The Commonwealth of Oceana [125]
to her principles, and yet have been so far from rendering her immortal that, going no further, he should never have cured her. But your commonwealth is founded upon an equal agrarian; and if the earth be given to the sons of men, this balance is the balance of justice, such a one as in having due regard to the different industry of different men, yet faithfully judges the poor' And the king that faithfully judges the poor, his throne shall be established forever;, much more the commonwealth, seeing that equality, which is the necessary dissolution of monarchy, is the generation, the very life and soul, of a commonwealth. And now, if ever, I may be excusable, seeing my assertion, that the throne of a commonwealth may be established forever, is consonant to the holy Scriptures. "The balance of a commonwealth that is equal is of such a nature that whatever falls into her empire must fall equally; and if the whole earth falls into your scales, it must fall equally, and so you may be a greater people and yet not swerve from your principles one hair. Nay, you will be so far from that that you must bring the world in such a case to your balance, even to the balance of justice. But hearken, my lords; are we on earth, do we see the sun, or are we visiting those shady places which are feigned by the poets?
"'Continuo auditoe voces, vagitus et ingens.'
These Gothic empires that are yet in the world, were at the first, though they had legs of their own, but a heavy and unwieldy burden; but their foundations being now broken, the iron of them enters even into the souls of the oppressed; and hear the voice of their comforters: 'My father hath chastised you with whips, but I will chastise you with scorpions.' Hearken, I say, if thy brother cries to thee in affliction, wilt thou not hear him? This is a commonwealth of the fabric that has an open ear and a public concern; she is not made for herself only, but given as a magistrate of God to mankind, for the vindication of common right and the law of nature. Wherefore says Cicero of the like, that of the Romans, 'We have rather undertaken the patronage than the empire of the world.' If you, not regarding this example, like some other nations that are upon the point to smart for it, shall, having attained to your own liberty, bear the sword of your common magistracy in vain, sit still and fold your arms, or, which is worse, let out the blood of your people to tyrants, to be shed in the defence of their yokes like water, and so not only turn the grace of God into wantonness, but his justice into wormwood: I say if you do thus, you are not now making a commonwealth, but heaping coals of fire upon your own heads. A commonwealth of this make is a minister of God upon earth, to the end that the world may be governed with righteousness. For which cause (that I may come at length to our present business) the orders last rehearsed are buds of empire, such as with the blessing of God may spread the arms of your commonwealth, like a holy asylum, to the distressed world, and give the earth her sabbath of years, or rest from her labors, under the shadow of your wings. It is upon this point where the writings of Machiavel, having for the rest excelled all other authors, come as far to excel themselves. "Commonwealths, says he, have had three ways of propagating themselves: One after the manner of monarchies, by imposing the yoke, which was the way of Athens, and, toward the latter times, of Lacedaemon; another by equal leagues, which is the way of Switzerland (I shall add of Holland, though since his time); a third by unequal leagues, which, to the shame of the world, was never practised, nay, nor so much as seen or minded, by any other commonwealth but that only of Rome. They will each of them, either for caution or imitation, be worthy to be well weighed, which is the proper work of this place. Athens and Lacedaemon have been the occasion of great scandal to the world, in two, or at least one of two regards: the first, their emulation, which involved Greece in perpetual wars; the second,
"'Continuo auditoe voces, vagitus et ingens.'
These Gothic empires that are yet in the world, were at the first, though they had legs of their own, but a heavy and unwieldy burden; but their foundations being now broken, the iron of them enters even into the souls of the oppressed; and hear the voice of their comforters: 'My father hath chastised you with whips, but I will chastise you with scorpions.' Hearken, I say, if thy brother cries to thee in affliction, wilt thou not hear him? This is a commonwealth of the fabric that has an open ear and a public concern; she is not made for herself only, but given as a magistrate of God to mankind, for the vindication of common right and the law of nature. Wherefore says Cicero of the like, that of the Romans, 'We have rather undertaken the patronage than the empire of the world.' If you, not regarding this example, like some other nations that are upon the point to smart for it, shall, having attained to your own liberty, bear the sword of your common magistracy in vain, sit still and fold your arms, or, which is worse, let out the blood of your people to tyrants, to be shed in the defence of their yokes like water, and so not only turn the grace of God into wantonness, but his justice into wormwood: I say if you do thus, you are not now making a commonwealth, but heaping coals of fire upon your own heads. A commonwealth of this make is a minister of God upon earth, to the end that the world may be governed with righteousness. For which cause (that I may come at length to our present business) the orders last rehearsed are buds of empire, such as with the blessing of God may spread the arms of your commonwealth, like a holy asylum, to the distressed world, and give the earth her sabbath of years, or rest from her labors, under the shadow of your wings. It is upon this point where the writings of Machiavel, having for the rest excelled all other authors, come as far to excel themselves. "Commonwealths, says he, have had three ways of propagating themselves: One after the manner of monarchies, by imposing the yoke, which was the way of Athens, and, toward the latter times, of Lacedaemon; another by equal leagues, which is the way of Switzerland (I shall add of Holland, though since his time); a third by unequal leagues, which, to the shame of the world, was never practised, nay, nor so much as seen or minded, by any other commonwealth but that only of Rome. They will each of them, either for caution or imitation, be worthy to be well weighed, which is the proper work of this place. Athens and Lacedaemon have been the occasion of great scandal to the world, in two, or at least one of two regards: the first, their emulation, which involved Greece in perpetual wars; the second,