CARDAN HIS THREE BOOKS OF CONSOLATION English'd Of great Vse in these Times LONDON Printed for B. Aylmer at the Three Pigeons and S. Croutch at the Princes Arms against the Royal Exchange 1683. TO THE READER YOV have here an Antidote against every Trouble prescribed by that Physitian whose prodigious Parts and singular Fancies have made him Admir'd and Envy'd by most of the Learned World He had 't is true his Deliriums in common with all great Wits but his lucid intervals were such as made him pass in the Opinions of some that read his Works for more than a Man not the fate of those other Ancient Monuments which perished in the Barbarian Wars For as he shewed himself a most excellent Philosopher in all his Writings so 't is not to be imagined but that on this occasion he out-did whatever he had done before seeing the Subject he Handled was neither Common Foreign nor Feigned but sprang from his own Natural Affection and great trouble of mind II Now although we want this useful Book to furnish us with those excellent Arguments which without doubt he made use of to quiet his own mind Yet shall not this discourage us considering our need from offering the best we can devise as those who cannot get stately Pallaces to dwell in must be contented with simple Cottages III. And the necessity of such Discourses as these appears hence That supposing our selves free from all other vexations yet will the remembrance and dread of Death four all our present enjoyments IV. But besides the fear of death how many other troubles are there against which we had need be fortified Our Hunger is satisfied with Meat our Thirst with Drink our Weariness with Rest But the fear of evils whether real or imaginary is so rooted and fruitful in our minds that unless it be obviated by wise considerations t is impossible to keep them serene and undisturbed seeing it leads us from one discontented thought to another without end V. I know not what benefit others may reap by this my labour as to my self for whom I chiefly designed this Book the considerations contained therein have abundantly profited me And as t' was said of Asclepiodorus that he could paint without colours so shall I without any Art or Skill declare how greatly we err both in our Opinions and Wills VI. Now although the number of our cares and miseries be great yet if nearly considered we shall find several of them to be such as need no Medicine as those which men voluntarily undergo For who will attempt to comfort Marcus Regulus in his sufferings whom neither Natural Affection to his Children and Relations nor the intreaties of his Friends could persuade from hastening out of Rome to be tormented at Carthage Such undaunted Spirits were the Holy Martyrs St. Paul St. Stephen c. VII But there are other kind of hardships which the most delicate do not refuse for the sake of Honour Pleasure or Profit Some serve Kings others their Mistresses one man consumes his time and himself with Study another commits himself to the mercyless Sea and are so little troubled at these toyls that it grieves them to be withheld from engaging in them Some led on only by hope spend their days in solitary places refusing all the comforts and conveniencies of this life Macerating themselves with Fastings and Watchings who being asked for what end they do this reply for hope that after death they shall receive an everlasting recompence Some take great pains meerly for Pleasure as Harvest Labourers who after long Toyl and Sweat in Summers Sun do notwithstanding Dance when the Pipe or Viol Sounds Others sit at play till their Feet ake with Cold the pleasure of the sport exceeding the sharpness of the pain To begin with private Evils we may take this for a certain truth that it matters not to happy living what a mans Fortune be seeing there is no condition of life but admits the exercise of some vertue and what wise man will torment himself in adversity considering how vain short and uncertain the Life of Man is X. In what a kind of uncertainty do we live when a man rises from his Bed in the Morning to be uncertain of his return to Rest again or when he lies down to sleep whether ever he shall rise Well do the Spaniards in their Language call man a shadow for in truth he is no more his body being so frail and brittle and exposed to so many dangers that nothing is more to be admired than that it should usually subsist so long I allow those Philosophers to be in the right who made all things consist in Opinion For what Custom Law or Sentiment has so far prevailed as never to meet with contradiction The Philosophers had never contended so long among themselves had the matter of their debates been evident and certain For what man is so mad as to affirm the Swan to be Black or the Crow white seeing the matter here is to be decided by common sense But touching what is Good and Evil Good Lord what Disputes have arose what wranglings and oppositions Which makes me remember a pleasant story written by an Ancient Poet that excellently well sets forth our Folly XII When mighty Jupiter had made the Heavens the Earth the Sea Men and Beasts he soberly considered that unless he alloted Punishments and Rewards for mens Deserts they would be not only guilty of great irregularities towards one another but Affront the Gods themselves for which cause he commanded Vulcan to make two brazen Tuns the one to receive all that was good the other whatsoever was evil making both good and evil things wing'd that Mortals might more conveniently receive them according to their Deserts But the Goddess Pandora a busie huswife mov'd with that restless curiosity which is common to all the Sex must needs be peeping in 'em when immediately both the good and evil flew their ways the good up to Heaven the Evil down to Hell hope only remaining in the Vessel of evils and suspicion in the other Which news when Jupiter heard he takes the empty Barrels and in a mad raging fit throws 'em down which being perceiv'd by mortal men who are desirous as you know of News they immediately draw near and embrace the empty Vessels persuading themselves they had gotten both good and evil whereas in truth neither good nor evil happen'd to either of them only they that light on the better Vessel found themselves possest with an opinion of good mixt with suspicion and the other with opinion of evil mixt with hope XIII Like to what Travellers tell us touching such as pass over the Desarts of Arabia who chancing to tread upon some piece of Iron or other cold thing are suddenly startled with fear least they have trodden on some venemous Serpent so does the bare opinion of good and evil perplex all mortal Creatures altho' 't is certain all good things are flown
before-hand and how paâ—iently they endure it when it comes and can we suppose God â—as endow'd them with greater gifts of fortitude than our sevles A good Man is always ready to lay down his life Callicratides the Lacedemonian Captain hearing the Soothsayer foretel Victory to the Lacedemonians and death to himself answered Sparta in losing me will not be at all weakned IX What great acts have been performed by such who feared not death how happy have been their Lives how glorious their ends In fine why shall we refuse to yield to that equality which makes the Beggar a Prince and the Tyrant simple and harmless dust X. Neither the vast Army of Xerxes nor Treasure of Tyberius or Cruelty of Antonius could any whit prevail against Death We shall all be equal and harmless there and except Vertue there will be no difference No man can be ignorant of â—his journey 'T is a fond and silâ—y opinion that renders this so â—yful and advantagious a matâ—er unpleasant and terrible Upon what light causes have some slain â—hemselves I knew a Scholar a Countrey-man of ours in Padoa who being slighted by a Gentlewoman with whom he was in Love Poyson'd himself Anoâ—her in our City for vexation â—hat the price of Corn fell Hangâ—ed himself Another and he â—ikewise an Italian finding he could not conveniently pay his Debts Drowned himself