forced from the flint vvith one stroke; so in these cold bosomes of ours, that retired and failing spark of goodness, is not enkindled by a single admonition. That at last it may truly flame in you; not in vvords and appearance only, but in reality and deed; I humbly beg and beseech of that divine fire. When he had thus said, he rose up hastily; I go Lipsius (sayes he) the Sun at this Noon height remembers me it is dinner time; do you follow. That I vvill readily and cheer∣fully (said I) justly making that accla∣mation, vvhich they use to do in their mysteries;
I have the Evil fled, And the Good discovered.