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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05575	Tvvo bookes of constancie. Written in Latine, by Iustus Lipsius. Containing, principallie, A comfortable conference, in common calamities. And will serue for a singular consolation to all that are priuately distressed, of afflicted, either in body or mind. Englished by Iohn Stradling, gentleman; Iusti Lipsi de constantia libri duo.	Lipsius, Justus, 1547-1606.; Stradling, John, Sir, 1563-1637.	1595 (1595)	STC 15695; ESTC S120692	104,130	145

is a meane between hantines and ba●enes of mind What Reason it what Opinion A more curious and copious tractation of them both Man consisteth of two parts The minde lofty and fiery the bodie base earthy Strife betweene them Reason stri●eth for the soule Opiniō for the body (a) If you take the vvord● precisely this is no● true yet is the remaining in man the imag● of God (a) N●● Mens is properlie that part of the soule which is partaker of reason What right reason is Which yet in some sort is remayning in man Right reason is alwaies constant and a ready path-way to Constancie The praise worthines of it The original of OPINION is of the earth and the body How it springeth of them The definition of it OPINION is fraile and a path-way to ●●constancie The dispraise thereof An exhort●tion to Constancie The fruit force the●● (a) Nec spe 〈◊〉 metu Especiallie against sorrow trouble (a) Mediis tranquillus in ●●dis Two enemies of Constācie Fals good● False euils Foure chiefe affections opposite among themselues to which al the rest are referred How they ●rouble Con●tancie False goods ●y desire and ●oy False euils with fear and sorrow Two sorts of euils publike and priuate The distinction prooued and applyed to the matter The griefe that groweth of publike ●iserie is ●ost heauy ●nd happeneth often Because it assaulteth with violence Because it beguileth vs with a shew of honestie Because also it is manifold Which is proued by example (a) Or Flaunders Three affectious enemies to Constancie First faming or dissimulation Which holdeth manie men for vain glorie (a) Qu●●e nunc coquit ●er●at sub pectore fixa Because they bewaile their owne priuate miseries and not publike Therfore we must search the inward causes of thes sorrowes We bewaile publike euils not as they are publike But because our priuate losses are ioined thereto or at least the fear thereof Flaunders An obiection preuented touch●ng our country Which stretcheth farther than the common people do take it And it is Opinion only that closeth it in such a straight But it is shewed that we sorrow not for the loue of this narrow countrie of ours Our malice at the harmes of others proueth it to be● true (a) Pindarus hath this saying Our ovvne priuat misfortune is alvvaies a like grieuous vnto vs but an innocent and harmelesse har● tovvard others is a cleane or pure vessell The sharpe spe●ch of a wise man tendeth to wholsomnes not delightfulnes By occasion be passeth to treat of the second affection The praise o● our countrie in particular And our coniunction with it by nature Likewise in other Creatures as well as men The former allegations disprooued (a) Antonius surnamed Pi●us is meant This affection is verie vnfitly tearmed by the name of Pietie What Pietie is (b) For there are reckoned kinds of pietie Tovvards God our country parents Our country deserueth not the title of mother We ow piety to God and to our parents But loue to our country Which also must be tempered From whēce that loue springeth From custom not from nature ●ea the cause ●hy we loue ●ur countrie 〈◊〉 for that we ●aue in it ●omewhat of our owne And so the original thereof is loue of our selues Strengthened and increased by custome and law And that for the better societie of men Euident arguments that it is of custō no● of nature first in that all men are not equallie touched therwith Secondlie in that it is easilie diminished yea wholly extinguished The opinion touching ou● particular count●y is confuted It is no● our natiue soyle What our country properly truly is ● must be ●efended manfullie And not esteminately bewailed The decree of all wise men touching our country A passage to the affection of commiseration or pittying Which is not incident to a wise man Neither is it agreeable to a Christian if it be rightlie considered What pitty is Mercy must be shewed what it is The differēce betwene both The effectes of them both Manie of the Stoicks paradoxes are no impossibilities The maine battel in the behalfe of Constancie The diuision and order of the fower principal reasons Of all griefs that is the fondest which is takē for publike calamities Because it is done to no end and is without hope ●t is also wicked because it contendeth against God Fortune banished out of all humane affaires Gods prouidence confirmed Whose greatnes quicknes and power are infinite (a) Aristotle in his book of the world A description of Gods prouidence An argument to the present matter from Gods prouidence For from it destructions and calamities are sent Pindarus Homer Euripides Man is vnworthy to lift vp himself against it For all other creatures besides are obedient Likewise it is folly to striue for all is in vaine Because the heauenly mind draweth and directeth all thinges wil they ●il they Therefore we must willingly obey A golden sentence of Seneca (a) He alludeth to the ancient legion that vvas cognominated