I saw a Woman who for mere sorrow that she had committed Adulâ—tery asking God forgiveness for what she had done immediately drank Poyson Cleopatra altho' she might have liv'd in honor yet to prevent her being carried about in Tryumph caus'd a Serpent to sting her to death Porcia the Daughter of Cato and Wife to Brutus a most heroick spirited Woman hearing her Husband was slain eat burning Coals and died Damocles a beautiful Boy beloved by King Demetrius being watch'd when he should enter naked into the Bath and knowing the King design'd to abuse his body div'd down to the bottom of the Water and drowned himself 'T is endless to relate Instances of those that for Fear Love Grief Anger and other occasions of no weight have sought their own deaths We read moreover of whole Legions that offered themselves to apparent destruction As they that were with Leonida in the Persian Expedition What would not these People have ventured on a great occasion when for so small a matter they did not refuse to dye XI But perhaps thou wilt reply I do not fear Death for not being an Evil 't is necessary and to fear that which cannot be avoided were vain cowardly and hurtful Yet would I dye easily and such a death as Augustus desir'd and obtained for by living till I am Old I shall not only gain a longer life but also an easier death XII 'T was Aristotle's opinion that Old men dyed not only without pain but also without any seeling of death because the heat of their bodies was quenched Which may be illustrated by this Example If you go about to draw a Tooth that is not loose you feel great smart but if 't were loose of it self before it s drawn without any trouble So green Youth with extreme reluctancy yields to death whereas old Folks in dying feel almost no grief at all In India men are said to live commonly an hundred and thirty years by reason of the goodness of Air and the Peoples being without cares Whereas we continuing in cares luxury and immoderate labours choosing Air for profit not for health bring upon our selves diseases and untimely death and yet lay the fault on Nature How much better were it to know how to use the benefit of Nature if thou esteemest Life to be such a pleasant and desirable thing How have Hermites lived so long but by living temperately and void of care The longest life is short because death will certainly put an end to it Only Vertue and worthy actions can extend it and Idleness and Vice shorten it XIII Alexander tho' he lived not above 33 years died an Old man by means of his great Exploits Whereas Argantonius may be said to have died young tho' he lived an hundred and twenty years because he was remarkable only for his Age. T is likewise to be noted that commonly all notable men have died in their youth Hercules Achilles Castor Pollux Ajax Jason Lucan Catullus Tibullus Virgil Demosthenes Cicero Julius Cesar Severus Alexander Probus Aurelian Claudius died all of 'em young Who were too great and too good for this World and therefore the Gods took 'em to themselves XIV But put case thou livest to be old how many vexations must thou expect what infirmities Weakness Maladies Rhumes Catarrhs besides the seeing of thy self avoided and loathed by every body Thou art tiresom even to thine own Children burthensom to thy self troublesom to thy Friends and contemptible to thy Servants Thy Taste is gone rest thou canst not and being burdensom to thy self how canst thou but be burdensom to others We read that Zeno the Philosopher when he could not get rid of his life by Age Strangled himself What pains and art was Tully fain to use to persuade people to bear their Old age Whereas no man thinks it necessary to exhort men patiently to endure Health or Riches I am extremely taken with that saying of Theraminis who only escaping out of a ruin'd House and his Friends congratulating his good hap cries out O Fortune for what sadder chance dost thou reserve me What he said was not without reason for not long after he suffered a painful death by the cruelty of Tyrants What man that has lived to be Old if proffered to live over again his past time would accept of the condition And seeing Old men can expect nothing but Craziness Coughs Consumptions Cares and uneasiness I see no cause why they should desire to live And if when we are young and enjoy the full use of our senses beauty strength wit and authority we are oft weary of our life what shall we do when we hear if we have any hearing left our selves called Old-doating-fool and be made the subject of mens laughter and pity XV. Art thou troubled to dye alone and leave so many behind thee Remember to what a great company thou art going and that those whom thou hast left alive must of necessity follow thee and that so speedily that they may be said to dye with thee and bear thee company The Fates are always at work suffer none to transgress their limits This is an unalterable Law T is appointed for all men once to dye XVI And as amongst Condemned persons those that have been less Criminal are first dispatched whereas the others who have been guilty of greater crimes are reserved last to behold the terrors of death So God first takes away those whom he loves to prevent their being the sad witnesses of others Miseries I remember when I was but a Child my Mother Clara Michera then a Young Woman was notwithstanding
wont to wish she had dyed in her Infancy when Older she still continued to say the same I Askt her the reason whereto she replyed I live in expectation of Death which could not have been so troublesome in my Infancy being then unsensible what it was to live or dye XVII There is nothing but brings greater sorrow with it than joy for pleasure when gone is succeeded by sadness What do we Live for to Eat and Drink and talk of News and do the same things over and over again What is there in this Life that can delight daily trouble to dress and undress a mans self Whereas the dead feel neither Cold in Winter nor Heat in Summer Cares and Fears come not near them for in the Grave the wicked cease from troubling and there the weary be at rest XVIII T is said of the Galatians that they so little regarded death that they chose to fight Naked The Gymosophist answered Alexander very ingeniously who being askt by him which was strongest Life or Death replyed Life because it bears so many Calamities XIX Were it not for death what a Cage of ravenous birds would this World be men would only meditate and improve their Arts of Violence and Oppression seeing in this short time they Live and within sight of Death they are guilty of such Enormities Again how needful is it that good men may thereby receive the reward of their vertues and live amongst such blessed Spirits as inhabit above the moon and stars So that Death can be only terrible to wicked men who are to be tormented in dark and solitary places XII Some men are troubled about the manner of their Burial a foolish care and not to be compared to that pleasant humor of good Diogenes who lying Sick and like to dye under a Tree Answered them that askt him how he would be Buried that they should let him lye where he was to which they replyed the Beasts would tear him in pieces prithee says he then lay a stick by me that I may drive 'em away Nay say his Friends that will be to no purpose when you shall be senceless to whom he again replys What harm can they then do me CHAP. II. The death of Parents Children and Relations not to be Lamented Remarkable Examples of such as have born them patiently I. HAving said thus much touching our own deaths come we now to consider what reason we have to Lament the death of others whom we Love We mourn either in respect of our selves or them if for them we believe their Souls are mortal or immortal if mortal then we thus Complain O Alass henceforth thou shalt be no more thirsty hungry cold hot naked sick lyable to injuries and vexations yea that which is more thou art no longer lyable to death as I am Or if thou believest the Soul to be immortal then must thou thus Lament Alass my dear Friend or