Chapter 8

health, and the words of my crying? I am like to water poured out, my bones are out of joint, mine heart is like wax, that is molten in the midst of my bowels. So Psalm lxxxviii. 15 and 16 vers. and Psalm cii. I am in misery at the point of death, from my youth I suffer thy terrors, doubting for my life; thine indignations have gone over me, and thy fear hath cut me off. Job doth often complain in this kind; and those God doth not assist, the devil is ready to try and torment, still seeking whom he may devour. If he find them merry, saith Gregory, he tempts them forthwith to some dissolute act; if pensive and sad, to a desperate end. Aut suadendo blanditur, aut minando terret, sometimes by fair means, sometimes again by foul, as he perceives men severally inclined. His ordinary engine by which he produceth this effect, is the melancholy humour itself, which is balneum diaboli, the devil's bath; and as in Saul, those evil spirits get in [6696]as it were, and take possession of us. Black choler is a shoeing-horn, a bait to allure them, insomuch that many writers make melancholy an ordinary cause, and a symptom of despair, for that such men are most apt, by reason of their ill-disposed temper, to distrust, fear, grief, mistake, and amplify whatsoever they preposterously conceive, or falsely apprehend. Conscientia scrupulosa nascitur ex vitio naturali, complexione melancholica (saith Navarrus cap. 27. num. 282. tom. 2. cas. conscien.) The body works upon the mind, by obfuscating the spirits and corrupted instruments, which [6697]Perkins illustrates by simile of an artificer, that hath a bad tool, his skill is good, ability correspondent, by reason of ill tools his work must needs be lame and imperfect. But melancholy and despair, though often, do not always concur; there is much difference: melancholy fears without a cause, this upon great occasion; melancholy is caused by fear and grief, but this torment procures them and all extremity of bitterness; much melancholy is without affliction of conscience, as [6698]Bright and Perkins illustrate by four reasons; and yet melancholy alone may be sometimes a sufficient cause of this terror of conscience. [6699]Felix Plater so found it in his observations, e melancholicis alii damnatos se putant, Deo curae, non sunt, nec praedestinati, &c. They think they are not predestinate, God hath forsaken them; and yet otherwise very zealous and religious; and 'tis common to be seen, melancholy for fear of God's judgment and hell-fire, drives men to desperation; fear and sorrow, if they be immoderate, end often with it. Intolerable pain and anguish, long sickness, captivity, misery, loss of goods, loss of friends, and those lesser griefs, do sometimes effect it, or such dismal accidents. Si non statim relevantur, [6700]Mercennus, dubitant an sit Deus, if they be not eased forthwith, they doubt whether there be any God, they rave, curse, and are desperately mad because good men are oppressed, wicked men flourish, they have not as they think to their desert, and through impatience of calamities are so misaffected. Democritus put out his eyes, ne malorum civium prosperos videret successus, because he could not abide to see wicked men prosper, and was therefore ready to make away himself, as [6701]Agellius writes of him. Felix Plater hath a memorable example in this kind, of a painter's wife in Basil, that was melancholy for her son's death, and for melancholy became desperate; she thought God would not pardon her sins, [6702]and for four months still raved, that she was in hell-fire, already damned. When the humour is stirred up, every small object aggravates and incenseth it, as the parties are addicted. [6703]The same author hath an example of a merchant man, that for the loss of a little wheat, which he had over long kept, was troubled in conscience, for that he had not sold it sooner, or given it to the poor, yet a good scholar and a great divine; no persuasion would serve to the contrary, but that for this fact he was damned: in other matters Very judicious and discreet. Solitariness, much fasting, divine meditation, and contemplations of God's judgments, most part accompany this melancholy, and are main causes, as [6704]Navarrus holds; to converse with such kinds of persons so troubled, is sufficient occasion of trouble to some men. Nonnulli ob longas inedias, studia et meditationes coelestes, de rebus sacris et religione semper agitant, &c. Many, (saith P. Forestus) through long fasting, serious meditations of heavenly things, fall into such fits; and as Lemnius adds, lib. 4. cap. 21, [6705]If they be solitary given, superstitious, precise, or very devout: seldom shall you find a merchant, a soldier, an innkeeper, a bawd, a host, a usurer, so troubled in mind, they have cheverel consciences that will stretch, they are seldom moved in this kind or molested: young men and middle age are more wild and less apprehensive; but old folks, most part, such as are timorous and religiously given. Pet. Forestus observat. lib. 10. cap. 12. de morbis cerebri, hath a fearful example of a minister, that through precise fasting in Lent, and overmuch meditation, contracted this mischief, and in the end became desperate, thought he saw devils in his chamber, and that he could not be saved; he smelled nothing, as he said, but fire and brimstone, was already in hell, and would ask them, still, if they did not [6706]smell as much. I told him he was melancholy, but he laughed me to scorn, and replied that he saw devils, talked with them in good earnest, Would spit in my face, and ask me if 1 did not smell brimstone, but at last he was by him cured. Such another story I find in Plater observat. lib. 1. A poor fellow had done some foul offence, and for fourteen days would eat no meat, in the end became desperate, the divines about him could not ease him, [6707]but so he died. Continual meditation of God's judgments troubles many, Multi ob timorem futuri judicii, saith Guatinerius cap. 5. tract. 15. et suspicionem desperabundi sunt. David himself complains that God's judgments terrified his soul, Psalm cxix. part. 16. vers. 8. My flesh trembleth for fear of thee, and I am afraid of thy judgments. Quoties diem illum cogito (saith [6708]Hierome) toto corpore contremisco, I tremble as often as I think of it. The terrible meditation of hell-fire and eternal punishment much torments a sinful silly soul. What's a thousand years to eternity? Ubi moeror, ubi fletus, ubi dolor sempiternus. Mors sine morte, finis sine fine; a finger burnt by chance we may not endure, the pain is so grievous, we may not abide an hour, a night is intolerable; and what shall this unspeakable fire then be that burns for ever, innumerable infinite millions of years, in omne aevum in aeternum. O eternity!

[6709]Aeternitas est illa vox, Vox illa fulminatrix,

Tonitruis minacior, Fragoribusque coeli,

Aeternitas est illa vox, —meta carens et orta, &c.

Tormenta nulla territant, Quae finiuntur annis;

Aeternitas, aeternitas Versat coquilque pectus.

Auget haec poenas indies, Centuplicatque flammas, &c.

This meditation terrifies these poor distressed souls, especially if their bodies be predisposed by melancholy, they religiously given, and have tender consciences, every small object affrights them, the very inconsiderate reading of Scripture itself, and misinterpretation of some places of it; as, Many are called, few are chosen. Not every one that saith Lord. Fear not little flock. He that stands, let him take heed lest he fall. Work out your salvation with fear and trembling, That night two shall be in a bed, one received, the other left. Strait is the way that leads to heaven, and few there are that enter therein. The parable of the seed and of the sower, some fell on barren ground, some was choked. Whom he hath predestinated he hath chosen. He will have mercy on whom he will have mercy. Non est volentis nec currentis, sed miserentis Dei. These and the like places terrify the souls of many; election, predestination, reprobation, preposterously conceived, offend divers, with a deal of foolish presumption, curiosity, needless speculation, contemplation, solicitude, wherein they trouble and puzzle themselves about those questions of grace, free will, perseverance, God's secrets; they will know more than is revealed of God in his word, human capacity, or ignorance can apprehend, and too importunate inquiry after that which is revealed; mysteries, ceremonies, observation of Sabbaths, laws, duties, &c., with many such which the casuists discuss, and schoolmen broach, which divers mistake, misconstrue, misapply to themselves, to their own undoing, and so fall into this gulf. They doubt of their election, how they shall know, it, by what signs. And so far forth, saith Luther, with such nice points, torture and crucify themselves, that they are almost mad, and all they get by it is this, they lay open a gap to the devil by desperation to carry them to hell; but the greatest harm of all proceeds from those thundering ministers, a most frequent cause they are of this malady: [6710]and do more harm in the church (saith Erasmus) than they that flatter; great danger on both sides, the one lulls them asleep in carnal security, the other drives them to despair. Whereas, [6711]St. Bernard well adviseth, We should not meddle with the one without the other, nor speak of judgment without mercy; the one alone brings desperation, the other security. But these men are wholly for judgment; of a rigid disposition themselves, there is no mercy with them, no salvation, no balsam for their diseased souls, they can speak of nothing but reprobation, hell-fire, and damnation; as they did Luke xi. 46. lade men with burdens grievous to be borne, which they themselves touch not with a finger. 'Tis familiar with our papists to terrify men's souls with purgatory, tales, visions, apparitions, to daunt even the most generous spirits, to [6712]require charity, as Brentius observes, of others, bounty, meekness, love, patience, when they themselves breathe nought but lust, envy, covetousness. They teach others to fast, give alms, do penance, and crucify their mind with superstitious observations, bread and water, hair clothes, whips, and the like, when they themselves have all the dainties the world can afford, lie on a down-bed with a courtesan in their arms: Heu quantum patimur pro Christo, as [6713]he said, what a cruel tyranny is this, so to insult over and terrify men's souls! Our indiscreet pastors many of them come not far behind, whilst in their ordinary sermons they speak so much of election, predestination, reprobation, ab aeterno, subtraction of grace, preterition, voluntary permission, &c., by what signs and tokens they shall discern and try themselves, whether they be God's true children elect, an sint reprobi, praedestinati, &c., with such scrupulous points, they still aggravate sin, thunder out God's judgments without respect, intempestively rail at and pronounce them damned in all auditories, for giving so much to sports and honest recreations, making every small fault and thing indifferent an irremissible offence, they so rent, tear and wound men's consciences, that they are almost mad, and at their wits' end. These bitter potions (saith [6714]Erasmus) are still in their mouths, nothing but gall and horror, and a mad noise, they make all their auditors desperate: many are wounded by this means, and they commonly that are most devout and precise, have been formerly presumptuous, and certain of their salvation; they that have tender consciences, that follow sermons, frequent lectures, that have indeed least cause, they are most apt to mistake, and fall into these miseries. I have heard some complain of Parson's Resolution, and other books of like nature (good otherwise), they are too tragical, too much dejecting men, aggravating offences: great care and choice, much discretion is required in this kind. The last and greatest cause of this malady, is our own conscience, sense of our sins, and God's anger justly deserved, a guilty conscience for some foul offence formerly committed,—[6715]O miser Oreste, quid morbi te perdit? Or: Conscientia, Sum enim mihi conscius de malis perpetratis.[6716] A good conscience is a continual feast, but a galled conscience is as great a torment as can possibly happen, a still baking oven, (so Pierius in his Hieroglyph, compares it) another hell. Our conscience, which is a great ledger book, wherein are written all our offences, a register to lay them up, (which those [6717]Egyptians in their hieroglyphics expressed by a mill, as well for the continuance, as for the torture of it) grinds our souls with the remembrance of some precedent sins, makes us reflect upon, accuse and condemn our own selves. [6718]Sin lies at door, &c. I know there be many other causes assigned by Zanchius, [6719]Musculus, and the rest; as incredulity, infidelity, presumption, ignorance, blindness, ingratitude, discontent, those five grand miseries in Aristotle, ignominy, need, sickness, enmity, death, &c.; but this of conscience is the greatest, [6720]Instar ulceris corpus jugiter percellens: The scrupulous conscience (as [6721]Peter Forestus calls it) which tortures so many, that either out of a deep apprehension of their unworthiness, and consideration of their own dissolute life, accuse themselves and aggravate every small offence, when there is no such cause, misdoubting in the meantime God's mercies, they fall into these inconveniences. The poet calls them [6722]furies dire, but it is the conscience alone which is a thousand witnesses to accuse us, [6723] Nocte dieque suum gestant in pectore testem. A continual tester to give in evidence, to empanel a jury to examine us, to cry guilty, a persecutor with hue and cry to follow, an apparitor to summon us, a bailiff to carry us, a serjeant to arrest, an attorney to plead against us, a gaoler to torment, a judge to condemn, still accusing, denouncing, torturing and molesting. And as the statue of Juno in that holy city near Euphrates in [6724]Assyria will look still towards you, sit where you will in her temple, she stares full upon you, if you go by, she follows with her eye, in all sites, places, conventicles, actions, our conscience will be still ready to accuse us. After many pleasant days, and fortunate adventures, merry tides, this conscience at last doth arrest us. Well he may escape temporal punishment, [6725]bribe a corrupt judge, and avoid the censure of law, and flourish for a time; for [6726]who ever saw (saith Chrysostom) a covetous man troubled in mind when he is telling of his money, an adulterer mourn with his mistress in his arms? we are then drunk with pleasure, and perceive nothing: yet as the prodigal son had dainty fare, sweet music at first, merry company, jovial entertainment, but a cruel reckoning in the end, as bitter as wormwood, a fearful visitation commonly follows. And the devil that then told thee that it was a light sin, or no sin at all, now aggravates on the other side, and telleth thee, that it is a most irremissible offence, as he did by Cain and Judas, to bring them to despair; every small circumstance before neglected and contemned, will now amplify itself, rise up in judgment, and accuse the dust of their shoes, dumb creatures, as to Lucian's tyrant, lectus et candela, the bed and candle did bear witness, to torment their souls for their sins past. Tragical examples in this kind are too familiar and common: Adrian, Galba, Nero, Otho, Vitellius, Caracalla, were in such horror of conscience for their offences committed, murders, rapes, extortions, injuries, that they were weary of their lives, and could get nobody to kill them. [6727]Kennetus, King of Scotland, when he had murdered his nephew Malcom, King Duffe's son, Prince of Cumberland, and with counterfeit tears and protestations dissembled the matter a long time, [6728]at last his conscience accused him, his unquiet soul could not rest day or night, he was terrified with fearful dreams, visions, and so miserably tormented all his life. It is strange to read what [6729]Cominaeus hath written of Louis XI. that French King; of Charles VIII.; of Alphonsus, King of Naples; in the fury of his passion how he came into Sicily, and what pranks he played. Guicciardini, a man most unapt to believe lies, relates how that Ferdinand his father's ghost who before had died for grief, came and told him, that he could not resist the French King, he thought every man cried France, France; the reason of it (saith Cominseus) was because he was a vile tyrant, a murderer, an oppressor of his subjects, he bought up all commodities, and sold them at his own price, sold abbeys to Jews and Falkoners; both Ferdinand his father, and he himself never made conscience of any committed sin; and to conclude, saith he, it was impossible to do worse than they did. Why was Pausanias the Spartan tyrant, Nero, Otho, Galba, so persecuted with spirits in every house they came, but for their murders which they had committed? [6730]Why doth the devil haunt many men's houses after their deaths, appear to them living, and take possession of their habitations, as it were, of their palaces, but because of their several villainies? Why had Richard the Third such fearful dreams, saith Polydore, but for his frequent murders? Why was Herod so tortured in his mind? because he had made away Mariamne his wife. Why was Theodoric, the King of the Goths, so suspicious, and so affrighted with a fish head alone, but that he had murdered Symmachus, and Boethius his son-in-law, those worthy Romans? Caelius, lib. 27. cap. 22. See more in Plutarch, in his tract De his qui sero a Numine puniuntur, and in his book De tranquillitate animi, &c. Yea, and sometimes GOD himself hath a hand in it, to show his power, humiliate, exercise, and to try their faith, (divine temptation, Perkins calls it, Cas. cons. lib. 1. cap. 8. sect. 1.) to punish them for their sins. God the avenger, as [6731]David terms him, ultor a tergo Deus, his wrath is apprehended of a guilty, soul, as by Saul and Judas, which the poets expressed by Adrastia, or Nemesis: [6732]Assequitur Nemesique virum vestigia servat, Ne male quid facias.———

