Whoever observes the world, and the order of it, will find all the motions in it to be only vicissitudes of falling and rising; nothing extinguished, and even those things which seem to us to perish are in truth but changed. The seasons go and return, day and night follow in their courses, the heavens roll, and Nature goes on with her work: all things succeed in their turns, storms and calms; the law of Nature will have it so, which we must follow and obey, accounting all things that are done to be well done; so that what we cannot mend we must suffer, and wait upon Providence without repining. It is the part of a cowardly soldier to follow his commander groaning: but a generous man delivers himself up to God without struggling; and it is only for a narrow mind to condemn the order of the world, and to propound rather the mending of Nature than of himself. No man has any cause of complaint against Providence, if that which is right pleases him. Those glories that appear fair to the eye, their lustre is but false and superficial; and they are only vanity and delusion: they are rather the goods of a dream than a substantial possession: they may cozen us at a distance, but bring them once to the touch, they are rotten and counterfeit. There are no greater wretches in the world than many of those which the people take to be happy. Those are the only true and incorruptible comforts that will abide all trials, and the more we turn and examine them, the more valuable we find them; and the greatest felicity of all is, not to stand in need of any. What is poverty? No man lives so poor as he was born. What is pain? It will either have an end itself, or make an end of us. In short, Fortune has no weapon that reaches the mind: but the bounties of Providence are certain and permanent blessings; and they are the greater and the better, the longer we consider them; that is to say, “the power of contemning things terrible, and despising what the common people covet.” In the very methods of Nature we cannot but observe the regard that Providence had to the good of mankind, even in the disposition of the world, in providing so amply for our maintenance and satisfaction. It is not possible for us to comprehend what the Power is which has made all things: some few sparks of that Divinity are discovered, but infinitely the greater part of it lies hid. We are all of us, however, thus far agreed, first, in the acknowledgement and belief of that almighty Being; and, secondly, that we are to ascribe to it all majesty and goodness.
Anyone who looks at the world and its natural order will see that everything moves in cycles of falling and rising. Nothing truly disappears. Even things that seem to die are simply transformed. The seasons come and go, day follows night, the heavens turn, and Nature continues her work. Everything takes its turn—storms and calm weather alike. This is Nature's law, which we must follow and obey. We should accept that all things happen as they should. What we cannot fix, we must endure. We should trust in Providence without complaining. A cowardly soldier follows his commander while groaning and complaining. But a noble person surrenders to God without fighting back. Only a small mind condemns the world's order and thinks Nature needs fixing instead of fixing himself. No one has reason to complain about Providence if what is right brings them pleasure. Those glories that look beautiful to the eye have only false and shallow brightness. They are nothing but vanity and illusion. They are more like goods from a dream than real possessions. They may fool us from far away, but examine them closely and they prove rotten and fake. Many people the world considers happy are actually among the most miserable. The only true and lasting comforts are those that survive every test. The more we examine them, the more valuable they become. The greatest happiness of all is not needing anything. What is poverty? No one lives poorer than when they were born. What is pain? It will either end by itself or end us. Fortune has no weapon that can reach the mind. But Providence's gifts are certain and permanent blessings. They grow greater and better the longer we think about them. This means "the power to despise terrible things and scorn what common people desire." Even in Nature's methods, we can see how Providence cares for humanity's good. This shows in how the world is arranged, providing so generously for our needs and satisfaction. We cannot fully understand the Power that made all things. We glimpse a few sparks of that Divinity, but infinitely more remains hidden. Still, we all agree on two things. First, we acknowledge and believe in that almighty Being. Second, we must give it all majesty and goodness.
“If there be a Providence,” say some, “how comes it to pass that good men labor under affliction and adversity, and wicked men enjoy themselves in ease and plenty?” My answer is, that God deals by us as a good father does by his children; he tries us, he hardens us, and fits us for himself. He keeps a strict hand over those that he loves; and by the rest he does as we do by our slaves; he lets them go on in license and boldness.
"If God exists," some people ask, "why do good people suffer hardship and trouble while wicked people live comfortably with plenty?" My answer is that God treats us like a good father treats his children. He tests us, strengthens us, and prepares us for himself. He keeps a firm hand on those he loves. As for the rest, he treats them like we treat our slaves. He lets them continue in their reckless and bold behavior.