Child thou art of a mortal Creature become an immortal Spirit of a miserable Wretch an happy Soul thou hast passed from death to Life from a Vale of Tears to a Place of Inexpressible Joy Who can hold his sides in hearing thee thus Complain But if thou say I Lament my own Loss then thou shewest thy self an Envious and Narrow Soul in desiring to detain him in Misery and deprive him of those Joys he possesses on Account of some little Advantages thou receivest by his Company II. Besides consider tho' thou hast lost thy good Friend yet has he left behind him him as good men as himself But supposing thou shalt never light of the like yet remember what pains thou hast taken for him when living how burdensome he has been to thee and how uncertain thou art of his good will towards thee and what he might at length shew'd himself to thee had he lived longer How commonly have men been injur'd yea ruin'd by their own kinsmen brethren and relations by whom heretofore they have been assisted Cassius and Brutus helped Julius Cesar to fight against his Countrey but being made Emperour they slew him Alexander while he Lived was faithfully serv'd by his Soldiers but when dead his children kindred and friends were all destroyed by them and yet at the death of one of them he felt such grief that he scarcely could ever forget it III. The Thracians at the death of their friends were wont to rejoyce and make good cheer because they considered them as delivered from all wordly misery and arrived at felicity And on the contrary when any Child was born they wept and lamented its entrance into a troublesome world which custom a Citizen of ours follow'd who dying desired that with musick and dancing he might be carried forth to his Burial IV. Wise and discreet Law-makers in complyance with Popular Folly appointed limits to Mourning Lycurgus gave leave for a man to Lament Eleven Days but after that he must be no longer seen to Lament V. When thou Lamentest the Death of thy Friend tell me whether thou hadst rather dyed thy self Thus it must needs be either Children must dye before their Parents or Parents before their Children or else all together But to dye all together is esteemed a great Calamity Do'st thou mourn because thy Friend or Child is delivered from Old Age Or do'st thou Lament that in others which in thy self thou thinkest ought patiently to be endured Or wilt thou weep like the Old Woman I knew who coming to the Gate where we were begg'd Alms and the more to move us to Compassion alledged She was without Father or Mother whereupon we asked what Age she was of she Answer'd a Poor Old Woman of above Fourscore which made us all burst out into Laughter for although we pity'd her Age yet we could not be much concern'd at the loss of her Parents VI. 'T is reported that in the Island of Coius the Old Men being past Threescore are wont to be carryed in Triumph thro' the City and afterwards slain in the sight of all the People Because after that Age they being unprofitable their deaths in respect of the want of Provision may greatly benefit the Common-wealth The Country of the Caspians abounding with men but scarce of Provision their Custom is after their Parents be passed Threescore and Ten to shut 'em up and starve them with hunger which is indeed Cruel and Barbarous but when Natural Death happens to our Parents we ought patiently to bear their Loss in as much as they have run through their Course of Misery whereas we are to abide the troublesom Assaults of it VII Yet would I not Counsel thee to do as a Young Man did who claimed Kindred of us for he when he was told his Father was dead fell a dancing in the presence of several People and cryed out 't was pity he dyed not sooner but the wretch escaped not unpunished for his impiety and breach of the precept for he dyed of a Consumption soon after Not only Moses
take no farther care of them In this far happier than Men. Let the examples of the Wise moderate thy grief Alexander made a Funeral Oration for his own Son wherein he prais'd him for his vertues and so buried him Demosthenes the 7th day after the death of his only Daughter put on his white Garment was Crowned and Sacrificed an Ox. Dion fitting in Council upon publick affairs and informed his only Son had fallen from the House-top and broke his Neck gave order for his Burial and continued on his business The Constancy of Pericles is to be admir'd for having lost within eight days his two Sons young men of exceeding great hopes did notwithstanding put on his white Garments was Crown'd made Orations to the Athenians and coming from his House where his Children lay dead delivered his advice upon sundry weighty matters and discoursed at large touching the art of War So Anaxagoras whilst he was disputing with his Scholars word was brought that his Son was dead whereat he paus'd a while and returned answer to the Messenger he consider'd he had begotten a Mortal Creature When Brutus openly punished his two Sons what terror did this strike into his Citizens what fear into his Enemies and admiration into his Neighbours For that instance of his Justice and Severity did mightily advantage the Empire and stir up all Counties round about it to the emulation of so great a virtue XIV Neither doth Story only furnish us with instances of Mens heroick courage in this particular but also of Womens Cornelia the Mother of the Gracchi of many Sons having only two left and they both slain besides the reciting the worthy deeds of them and their Father did not make any other shew of sorrow Argilon the Mother of Brasides the Lacedemonian King hearing her Son was slain gave no sign of Grief but Askt whether he Nobly and Worthily Dyed Another when word was brought her of her Sons being Slain Was it not necessary says she that he should slay others or be slain himself I could give a Thousand instances of this kind were it necessary CHAP. III. The unprofitableness of Riches A brief Account of the Authors Life Poor men more happy than Princes No man poor that has whereon to Live I. MOst mens minds are so greatly set on Riches that till Death comes they think of nothing else For every man fancies he has a long time to live and puts the Evil Day far from him as if the forgetfulness of that time were a means to escape it And not contented with this they esteem all men fools that pursue not the same Ends. As if Riches could deliver from Death or were of any value to a Man in the Grave Rather ought we to consider we are to pass over into those parts whither we can carry nothing with us but our Vertues or Vices for whensoever thou shalt dye will come into thy remembrance not thy wealth but thy grievous offences not thine honor or pleasures but thy faith and hopes of mercy For at that instant all things will seem to thee to be annihilated and thy disturbed fancy will imagine the whole world to be sinking into its former confusion And as the Land seems to move in the sight of such as sail on the Sea in a Ship so in the hour of death will all things seem to pass away when thou shalt for ever take leave of this earthly life never more to return to thy friends wealth or pleasures in which thou hast so greatly trusted Therefore if thou expectest any other life after this why dost thou not spend thy time in Vertue But lest I be thought to give that counsel to others which I never had occasion to use my self know that I also have been in misery and therefore expect to be the more credited II. I was born in a time of Pestilence when my Mother being big with Child of me was forced to leave the City half dead came I into the world in the year 1501 when all men despairing of my life by vertue of a Bath made of Wine I was recovered Within three months after I lost two of my Brethren and one Sister The Plague continuing in our City took away my Nurse whereupon I was charitably received into the house of Isiodorus Resta a noble Gentleman and friend of my Father where after a few days I fell sick of a Dropsy and Flux of the Liver yet nevertheless preserved whether through the