Pia Foelix Another argument takē from necessitie whose force is generallie shewed (b) In this place it fitteth best to translate the word plurallie as in the latin vvhich in other places I do purposely auoid (c) Plato 5 7. lib. de legib What necessitie is It is two fold as concerning our pre●ent purpose First natural to the things themselues In that al things are created to alteration and decay Which is declared by examples of thinges aboue and beneath Sophocles Beginning with the examples of the firmamēt and the aire Anno Dom. ●572 all the ●est Mathematicians agreed that it vvas aboue the elementarie regions From the waters and sea From the earth (b) Therefore vvas the earth called in Latine Vesta id est vi sua stans To this ende and purpose is there such strife and discord between the elements (c) The first in Achaia the other by the gulf of Corinth (d) In the parties of Zeland If the elements perish how much more thinges compounded of them The decay subuersion of great citties a) Rome is meant b) For it is novv in Campo Martio and not amid the 7. hilles vvhere it vvas first founded c) Novv called Constantinople hauing bene the seat of tvvo Empires the Romane and Turkish Of Assyria Historians write Of Iewrie the holie scriptures And of the magnificent power of the Egyptians besides others Tacitus who maketh it equal with the Parthians and Romans 11. Annal. (a) The vvest Indies and all those nevv found countries commonly calthe new world The conclusion by heaping together examples of alterations mutability b) vvho vvere the daintiest in the vvorld (a) I respect th● Turkes vvho came of them A passage to the other kind of necessitie in respect of destinie (b) It is here taken for an eng●n● of vvar Whereof the disputation is doubtful for ●abbed curi●sity of mens wits (a) They are called Parcae and Poets haue fained three of them First

suffer but send all these things then ye which thus striue and struggle what doe you els but as much as in you lyeth take the scepter and sway of gouernment from him O blind mortality The Sun the Moon Stars Elemēts and all creatures els in the world doe willingly obey that supreame lawe Onely MAN the most excellent of all Gods workes lifteth vp his heele and spurneth against his maker If thou hoise thy sayles to the windes thou must follow whether they will force thee not whithet thy will leadeth thee And in this greate Ocean sea of our life wilt thou refuse to follow that breathing spirite which gouerneth the whole worlde Yet thou striuest in vaine For if thou follow not freelie thou shalt be drawne after forcibly We may laugh at him who hauing tyed his boat to a rock afterwards halleth the rope as though the rocke shoulde come to him when himsel●e goeth neerer to it But our foolishnesse is farre greater who being fast bounde to the rocke of Gods eternall prouidence by our halling and pulling would haue the same to obey vs and not we it Let vs forsake this fondnes and if we be wise let vs follow that power which from aboue draweth vs and let vs think it good ●eason that man should be pleased with that which pleaseth God The souldier in campe hauing a signe of martching forwardes giuen him taketh vp all his trinkets But hearing the note of battell layeth them downe preparing and making himselfe readie with heart eyes and eares to execute whatsoeuer shall be commanded So let vs in this our vvar-fare followe chearfully and with courage whithersouer our generall calleth vs. Wee are hereunto adiured by oath saith Seneca euen to endure mortalitie nor to be troubled with those things which it is not in our power to auoide Wee are borne in a kingdome and to obey God is libertie CHAPT XV. A passage to the second argument for Constancie which is taken from necessitie The force and violence thereof This necessitie is considered two waies And first in the thinges themselues THis is a sure brazen Target against all outward accidents This is that golden armour wherewith being fenced Plato willed vs to fight against Chance and Fortune to be subiect to God to think on God and in all euents to cast our mind vpon that great MIND of the world I meane PROVIDENCE whose holie and happie troupes hauing orderly trained foorth I will now bring out another band vnder the banner of NECESSITY A band valiant strong and hard as Iron which I may fitly terme The thundering Legion The power of this is sterne and inuincible which tameth and subdueth all things Wherefore Lipsius I maruell if thou withstand it Thales being asked what was strongest of al things answered NECESSITY for it ouercommeth al things And to that purpose there is an old saying though not so warily spoken That the Goddes cannot constrain Necessitie This necessitie I ioyne next vnto Prouidence because it is neere kinne to it or rather borne of it For from God and his decrees Necessitie springeth And it is nothing els as the Greek Philosopher defineth it but A firme ordinance and immutable power of prouidence That it hath a stroke in all publike euilles that befall I will prooue two wayes from the nature of things themselues and from destinie And first from the things in that it is a naturall propertie to all things created to fall into mutabilitie and alteration As vnto Iron cleaueth naturally a consuming rust to wood a gnawing worme and so a wasting rottennes Euen so to liuing creatures citties and kingdomes there bee certaine inward causes of thei● own decay Looke vpon all