And she is, as [6733]Ammianus, lib. 14. describes her, the queen of causes, and moderator of things, now she pulls down the proud, now she rears and encourageth those that are good; he gives instance in his Eusebius; Nicephorus, lib. 10. cap. 35. eccles. hist. in Maximinus and Julian. Fearful examples of God's just judgment, wrath and vengeance, are to be found in all histories, of some that have been eaten to death with rats and mice, as [6734]Popelius, the second King of Poland, ann. 830, his wife and children; the like story is of Hatto, Archbishop of Mentz, ann. 969, so devoured by these vermin, which howsoever Serrarius the Jesuit Mogunt. rerum lib. 4. cap. 5. impugn by twenty-two arguments, Tritemius, [6735]Munster, Magdeburgenses, and many others relate for a truth. Such another example I find in Geraldus Cambrensis Itin. Cam. lib. 2. cap. 2. and where not? And yet for all these terrors of conscience, affrighting punishments which are so frequent, or whatsoever else may cause or aggravate this fearful malady in other religions, I see no reason at all why a papist at any time should despair, or be troubled for his sins; for let him be never so dissolute a caitiff so notorious a villain, so monstrous a sinner, out of that treasure of indulgences and merits of which the pope is dispensator, he may have free pardon and plenary remission of all his sins. There be so many general pardons for ages to come, forty thousand years to come, so many jubilees, so frequent gaol-deliveries out of purgatory for all souls, now living, or after dissolution of the body, so many particular masses daily said in several churches, so many altars consecrated to this purpose, that if a man have either money or friends, or will take any pains to come to such an altar, hear a mass, say so many paternosters, undergo such and such penance, he cannot do amiss, it is impossible his mind should be troubled, or he have any scruple to molest him. Besides that Taxa Camerae Apostolicae, which was first published to get money in the days of Leo Decimus, that sharking pope, and since divulged to the same ends, sets down such easy rates and dispensations for all offences, for perjury, murder, incest, adultery, &c., for so many grosses or dollars (able to invite any man to sin, and provoke him to offend, methinks, that otherwise would not) such comfortable remission, so gentle and parable a pardon, so ready at hand, with so small cost and suit obtained, that I cannot see how he that hath any friends amongst them (as I say) or money in his purse, or will at least to ease himself, can any way miscarry or be misaffected, how he should be desperate, in danger of damnation, or troubled in mind. Their ghostly fathers can so readily apply remedies, so cunningly string and unstring, wind and unwind their devotions, play upon their consciences with plausible speeches and terrible threats, for their best advantage settle and remove, erect with such facility and deject, let in and out, that I cannot perceive how any man amongst them should much or often labour of this disease, or finally miscarry. The causes above named must more frequently therefore take hold in others.

SUBSECT. IV.—_Symptoms of Despair, Fear, Sorrow, Suspicion, Anxiety, Horror of Conscience, Fearful Dreams and Visions_.

As shoemakers do when they bring home shoes, still cry leather is dearer and dearer, may I justly say of those melancholy symptoms: these of despair are most violent, tragical, and grievous, far beyond the rest, not to be expressed but negatively, as it is privation of all happiness, not to be endured; for a wounded spirit who can bear it? Prov. xviii. 19. What, therefore, [6736]Timanthes did in his picture of Iphigenia, now ready to be sacrificed, when he had painted Chalcas mourning, Ulysses sad, but most sorrowful Menelaus; and showed all his art in expressing a variety of affections, he covered the maid's father Agamemnon's head with a veil, and left it to every spectator to conceive what he would himself; for that true passion and sorrow in summo gradu, such as his was, could not by any art be deciphered. What he did in his picture, I will do in describing the symptoms of despair; imagine what thou canst, fear, sorrow, furies, grief, pain, terror, anger, dismal, ghastly, tedious, irksome, &c. it is not sufficient, it comes far short, no tongue can tell, no heart conceive it. 'Tis an epitome of hell, an extract, a quintessence, a compound, a mixture of all feral maladies, tyrannical tortures, plagues, and perplexities. There is no sickness almost but physic provideth a remedy for it; to every sore chirurgery will provide a slave; friendship helps poverty; hope of liberty easeth imprisonment; suit and favour revoke banishment; authority and time wear away reproach: but what physic, what chirurgery, what wealth, favour, authority can relieve, bear out, assuage, or expel a troubled conscience? A quiet mind cureth all them, but all they cannot comfort a distressed soul: who can put to silence the voice of desperation? All that is single in other melancholy, Horribile, dirum, pestilens, atrox, ferum, concur in this, it is more than melancholy in the highest degree; a burning fever of the soul; so mad, saith [6737]Jacchinus, by this misery; fear, sorrow, and despair, he puts for ordinary symptoms of melancholy. They are in great pain and horror of mind, distraction of soul, restless, full of continual fears, cares, torments, anxieties, they can neither eat, drink, nor sleep for them, take no rest, [6738]Perpetua impietas, nec mensae tempore cessat, Exagitat vesana quies, somnique furentes.

Neither at bed, nor yet at board, Will any rest despair afford.

Fear takes away their content, and dries the blood, wasteth the marrow, alters their countenance, even in their greatest delights, singing, dancing, dalliance, they are still (saith [6739]Lemnius) tortured in their souls. It consumes them to nought, I am like a pelican in the wilderness (saith David of himself, temporally afflicted), an owl, because of thine indignation, Psalm cii. 8, 10, and Psalm lv. 4. My heart trembleth within me, and the terrors of death have come upon me; fear and trembling are come upon me, &c. at death's door, Psalm cvii. 18. Their soul abhors all manner of meats. Their [6740]sleep is (if it be any) unquiet, subject to fearful dreams and terrors. Peter in his bonds slept secure, for he knew God protected him; and Tully makes it an argument of Roscius Amerinus' innocency, that he killed not his father, because he so securely slept. Those martyrs in the primitive church were most [6741]cheerful and merry in the midst of their persecutions; but it is far otherwise with these men, tossed in a sea, and that continually without rest or intermission, they can think of nought that is pleasant, [6742]their conscience will not let them be quiet, in perpetual fear, anxiety, if they be not yet apprehended, they are in doubt still they shall be ready to betray themselves, as Cain did, he thinks every man will kill him; and roar for the grief of heart, Psalm xxxviii. 8, as David did; as Job did, xx. 3, 21, 22, &c., Wherefore is light given to him that is in misery, and life to them that have heavy hearts? which long for death, and if it come not, search it more than treasures, and rejoice when they can find the grave. They are generally weary of their lives, a trembling heart they have, a sorrowful mind, and little or no rest. Terror ubique tremor, timor undique et undique terror. Fears, terrors, and affrights in all places, at all times and seasons. Cibum et potum pertinaciter aversantur multi, nodum in scirpo quaeritantes, et culpam imaginantes ubi nulla est, as Wierus writes de Lamiis lib. 3. c. 7. they refuse many of them meat and drink, cannot rest, aggravating still and supposing grievous offences where there are none. God's heavy wrath is kindled in their souls, and notwithstanding their continual prayers and supplications to Christ Jesus, they have no release or ease at all, but a most intolerable torment, and insufferable anguish of conscience, and that makes them, through impatience, to murmur against God many times, to rave, to blaspheme, turn atheists, and seek to offer violence to themselves. Deut. xxviii. 65, 68. In the morning they wish for evening, and for morning in the evening, for the sight of their eyes which they see, and fear of hearts. [6743]Marinus Mercennus, in his comment on Genesis, makes mention of a desperate friend of his, whom, amongst others, he came to visit, and exhort to patience, that broke out into most blasphemous atheistical speeches, too fearful to relate, when they wished him to trust in God, Quis est ille Deus (inquit) ut serviam illi, quid proderit si oraverim; si praesens est, cur non succurrit? cur non me carcere, inertia, squalore confectum liberat? quid ego feci? &c. absit a me hujusmodi Deus. Another of his acquaintance broke out into like atheistical blasphemies, upon his wife's death raved, cursed, said and did he cared not what. And so for the most part it is with them all, many of them, in their extremity, think they hear and see visions, outcries, confer with devils, that they are tormented, possessed, and in hell-fire, already damned, quite forsaken of God, they have no sense or feeling of mercy, or grace, hope of salvation, their sentence of condemnation is already past, and not to be revoked, the devil will certainly have them. Never was any living creature in such torment before, in such a miserable estate, in such distress of mind, no hope, no faith, past cure, reprobate, continually tempted to make away themselves. Something talks with them, they spit fire and brimstone, they cannot but blaspheme, they cannot repent, believe or think a good thought, so far carried; ut cogantur ad impia cogitandum etiam contra voluntatem, said [6744]Felix Plater, ad blasphemiam erga deum, ad multa horrenda perpetranda, ad manus violentas sibi inferendas, &c., and in their distracted fits and desperate humours, to offer violence to others, their familiar and dear friends sometimes, or to mere strangers, upon very small or no occasion; for he that cares not for his own, is master of another man's life. They think evil against their wills; that which they abhor themselves, they must needs think, do, and speak. He gives instance in a patient of his, that when he would pray, had such evil thoughts still suggested to him, and wicked [6745]meditations. Another instance he hath of a woman that was often tempted to curse God, to blaspheme and kill herself. Sometimes the devil (as they say) stands without and talks with them, sometimes he is within them, as they think, and there speaks and talks as to such as are possessed: so Apollodorus, in Plutarch, thought his heart spake within him. There is a most memorable example of [6746]Francis Spira, an advocate of Padua, Ann. 1545, that being desperate, by no counsel of learned men could be comforted: he felt (as he said) the pains of hell in his soul; in all other things he discoursed aright, but in this most mad. Frismelica, Bullovat, and some other excellent physicians, could neither make him eat, drink, or sleep, no persuasion could ease him. Never pleaded any man so well for himself, as this man did against himself, and so he desperately died. Springer, a lawyer, hath written his life. Cardinal Crescence died so likewise desperate at Verona, still he thought a black dog followed him to his death-bed, no man could drive the dog away, Sleiden. com. 23. cap. lib. 3. Whilst I was writing this Treatise, saith Montaltus, cap. 2. de mel. [6747]A nun came to me for help, well for all other matters, but troubled in conscience for five years last past; she is almost mad, and not able to resist, thinks she hath offended God, and is certainly damned. Felix Plater hath store of instances of such as thought themselves damned, [6748] forsaken of God, &c. One amongst the rest, that durst not go to church, or come near the Rhine, for fear to make away himself, because then he was most especially tempted. These and such like symptoms are intended and remitted, as the malady itself is more or less; some will hear good counsel, some will not; some desire help, some reject all, and will not be eased.