As the master gives his most hopeful scholars the hardest lessons, so does God deal with the most generous spirits; and the cross encounters of fortune we are not to look upon as a cruelty, but as a contest: the familiarity of dangers brings us to the contempt of them, and that part is strongest which is most exercised: the seaman’s hand is callous, the soldier’s arm is strong, and the tree that is most exposed to the wind takes the best root: there are people that live in a perpetual winter, in extremity of frost and penury, where a cave, a lock of straw, or a few leaves, is all their covering, and wild beasts their nourishment; all this by custom is not only made tolerable, but when it is once taken up upon necessity, by little and little, it becomes pleasant to them. Why should we then count that condition of life a calamity which is the lot of many nations? There is no state of life so miserable but that there are in it remissions, diversions, nay, and delights too; such is the benignity of Nature towards us, even in the severest accidents of human life. There were no living if adversity should hold on as it begins, and keep up the force of the first impression. We are apt to murmur at many things as great evils, that have nothing at all of evil in them besides the complaint, which we should more reasonably take up against ourselves. If I be sick, it is part of my fate; and for other calamities, they are usual things; they ought to be; nay, which is more, they must be, for they come by divine appointment. So that we should not only submit to God, but assent to him, and obey him out of duty, even if there were no necessity. All those terrible appearances that make us groan and tremble are but the tribute of life; we are neither to wish, nor to ask, nor to hope to escape them; for it is a kind of dishonesty to pay a tribute unwillingly. Am I troubled with the stone, or afflicted with continual losses? nay, is my body in danger? All this is no more than what I prayed for when I prayed for old age. All these things are as familiar in a long life, as dust and dirt in a long way. Life is a warfare; and what brave man would not rather choose to be in a tent than in shambles? Fortune does like a swordsman, she scorns to encounter a fearful man: there is no honor in the victory where there is no danger in the way to it; she tries Mucius by fire; Rutilius by exile; Socrates by poison; Cato by death.
A master gives his best students the hardest lessons. God works the same way with the most generous souls. We shouldn't see life's harsh turns as cruelty, but as a test. Getting familiar with dangers teaches us to despise them. The part of us that gets the most exercise becomes the strongest. A sailor's hands grow tough from work. A soldier's arm grows strong from use. The tree most exposed to wind develops the deepest roots. Some people live in endless winter, in extreme cold and poverty. A cave, some straw, or a few leaves are all they have for shelter. Wild animals provide their food. Custom makes all this not just bearable, but when necessity forces it on them little by little, it actually becomes pleasant. Why should we call a way of life a disaster when it's the fate of many nations? No life is so miserable that it doesn't have breaks, distractions, and even pleasures. Nature is kind to us, even in life's harshest moments. We couldn't survive if hardship kept hitting us with the same force it starts with. We tend to complain about many things as great evils when the only real evil is our complaining. We should blame ourselves instead. If I get sick, that's part of my fate. Other disasters are normal things. They should happen. In fact, they must happen because they come by God's plan. We shouldn't just submit to God, but agree with him and obey him out of duty, even if we had no choice. All those terrible things that make us groan and shake are just the price of living. We shouldn't wish, ask, or hope to escape them. It's dishonest to pay a debt unwillingly. Am I troubled with kidney stones or hit with constant losses? Is my body in danger? This is exactly what I asked for when I prayed for old age. These things are as common in a long life as dust and dirt on a long road. Life is a war. What brave person wouldn't rather be in a soldier's tent than in a slaughterhouse? Fortune acts like a swordsman. She won't fight a coward. There's no honor in winning when there's no danger. She tests Mucius with fire, Rutilius with exile, Socrates with poison, Cato with death.