things high and lowe great and small made with hand or composed by the minde they alwayes haue decayed and euer shal And as the riuers with a continual swift course runne into the sea So all humaine thinges thorough this conduit of wastings and calamities slyde to the marke of their desolation Death destructiō is this mark And the means to come thither are plague war and slaughters So that if death be necessarie then the means in that respect are as necessarie Which to the end thou maist the better perceiue by examples I will not refuse in conceit and imagination to wander a whiles with thee through the great vniuersitie of the world CHAPT XVI Examples of neessarie alteration or death in the whole worlde That heauen and the elements are changed and shall perish the like is to be seene in townes prouinces and kingdomes Finallie that al things here do turne about the wheele And that nothing is stable or constant IT is an eternall decree pronounced of the worlde from the beginning and of all things therein to be borne to die to begin and end That supreame Iudge of all things would haue nothing firme and stable but himself alone as saith the tragicke Poet. From age and death God onlie standeth free But all things els by time consumed be All these things which thou beholdest and admirest either shall peri●h in their due time or at least bee altered and changed Seest thou the Sun He fainteth The Moone She laboureth and languisheth The Sarres They faile and fall And howsoeuer the wit of man cloaketh and excuseth these matters yet there haue happened and daily do in that celestiall bodie such things as confound both the rules and wittes of the Mathematicians I omit Cometes strange in forme scituation and motion which al the vniuersities shal neuer perswade me to be in the aire or of the aire But beholde our Astrologers were sore troubled of late with strange motions and new starres This very yeare there arose a star whose encreasing and decreasing was plainly marked and we saw a matter hardly to be credited euen in the heauen it self a thing to haue beginning and end againe And Varro in Augustine cryeth out and affirmeth that the Euening starre called of Pla●tus Vesperûgo and of Homer Hesperus had changed his collour his bignesse his fashion his course Next vnto the heauen behold the Aire it is altered daylie and passeth into windes cloudes and showers Goe to the waters Those flouds and fountaines which we affirme to be perpetuall doe sometimes faile altogether and otherwhiles change their channel and ordinarie course The huge Ocean a great and secrete part of nature is euer tossed and tumbled with tēpests and if they be wanting yet hath it his flowing and ebbing of waters that we may perceiue it to be subiect to decay it swelleth swageth daily in his parts Behold also the earth which is taken to be immooueable and to stand steddy of her owne force it fainteth and is stricken with an inward secrete blast that maketh it to tremble Some where it is corrupted by the water other where by fire For these same things doe striue among themselues Neither

pils which he ministreth to vs as medicines though sharpe in taste yet are they wholsome in operation Well was it said by that prince of Philosophers God doth no euill neither is the cause of any Better and more significantly spake our wise-maister What is the cause that God doth good His own nature He is deceiued whosoeuer thinketh that God can or well do hurt He can neither suffer nor do wrong The first worship of God is to beleeue him Then to attribute to him his maiestie and also his goodnes without the which ther is no maiestie to know that it is he which is gouernor of the world that ruleth all things as his own that taketh vpon him the tuition of all man-kind yea more carefully of euerie particular person He neither doth euill to others nor hath any in himselfe CHAPT VII Likewise that the end of calamities tendeth alwaies to good albeit they be effected often times by hurtful persons and for harmes sake But God breaketh and brideleth their force And that all things are turned to our benefit By the way is shewed why God vseth the instrument of wicked men in inflicting calamities THerefore these calamities are good in respect of their beginning and likewise in regarde of their ende because they are euer directed to good and safety surely in good men Thou wilt obiect and say howe can this be Is it not euident that these warres and slaughters are committed with an intent to harme and hurt It is true so in respect of men but not in respect of God which that thou maist more plainly and fully conceiue I must apply the light of a distinction There be two sortes of calamities sent from God some Simple some mixt The first I cal those which proceed purely from God without any interposition of mans pollicy or force The second Which are of God yet wrought by the ministerie of men Of the former kind are famine dearth earth-quakes openings of the earth ouerflowings of waters sicknes death Of the latter are tyrannie warre oppression slaughters In those first all thinges are pure and without spot as springing from a most pure fountain In the latter I deny not but there is some filth and mixt because they are conueighed diriued through the foule conduites of affections Is man a meane for effecting them what maruell then is it if there be a fault and offence committed in accomplishing them maruell thou more at the prouident