SUBSECT. V.—_Prognostics of Despair, Atheism, Blasphemy, violent death, &c._

Most part these kind of persons make [6749]away themselves, some are mad, blaspheme, curse, deny God, but most offer violence to their own persons, and sometimes to others. A wounded spirit who can bear? Prov. xviii. 14. As Cain, Saul, Achitophel, Judas, blasphemed and died. Bede saith, Pilate died desperate eight years after Christ. [6750]Felix Plater hath collected many examples. [6751]A merchant's wife that was long troubled with such temptations, in the night rose from her bed, and out of the window broke her neck into the street: another drowned himself desperate as he was in the Rhine: some cut their throats, many hang themselves. But this needs no illustration. It is controverted by some, whether a man so offering violence to himself, dying desperate, may be saved, ay or no? If they die so obstinately and suddenly, that they cannot so much as wish for mercy, the worst is to be suspected, because they die impenitent. [6752]If their death had been a little more lingering, wherein they might have some leisure in their hearts to cry for mercy, charity may judge the best; divers have been recovered out of the very act of hanging and drowning themselves, and so brought ad sanam mentem, they have been very penitent, much abhorred their former act, confessed that they have repented in an instant, and cried for mercy in their hearts. If a man put desperate hands upon himself, by occasion of madness or melancholy, if he have given testimony before of his regeneration, in regard he doth this not so much out of his will, as ex vi morbi, we must make the best construction of it, as [6753]Turks do, that think all fools and madmen go directly to heaven.