wrath or mercy of God I know not There was no kind of distemper which I did not undergo till I attained eight years of age At which time I became Servant to my Father and so continued till I was eighteen III. Thus did I pass the flower of my youth both without delight and study At length perceiving I could not compel nor persuade my Father to give me Learning I intended for love of it to enter into some Religious house My Mother seeing her want of Children intreated my Father to put me to School where I remembring my time already lost and the shortness of Mans life earnestly applyed my self to my Book ever in fear lest my Father hearing some bad report should take me away I was not a little perplexed with the difficulty of the Latine Tongue but having with much labour mastred the uneasy part thereof my Father gave me leave to study Geometry and Logick in which I made some proficiency Then distance from my Father making him begin to love me he died having newly begun to affect me At that time the Wars began in our Country when being poor and void of all other help through the great care and diligence of my Mother I was maintained when my small Patrimony was not sufficient for such as it was I spent it in the office of Rector in the University Nor had I any other way of getting my living but by playing at Chess IV. At length after I had rub'd through several straights I setled my self and Family in the Town of Pavia where by practice of Physick tho' poorly I made a hard shift to maintain my self and Family for I had contracted debts by my vain-glorious office Then my Mother sends for me home to the City where I found all things in disorder as to my private affairs no friends or assistance my Kinsmen sued me at Law and was refused in our College of Physicians being suspected a Bastard because my Father used me so ill Neither can I boast of any favour from the Physicians of Padoa where having twice deserved to be made Doctor they denied me my Grace But at length through the earnest suit of the President I took that degree This might well shame me to relate were not their injustice the cause not my want of Learning Not long after this I fell into a Consumption a distemper which many Physicians hold incurable Yet it pleased God I escaped it after seven Months without help of any Physician and beyond all
up into Heaven and all evil down into Hell And therefore ever since the great Jupiter has taken no notice of mens deserts Now altho' this be but a fiction yet does it give as satisfactory an account as the definitions of Philosophers or School-men CHAP. II. Afflictions advantagious Grief unprofitable The mischiefs of conceitedness and self-love AS all earthly joys are vain and unstable so in the World to come all things are certain assured and everlasting unto which Almighty God calls us by the sufferance of these Afflictions which we term Evils according to that of the Prophet Because thou wert beloved of God it was expedient that Temptation should try thee For Almighty God not unlike a Father that entirely loves his Children brings them up in all continency and sobriety restraining them from pleasures and not suffering 'em without chastisement to live wickedly And on the contrary such as he lightly esteemeth he suffers to wallow without controul into all manner of luxury and riot Shall we say the life of such Servants is more happy than that of those Sons For as Gold is purified in the furnace so is the life of a good man purged by adversity But what signify all the sufferings of this World as St. Paul says if compared to the glory which shall be revealed Will not he that believes this rejoyce in adversity and lament in prosperity and amidst his miseries persuade himself that God makes trial of his faith that he may afterwards take him to himself If in getting worldly glory we usually so greatly rejoyce altho we know it to be of short continuance what ought we not to do for this Heavenly glory which is everlasting certain and fully satisfactory Did men believe these things they would save me the labour of writing for who so mad as not to be willing to change this short life for that which is Everlasting this frail for that firm this unhappy for that most happy this troublesom for that most quiet 'T is our infidelity that makes us miserable For what can be more profitable after death or more comfortable in this life than the hope of that which is to come And tho' the same were not yet ought not a man to be dejected seeing there 's scarcely any misery so great but is attended with some advantage And as adversity and misfortunes have been to some men a means of their promotion so has Prosperity been to others an occasion of their misery The servitude of Ventidius occasion'd his becoming Consul What 's more irksom than Sickness Yet did it profit the Emperor Augustus being in Arms against Brutus For being warn'd by his Physician to remove from his Tent he by Sleep recover'd his health which had he done for any other respect 't would have been dishonorable And had he not done it he had certainly bin slain or forced to fly Plotinus a Philosopher of Plato's sect had among others a Scholar named Ornucius Marcellus greatly diseased with the Gout and Palsey who thro' diligent hearing of his Master who disputed and read with great sweetness and facility forgot oft times to eat and so with attentive hearing became a singular Philosopher and with much abstinence recover'd his health A Distemper'd Body do's oft-times much conduce to the health of the mind II. It is observ'd that Sickly people for the most part live longer than those of a firmer constitution Pope Paul the 3d. tho' he was a learn'd Man and not unlike to attain to the Papacy yet did the opinion of his Old age and sickly body chiefly occasion his advancement Amongst other advantages which Adversity has this is not the least that a Man's misfortunate day 's once past he liveth the rest of his life with greater delight Who can relish health that has never been sick Who knows the sweetness of his Country so well as he that has been long abroad Or who can take pleasure in Riches but he that has been poor As Salt savours Meat so do's past misery render our lives more pleasant What turn'd more to Tully's advantage than his Banishment when his Goods were sold and his House pull'd down then he found how welcom he was to the Citizens how useful to his Country and how dear to his Friends and had he modestly used his Glory nothing that hapned to him in his life could have been more to his advantage Howsoever In all misfortunes of a Man's life this argument is of great importance that we must of necessity comfort our selves at last III. Neither do's sorrow serve for any other end than to encrease care and render our minds more unapt for good counsel Continual grief and weeping will drive us at length upon desperation Since then 't is in our own power to aggravate or diminish our cares 't is the part of a wise man to disburden himself of sorrow and patiently bear whatsoever happens IV. An undaunted suffering of Adversity has oft helped gallant spirits For we generally soonest take pity of those that couragiously undergo any misfortune and presume more of their innocency and vertue than of those that in like extremity give way to fear Agis the Lacedemonian King being condemned to dye was drawn with a Cord to the place of execution it hapned he spyed a Servant of his standing by weeping to whom he saies my Friend prithee forbear weeping for being unjustly condemn'd I am become more worthy of life than those that put me to death And having thus said he willingly strangled himself When Scevola determin'd to kill the King Porsenna he for his valiant and voluntary confession receiv'd pardon which if he had not done but with denial craved Mercy besides dishonor he would have suffered a most cruel death In short patience in Captivity and magnanimity in Adversity have ever been prais'd and found to be most advantageous V. It is a guilty Conscience that makes a man unhappy A man is nothing but his mind if that be out of order all 's amiss and if that be well all the rest is at ease I remember a certain Rich man falling mad snatched up a Straw and complain'd he should dye for hunger because there was no Corn within the empty Ears Would we know why we are Fools 't is because we count our selves wise Socrates who by Apollo's Oracle was said to be the wisest of all Mortals confessed he knew but one thing and that was he knew nothing Ptolomy that famous Astronomer was wont to say that man who pleased himself was hateful to the gods And he pleaseth himself that imagines himself wise or provident and imputeth all to his own wisedom and conduct CHAP. III. Men pull down Evils on themselves Pleasure ever attended with pain No condition of life free from trouble Kings more miserable than other men I. SOme men there be who may be compared to the Gudgin that knows under the Bait lies a Hook yet hurry'd and driven on by lust run themselves into infinite misery