goodnes of God who conuerteth that fault to our furtherance and the offence to our good Seest thou a tyrant breathing out threatnings murthers whose delight is in doing harme which could be content to perish himselfe so he may persecute others Let him alone he strayeth from his right mind And God as it were by an inuisible string leadeth him to his destruction As an arrow commeth to the marke without any feeling of him that shot it so doe these wicked ones For that supreame power brideleth and keepeth vnder al mens power and directeth their straying course to the happy hauen As in an Army the souldiers haue sundry affections one fighting for praie another for prayse another for hatred yet they all in their princes quarrell and for the victorie So all mens wils bee they good or bad fight vnder God and among sundrie and manifolde endes at length they come all to this end of ends as I may say But thou wilt demaunde vvhy God vseth the meanes of euill men Why doeth hee not inflict those grieuous punishmentes immediatlie himselfe or els by the ministerie of good men O man thou art too curious in enquiring neither doe I knowe whether it lie in my power to open these secretes vnto thee This I knowe well that he hath reason of his doinges euen then when wee are farthest off from perceauing any And yet vvhat straunge or newe thing is this The President of a prouince commaundeth an offender to bee punished by the lawes yet the punisher to be some beadle or Sergeant The father of a great familie sometimes correcteth his sonne himselfe otherwhiles he commandeth a seruant or schoole-maister to doe it Why should wee not graunt vnto God so much authoritie as to them Why shall not hee when it pleaseth him scourge vs with his owne hande and againe when it seemeth good to him by the meanes of others For therein is no wrong or iniurie Is the seruant that punisheth angrie with thee Hath he an intent to doe thee harme It maketh no matter haue thou respect to the minde of him that commanded For thy Father who required it standeth by hee will not suffer thee to haue one stripe more than his own appointmēt But why is sin mixt herewithal and the poyson of passions fastened to these diuine darts Thou driuest me now to a steep mountaine yet I will assay to clime vp God to the end he might shew foorth his wisedome and great power Hath thought it better The words be Augustines to make good of euil thē to permit no euil at al for what is wiser or better thē he which can gather good from those euil turn things to health and safety that were deuised to destruction wee praise the physitian that compoundeth the venemous viper with his triacle to work a wholesome effect why wilt thou control God if to these healthfull dregs of calamities and afflictions he ad some faultes of men without any offence to thee for surely hee boyleth away consumeth to nothing that poyson adioyned with the secret purging fire of his prouidence Finally it maketh for the aduancement of his power and glory whereto he referreth all thinges necessarily For what is more able to expresse his mightie power than that he doth not only vanquish his enemies that withstand him but so ouer-ruleth them that he draweth them to his partie That they fight in his quarrel And beare armes for his victorie which thing daylie commeth to passe when Gods will is perfourmed in the wicked but not of the wicked When those things which vngodly men do against his will he turneth them so that they come not to passe without his will And what stranger miracle can there be then that wicked men should make them good that were euil before Behold thou C. Cesar shalt help a little to our purpose Go thy way and tread vnder foot two things religiously to bee esteemed to wit thy country and son in law This thy ambition vnawares to thee shal do seruice to God and to thy country against which it aspired for it shal be the restoring and preseruing of the Romane state Thou Attila thirsting after bloud booty hast thee hither frō the vttermost ends of the earth take to thee by strong hand slay burn waste This thy cruelty shall fight for God and do nothing els but stir vp the Christians which were drowned and buried in vain delights pleasures What do

grudge thou to see warre among men there is likewise betweene the Elements What great lands haue bene wasted yea wholly swallowed vp by suddaine deluges and violent ouerflowings of the sea In olde time the sea ouerwhelmed whollie a great Iland called Atlantis I thinke not the storie fabulous and after that the mightie cities Helice and Bura But to leaue auncient examples in our owne fathers age here in Belgica two Ilandes with the townes and men in them And euen nowe in our time this Lorde of the sea Neptune openeth to himselfe newe gappes and swippeth vp daylie the weake bankes of Frizeland and other countries Yet doeth not the earth sit still like a slothfull huswife but sometimes reuengeth her selfe and maketh new Ilandes in the middes of the sea though Neptune maruell and bee mooued thereat And if these great bodies which to vs seeme euerlasting bee subiect to mutabilitie and alteration why much more shoulde not townes common-wealthes and kingdoms which must needes be mortall as they that doe compose them As ech particular man hath his youth his strength olde age and death So fareth it with those other bodies They begin they increase they stand and flourish and all to this ende that they may