SUBSECT. VI.—_Cure of Despair by Physic, Good Counsel, Comforts, &c._

Experience teacheth us, that though many die obstinate and wilful in this malady, yet multitudes again are able to resist and overcome, seek for help and find comfort, are taken e faucibus Erebi, from the chops of hell, and out of the devil's paws, though they have by [6754]obligation, given themselves to him. Some out of their own strength, and God's assistance, Though He kill me, (saith Job,) yet will I trust in Him, out of good counsel, advice and physic. [6755]Bellovacus cured a monk by altering his habit, and course of life: Plater many by physic alone. But for the most part they must concur; and they take a wrong course that think to overcome this feral passion by sole physic; and they are as much out, that think to work this effect by good service alone, though both be forcible in themselves, yet vis unita fortior, they must go hand in hand to this disease:—alterius sic altera poscit opem. For physic the like course is to be taken with this as in other melancholy: diet, air, exercise, all those passions and perturbations of the mind, &c. are to be rectified by the same means. They must not be left solitary, or to themselves, never idle, never out of company. Counsel, good comfort is to be applied, as they shall see the parties inclined, or to the causes, whether it be loss, fear, be grief, discontent, or some such feral accident, a guilty conscience, or otherwise by frequent meditation, too grievous an apprehension, and consideration of his former life; by hearing, reading of Scriptures, good divines, good advice and conference, applying God's word to their distressed souls, it must be corrected and counterpoised. Many excellent exhortations, phraenetical discourses, are extant to this purpose, for such as are any way troubled in mind: Perkins, Greenham, Hayward, Bright, Abernethy, Bolton, Culmannus, Helmingius, Caelius Secundus, Nicholas Laurentius, are copious on this subject: Azorius, Navarrus, Sayrus, &c., and such as have written cases of conscience amongst our pontifical writers. But because these men's works are not to all parties at hand, so parable at all times, I will for the benefit and ease of such as are afflicted, at the request of some [6756]friends, recollect out of their voluminous treatises, some few such comfortable speeches, exhortations, arguments, advice, tending to this subject, and out of God's word, knowing, as Culmannus saith upon the like occasion, [6757]how unavailable and vain men's councils are to comfort an afflicted conscience, except God's word concur and be annexed, from which comes life, ease, repentance, &c. Presupposing first that which Beza, Greenham, Perkins, Bolton, give in charge, the parties to whom counsel is given be sufficiently prepared, humbled for their sins, fit for comfort, confessed, tried how they are more or less afflicted, how they stand affected, or capable of good advice, before any remedies be applied: to such therefore as are so thoroughly searched and examined, I address this following discourse. Two main antidotes, [6758]Hemmingius observes, opposite to despair, good hope out of God's word, to be embraced; perverse security and presumption from the devil's treachery, to be rejected; Illa solus animae, haec pestis; one saves, the other kills, occidit animam, saith Austin, and doth as much harm as despair itself, [6759]Navarrus the casuist reckons up ten special cures out of Anton. 1. part. Tit. 3. cap. 10. 1. God. 2. Physic. 3. [6760]Avoiding such objects as have caused it. 4. Submission of himself to other men's judgments. 5. Answer of all objections, &c. All which Cajetan, Gerson, lib. de vit. spirit. Sayrus, lib. 1. cons. cap. 14. repeat and approve out of Emanuel Roderiques, cap. 51 et 52. Greenham prescribes six special rules, Culmannus seven. First, to acknowledge all help come from God. 2. That the cause of their present misery is sin. 3. To repent and be heartily sorry for their sins. 4. To pray earnestly to God they may be eased. 5. To expect and implore the prayers of the church, and good men's advice. 6. Physic. 7. To commend themselves to God, and rely upon His mercy: others, otherwise, but all to this effect. But forasmuch as most men in this malady are spiritually sick, void of reason almost, overborne by their miseries, and too deep an apprehension of their sins, they cannot apply themselves to good counsel, pray, believe, repent, we must, as much as in us lies, occur and help their peculiar infirmities, according to their several causes and symptoms, as we shall find them distressed and complain. The main matter which terrifies and torments most that are troubled in mind, is the enormity of their offences, the intolerable burthen of their sins, God's heavy wrath and displeasure so deeply apprehended, that they account themselves reprobates, quite forsaken of God, already damned, past all hope of grace, incapable of mercy, diaboli mancipia, slaves of sin, and their offences so great they cannot be forgiven. But these men must know there is no sin so heinous which is not pardonable in itself, no crime so great but by God's mercy it may be forgiven. Where sin aboundeth, grace aboundeth much more, Rom. v. 20. And what the Lord said unto Paul in his extremity, 2 Cor. xi. 9. My grace is sufficient for thee, for my power is made perfect through weakness: concerns every man in like case. His promises are made indefinite to all believers, generally spoken to all touching remission of sins that are truly penitent, grieved for their offences, and desire to be reconciled, Matt. ix. 12, 13, I came not to call the righteous but sinners to repentance, that is, such as are truly touched in conscience for their sins. Again, Matt. xi. 28, Come unto me all ye that are heavy laden, and I will ease you. Ezek. xviii. 27, At what time soever a sinner shall repent him of his sins from the bottom of his heart, I will blot out all his wickedness out of my remembrance saith the Lord. Isaiah xliii. 25, I, even I, am He that put away thine iniquity for mine own sake, and will not remember thy sins. As a father (saith David Psal. ciii. 13) hath compassion on his children, so hath the Lord compassion on them that fear him. And will receive them again as the prodigal son was entertained, Luke xv., if they shall so come with tears in their eyes, and a penitent heart. Peccator agnoscat, Deus ignoscit. The Lord is full of compassion and mercy, slow to anger, of great kindness, Psal. ciii. 8. He will not always chide, neither keep His anger for ever, 9. As high as the heaven is above the earth, so great is His mercy towards them that fear Him, 11. As far as the East is from the West, so far hath He removed our sins from us, 12. Though Cain cry out in the anguish of his soul, my punishment is greater than I can bear, 'tis not so; thou liest, Cain (saith Austin), God's mercy is greater than thy sins. His mercy is above all His works, Psal. cxlv. 9, able to satisfy for all men's sins, antilutron, 1 Tim. ii. 6. His mercy is a panacea, a balsam for an afflicted soul, a sovereign medicine, an alexipharmacum for all sins, a charm for the devil; his mercy was great to Solomon, to Manasseh, to Peter, great to all offenders, and whosoever thou art, it may be so to thee. For why should God bid us pray (as Austin infers) Deliver us from all evil, nisi ipse misericors perseveraret, if He did not intend to help us? He therefore that [6761]doubts of the remission of his sins, denies God's mercy, and doth Him injury, saith Austin. Yea, but thou repliest, I am a notorious sinner, mine offences are not so great as infinite. Hear Fulgentius, [6762]God's invincible goodness cannot be overcome by sin, His infinite mercy cannot be terminated by any: the multitude of His mercy is equivalent to His magnitude. Hear [6763]Chrysostom, Thy malice may be measured, but God's mercy cannot be defined; thy malice is circumscribed, His mercies infinite. As a drop of water is to the sea, so are thy misdeeds to His mercy: nay, there is no such proportion to be given; for the sea, though great, yet may be measured, but God's mercy cannot be circumscribed. Whatsoever thy sins be then in quantity or quality, multitude or magnitude, fear them not, distrust not. I speak not this, saith [6764]Chrysostom, to make thee secure and negligent, but to cheer thee up. Yea but, thou urgest again, I have little comfort of this which is said, it concerns me not: Inanis poenitentia quam sequens culpa coinquinat, 'tis to no purpose for me to repent, and to do worse than ever I did before, to persevere in sin, and to return to my lusts as a dog to his vomit, or a swine to the mire: [6765]to what end is it to ask forgiveness of my sins, and yet daily to sin again and again, to do evil out of a habit? I daily and hourly offend in thought, word, and deed, in a relapse by mine own weakness and wilfulness: my bonus genius, my good protecting angel is gone, I am fallen from that I was or would be, worse and worse, my latter end is worse than my beginning: Si quotidiae peccas, quotidie, saith Chrysostom, poenitentiam age, if thou daily offend, daily repent: [6766]if twice, thrice, a hundred, a hundred thousand times, twice, thrice, a hundred thousand times repent. As they do by an old house that is out of repair, still mend some part or other; so do by thy soul, still reform some vice, repair it by repentance, call to Him for grace, and thou shalt have it; For we are freely justified by His grace, Rom. iii. 24. If thine enemy repent, as our Saviour enjoined Peter, forgive him seventy-seven times; and why shouldst thou think God will not forgive thee? Why should the enormity of thy sins trouble thee? God can do it, he will do it. My conscience (saith [6767]Anselm) dictates to me that I deserve damnation, my repentance will not suffice for satisfaction: but thy mercy, O Lord, quite overcometh all my transgressions. The gods once (as the poets feign) with a gold chain would pull Jupiter out of heaven, but all they together could not stir him, and yet he could draw and turn them as he would himself; maugre all the force and fury of these infernal fiends, and crying sins, His grace is sufficient. Confer the debt and the payment; Christ and Adam; sin, and the cure of it; the disease and the medicine; confer the sick man to his physician, and thou shalt soon perceive that his power is infinitely beyond it. God is better able, as [6768]Bernard informeth us, to help, than sin to do us hurt; Christ is better able to save, than the devil to destroy. [6769]If he be a skilful Physician, as Fulgentius adds, he can cure all diseases; if merciful, he will. Non est perfecta bonitas a qua non omnis malitia vincitur, His goodness is not absolute and perfect, if it be not able to overcome all malice. Submit thyself unto Him, as St. Austin adviseth, [6770]He knoweth best what he doth; and be not so much pleased when he sustains thee, as patient when he corrects thee; he is omnipotent, and can cure all diseases when he sees his own time. He looks down from heaven upon earth, that he may hear the mourning of prisoners, and deliver the children of death, Psal. cii. 19. 20. And though our sins be as red as scarlet, He can make them as white as snow, Isai. i. 18. Doubt not of this, or ask how it shall be done: He is all-sufficient that promiseth; qui fecit mundum de immundo, saith Chrysostom, he that made a fair world of nought, can do this and much more for his part: do thou only believe, trust in him, rely on him, be penitent and heartily sorry for thy sins. Repentance is a sovereign remedy for all sins, a spiritual wing to rear us, a charm for our miseries, a protecting amulet to expel sin's venom, an attractive loadstone to draw God's mercy and graces unto us. [6771]Peccatum vulnus, poenitentia medicinam: sin made the breach, repentance must help it; howsoever thine offence came, by error, sloth, obstinacy, ignorance, exitur per poenitentiam, this is the sole means to be relieved. [6772]Hence comes our hope of safety, by this alone sinners are saved, God is provoked to mercy. This unlooseth all that is bound, enlighteneth darkness, mends that is broken, puts life to that which was desperately dying: makes no respect of offences, or of persons. [6773]This doth not repel a fornicator, reject a drunkard, resist a proud fellow, turn away an idolater, but entertains all, communicates itself to all. Who persecuted the church more than Paul, offended more than Peter? and yet by repentance (saith Curysologus) they got both Magisterium et ministerium sanctitatis, the Magistery of holiness. The prodigal son went far, but by repentance he came home at last. [6774]This alone will turn a wolf into a sheep, make a publican a preacher, turn a thorn into an olive, make a debauched fellow religious, a blasphemer sing halleluja, make Alexander the coppersmith truly devout, make a devil a saint. [6775]And him that polluted his mouth with calumnies, lying, swearing, and filthy tunes and tones, to purge his throat with divine Psalms. Repentance will effect prodigious cures, make a stupend metamorphosis. A hawk came into the ark, and went out again a hawk; a lion came in, went out a lion; a bear, a bear; a wolf, a wolf; but if a hawk came into this sacred temple of repentance, he will go forth a dove (saith [6776]Chrysostom), a wolf go out a sheep, a lion a lamb. [6777]This gives sight to the blind, legs to the lame, cures all diseases, confers grace, expels vice, inserts virtue, comforts and fortifies the soul. Shall I say, let thy sin be what it will, do but repent, it is sufficient. [6778]Quem poenitet peccasse pene est innocens. 'Tis true indeed and all-sufficient this, they do confess, if they could repent; but they are obdurate, they have cauterised consciences, they are in a reprobate sense, they cannot think a good thought, they cannot hope for grace, pray, believe, repent, or be sorry for their sins, they find no grief for sin in themselves, but rather a delight, no groaning of spirit, but are carried headlong to their own destruction, heaping wrath to themselves against the day of wrath, Rom. ii. 5. 'Tis a grievous case this I do yield, and yet not to be despaired; God of his bounty and mercy calls all to repentance, Rom. ii. 4, thou mayst be called at length, restored, taken to His grace, as the thief upon the cross, at the last hour, as Mary Magdalene and many other sinners have been, that were buried in sin. God (saith [6779]Fulgentius) is delighted in the conversion of a sinner, he sets no time; prolixitas temporis Deo non praejudicat, aut gravitas peccati, deferring of time or grievousness of sin, do not prejudicate his grace, things past and to come are all one to Him, as present: 'tis never too late to repent. [6780]This heaven of repentance is still open for all distressed souls; and howsoever as yet no signs appear, thou mayst repent in good time. Hear a comfortable speech of St. Austin, [6781]Whatsoever thou shall do, how great a sinner soever, thou art yet living; if God would not help thee, he would surely take thee away; but in sparing thy life, he gives thee leisure, and invites thee to repentance. Howsoever as yet, I say, thou perceivest no fruit, no feeling, findest no likelihood of it in thyself, patiently abide the Lord's good leisure, despair not, or think thou art a reprobate; He came to call sinners to repentance, Luke v. 32, of which number thou art one; He came to call thee, and in his time will surely call thee. And although as yet thou hast no inclination to pray, to repent, thy faith be cold and dead, and thou wholly averse from all Divine functions, yet it may revive, as trees are dead in winter, but flourish in the spring! these virtues may lie hid in thee for the present, yet hereafter show themselves, and peradventure already bud, howsoever thou dost not perceive. 'Tis Satan's policy to plead against, suppress and aggravate, to conceal those sparks of faith in thee. Thou dost not believe, thou sayest, yet thou wouldst believe if thou couldst, 'tis thy desire to believe; then pray, [6782]Lord help mine unbelief: and hereafter thou shall certainly believe: [6783]Dabitur sitienti, it shall be given to him that thirsteth. Thou canst not yet repent, hereafter thou shall; a black cloud of sin as yet obnubilates thy soul, terrifies thy conscience, but this cloud may conceive a rainbow at the last, and be quite dissipated by repentance. Be of good cheer; a child is rational in power, not in act; and so art thou penitent in affection, though not yet in action. 'Tis thy desire to please God, to be heartily sorry; comfort thyself, no time is overpast, 'tis never too late. A desire to repent is repentance itself, though not in nature, yet in God's acceptance; a willing mind is sufficient. Blessed are they that hunger and thirst after righteousness, Matt. v. 6. He that is destitute of God's grace, and wisheth for it, shall have it. The Lord (saith David, Psal. x. 17) will hear the desire of the poor, that is, such as are in distress of body and mind. 'Tis true thou canst not as yet grieve for thy sin, thou hast no feeling of faith, I yield; yet canst thou grieve thou dost not grieve? It troubles thee, I am sure, thine heart should be so impenitent and hard, thou wouldst have it otherwise; 'tis thy desire to grieve, to repent, and to believe. Thou lovest God's children and saints in the meantime, hatest them not, persecutest them not, but rather wishest thyself a true professor, to be as they are, as thou thyself hast been heretofore; which is an evident token thou art in no such desperate case. 'Tis a good sign of thy conversion, thy sins are pardonable, thou art, or shalt surely be reconciled. The Lord is near them that are of a contrite heart, Luke iv. 18. [6784]A true desire of mercy in the want of mercy, is mercy itself; a desire of grace in the want of grace, is grace itself; a constant and earnest desire to believe, repent, and to be reconciled to God, if it be in a touched heart, is an acceptation of God, a reconciliation, faith and repentance itself. For it is not thy faith and repentance, as [6785]Chrysostom truly teacheth, that is available, but God's mercy that is annexed to it, He accepts the will for the deed: so that I conclude, to feel in ourselves the want of grace, and to be grieved for it, is grace itself. I am troubled with fear my sins are not forgiven, Careless objects: but Bradford answers they are; For God hath given thee a penitent and believing heart, that is, a heart which desireth to repent and believe; for such an one is taken of him (he accepting the will for the deed) for a truly penitent and believing heart. All this is true thou repliest, but yet it concerns not thee, 'tis verified in ordinary offenders, in common sins, but thine are of a higher strain, even against the Holy Ghost himself, irremissible sins, sins of the first magnitude, written with a pen of iron, engraven with a point of a diamond. Thou art worse than a pagan, infidel, Jew, or Turk, for thou art an apostate and more, thou hast voluntarily blasphemed, renounced God and all religion, thou art worse than Judas himself, or they that crucified Christ: for they did offend out of ignorance, but thou hast thought in thine heart there is no God. Thou hast given thy soul to the devil, as witches and conjurors do, explicite and implicite, by compact, band and obligation (a desperate, a fearful case) to satisfy thy lust, or to be revenged of thine enemies, thou didst never pray, come to church, hear, read, or do any divine duties with any devotion, but for formality and fashion's sake, with a kind of reluctance, 'twas troublesome and painful to thee to perform any such thing, praeter voluntatem, against thy will. Thou never mad'st any conscience of lying, swearing, bearing false witness, murder, adultery, bribery, oppression, theft, drunkenness, idolatry, but hast ever done all duties for fear of punishment, as they were most advantageous, and to thine own ends, and committed all such notorious sins, with an extraordinary delight, hating that thou shouldst love, and loving that thou shouldst hate. Instead of faith, fear and love of God, repentance, &c., blasphemous thoughts have been ever harboured in his mind, even against God himself, the blessed Trinity; the [6786]Scripture false, rude, harsh, immethodical: heaven, hell, resurrection, mere toys and fables, [6787]incredible, impossible, absurd, vain, ill contrived; religion, policy, and human invention, to keep men in obedience, or for profit, invented by priests and lawgivers to that purpose. If there be any such supreme power, he takes no notice of our doings, hears not our prayers, regardeth them not, will not, cannot help, or else he is partial, an excepter of persons, author of sin, a cruel, a destructive God, to create our souls, and destinate them to eternal damnation, to make us worse than our dogs and horses, why doth he not govern things better, protect good men, root out wicked livers? why do they prosper and flourish? as she raved in the [6788]tragedy—pellices caelum tenent, there they shine, Suasque Perseus aureas stellas habet, where is his providence? how appears it? [6789]Marmoreo Licinus tumulo jacet, at Cato parvo, Pomponius nullo, quis putet esse Deos.