'T is said of that Fish that she first craftily and yet foolishly enough with her Tail beats the Bait from the Hook but if that will not do bites it Whereas we more senseless run on without either fear or wit III. Perhaps thou wilt say I would have Pleasure without Pain 'T is contrary to nature for Joy is continually attended by Sorrow Glory with Envy Wisedom is not gotten without labour Wealth is not obtain'd without care Children are kept with trouble Banquetting is attended by Sickness Ease with poverty Power with envy Quiet with weariness Every man has something to complain of Some be afflicted with Poverty others want Children this man is Sick that man wants a Wife and this man would be rid of his But that which is most strange is that to be happy and liable to no misfortune is also a calamity 'T is said of Polycrates that having never met with any calamity he greatly desired to experience some mishap and therefore threw into the Sea a Ring of great value on purpose to have cause to complain But Fortune it seems having sworn his happiness restored it again in a Fish IV. But least I be thought to argue with Fables Pray what pleasure do Princes receive at their Meals when continual eating of Delicacies has taken away their Taste 'T is Coarse and Homely Fare that makes Finer Meats Rellish Or how can he be happy that never felt Grief This is certain that without Adversity a man cannot Live comfortably nor take delight in Mirth without some Sorrow And is it not a comfort in our Calamity to have not only one Man for a Companion but all Mankind What 's more seemly than a Common-wealth well Govern'd yet what 's more hard than to Live in it The Romans by their Severity to themselves Conquer'd the whole World But what is more Slavish than living under such Laws when Men are constrained to Marry Labour with their own Hands Educate Children and follow the Wars The bringing up of Children especially many to a poor man seems to surpass all Sorrows What is more Dangerous and Laborious than War wherein Men toyl Night and Day sleeping in Winters Snow and marching in Summers Sun Watching continually climbing Mountains and sayling the Seas afflicted with hunger and thirst and reduced to those Extremities as to kill or be killed So that it is no wonder to see how willingly Soldiers behold the displayed Ensigns and receive the News of Battel seeing they shall by a happy Victory be either eased of their travail or by death terminate a painful Life The Lacedemonians lived so hardly at home that it never grieved them to serve abroad in the Wars Neither be Kings whom Men respect as Happy exempt from Common Calamities but rather more Unfortunate than other Men. T is observable that Poets have ever laid the Scenes of Tragedies in Kings Pallaces and on the contrary Comedies and pleasant Entertainments in private Houses Princes Pallaces are continually inhabited by such foul Monsters as Envy Hatred Lust and Oppression Even the Princes mind is the seat of all these whereby he is never suffered to sleep quietly by Night nor rest by day Sometimes the thoughts of his gross Enormities terrifie his mind otherwhiles his quiet is disturbed with Jealousies and Suspicions studying Day and Night to weaken the force of Neighbouring Princes and keep himself secure from his own Subjects Encroachments Supposing in short a Prince never so Just and Prudent yet is it almost impossible for him to be void of Cares and Fears Seeing then all mortal men be subject to some kind of vexation who art thou that seekest to live free from that Law to which all others are subject Why dost thou not complain that thou art not made immortal winged and King of the whole world and free from all misfortunes VI. T is storyed of the Hares that considering how they were persecuted they became desperate and resolved to drown themselves in the next River for which cause being one morning assembled on they went to effect their determination The Frogs that happened to be upon the bank hearing a noise for fear leapt into the water which when the Hares heard and finding it was for fear of them they changed their minds because the Frogs more unhappy than they yet sought to preserve their Lives Truly the Adversity of others never made my Misfortunes seem the less But the unavoidableness of Troubles to which all naturally are subject has much mitigated my private Griefs For who but a mad man will lament that which cannot be helped A wise man considering the course of sublunary things will expect any kind of mishap and be prepared against the worst CHAP. IV. Time a certain Remedy of all Troubles Death makes all equal I. 'T IS also to be remembred that Time is a medicine for all manner of Troubles Who grieves for his Grandmother that dyed fourscore years ago or Goods lost thirty years since Such is the nature of time that first it lessens our extream sorrow or joy secondly wears out our Affections and lastly works in us forgetfulness of what is past Why cannot we then have that influence â—ver our selves by which we may effect a speedy cure A great argument it is of wisdom to bear that with patience immediately which others cannot do till a great deal of time be past Set we before us the Examples of several worthy men that have patiently undergone the utmost of Fortunes Malice Be modest in prosperity as well as in Adversity And pluck up a good heart persuading our selves that our unhappy days be past and better times will succeed Make not thy Life a burden to thee whosoever thou art that has light into this Valley of Tears Consider the Life of man compared with Eternity is less than nothing That the whole World will pass away and thou with it and never after return again so that it matters not what thy present Circumstances may be II. What will it avail thee 300 years hence whether thou hast been an Emperour or a Cobler Whether thou hast been Lucullus or Iris Xenophon or Cleon a Slave or a Free-man happy or unhappy Whether thou hast dyed in thy Bed or at the Gallows How does this our time pass away how speedily how forcibly what a good fancy was that of him that cut in one Stone three Faces a Childs a young mans and an old mans admitting as it were no difference Imagine that now which will really happen the transition of time and thou shalt find all things nothing We ought to behave our selves like men in Prison that are in hopes of deliverance who altho attended with weariness at present yet especially if men of courage yield not themselves up to Grief III. Seeing then we all expect equality in death the rich may be sorrowful but not the poor Were it now proclaimed as 't was in the times of Lycurgus that all Goods should be Equally divided which would be