It is only in adverse fortune, and in bad times, that we find great examples. Mucius thought himself happier with his hand in the flame, than if it had been in the bosom of his mistress. Fabricius took more pleasure in eating the roots of his own planting than in all the delicacies of luxury and expense. Shall we call Rutilius miserable, whom his very enemies have adored? who, upon a glorious and a public principle, chose rather to lose his country than to return from banishment? the only man that denied any thing to Sylla the dictator, who recalled him. Nor did he only refuse to come, but drew himself further off: “Let them,” says he, “that think banishment a misfortune, live slaves at Rome, under the imperial cruelties of Sylla: he that sets a price upon the heads of senators; and after a law of his own institution against cut-throats, becomes the greatest himself.” Is it not better for a man to live in exile abroad than to be massacred at home? In suffering for virtue, it is not the torment but the cause, that we are to consider; and the more pain, the more renown. When any hardship befalls us, we must look upon it as an act of Providence, which many times suffers particulars to be wounded for the conservation of the whole: beside that, God chastises some people under an appearance of blessing them, turning their prosperity to their ruin as a punishment for abusing his goodness. And we are further to consider, that many a good man is afflicted, only to teach others to suffer; for we are born for example; and likewise that where men are contumacious and refractory, it pleases God many times to cure greater evils by less, and to turn our miseries to our advantage.
We find the greatest examples of human character only during hard times and misfortune. Mucius felt happier with his hand burning in flames than he would have felt in his lover's arms. Fabricius enjoyed eating roots from his own garden more than all the expensive luxuries money could buy. Should we call Rutilius miserable when even his enemies respected him? He chose to lose his country rather than return from exile because of his noble principles. He was the only man who refused anything from Sylla the dictator, who had recalled him. He not only refused to come back but moved even farther away. "Let those who think banishment is a misfortune live as slaves in Rome," he said, "under Sylla's cruel rule. He puts prices on senators' heads and creates laws against murderers, then becomes the greatest murderer himself." Isn't it better to live in exile abroad than to be killed at home? When we suffer for doing right, we should focus on the cause, not the pain. The greater the pain, the greater the honor. When hardship strikes us, we must see it as God's will. He sometimes allows individuals to suffer to preserve the greater good. God also punishes some people by making their good fortune destroy them, as payback for misusing his gifts. We should also remember that many good people suffer simply to teach others how to endure hardship. We are born to be examples to others. When people are stubborn and rebellious, God often cures greater evils with smaller ones and turns our suffering into something beneficial.
How many casualties and difficulties are there that we dread as insupportable mischiefs, which, upon farther thoughts, we find to be mercies and benefits? as banishment, poverty, loss of relations, sickness, disgrace. Some are cured by the lance; by fire, hunger, thirst; taking out of bones, lopping off limbs, and the like: nor do we only fear things that are many times beneficial to us; but, on the other side, we hanker after and pursue things that are deadly and pernicious: we are poisoned in the very pleasure of our luxury, and betrayed to a thousand diseases by the indulging of our palate. To lose a child or a limb, is only to part with what we have received, and Nature may do what she pleases with her own. We are frail ourselves, and we have received things transitory—that which was given us may be taken away—calamity tries virtue as the fire does gold, nay, he that lives most at ease is only delayed, not dismissed, and his portion is to come. When we are visited with sickness or other afflictions we are not to murmur as if we were ill used—it is a mark of the general’s esteem when he puts us upon a post of danger: we do not say “My captain uses me ill,” but “he does me honor;” and so should we say that are commanded to encounter difficulties, for this is our case with God Almighty.
How many hardships and troubles do we fear as unbearable disasters? Yet when we think more carefully, we find they are actually mercies and benefits. Things like exile, poverty, losing loved ones, sickness, and disgrace. Some illnesses are cured by surgery, by burning, hunger, thirst, removing bones, cutting off limbs, and similar treatments. We don't just fear things that are often good for us. On the flip side, we crave and chase after things that are deadly and harmful. We poison ourselves with the very pleasure of our luxuries. We betray ourselves to a thousand diseases by indulging our appetites. To lose a child or a limb is only to give back what we received. Nature may do what she pleases with her own. We are fragile ourselves, and we have received temporary things. What was given to us may be taken away. Hardship tests virtue as fire tests gold. The person who lives most comfortably is only delayed, not dismissed. His suffering is still to come. When we are struck with sickness or other troubles, we shouldn't complain as if we were being treated unfairly. It's a mark of the general's respect when he puts us in a dangerous position. We don't say "My captain treats me badly," but "he honors me." We should say the same when we're commanded to face difficulties. This is our situation with God Almighty.