Why doth he suffer Turks to overcome Christians, the enemy to triumph over his church, paganism to domineer in all places as it doth, heresies to multiply, such enormities to be committed, and so many such bloody wars, murders, massacres, plagues, feral diseases! why doth he not make us all good, able, sound? why makes he [6790]venomous creatures, rocks, sands, deserts, this earth itself the muck-hill of the world, a prison, a house of correction? [6791]Mentimur regnare Jovem, &c., with many such horrible and execrable conceits, not fit to be uttered; Terribilia de fide, horribilia de Divinitate. They cannot some of them but think evil, they are compelled volentes nolentes, to blaspheme, especially when they come to church and pray, read, &c., such foul and prodigious suggestions come into their hearts. These are abominable, unspeakable offences, and most opposite to God, tentationes foedae, et impiae, yet in this case, he or they that shall be tempted and so affected, must know, that no man living is free from such thoughts in part, or at some times, the most divine spirits have been so tempted in some sort, evil custom, omission of holy exercises, ill company, idleness, solitariness, melancholy, or depraved nature, and the devil is still ready to corrupt, trouble, and divert our souls, to suggest such blasphemous thoughts into our fantasies, ungodly, profane, monstrous and wicked conceits: If they come from Satan, they are more speedy, fearful and violent, the parties cannot avoid them: they are more frequent, I say, and monstrous when they come; for the devil he is a spirit, and hath means and opportunities to mingle himself with our spirits, and sometimes more slyly, sometimes more abruptly and openly, to suggest such devilish thoughts into our hearts; he insults and domineers in melancholy distempered fantasies and persons especially; melancholy is balneum, diaboli, as Serapio holds, the devil's bath, and invites him to come to it. As a sick man frets, raves in his fits, speaks and doth he knows not what, the devil violently compels such crazed souls to think such damned thoughts against their wills, they cannot but do it; sometimes more continuate, or by fits, he takes his advantage, as the subject is less able to resist, he aggravates, extenuates, affirms, denies, damns, confounds the spirits, troubles heart, brain, humours, organs, senses, and wholly domineers in their imaginations. If they proceed from themselves, such thoughts, they are remiss and moderate, not so violent and monstrous, not so frequent. The devil commonly suggests things opposite to nature, opposite to God and his word, impious, absurd, such as a man would never of himself, or could not conceive, they strike terror and horror into the parties' own hearts. For if he or they be asked whether they do approve of such like thoughts or no, they answer (and their own souls truly dictate as much) they abhor them as much as hell and the devil himself, they would fain think otherwise if they could; he hath thought otherwise, and with all his soul desires so to think again; he doth resist, and hath some good motions intermixed now and then: so that such blasphemous, impious, unclean thoughts, are not his own, but the devil's; they proceed not from him, but from a crazed phantasy, distempered humours, black fumes which offend his brain: [6792]they are thy crosses, the devil's sins, and he shall answer for them, he doth enforce thee to do that which thou dost abhor, and didst never give consent to: and although he hath sometimes so slyly set upon thee, and so far prevailed, as to make thee in some sort to assent to such wicked thoughts, to delight in, yet they have not proceeded from a confirmed will in thee, but are of that nature which thou dost afterwards reject and abhor. Therefore be not overmuch troubled and dismayed with such kind of suggestions, at least if they please thee not, because they are not thy personal sins, for which thou shalt incur the wrath of God, or his displeasure: contemn, neglect them, let them go as they come, strive not too violently, or trouble thyself too much, but as our Saviour said to Satan in like case, say thou, avoid Satan, I detest thee and them. Satanae est mala ingerere (saith Austin) nostrum non consentire: as Satan labours to suggest, so must we strive not to give consent, and it will be sufficient: the more anxious and solicitous thou art, the more perplexed, the more thou shalt otherwise be troubled and entangled. Besides, they must know this, all so molested and distempered, that although these be most execrable and grievous sins, they are pardonable yet, through God's mercy and goodness, they may be forgiven, if they be penitent and sorry for them. Paul himself confesseth, Rom. xvii. 19. He did not the good he would do, but the evil which he would not do; 'tis not I, but sin that dwelleth in me. 'Tis not thou, but Satan's suggestions, his craft and subtlety, his malice: comfort thyself then if thou be penitent and grieved, or desirous to be so, these heinous sins shall not be laid to thy charge; God's mercy is above all sins, which if thou do not finally contemn, without doubt thou shalt be saved. [6793]No man sins against the Holy Ghost, but he that wilfully and finally renounceth Christ, and contemneth him and his word to the last, without which there is no salvation, from which grievous sin, God of his infinite mercy deliver us. Take hold of this to be thy comfort, and meditate withal on God's word, labour to pray, to repent, to be renewed in mind, keep thine heart with all diligence. Prov. iv. 13, resist the devil, and he will fly from thee, pour out thy soul unto the Lord with sorrowful Hannah, pray continually, as Paul enjoins, and as David did, Psalm i. meditate on his law day and night. Yea, but this meditation is that mars all, and mistaken makes many men far worse, misconceiving all they read or hear, to their own overthrow; the more they search and read Scriptures, or divine treatises, the more they puzzle themselves, as a bird in a net, the more they are entangled and precipitated into this preposterous gulf: Many are called, but few are chosen, Matt. xx. 16. and xxii. 14. with such like places of Scripture misinterpreted strike them with horror, they doubt presently whether they be of this number or no: God's eternal decree of predestination, absolute reprobation, and such fatal tables, they form to their own ruin, and impinge upon this rock of despair. How shall they be assured of their salvation, by what signs? If the righteous scarcely be saved, where shall the ungodly and sinners appear? 1 Pet. iv. 18. Who knows, saith Solomon, whether he be elect? This grinds their souls, how shall they discern they are not reprobates? But I say again, how shall they discern they are? From the devil can be no certainty, for he is a liar from the beginning; if he suggests any such thing, as too frequently he doth, reject him as a deceiver, an enemy of human kind, dispute not with him, give no credit to him, obstinately refuse him, as St. Anthony did in the wilderness, whom the devil set upon in several shapes, or as the collier did, so do thou by him. For when the devil tempted him with the weakness of his faith, and told him he could not be saved, as being ignorant in the principles of religion, and urged him moreover to know what he believed, what he thought of such and such points and mysteries: the collier told him, he believed as the church did; but what (said the devil again) doth the church believe? as I do (said the collier); and what's that thou believest? as the church doth, &c., when the devil could get no other answer, he left him. If Satan summon thee to answer, send him to Christ: he is thy liberty, thy protector against cruel death, raging sin, that roaring lion, he is thy righteousness, thy Saviour, and thy life. Though he say, thou art not of the number of the elect, a reprobate, forsaken of God, hold thine own still, hic murus aheneus esto, let this be as a bulwark, a brazen wall to defend thee, stay thyself in that certainty of faith; let that be thy comfort, Christ will protect thee, vindicate thee, thou art one of his flock, he will triumph over the law, vanquish death, overcome the devil, and destroy hell. If he say thou art none of the elect, no believer, reject him, defy him, thou hast thought otherwise, and mayst so be resolved again; comfort thyself; this persuasion cannot come from the devil, and much less can it be grounded from thyself? men are liars, and why shouldst thou distrust? A denying Peter, a persecuting Paul, an adulterous cruel David, have been received; an apostate Solomon may be converted; no sin at all but impenitency, can give testimony of final reprobation. Why shouldst thou then distrust, misdoubt thyself, upon what ground, what suspicion? This opinion alone of particularity? Against that, and for the certainty of election and salvation on the other side, see God's good will toward men, hear how generally his grace is proposed to him, and him, and them, each man in particular, and to all. 1 Tim. ii. 4. God will that all men be saved, and come to the knowledge of the truth. 'Tis a universal promise, God sent not his son into the world to condemn the world, but that through him the world might be saved. John iii. 17. He that acknowledged himself a man in the world, must likewise acknowledge he is of that number that is to be saved. Ezek. xxxiii. 11, I will not the death of a sinner, but that he repent and live: But thou art a sinner; therefore he will not thy death. This is the will of him that sent me, that every man that believeth in the Son, should have everlasting life. John vi. 40. He would have no man perish, but all come to repentance, 2 Pet. iii. 9. Besides, remission of sins is to be preached, not to a few, but universally to all men, Go therefore and tell all nations, baptising them, &c. Matt. xxviii. 19. Go into all the world, and preach the Gospel to every creature, Mark xvi. 15. Now there cannot be contradictory wills in God, he will have all saved, and not all, how can this stand together? be secure then, believe, trust in him, hope well and be saved. Yea, that's the main matter, how shall I believe or discern my security from carnal presumption? my faith is weak and faint, I want those signs and fruits of sanctification, [6794]sorrow for sin, thirsting for grace, groanings of the spirit, love of Christians as Christians, avoiding occasion of sin, endeavour of new obedience, charity, love of God, perseverance. Though these signs be languishing in thee, and not seated in thine heart, thou must not therefore be dejected or terrified; the effects of the faith and spirit are not yet so fully felt in thee; conclude not therefore thou art a reprobate, or doubt of thine election, because the elect themselves are without them, before their conversion. Thou mayst in the Lord's good time be converted; some are called at the eleventh hour. Use, I say, the means of thy conversion, expect the Lord's leisure, if not yet called, pray thou mayst be, or at least wish and desire thou. mayst be. Notwithstanding all this which might be said to this effect, to ease their afflicted minds, what comfort our best divines can afford in this case, Zanchius, Beza, &c. This furious curiosity, needless speculation, fruitless meditation about election, reprobation, free will, grace, such places of Scripture preposterously conceived, torment still, and crucify the souls of too many, and set all the world together by the ears. To avoid which inconveniences, and to settle their distressed minds, to mitigate those divine aphorisms, (though in another extreme some) our late Arminians have revived that plausible doctrine of universal grace, which many fathers, our late Lutheran and modern papists do still maintain, that we have free will of ourselves, and that grace is common to all that will believe. Some again, though less orthodoxal, will have a far greater part saved than shall be damned, (as [6795]Caelius Secundus stiffly maintains in his book, De amplitudine regni coelestis, or some impostor under his name) beatorum numerus multo major quam damnatorum. [6796]He calls that other tenet of special [6797]election and reprobation, a prejudicate, envious and malicious opinion, apt to draw all men to desperation. Many are called, few chosen, &c. He opposeth some opposite parts of Scripture to it, Christ came into the world to save sinners, &c. And four especial arguments he produceth, one from God's power. If more be damned than saved, he erroneously concludes, [6798]the devil hath the greater sovereignty! for what is power but to protect? and majesty consists in multitude. If the devil have the greater part, where is his mercy, where is his power? how is he Deus Optimus Maximus, misericors? &c., where is his greatness, where his goodness? He proceeds, [6799]We account him a murderer that is accessory only, or doth not help when he can; which may not be supposed of God without great offence, because he may do what he will, and is otherwise accessory, and the author of sin. The nature of good is