most troubled Forasmuch then as those that be rich must one day be poor and they that be poor one day rich be thou contented IV. Our folly hinders us from setting a due estimate on things It makes Pygmies become Gyants hides our happiness from us and makes us afraid of our own shadows If there be any thing to be fear'd or desir'd in this life 't is moral Good or evil a guilty or a quiet Conscience CARDAN OF CONSOLATION BOOK II. CHAP. I. The folly of our unwillingness to dye And vanity of such as are solicitous about their Funerals Misery of Old Age. I. HItherto we have discours'd of Human Calamities and their remedies in general Come we now to Particulars And first of the fear of death Consider what happiness thou hast found in life to make thee so much in love with it Dost thou alone possess any delight which we have not experienc'd We have seen the Stars the Heavens Mountains Seas Rivers Lakes Fields Gardens Cities and pleasant Villages had Musick Songs Banquets Love intrigues and Dalliances with all sorts of earthly delights nor have we wanted Learning to judg dispute make Verses and Orations born Offices and acquitted our selves honorably of them satisfied the necessities of our Children Friends and Kindred and lived together with them in good reputation wanting neither Food nor Rayment and abounded in all the conveniencies of this life and yet cannot but unfeignedly say with Solomon Vanity of vanity and all is vanity II. As to other mens experience let them speak for themselves as to my own part I have felt more Grief than Pleasure in this World Seeing then this love of life availeth nothing nay tho it were desirable t is better to cast off this burthen of Cares and like an honest man restore that which thou hast borrowed Whereas if thou torment thy self what dost thou get thereby but to consume in dying that small time which is remaining seeing whatsoever time is spent in thinking of death may justly be so called I am much taken with the saying of Agathius who tells us that Death does not only remove sickness and all other vexations but whereas these happen often that comes but once Neither can Death be accounted a great Evil seeing it comes upon so light occasions and is so ready at hand Such things as are hurtful to our natures are not common and soon found whereas there 's nothing more common or sooner found than death Death is to be met with every where and in all things in Fire and Water Air Wind Thunder Earth-quakes wild Beasts Fishes and Fowls in Meat and Drink Bed Trees Sleep Sorrow Joy Laughter Company Discord Concord and finally in all Circumstances Philomenes seeing his Ass eat Raisins bid his Boy give him some Wine to drink and fell into such a fit of laughter that he kill'd himself Coma being apprehended and examined for Robbery by Rutilus the Consul required time to make his defence and putting down his Head between his Knees he stopped his own breath and died so quietly that his Guard knew nothing of it till they saw him dead 3. Seeing then men die with such ease what can Death be better compared to than a Dream Socrates dyed with a Jest in his month Do we think then that he felt any great grief Certainly no for men cannot jest in extreme pain the mind being taken up with far greater matters This is also be to admir'd that men should with the greatest aversation dread Death and yet earnestly use those means that bring it The lustful person preferreth his pleasure before it the injur'd his revenge the Eater his gluttony the Ambitious his honor the Covetous his riches the Soldier his spoyl the Mother her children the Merchant his traffick and the Student his learning They are to be esteemed most valiant that scorn to dye unless a weighty cause requires it IV. Some perhaps be of Aepicarnus his mind Dye says he I would not but to be dead I care not Pray what hurt is it to want hunger thirst grief labour sadness fear and in short all those Evils in general which the Soul must of necessity want being parted from the Body and seeing it dies not but in lieu of these troubles partakes of heavenly joys why should we not willingly accept of this change It was the saying of Socrates that Death may be fitly compared to a sound sleep V. I remember my Father Faucius Cardan was wont to say he continually desired death because when he slept he tasted the pleasures of it meaning I suppose that all sensual delights contain more pain than pleasure and therefore it was better being without ' em Diogenes being sick and found by his Physician asleep was asked how he did well answered he for one Brother envyeth another Cosmas Medices a wise and vertuous man in our times being at the point of death closed his own eyes which his Wife seeing demanded the reason I do it says he because it is customary Socrates being by Crito persuaded to escape out of Prison as well for his Friends sake as his own refused to do it answering wisely I am going into those parts where I shall certainly find as good or perhaps better friends that those I leave behind And you will also bear me company in a short space In fine Death doth certainly take away more Evils than it bringeth If Death be an Evil to be dead is to escape it but if it be a Good thou hast no cause to lament That it is one of these no man doubts VI. I remember that being much afflicted with a Tertian Ague the seventh Fit of it laid me for dead In which time altho ' every Member was almost deprived of its use yet felt I nothing worse than a certain kind of tickling throughout my whole body accompanied with no small pleasure Possessed I was indeed with fear I should dye Which made me enquire of others who had been at the point of death whether they felt any great smart or not who told me that in the Head or Tooth-ach or such like distemper they endured greater pain I have observed that altho' Women and Children be most fearful to take Medicines and yield to cutting of Veins yet when at the point of death they neither complain nor lament but are rather offended if we seek to preserve their lives VII What is our life but a continual toyl perpetually attended with Labour Suspicions and Dangers What delight is there that is not followed by Repentance Thou art revenged then look to thy self Hast thou eaten thy fill then Satiety will offend thee Hast thou lightly â—ined then thy appetite is not â—atisfied Dost thou give way â—o Lust expect sadness and in â—he end sickness In short either â—hy desire is not satisfied and art â—hereby still discontented or else â—ormented with Satiety and Reâ—entance VIII Observe how bruit Beasts â—ield to death how little they â—re tormented with the thoughts â—f it
but even Homer affirms those to be short-lived that do not render their Parents the respects due for their Education But as t is the temper of an ungracious Son to wish the death of his Parents so it is the part of a wise Son patiently to bear it And in like manner the loss of other Relations hast thou lost thy Brother experience shews us that most brothers be quarrelsom cumbersom envious captious and disdainful The Poet was wont therefore very wel to resemble Brethren to the winds because they ever disagree and live as if they were born for no other end in respect of each other but to quarrel Cain gave us an early Specimen of what Brotherly Love would be Then Jacob deceived Esau Absalom kills his Brother Amnon Abimelech the Son of Gideon murdred his Threescore and Nine Brethren leaving only One alive It would be an endless Task to recite all the Mischiefs which one Brother has done another I knew one man that killed his Two Brethrne at several times Another the Year before was Beheaded for having murdred Three of his Brethren But admit thy Brother be a good Man yet what benefit canst thou expect from him more than others if thou wantest Assistance a Friend as Solomon says is better than a Brother if thou expects Love it must be from thy Parents if Obedience from thy Son if Flattery and Obsequiousness from thy Servant VIII But thou wilt Reply I loved my Brother dearly but did he love thee Alexius was Brother to Isaac Emperour of Germany by whom he was not only redeemed out of Slavery from the Turks with a considerable Sum of money but also admitted to share with him in the Government of the Empire notwithstanding which great kindness he not only a while after his return deposed Isaac from his Kingdom but put out his Eyes and kept him in perpetual