What was Regulus the worse, because Fortune made choice of him for an eminent instance both of faith and patience? He was thrown into a case of wood stuck with pointed nails, so that which way soever he turned his body, it rested upon his wounds; his eyelids were cut off to keep him waking; and yet Mecænas was not happier upon his bed than Regulus upon his torments. Nay, the world is not yet grown so wicked as not to prefer Regulus before Mecænas: and can any man take that to be an evil of which Providence accounted this brave man worthy? “It has pleased God,” says he, “to single me out for an experiment of the force of human nature.” No man knows his own strength or value but by being put to the proof. The pilot is tried in a storm; the soldier in a battle; the rich man knows not how to behave himself in poverty: he that has lived in popularity and applause, knows not how he would bear infamy and reproach: nor he that never had children how he would bear the loss of them. Calamity is the occasion of virtue, and a spur to a great mind. The very apprehension of a wound startles a man when he first bears arms; but an old soldier bleeds boldly, because he knows that a man may lose blood, and yet win the day. Nay, many times a calamity turns to our advantage; and great ruins have but made way to greater glories. The crying out of fire has many times quieted a fray, and the interposing of a wild beast has parted the thief and the traveller; for we are not at leisure for less mischiefs while we are under the apprehensions of greater. One man’s life is saved by a disease: another is arrested, and taken out of the way, just when his house was falling upon his head.
Was Regulus any worse off because Fortune chose him as a perfect example of both faith and patience? He was thrown into a wooden case stuck with pointed nails. No matter which way he turned his body, it rested on his wounds. His eyelids were cut off to keep him awake. Yet Mecænas was not happier on his bed than Regulus was during his torments. The world has not grown so wicked that it wouldn't prefer Regulus over Mecænas. Can anyone consider something evil when Providence thought this brave man worthy of it? "It has pleased God," he says, "to single me out as a test of human nature's strength." No one knows their own strength or value without being put to the test. The pilot is tried in a storm. The soldier is tried in battle. The rich man doesn't know how to behave in poverty. Someone who has lived with popularity and applause doesn't know how they would handle shame and criticism. Someone who never had children doesn't know how they would bear losing them. Disaster creates opportunities for virtue and spurs a great mind to action. The very thought of a wound startles a man when he first takes up arms. But an old soldier bleeds boldly because he knows a man can lose blood and still win the day. Often a disaster turns to our advantage. Great ruins have only made way for greater glories. The cry of "Fire!" has often stopped a fight. A wild beast appearing has separated the thief from the traveler. We don't have time for smaller troubles when we're worried about bigger ones. One man's life is saved by a disease. Another is arrested and taken away just as his house was about to fall on his head.
To show now that the favors or the crosses of fortune, and the accidents of sickness and of health, are neither good nor evil, God permits them indifferently both to good and evil men. “It is hard,” you will say, “for a virtuous man to suffer all sorts of misery, and for a wicked man not only to go free, but to enjoy himself at pleasure.” And is it not the same thing for men of prostituted impudence and wickedness to sleep in a whole skin, when men of honor and honesty bear arms; lie in the trenches, and receive wounds? or for the vestal virgins to rise in the night to their prayers, when common strumpets lie stretching themselves in their beds? We should rather say with Demetrius, “If I had known the will of Heaven before I was called to it, I would have offered myself.” If it be the pleasure of God to take my children, I have brought them up to that end: if my fortune, any part of my body, or my life, I would rather present it than yield it up: I am ready to part with all, and to suffer all; for I know that nothing comes to pass but what God appoints: our fate is decreed, and things do not so much happen, as in their due time proceed, and every man’s portion of joy and sorrow is predetermined.