to be communicated, God is good, and will not then be contracted in his goodness: for how is he the father of mercy and comfort, if his good concern but a few? O envious and unthankful men to think otherwise! [6800]Why should we pray to God that are Gentiles, and thank him for his mercies and benefits, that hath damned us all innocuous for Adam's offence, one man's offence, one small offence, eating of an apple? why should we acknowledge him for our governor that hath wholly neglected the salvation of our souls, contemned us, and sent no prophets or instructors to teach us, as he hath done to the Hebrews? So Julian the apostate objects. Why should these Christians (Caelius urgeth) reject us and appropriate God unto themselves, Deum illum suum unicum, &c. But to return to our forged Caelius. At last he comes to that, he will have those saved that never heard of, or believed in Christ, ex puris naturalibus, with the Pelagians, and proves it out of Origen and others. They (saith [6801]Origen) that never heard God's word, are to be excused for their ignorance; we may not think God will be so hard, angry, cruel or unjust as to condemn any man indicta causa. They alone (he holds) are in the state of damnation that refuse Christ's mercy and grace, when it is offered. Many worthy Greeks and Romans, good moral honest men, that kept the law of nature, did to others as they would be done to themselves, as certainly saved, he concludes, as they were that lived uprightly before the law of Moses. They were acceptable in. God's sight, as Job was, the Magi, the queen of Sheba, Darius of Persia, Socrates, Aristides, Cato, Curius, Tully, Seneca, and many other philosophers, upright livers, no matter of what religion, as Cornelius, out of any nation, so that he live honestly, call on God, trust in him, fear him, he shall be saved. This opinion was formerly maintained by the Valentinian and Basiledian heretics, revived of late in [6802]Turkey, of what sect Rustan Bassa was patron, defended by [6803]Galeatius [6804]Erasmus, by Zuinglius in exposit. fidei ad Regem Galliae, whose tenet Bullinger vindicates, and Gualter approves in a just apology with many arguments. There be many Jesuits that follow these Calvinists in this behalf, Franciscus Buchsius Moguntinus, Andradius Consil. Trident, many schoolmen that out of the 1 Rom. v. 18. 19. are verily persuaded that those good works of the Gentiles did so far please God, that they might vitam aeternam promereri, and be saved in the end. Sesellius, and Benedictus Justinianus in his comment on the first of the Romans, Mathias Ditmarsh the politician, with many others, hold a mediocrity, they may be salute non indigni but they will not absolutely decree it. Hofmannus, a Lutheran professor of Helmstad, and many of his followers, with most of our church, and papists, are stiff against it. Franciscus Collius hath fully censured all opinions in his Five Books, de Paganorum animabus post mortem, and amply dilated this question, which whoso will may peruse. But to return to my author, his conclusion is, that not only wicked livers, blasphemers, reprobates, and such as reject God's grace, but that the devils themselves shall be saved at last, as [6805]Origen himself long since delivered in his works, and our late [6806]Socinians defend, Ostorodius, cap. 41. institut. Smaltius, &c. Those terms of all and for ever in Scripture, are not eternal, but only denote a longer time, which by many examples they prove. The world shall end like a comedy, and we shall meet at last in heaven, and live in bliss altogether, or else in conclusion, in nihil evanescere. For how can he be merciful that shall condemn any creature to eternal unspeakable punishment, for one small temporary fault, all posterity, so many myriads for one and another man's offence, quid meruistis oves? But these absurd paradoxes are exploded by our church, we teach otherwise. That this vocation, predestination, election, reprobation, non ex corrupta massa, praeviso, fide, as our Arminians, or ex praevisis operibus, as our papists, non ex praeteritione, but God's absolute decree ante mundum creatum, (as many of our church hold) was from the beginning, before the foundation of the world was laid, or homo conditus, (or from Adam's fall, as others will, homo lapsus objectum est reprobationis) with perseverantia sanctorum, we must be certain of our salvation, we may fall but not finally, which our Arminians will not admit. According to his immutable, eternal, just decree and counsel of saving men and angels, God calls all, and would have all to be saved according to the efficacy of vocation: all are invited, but only the elect apprehended: the rest that are unbelieving, impenitent, whom God in his just judgment leaves to be punished for their sins, are in a reprobate sense; yet we must not determine who are such, condemn ourselves or others, because we have a universal invitation; all are commanded to believe, and we know not how soon or how late our end may be received. I might have said more of this subject; but forasmuch as it is a forbidden question, and in the preface or declaration to the articles of the church, printed 1633, to avoid factions and altercations, we that are university divines especially, are prohibited all curious search, to print or preach, or draw the article aside by our own sense and comments upon pain of ecclesiastical censure. I will surcease, and conclude with [6807]Erasmus of such controversies: Pugnet qui volet, ego censeo leges majorum reverenter suscipiendas, et religiose observandas, velut a Deo profectas; nec esse tutum, nec esse pium, de potestate publica sinistram concipere aut serere suspicionem. Et siquid est tyrannidis, quod tamen non cogat ad impietatem, satius est ferre, quam seditiose reluctari. But to my former task. The last main torture and trouble of a distressed mind, is not so much this doubt of election, and that the promises of grace are smothered and extinct in them, nay quite blotted out, as they suppose, but withal God's heavy wrath, a most intolerable pain and grief of heart seizeth on them: to their thinking they are already damned, they suffer the pains of hell, and more than possibly can be expressed, they smell brimstone, talk familiarly with devils, hear and see chimeras, prodigious, uncouth shapes, bears, owls, antiques, black dogs, fiends, hideous outcries, fearful noises, shrieks, lamentable complaints, they are possessed, [6808]and through impatience they roar and howl, curse, blaspheme, deny God, call his power in question, abjure religion, and are still ready to offer violence unto themselves, by hanging, drowning, &c. Never any miserable wretch from the beginning of the world was in such a woeful case. To such persons I oppose God's mercy and his justice; Judicia Dei occulta, non injusta: his secret counsel and just judgment, by which he spares some, and sore afflicts others again in this life; his judgment is to be adored, trembled at, not to be searched or inquired after by mortal men: he hath reasons reserved to himself, which our frailty cannot apprehend. He may punish all if he will, and that justly for sin; in that he doth it in some, is to make a way for his mercy that they repent and be saved, to heal them, to try them, exercise their patience, and make them call upon him, to confess their sins and pray unto him, as David did, Psalm cxix. 137. Righteous art thou, O Lord, and just are thy judgments. As the poor publican, Luke xviii. 13. Lord have mercy upon me a miserable sinner. To put confidence and have an assured hope in him, as Job had, xiii. 15. Though he kill me I will trust In him: Ure, seca, occide O Domine, (saith Austin) modo serves animam, kill, cut in pieces, burn my body (O Lord) to save my soul. A small sickness; one lash of affliction, a little misery, many times will more humiliate a man, sooner convert, bring him home to know himself, than all those paraenetical discourses, the whole theory of philosophy, law, physic, and divinity, or a world of instances and examples. So that this, which they take to be such an insupportable plague, is an evident sign of God's mercy and justice, of His love and goodness: periissent nisi periissent, had they not thus been undone, they had finally been undone. Many a carnal man is lulled asleep in perverse security, foolish presumption, is stupefied in his sins, and hath no feeling at all of them: I have sinned (he saith) and what evil shall come unto me, Eccles. v. 4, and Tush, how shall God know it? and so in a reprobate sense goes down to hell. But here, Cynthius aurem vellit, God pulls them by the ear, by affliction, he will bring them to heaven and happiness; Blessed are they that mourn, for they shall be comforted, Matt. v. 4, a blessed and a happy state, if considered aright, it is, to be so troubled. It is good for me that I have been afflicted, Psal. cxix. before I was afflicted I went astray, but now I keep Thy word. Tribulation works patience, patience hope, Rom. v. 4, and by such like crosses and calamities we are driven from the stake of security. So that affliction is a school or academy, wherein the best scholars are prepared to the commencements of the Deity. And though it be most troublesome and grievous for the time, yet know this, it comes by God's permission and providence; He is a spectator of thy groans and tears, still present with thee, the very hairs of thy head are numbered, not one of them can fall to the ground without the express will of God: he will not suffer thee to be tempted above measure, he corrects us all, [6809]numero, pondere, et mensura, the Lord will not quench the smoking flax, or break the bruised reed, Tentat (saith Austin) non ut obruat, sed ut coronet he suffers thee to be tempted for thy good. And as a mother doth handle her child sick and weak, not reject it, but with all tenderness observe and keep it, so doth God by us, not forsake us in our miseries, or relinquish us for our imperfections, but with all pity and compassion support and receive us; whom he loves, he loves to the end. Rom. viii. Whom He hath elected, those He hath called, justified, sanctified, and glorified. Think not then thou hast lost the Spirit, that thou art forsaken of God, be not overcome with heaviness of heart, but as David said, I will not fear though I walk in the shadows of death. We must all go, non a deliciis ad delicias, [6810]but from the cross to the crown, by hell to heaven, as the old Romans put Virtue's temple in the way to that of Honour; we must endure sorrow and misery in this life. 'Tis no new thing this, God's best servants and dearest children have been so visited and tried. Christ in the garden cried out, My God, my God, why hast thou forsaken me? His son by nature, as thou art by adoption and grace. Job, in his anguish, said, The arrows of the Almighty God were in him, Job vi. 4. His terrors fought against him, the venom drank up his spirit, cap. xiii. 26. He saith, God was his enemy, writ bitter things against him (xvi. 9.) hated him. His heavy wrath had so seized on his soul. David complains, his eyes were eaten up, sunk into his head, Ps. vi. 7, his moisture became as the drought in summer, his flesh was consumed, his bones vexed: yet neither Job nor David did finally despair. Job would not leave his hold, but still trust in Him, acknowledging Him to be his good God. The Lord gives, the Lord takes, blessed be the name of the Lord, Job. i. 21. Behold I am vile, I abhor myself, repent in dust and ashes, Job xxxix. 37. David humbled himself, Psal. xxxi. and upon his confession received mercy. Faith, hope, repentance, are the sovereign cures and remedies, the sole comforts in this case; confess, humble thyself, repent, it is sufficient. Quod purpura non potest, saccus potest, saith Chrysostom; the king of Nineveh's sackcloth and ashes did that which his purple robes and crown could not effect; Quod diadema non potuit, cinis perfecit. Turn to Him, he will turn to thee; the Lord is near those that are of a contrite heart, and will save such as be afflicted in spirit, Ps. xxxiv. 