Imprisonment Thou mayest boldly say thou lovest and not be deceived but canst not know how thou art beloved thy self Thou weepest for him who had he survived would not have shed one Tear for thee If thou wert unwilling to dye before him why dost thou lament that he is first dead Is it not sufficient for thee to believe he is gone to Heaven or art thou sorry he has obtained liberty and everlasting life IX The death of Children seems indeed a sad Affliction and in a manner insupportable especially if a man has none left and all hope of having more cut off Yet let us consider whether he is more happy that is barren and has no Children or the other The Childless man has only to lament his want of Posterity which if thou desirest in respect of perpetuity thou foolishly hopest that amongst so many thousands of men thy Posterity should remain tho' the world were never to end But that the World will end all Authority grants unless it be that of Aristotle But if thy Posterity do always remain art thou ever a whit the happier for that So subtil a thing is this pleasure of Posterity as indeed it may be called nothing for after a few years all memory of our Ancestors is worn out Who is he that ever knew almost his great Grandfather Whereas on the contrary to so small a pleasure how great care is joyned Hence comes danger of death charge of their education fear of want care for their learning wantonness in childhood rashness in youth stubborness disobedience and pride especially in those whose Parents are rich Compare the life of those that have not Children with those that have and thou shalt soon find a vast difference The former live comparatively without care free jocund and lively fear neither Poverty nor Riches publick nor private Calamity In times of Famine War or Pestilence a good natured Man's mind is wholly concerned for his Children and Relations In time of Plague thou hast no place to flee to in times of War thou canst not remove In times of Famine unprovided whither to go Consider well these incumbrances and see whether they are comparable to the want of Children X. Again Why art thou troubled at the loss of Children As for thy Childes part thou hast no reason to lament who either feeleth nothing or else is in inexpressible felicity And as to thy self thou hast changed danger for security labour for rest bondage for liberty and yet complainest Not long since I heard some poor Women lamenting and wishing the death of their Children Had it not been better for them to have had none than thus to wish their deaths Take this for a certain truth if thou art poor thou canst have no comfort in Children and he that is Rich what security hath he of continuing so But thou hast lost thy Child And cannot that loss be supplied t is true the death of thy Father or Brother cannot be repaired XI Thou wilt say perhaps My Son was now become like unto me I had spent much money care and pains upon him and probably might have hapned to be a brave Fellow But these complaints better become the Women for if thou bewailest thy loss of Money then thou hadst more need be cured of thy covetousness than comforted for the loss of thy Son Besides the better he was the fitter for Heaven and the greater reason hast thou to be comforted at his departure for had he staid longer here in the world so great and bewitching are the temptations thereof that thou hast great reason to fear his being struck with the contagion of bad examples Whereas now he has escaped the Vices of the age and gone to the place of innocent Souls to enjoy those divine pleasures which are too big to be described unto which felicity he could not arrive but by death He has paid that debt which is due to Nature and gone to the Grave where thou must soon follow Weep for thy self then not for him for his misery is over whereas thine is to come I must confest Nature do's strongly impose upon us in this case otherwise we could not forget so much as we do the love of our selves our Country and duty both to God and Man So dotingly fond are we of 'em as shews in effect we rather hate them We indulge them in wilfulness ease and wantonness revenge pride and covetousness XII Nature cannot be blamed as enduing us with this foolish care and immoderate love for the appetites she has implanted in us are modest and limited and if we pass the bounds t is not Her fault Other creatures eat and drink only when necessity urges them whereas Man do's this unseasonably and wantonly Being guilty of the same immoderation herein as in the love of his Off-spring not valuing what becomes of his own Body or Soul provided he can leave them rich XIII This extreme affection is not according to Nature but a Vice Behold other living Creatures when they have brought forth their young into the world and find them able to shift for themselves
expectation Let any one now imagine what cares sorrow and vexation my mind endured when on the one side I considered mine own great poverty and on the other my Mothers unwieldy and helpless age Besides this the opposition of my Relations the wrong received from the Physicians the threatnings of a Great Man the despair of Health want of Friends and an House to lie in did all together beset me I needed whereon to live Labor I was not able and could not think of begging were my necessities never so great Yet at length notwithstanding these manifold vexations by returning to the City I recovered my Health met with Friends who comforted and bountifully relieved me My Physick in my sickness was Abstinence Against my Misfortunes I made use of Patience against Poverty Sparingness against Prosecution diligence to avoid the strokes of it against Repulses the precepts of Philosophy and from the beginning of my troubles this Book tho' not then written did greatly comfort me Being thus returned to my Country my Mother at last recovered her health and was my self relieved and defended by my good Patron the Reverend Bishop Philip Archintus both for Vertue and Learning an excellent Man Afterwards through the assistance of Alphonsus D'Avila to whom I Dedicated my Book De Aeternitatis Arcanis I was admitted one of the College of Physicians with the good liking of every honest man being then almost Forty years of age Such hath been the course of my Life what helps my Studies have contributed to the mitigating of the sundry hardships thereof any man may imagine As for Riches I ever contemned them with the same greatness of mind as all other chances of Fortune Patience in all the occurrences of my whole Life has extremely helped me for by vertue thereof I have found assistance in my greatest extremity even from them of whom I have least desired or expected any thing for Franciscus Bonafidus an able and faithful Physician so stoutly defended my Cause against the Doctors of Padoa as no Brother for a Brother could do more Great assistance did I also received from Francis Cruceirs a most upright Lawyer my Suit depending in the City of Milain who greatly encouraged me to proceed in this my present Work as well as in others but I have found that to the writing of Books a Mind free from such troubles as I have suffered is absolutely requisite But I have said too much perhaps touching my self Yet what honor and credit can base Parentage be the slightings of my Father Friends and Country my want of Health and Poverty next to Beggary Whosoever thinks I have spoken this out of Vain-glory must repute me a very Fool. But it was my design by my own Example to teach these two things First that t is nothing but a guilty Conscience can make any man miserable Secondly that constancy of Mind do's greatly help not only to bear Evils but to procure a change of Fortune But however this is necessary to keep thee from being miserable to believe thou art not so Which Rule in one word may be taught and learned of every man IV. But I promised at the beginning of this Book to treat of Poverty and its Remedy For the Burden of it seems to some intolerable as it was observ'd of old by Menander In discoursing of which we shall first