To show that fortune's blessings or hardships, and the accidents of sickness and health, are neither good nor evil, God allows them to happen to both good and evil people alike. "It's hard," you might say, "for a virtuous person to suffer all kinds of misery, while a wicked person not only goes free but enjoys life at will." But isn't it the same when shameless and wicked people sleep safely in their beds while honorable and honest people bear arms, lie in trenches, and receive wounds? Or when vestal virgins rise at night for prayers while prostitutes lie stretched out in their beds? We should rather say with Demetrius, "If I had known Heaven's will before I was called to it, I would have offered myself willingly." If it pleases God to take my children, I raised them for that purpose. If He wants my fortune, any part of my body, or my life, I would rather give it freely than have it taken by force. I'm ready to part with everything and suffer anything. I know that nothing happens except what God ordains. Our fate is already decided. Things don't just happen randomly—they unfold in their proper time. Every person's share of joy and sorrow is predetermined.
There is nothing falls amiss to a good man that can be charged upon Providence; for wicked actions, lewd thoughts, ambitious projects, blind lusts, and insatiable avarice—against all these he is armed by the benefit of reason: and do we expect now that God should look to our luggage too? (I mean our bodies.) Demetrius discharged himself of his treasure as the clog and burden of his mind: shall we wonder then if God suffers that to befall a good man which a good man sometimes does to himself? I lose a son, and why not, when it may sometimes so fall out that I myself may kill him? Suppose he be banished by an order of state, is it not the same thing with a man’s voluntarily leaving his country never to return? Many afflictions may befall a good man, but no evil, for contraries will never incorporate—all the rivers in the world are never able to change the taste or quality of the sea. Prudence and religion are above accidents, and draw good out of every thing—affliction keeps a man in use, and makes him strong, patient, and hardy. Providence treats us like a generous father, and brings us up to labors, toils, and dangers; whereas the indulgence of a fond mother makes us weak and spiritless.
Nothing bad that happens to a good person can be blamed on Providence. Wicked actions, corrupt thoughts, selfish ambitions, blind desires, and endless greed—reason protects us from all of these. So why do we expect God to watch over our belongings too? I mean our bodies. Demetrius threw away his treasure because it weighed down his mind. Should we be surprised then if God allows things to happen to a good person that the good person might sometimes do to himself? I lose a son, and why not, when sometimes I myself might kill him? Suppose the government banishes him. Isn't that the same as a man choosing to leave his country forever? Many hardships may come to a good person, but no real evil can touch him. Opposites can never mix together. All the rivers in the world could never change the taste or quality of the sea. Wisdom and faith rise above accidents and draw good from everything. Suffering keeps a person active and makes him strong, patient, and tough. Providence treats us like a caring father who raises us through hard work, struggle, and danger. But the spoiling of an overprotective mother makes us weak and lifeless.
God loves us with a masculine love, and turns us loose to injuries and indignities: he takes delight to see a brave and a good man wrestling with evil fortune, and yet keeping himself upon his legs, when the whole world is in disorder about him. And are not we ourselves delighted, to see a bold fellow press with his lance upon a boar or lion? and the constancy and resolution of the action is the grace and dignity of the spectacle. No man can be happy that does not stand firm against all contingencies; and say to himself in all extremities, “I should have been content, if it might have been so or so, but since it is otherwise determined, God will provide better.” The more we struggle with our necessities, we draw the knot the harder, and the worse it is with us: and the more a bird flaps and flutters in the snare, the surer she is caught: so that the best way is to submit and lie still, under this double consideration, that “the proceedings of God are unquestionable, and his decrees are not to be resisted.”
God loves us with a strong, masculine love. He allows us to face injuries and insults. He takes pleasure in watching a brave and good person wrestle with bad luck while staying on their feet, even when the whole world is falling apart around them. Don't we ourselves enjoy watching a bold fighter charge at a boar or lion with his spear? The steadiness and courage of the action is what makes the scene so graceful and dignified. No one can be happy unless they stand firm against all troubles. In every crisis, they must say to themselves, "I would have been content if things had gone this way or that way, but since it's been decided otherwise, God will provide something better." The more we fight against what we must endure, the tighter we pull the knot and the worse things get for us. The more a bird flaps and struggles in a trap, the more surely it's caught. So the best approach is to submit and stay calm, keeping two things in mind: "God's actions cannot be questioned, and his decisions cannot be fought."