18. He came to the lost sheep of Israel, Matt. xv. 14. Si cadentem intuetur, clementiae manum protendit, He is at all times ready to assist. Nunquam spernit Deus Poenitentiam si sincere et simpliciter offeratur, He never rejects a penitent sinner, though he have come to the full height of iniquity, wallowed and delighted in sin; yet if he will forsake his former ways, libenter amplexatur, He will receive him. Parcam huic homini, saith [6811]Austin, (ex persona Dei) quia sibi ipsi non pepercit; ignoscam quia peccatum agnovit. I will spare him because he hath not spared himself; I will pardon him because he doth acknowledge his offence: let it be never so enormous a sin, His grace is sufficient, 2 Cor. xii. 9. Despair not then, faint not at all, be not dejected, but rely on God, call on him an thy trouble, and he will hear thee, he will assist, help, and deliver thee: Draw near to Him, he will draw near to thee, James iv. 8. Lazarus was poor and full of boils, and yet still he relied upon God, Abraham did hope beyond hope. Thou exceptest, these were chief men, divine spirits, Deo cari, beloved of God, especially respected; but I am a contemptible and forlorn wretch, forsaken of God, and left to the merciless fury of evil spirits. I cannot hope, pray, repent, &c. How often shall I say it? thou mayst perform all those duties, Christian offices, and be restored in good time. A sick man loseth his appetite, strength and ability, his disease prevaileth so far, that all his faculties are spent, hand and foot perform not their duties, his eyes are dim, hearing dull, tongue distastes things of pleasant relish, yet nature lies hid, recovereth again, and expelleth all those feculent matters by vomit, sweat, or some such like evacuations. Thou art spiritually sick, thine heart is heavy, thy mind distressed, thou mayst happily recover again, expel those dismal passions of fear and grief; God did not suffer thee to be tempted above measure; whom he loves (I say) he loves to the end; hope the best. David in his misery prayed to the Lord, remembering how he had formerly dealt with him; and with that meditation of God's mercy confirmed his faith, and pacified his own tumultuous heart in his greatest agony. O my soul, why art thou so disquieted within me, &c. Thy soul is eclipsed for a time, I yield, as the sun is shadowed by a cloud; no doubt but those gracious beams of God's mercy will shine upon thee again, as they have formerly done: those embers of faith, hope and repentance, now buried in ashes, will flame out afresh, and be fully revived. Want of faith, no feeling of grace for the present, are not fit directions; we must live by faith, not by feeling; 'tis the beginning of grace to wish for grace: we must expect and tarry. David, a man after God's own heart, was so troubled himself; Awake, why sleepest thou? O Lord, arise, cast me not off; wherefore hidest thou thy face, and forgettest mine affliction and oppression? My soul is bowed down to the dust. Arise, redeem us, &c., Ps. xliv. 22. He prayed long before he was heard, expectans expectavit; endured much before he was relieved. Psal. lxix. 3, he complains, I am weary of crying, and my throat is dry, mine eyes fail, whilst I wait on the Lord; and yet he perseveres. Be not dismayed, thou shalt be respected at last. God often works by contrarieties, he first kills and then makes alive, he woundeth first and then healeth, he makes man sow in tears that he may reap in joy; 'tis God's method: he that is so visited, must with patience endure and rest satisfied for the present. The paschal lamb was eaten with sour herbs; we shall feel no sweetness of His blood, till we first feel the smart of our sins. Thy pains are great, intolerable for the time; thou art destitute of grace and comfort, stay the Lord's leisure, he will not (I say) suffer thee to be tempted above that thou art able to bear, 1 Cor. x. 13. but will give an issue to temptation. He works all for the best to them that love God, Rom. viii. 28. Doubt not of thine election, it is an immutable decree; a mark never to be defaced: you have been otherwise, you may and shall be. And for your present affliction, hope the best, it will shortly end. He is present with his servants in their affliction, Ps. xci. 15. Great are the troubles of the righteous, but the Lord delivereth them out of all, Ps. xxxiv. 19. Our light affliction, which is but for a moment, worketh in us an eternal weight of glory, 2. Cor. iv. 18. Not answerable to that glory which is to come; though now in heaviness, saith 1 Pet. i. 6, you shall rejoice. Now last of all to those external impediments, terrible objects, which they hear and see many times, devils, bugbears, and mormeluches, noisome smells, &c. These may come, as I have formerly declared in my precedent discourse of the Symptoms of Melancholy, from inward causes; as a concave glass reflects solid bodies, a troubled brain for want of sleep, nutriment, and by reason of that agitation of spirits to which Hercules de Saxonia attributes all symptoms almost, may reflect and show prodigious shapes, as our vain fear and crazed phantasy shall suggest and feign, as many silly weak women and children in the dark, sick folks, and frantic for want of repast and sleep, suppose they see that they see not: many times such terriculaments may proceed from natural causes, and all other senses may be deluded. Besides, as I have said, this humour is balneum diaboli, the devil's bath, by reason of the distemper of humours, and infirm organs in us: he may so possess us inwardly to molest us, as he did Saul and others, by God's permission: he is prince of the air, and can transform himself into several shapes, delude all our senses for a time, but his power is determined, he may terrify us, but not hurt; God hath given His angels charge over us, He is a wall round about his people, Psal. xci. 11, 12. There be those that prescribe physic in such cases, 'tis God's instrument and not unfit. The devil works by mediation of humours, and mixed diseases must have mixed remedies. Levinus Lemnius cap. 57 & 58, exhort. ad vit. ep. instit. is very copious on this subject, besides that chief remedy of confidence in God, prayer, hearty repentance, &c., of which for your comfort and instruction, read Lavater de spectris part. 3. cap. 5. and 6. Wierus de praestigiis daemonum lib. 5. to Philip Melancthon, and others, and that Christian armour which Paul prescribes; he sets down certain amulets, herbs, and precious stones, which have marvellous virtues all, profligandis daemonibus, to drive away devils and their illusions. Sapphires, chrysolites, carbuncles, &c. Quae mira virtute pollent ad lemures, stryges, incubos, genios aereos arcendos, si veterum monumentis habenda fides. Of herbs, he reckons us pennyroyal, rue, mint, angelica, peony: Rich. Argentine de praestigiis daemonum, cap. 20, adds, hypericon or St. John's wort, perforata herba, which by a divine virtue drives away devils, and is therefore fuga daemonum: all which rightly used by their suffitus, Daemonum vexationibus obsistunt, afflictas mentes a daemonibus relevant, et venenatis Jiimis, expel devils themselves, and all devilish illusions. Anthony Musa, the Emperor Augustus, his physician, cap. 6, de Betonia, approves of betony to this purpose; [6812]the ancients used therefore to plant it in churchyards, because it was held to be an holy herb and good against fearful visions, did secure such places as it grew in, and sanctified those persons that carried it about them. Idem fere Mathiolus in dioscoridem. Others commend accurate music, so Saul was helped by David's harp. Fires to be made in such rooms where spirits haunt, good store of lights to be set up, odours, perfumes, and suffumigations, as the angel taught Tobias, of brimstone and bitumen, thus, myrrh, briony root, with many such simples which Wecker hath collected, lib. 15, de secretis, cap. 15. ♃ sulphuris drachmam unam, recoquatur in vitis albae, aqua, ut dilutius sit sulphur; detur aegro: nam daemones sunt morbi (saith Rich. Argentine, lib. de praestigiis daemonum, cap. ult.) Vigetus hath a far larger receipt to this purpose, which the said Wecker cites out of Wierus, ♃ sulphuris, vini, bituminis, opoponacis, galbani, castorei, &c. Why sweet perfumes, fires and so many lights should be used in such places, Ernestus Burgravius Lucerna vitae, et mortis, and Fortunius Lycetus assigns this cause, quod his boni genii provocentur, mali arceaniur; because good spirits are well pleased with, but evil abhor them! And therefore those old Gentiles, present Mahometans, and Papists have continual lamps burning in their churches all day and all night, lights at funerals and in their graves; lucernae ardentes ex auro liquefacto for many ages to endure (saith Lazius), ne daemones corpus laedant; lights ever burning as those vestal virgins. Pythonissae maintained heretofore, with many such, of which read Tostatus in 2 Reg. cap. 6. quaest. 43, Thyreus, cap. 57, 58, 62, &c. de locis infestis, Pictorius Isagog. de daemonibus, &c., see more in them. Cardan would have the party affected wink altogether in such a case, if he see aught that offends him, or cut the air with a sword in such places they walk and abide; gladiis enim et lanceis terrentur, shoot a pistol at them, for being aerial bodies (as Caelius Rhodiginus, lib. 1. cap. 29. Tertullian, Origen, Psellas, and many hold), if stroken, they feel pain. Papists commonly enjoin and apply crosses, holy water, sanctified beads, amulets, music, ringing of bells, for to that end are they consecrated, and by them baptised, characters, counterfeit relics, so many masses, peregrinations, oblations, adjurations, and what not? Alexander Albertinus a, Rocha, Petrus Thyreus, and Hieronymus Mengus, with many other pontificial writers, prescribe and set down several forms of exorcisms, as well to houses possessed with devils, as to demoniacal persons; but I am of [6813]Lemnius's mind, 'tis but damnosa adjuratio, aut potius ludificatio, a mere mockery, a counterfeit charm, to no purpose, they are fopperies and fictions, as that absurd [6814]story is amongst the rest, of a penitent woman seduced by a magician in France, at St. Bawne, exorcised by Domphius, Michaelis, and a company of circumventing friars. If any man (saith Lemnius) will attempt such a thing, without all those juggling circumstances, astrological elections of time, place, prodigious habits, fustian, big, sesquipedal words, spells, crosses, characters, which exorcists ordinarily use, let him follow the example of Peter and John, that without any ambitious swelling terms, cured a lame man. Acts iii. In the name of Christ Jesus rise and walk. His name alone is the best and only charm against all such diabolical illusions, so doth Origen advise: and so Chrysostom, Haec erit tibi baculus, haec turris inexpugnabilis, haec armatura. Nos quid ad haec dicemus, plures fortasse expectabunt, saith St. Austin. Many men will desire my counsel and opinion what is to be done in this behalf; I can say no more, quam ut vera fide, quae per dilectionem operatur, ad Deum unum fugiamus, let them fly to God alone for help. Athanasius in his book, De variis quaest. prescribes as a present charm against devils, the beginning of the lxvii. Psalm. Exurgat Deus, dissipentur inimici, &c. But the best remedy is to fly to God, to call on him, hope, pray, trust, rely on him, to commit ourselves wholly to him. What the practice of the primitive church was in this behalf, Et quis daemonia ejiciendi modus, read Wierus at large, lib. 5. de Cura. Lam. meles. cap. 38. et deinceps. Last of all: if the party affected shall certainly know this malady to have proceeded from too much fasting, meditation, precise life, contemplation of God's judgments (for the devil deceives many by such means), in that other extreme he circumvents melancholy itself, reading some books, treatises, hearing rigid preachers, &c. If he shall perceive that it hath begun first from some great loss, grievous accident, disaster, seeing others in like case, or any such terrible object, let him speedily remove the cause, which to the cure of this disease Navarras so much commends, [6815]avertat cogitationem a re scrupulosa, by all opposite means, art, and industry, let him laxare animum, by all honest recreations, refresh and recreate his distressed soul; let him direct his thoughts, by himself and other of his friends. Let him read no more such tracts or subjects, hear no more such fearful tones, avoid such companies, and by all means open himself, submit himself to the advice of good physicians and divines, which is contraventio scrupulorum, as [6816]he calls it, hear them speak to whom the Lord hath given the tongue of the learned, to be able to minister a word to him that is weary, [6817]whose words are as flagons of wine. Let him not be obstinate, headstrong, peevish, wilful, self-conceited (as in this malady they are), but give ear to good advice, be ruled and persuaded; and no doubt but such good counsel may prove as preposterous to his soul, as the angel was to Peter, that opened the iron gates, loosed his bands, brought him out of prison, and delivered him from bodily thraldom; they may ease his afflicted mind, relieve his wounded soul, and take him out of the jaws of hell itself. I can say no more, or give better advice to such as are any way distressed in this kind, than what I have given and said. Only take this for a corollary and conclusion, as thou tenderest thine own welfare in this, and all other melancholy, thy good health of body and mind, observe this short precept, give not way to solitariness and idleness. Be not solitary, be not idle. SPERATE MISERI—UNHAPPY HOPE. CAVETE FELICES—HAPPY BE CAUTIOUS. Vis a dubio liberari? vis quod incertum est evadere? Age poenitentiam dum sanus es; sic agens, dico tibi quod securus es, quod poenitentiam egisti eo tempore quo peccare potuisti. Austin. Do you wish to be freed from doubts? do you desire to escape uncertainty? Be penitent whilst rational: by so doing I assert that you are safe, because you have devoted that time to penitence in which you might have been guilty of sin.