consider That the Poor man is no less happy than the Rich. Secondly that Poverty is no hindrance to the atchieving glorious Actions And Thirdly that there 's nothing more hurtful to a poor man than to desire to be rich Fourthly that Riches after death do neither profit the deceas'd nor his Posterity V. As to the First I affirm there is greater felicity to be found in a poor Commonwealth than in a rich less hatred ambition and disorder Pliny oft mentions the respect which the Carthaginians gave the Romans for their Vertue altho' at Wars with them But when once Riches grew in Credit nothing continu'd stable nothing quiet the People always at variance the Senate without authority Laws violated Gravity and Sobriety ridicul'd and laught out of countenance all things profan'd and mixt with the dregs of Slaves and Strangers Whence it appears that Misery is an attendant of Riches and Quietness of Poverty VI. But to pass by Common-wealths let us turn our Discourse to private persons whose Lives are far more happy than those of Princes and great Persons for what proof of Friendship can they receive when hope of Reward or fear of Punishment are the motives that influence all about them And therefore King Philip reproved his Son Alexander because he thought to gain the good-will of his people by Liberality But supposing they were in this particular equal to private Persons let us consider whether their Lives in other matters are to be compared inrespect of happiness with them The Poor Man rising early after his Hands be washed betakes himself to his labour at which having for some time exercised himsel besides the help of his hungry Supper the night before with his fellow-laborer they savor all sorts of Meat whatsoever cometh to hand seemeth pleasant delicate and precious At Dinner they discourse of jocular matters and talk what hope they have of time to come This company breeds no Discontent this diet causeth no Satiety no Disdain no Suspicion The Dinner ended after pausing a while they return to accustomed labour by which they get a good appetite to Supper there being met they want no mirth gentle Jests and pleasant Tales according to the quality of the Guests Then to Bed they go whereunto preparing themselves the shining Stars put them in mind to look up to Heaven to that most blessed Countrey where they hope at length to arrive If conscious to themselves of any amiss word or deed they implore the Divine Forgiveness and being wearied with hard labour the Good man soon falls into a sound sleep Thus do's he enjoy Health and a long Life neither troubled at what 's past nor afraid of what 's to come On Holy days he resteth his wearied Limbs Then wanders at will and if there be any thing in City or Country pleasant and worth seeing he may without offence behold it He veiws the Suburbs green Fields and smiling Meads meets his Companions and every where takes his disport No vexatious thoughts hinder the tranquillity of his mind but joyeth in Life and lives prepared for Death and if he chance to be so learn'd that he can read History he may be accounted somewhat the more happy VII Whereas the life of a Prince is quite contrary for he having with much difficulty got off yesterdays Surfeit gets up his Mouth not well in tast and troubled with the nauseous belches of his own Stomach is so uneasie that he knows not what to do with himself Then his Guard comes about him Soldiers Servants Parasites Flatterers and Suiters People swarm cry out and complain the Porters keep back the importunate Guests
he said There was no Torment could make him discover his Accomplices altho' he acknowledged he had such Pompeius shewed by holding his Finger to the Candle in sight of the King that there was no hopes of wresting any thing from him IV. Quintilia a little Woman being suspected to be of the Conspiracy against Caligula and Racked with great torment confessed nothing and was therefore set at liberty as Innocent What should I speak of St. Barbara with divers others the number of which is incredible and their Constancy so marvellous as they seemed not only patiently to have suffered Torments but also to have wished for them V. The end of all Grief either by Death or Recovery becomes pleasant 'T is also to be considered that all such as suffer great Torments being persuaded of the Immortality of the Soul ought therefore were there no other reason to be comforted It is too much to punish both Body and Mind at one time VI. In short Sickness puts us in mind of another life it renders us sober and thoughtful and capable of hearkning to that good counsel which when in Health we could not abide Were it not for Sickness a Man would become more hard-hearted than a Tyger and more cruel than a Lioness CHAP VI. Of general Calamities LET us consider whether in common Miseries we ought to lament as in times of Pestilence Famine and destruction of Countries which being General make Men suffer them with less impatience For nothing seems dishonorable that is common But you 'll say our Country is falling into Ruine and therein our Friends Relations and Estates be it so But dost thou account only those thy Neighbours that inhabit thy Country Surely we are all descended from one Line and if we look back to our great Grand-fathers our Assinity is the same And as to the losing of our Estates perhaps they are but our hinderances to Vertue There is nothing in this World can hurt any man but Vice I am he says Diogenes upon whom all misfortunes are fallen I have no House no Town a Banished Man a Vagabond and Beggar But he had a great Mind which he thought of far more value II. Man's condition is like to a Garment which the more rich and beautiful it is the more do's a Spot fully it 'T is also to be remembred that no Man is miserable all his life-time for Sleep causeth forgetfulness of Sorrow and is as pleasant to those in Affliction as those that live at ease Likewise the delights of our Senses be to all men the same as Taste Sight Hearing and Smelling So that all things which be delightful do not fail a Man at the same instant Were all Mortals asleep at the same time then would none of them be more happy than his fellows But we are certain not only all of us to sleep but to dye and how soon is to us unknown Being once entred into the World we are to expect and be prepared against all Chances but not dismayed at the thoughts of any seeing there is none of 'um that can be truly said to be against us And therefore Homer feign'd Aten the Goddess of Calamities to be bare Footed as one that could not touch any thing sharp or hard but walk'd lightly over the heads of Men Meaning that Adversity dared not come near any but mean-spirited People Wherefore lift up thine Eyes towards Heaven where an everlasting Rest is prepared for thee IV. Men in this world are like Trees some slender some great some flourishing some bearing Fruit some withering some growing some blown down and some fruitful which in one Harvest are brought together and laid upon one Stack Neither is there afterwards any difference seen amongst them all being cut down never more to grow again So all Pride Ambition Riches Authority Children Friends and Glory do in short space grow old and Perish Neither will it signifie any thing whether thou wert Irus or Galba or Artaxerxes or Noble Hercules Only Vertue and Honesty can make a Man happy only a guilty Conscience can make him miserable The worst that good Men can fear is the best that Evil can wish for which is the destruction of the Soul in Death But God has given us a sufficient proof of our Immortality by raising up his Son from the Dead Were it not for this hope our Lives would not be worth our care So fluctuating and foolish a thing is Life But our Creator has put us into this World in order to our translation to a better and secretly observes how we acquit our selves towards our Senses how we resist the torrent of bad Examples and what daily progress we make towards the Heavenly Canaan which is our native Country for here we are but Pilgrims and Strangers FINIS