decay One earthquake vnder the raigne of Tiberius ouerthrew twelue famous townes of Asia And as many in Campania in Constantines time One warre of Attila a Scythian prince destroyed aboue an hundred citties The ancient Thebes of Egypt is scarce held in remembrance at this day And a hundred townes of Crete not beleeued euer to haue bene To come to more certaintie our Elders sawe the ruines of Carthage Numantia Corinth and wondered thereat And our selues haue behelde the vnworthy relickes of Athens Sparta and many renowned cities yea euen that Lady of all things and countries falsly tearmed euerlasting where is she Ouerwhelmed pulled downe burned ouer-flowed Shee is perished with more than one kinde of destruction and at this day shee is ambitiouslie soughte for but not founde in her proper soyle Seest thou that noble Byzantium being proude with the seate of two Empires Venice lifted vp with the stablenesse of a thousande yeares continuance Their day shall come at length And thou also our Antwerpe the beautie of citties in time ●halt come to nothing For this greate Master-builder pulleth downe setteth vp and if I may so lawfully speake maketh a sporte of humaine affaires And like an Image-maker formeth and frameth to himselfe sundrie sortes of portratures in his clay I haue spoken yet of townes and cities Countries likewise and kingdomes runne the verie same race Once the East flourished Assyria Egypt and Iewrie excelled in warre and peace That glorie was transferred into Europe which now like a diseased bodie seemeth vnto me to be shaken and to haue a feeling of her great confusion nigh at hande Yea and that which is more and neuer ynough to bee maruelled at this world hauing now bene inhabited these fiue thousand and fiue hundred yeares is at length come to his dotage And that we may now approoue againe the fables of Anaxarchus in old time hissed at behold how there ariseth els wher new people a new world O the law of NECESSITY woonderfull and not to be comprehended All things run into this fatall whirle poole of ebbing and flowing And some things in this world are long lasting but not euerlasting Lift vp thine eyes and looke about with mee for it grieueth me not to stand long vpon this poynt and beholde the alterations of all humaine affaires and the swelling and swaging of them as of the sea Arise thou fal thou rule thou obey thou hide thou thy head lift thou vp thine and let this wheel of changeable things run round so long as this round world remayneth Haue you Germanes in time past bene fierce Be ye now milder than most people of Europe ' Haue you Brittaines bene vnciuill heretofore Now exceed you the Egyptians and people of Sybaris in delights tiches Hath Greece one flourished Now let her be afflicted Hath Italy swayed the scepter Now let her be in subiection You Gothes you Vandales you vilest of the Barbarians peep you out of your lurking holes and come rule the nations in your turne Drawe neere yee rude Scythians and with a mightie hand hold you a whiles the raynes of Asia and Europe yet you againe soone after giue place and yeeld vp the scepter to another nation bordering on the Ocean Am I deceiued or els do I see the sunne of another new Empire arising in the We●t CHAPT XVII We come to that necessitie which is of destinie First Destinie it selfe auouched That there hath bene a generall consent therin of the common people and wise men But different in part Howe manie waies Destinie hath bene taken among the Auncientes THus spake Langius and with his talke caused the teares to trickle downe my cheekes so clearelie seemed hee to beholde the vanitie of humaine affai●es With that lifting vp my voyce Alasse quoth I what are we or all these matters for which we thus toyle What is it to be some bodie vvhat is it to be no bodie Man is a shadowe and a dreame As saith the Poet. Then spake Langius to mee But thou young man doe not onely contemplate on these things but contemne them Imprint CONSTANCIE in thy mind amid this casuall and inconstant variablenesse of all things I call it inconstant in respect of our vnderstanding and iudgment for that if thou looke vnto God and his prouidence all things succeed in a steddy and immoueable order Now I cast aside my sworde and come to my engines neither will I any longer assault thy SORROW with handie weapons but with great ordinance running against it with the strong and terrible Ramme which no power of man is able to put backe nor pollicie to preuent This place is somewhat slipperie yet I will enter into it but warily slowly and as the Grecians speake with a quiet foote And first that there is a kinde of FATAL DESTINIE in thinges I thinke neither thy selfe Lipsius nor any people or age hath euer doubted of Here I interrupting him saide I pray you pardon mee if I hinder you a little in this course What Doe you oppose Destinie vnto me Alas this is but a weake engine pusshed on by the feeble Stoickes I tell you plainlie I care not a rush for the DESTINIES nor for the Ladies of them And I say with the souldier in Plautus I will scatter this troupe of old wiues with one blast of breath euen as the winde doth the leaues Langius looking sternely on me wilt thou so rashlie and vnaduisedly said hee delude or denie vtterlie DESTINIE Thou art not able except thou can at once take away the diuine Godhead and the power thereof For if there bee a GOD there is also PROVIDENCE if it a decree and order of thinges and of