INDEX.

Absence a cure of love-melancholy Absence over long, cause of jealousy Abstinence commended _Academicorum Errata_ Adversity, why better than prosperity Aerial devils Affections whence they arise; how they transform us; of sleeping and waking Affection in melancholy, what Against abuses, repulse, injuries, contumely, disgraces, scoffs Against envy, livor, hatred, malice Against sorrow, vain fears, death of friends Air, how it causeth melancholy; how rectified it cureth melancholy; air in love Alkermes good against melancholy All are melancholy All beautiful parts attractive in love Aloes, his virtues Alteratives in physic, to what use; against melancholy Ambition defined, described, cause of melancholy; of heresy; hinders and spoils many matches Amiableness loves object Amorous objects causes of love-melancholy Amulets controverted, approved Amusements Anger's description, effects, how it causeth melancholy Antimony a purger of melancholy Anthony inveigled by Cleopatra Apology of love-melancholy Appetite Apples, good or bad, how Apparel and clothes, a cause of love-melancholy Aqueducts of old Arminian's tenets Arteries, what Artificial air against melancholy Artificial allurements of love Art of memory Astrological aphorisms, how available, signs or causes of melancholy Astrological signs of love Atheists described Averters of melancholy _Aurum potabile_ censured, approved B. Baits of lovers Bald lascivious Balm good against melancholy Banishment's effects; its cure and antidote Barrenness, what grievances it causeth; a cause of jealousy Barren grounds have best air Bashfulness a symptom of melancholy; of love-melancholy; cured Baseness of birth no disparagement Baths rectified Bawds a cause of love-melancholy Beasts and birds in love Beauty's definition; described; in parts; commendation; attractive power, prerogatives, excellency, how it causeth melancholy; makes grievous wounds, irresistible; more beholding to art than nature; brittle and uncertain; censured; a cause of jealousy; beauty of God Beef a melancholy meat Beer censured Best site of a house Bezoar's stone good against melancholy Black eyes best Black spots in the nails signs of melancholy Black man a pearl in a woman's eye Blasphemy, how pardonable Blindness of lovers Bloodletting, when and how cure of melancholy; time and quantity Bloodletting and purging, how causes of melancholy Blow on the head cause of melancholy Body, how it works on the mind Body melancholy, its causes Bodily symptoms of melancholy; of love-melancholy Bodily exercises Books of all sorts Borage and bugloss, sovereign herbs against melancholy; their wines and juice most excellent Boring of the head, a cure for melancholy Brain distempered, how cause of melancholy; his parts anatomised Bread and beer, how causes of melancholy Brow and forehead, which are most pleasing Brute beasts jealous Business the best cure of love-melancholy C. Cardan's father conjured up seven devils at once; had a spirit bound to him Cards and dice censured, approved Care's effects Carp fish's nature Cataplasms and cerates for melancholy Cause of diseases Causes immediate of melancholy symptoms Causes of honest love; of heroical love; of jealousy Cautions against jealousy Centaury good against melancholy Charles the Great enforced to love basely by a philter Change of countenance, sign of love-melancholy Charity described; defects of it Character of a covetous man Charles the Sixth, king of France, mad for anger Chemical physic censured Chess-play censured Chiromantical signs of melancholy Chirurgical remedies of melancholy Choleric melancholy signs Chorus sancti Viti, a disease Circumstances increasing jealousy Cities' recreations Civil lawyers' miseries Climes and particular places, how causes of love-melancholy Clothes a mere cause of good respect Clothes causes of love-melancholy Clysters good for melancholy Coffee, a Turkey cordial drink Cold air cause of melancholy Comets above the moon Compound alteratives censured, approved; compound purgers of melancholy; compound wines for melancholy Community of wives a cure of jealousy Compliment and good carriage causes of love-melancholy Confections and conserves against melancholy Confession of his grief to a friend, a principal cure of melancholy Confidence in his physician half a cure Conjugal love best Conscience what it is Conscience troubled, a cause of despair Continual cogitation of his mistress a symptom of love-melancholy Contention, brawling, lawsuits, effects Continent or inward causes of melancholy Content above all, whence to be had Contention's cure Cookery taxed Copernicus, his hypothesis of the earth's motion Correctors of accidents in melancholy Correctors to expel windiness, and costiveness helped Cordials against melancholy Costiveness to some a cause of melancholy Costiveness helped Covetousness defined, described, how it causeth melancholy Counsel against melancholy; cure of jealousy; of despair Country recreations Crocodiles jealous Cuckolds common in all ages Cupping-glasses, cauteries how and when used to melancholy Cure of melancholy, unlawful, rejected; from God; of head-melancholy; over all the body; of hypochondriacal melancholy; of love-melancholy; of jealousy; of despair Cure of melancholy in himself; or friends Curiosity described, his effects Custom of diet, delight of appetite, how to be kept and yielded to D. Dancing, masking, mumming, censured, approved; their effects, how they cause love-melancholy; how symptoms of lovers Death foretold by spirits Death of friends cause of melancholy; other effects; how cured; death advantageous Deformity of body no misery Delirium Despair, equivocations; causes; symptoms; prognostics; cure Devils, how they cause melancholy; their, beginning, nature, conditions; feel pain, swift in motion, mortal; their orders; power; how they cause religious melancholy; how despair; devils are often in love; shall be saved, as some hold Diet what, and how causeth melancholy; quantity; diet of divers nations Diet rectified in substance; in quantity Diet a cause of love-melancholy; a cure Diet, inordinate, of parents, a cause of melancholy to their offspring Digression against all manner of discontents; digression of air; of anatomy of devils and spirits Discommodities of unequal matches Disgrace a cause of melancholy; qualified by counsel Dissimilar parts of the body Distemper of particular parts, causes of melancholy, and how Discontents, cares, miseries, causes of melancholy; how repelled and cured by good counsel Diseases why inflicted upon us; their number, definition, division; diseases of the head; diseases of the mind; more grievous than those of the body Divers accidents causing melancholy Divine sentences Divines' miseries; with the causes of their miseries Dotage what Dotage of lovers Dowry and money main causes of love-melancholy Dreams and their kinds Dreams troublesome, how to be amended Drunkards' children often melancholy Drunkenness taxed E. Earth's motion examined; compass, centre; _an sit anamata_. Eccentrics and epicycles exploded Education a cause of melancholy Effects of love Election misconceived, cause of despair Element of fire exploded Emulation, hatred, faction, desire of revenge, causes of melancholy; their cure Envy and malice causes of melancholy; their antidote Epicurus vindicated Epicurus's remedy for melancholy Epicures, atheists, hypocrites how mad, and melancholy Epithalamium Equivocations of melancholy; of jealousy Eunuchs why kept, and where Evacuations, how they cause melancholy Exercise if immoderate, cause of melancholy; before meals wholesome; exercise rectified; several kinds, when fit; exercises of the mind Exotic and strange simples censured Extasies Eyes main instruments of love; love's darts, seats, orators, arrows, torches; how they pierce F. Face's prerogative, a most attractive part Fairies Fasting cause of melancholy; a cure of love-melancholy; abused, the devil's instrument; effects of it Fear cause of melancholy, its effects; fear of death, destinies foretold; a symptom of melancholy; sign of love-melancholy; antidote to fear Fenny fowl, melancholy Fiery devils Fire's rage Fish, what melancholy Fish good Fishes in love Fishing and fowling, how and when good exercise Flaxen hair a great motive of love Fools often beget wise men; by love become wise Force of imagination Friends a cure of melancholy Fruits causing melancholy; allowed Fumitory purgeth melancholy G. Gaming a cause of melancholy, his effects Gardens of simples where, to what end Gardens for pleasure General toleration of religion, by whom permitted, and why Gentry, whence it came first; base without means; vices accompanying it; true gentry, whence; gentry commended Geography commended Geometry, arithmetic, algebra, commended Gesture cause of love-melancholy Gifts and promises of great force amongst lovers God's just judgment cause of melancholy; sole cause sometimes Gold good against melancholy; a most beautiful object Good counsel a charm to melancholy; good counsel for lovesick persons; against melancholy itself; for such as are jealous Great men most part dishonest Gristle what Guts described H. Hand and paps how forcible in love-melancholy Hard usage a cause of jealousy Hatred cause of melancholy Hawking and hunting why good Head melancholy's causes; symptoms; its cure Hearing, what Heat immoderate, cause of melancholy Health a treasure Heavens penetrable; infinitely swift Hell where Hellebore, white and black, purgers of melancholy; black, its virtues and history Help from friends against melancholy Hemorrhage cause of melancholy Hemorrhoids stopped cause of melancholy Herbs causing melancholy; curing melancholy Hereditary diseases Heretics their conditions; their symptoms Heroical love's pedigree, power, extent; definition, part affected; tyranny Hippocrates' jealousy Honest objects of love Hope a cure of misery; its benefits Hope and fear, the Devil's main engines to entrap the world Hops good against melancholy Horseleeches how and when used in melancholy Hot countries apt and prone to jealousy How oft 'tis fit to eat in a day How to resist passions How men fall in love Humours, what they are Hydrophobia described Hypochondriacal melancholy; its causes inward, outward; symptom; cure of it Hypochondries misaffected, causes Hypocrites described I. Idleness a main cause of melancholy; of love-melancholy; of jealousy Ignorance the mother of devotion Ignorance commended Ignorant persons still circumvented Imagination what; its force and effects Imagination of the mother affects her infant Immaterial melancholy Immortality of the soul proved; impugned by whom Impediments of lovers Importunity and opportunity cause of love-melancholy; of jealousy Imprisonment cause of melancholy Impostures of devils; of politicians; of priests Impotency a cause of jealousy Impulsive cause of man's misery _Incubi_ and _succubi_ Inconstancy of lovers Inconstancy a sign of melancholy Infirmities of body and mind, what grievances they cause Injuries and abuses rectified Instrumental causes of diseases Instrumental cause of man's misery Interpreters of dreams Inundation's fury Inventions resulting from love Inward causes of melancholy Inward senses described Issues when used in melancholy J. Jealousy a symptom of melancholy; defined, described; of princes; of brute beasts; causes of it; symptoms of it; prognostics; cure of it Jests how and when to be used Jews' religious symptoms Joy in excess cause of melancholy K. Kings and princes' discontents Kissing a main cause of love-melancholy; a symptom of love-melancholy L. Labour, business, cure of love-melancholy; _Lapis Armenus_, its virtues against melancholy Lascivious meats to be avoided Laughter, its effects Laurel a purge for melancholy Laws against adultery Leo Decimus the pope's scoffing tricks Lewellyn prince of Wales, his submission _Leucata petra_ the cure of lovesick persons Liberty of princes and great men, how abused Libraries commended Liver its site; cause of melancholy distempers, if hot or cold Loss of liberty, servitude, imprisonment, cause of melancholy Losses in general how they offend; cause of despair; how eased Love of gaming and pleasures immoderate, cause of melancholy Love of learning, overmuch study, cause of melancholy Love's beginning, object, definition, division; love made the world; love's power; in vegetables; in sensible creatures; love's power in devils and spirits; in men; love a disease; a fire; love's passions; phrases of lovers; their vain wishes and attempts; lovers impudent; courageous; wise, valiant, free; neat in apparel; poets, musicians, dancers; love's effects; love lost revived by sight; love cannot be compelled Love and hate symptoms of religious melancholy Lycanthropia described M. Madness described; the extent of melancholy; a symptom and effect of love-melancholy Made dishes cause melancholy Magicians how they cause melancholy; how they cure it Mahometans their symptoms Maids', nuns', and widows' melancholy Man's excellency, misery Man the greatest enemy to man Many means to divert lovers; to cure them Marriage if unfortunate cause of melancholy; best cure of love-melancholy; marriage helps; miseries; benefits and commendation Mathematical studies commended Medicines select for melancholy; against wind and costiveness; for love-melancholy Melancholy in disposition, melancholy equivocations; definition, name, difference; part and parties affected in melancholy, it's affection; matter; species or kinds of melancholy; melancholy an hereditary disease; meats causing it, &c.; antecedent causes; particular parts; symptoms of it; they are passionate above measure; humorous; melancholy, adust symptoms; mixed symptoms of melancholy with other diseases; melancholy, a cause of jealousy; of despair; melancholy men why witty; why so apt to laugh, weep, sweat, blush; why they see visions, hear strange noises; why they speak untaught languages, prophesy, &c. Memory his seat _Menstruus concubitus causa melanc._ Men seduced by spirits in the night Metempsychosis Metals, minerals for melancholy Meteors strange, how caused Metoposcopy foreshowing melancholy Milk a melancholy meat Mind how it works on the body Minerals good against melancholy Ministers how they cause despair Mirach, mesentery, matrix, mesaraic veins, causes of melancholy Mirabolanes purgers of melancholy Mirth and mercy company excellent against melancholy; their abuses Miseries of man; how they cause melancholy; common miseries; miseries of both sorts; no man free, miseries' effects in us; sent for our good; miseries of students and scholars Mitigations of melancholy Money's prerogatives; allurement Moon inhabited; moon in love Mother how cause of melancholy Moving faculty described Music a present remedy for melancholy; its effects; a symptom of lovers; causes of love-melancholy N. Nakedness of parts a cause of love-melancholy; cure of love-melancholy Narrow streets where in use Natural melancholy signs Natural signs of love-melancholy Necessity to what it enforceth Neglect and contempt, best cures of jealousy Nemesis or punishment comes after Nerves what News most welcome Nobility censured Non-necessary causes of melancholy Nuns' melancholy Nurse, how cause of melancholy O. Objects causing melancholy to be removed Obstacles and hindrances of lovers Occasions to be avoided in love-melancholy Odoraments to smell to for melancholy Ointments, for melancholy Ointments riotously used Old folks apt to be jealous Old folks' incontinency taxed Old age a cause of melancholy; old men's sons often melancholy One love drives out another Opinions of or concerning the soul Oppression's effects Opportunity and importunity causes of love-melancholy Organical parts Overmuch joy, pride, praise, how causes of melancholy P. Palaces Paleness and leanness, symptoms of love-melancholy Papists' religious symptoms Paracelsus' defence of minerals Parents, how they wrong their children; how they cause melancholy by propagation; how by remissness and indulgence Paraenetical discourse to such as are troubled in mind Particular parts distempered, how they cause melancholy Parties affected in religious melancholy Passions and perturbations causes of melancholy; how they work on the body; their divisions; how rectified and eased Passions of lovers Patience a cure of misery Patient, his conditions that would be cured; patience, confidence, liberality, not to practise on himself; what he must do himself; reveal his grief to a friend Pennyroyal good against melancholy Perjury of lovers Persuasion a means to cure love-melancholy; other melancholy Phantasy, what Philippus Bonus, how he used a country fellow Q. Quantity of diet cause; cure of melancholy R. Rational soul Reading Scriptures good against melancholy Recreations good against melancholy Redness of the face helped Regions of the belly Relation or hearing a cause of love-melancholy Religious melancholy a distinct species its object; causes of it; symptoms; prognostics; cure; religious policy, by whom Repentance, its effects Retention and evacuation causes of melancholy; rectified to the cure Rich men's discontents and miseries; their prerogatives Riot in apparel, excess of it, a great cause of love-melancholy Rivers in love Rivals and co-rivals Roots censured Rose cross-men's or Rosicrucian's promises Philosophers censured; their errors Philters cause of love-melancholy; how they cure melancholy Phlebotomy cause of melancholy; how to be used, when, in melancholy; in head melancholy Phlegmatic melancholy signs Phrenzy's description Physician's miseries; his qualities if he be good Physic censured; commended; when to be used Physiognomical signs of melancholy Pictures good against melancholy; cause of love-melancholy Plague's effects Planets inhabited Plays more famous Pleasant palaces and gardens Pleasant objects of love Pleasing tone and voice a cause of love-melancholy Poetical cures of love-melancholy Poets why poor Poetry a symptom of lovers Politician's pranks Poor men's miseries; their happiness; they are dear to God Pope Leo Decimus, his scoffing Pork a melancholy meat Possession of devils Poverty and want causes of melancholy, their effects; no such misery to be poor Power of spirits Predestination misconstrued, a cause of despair Preparatives and purgers for melancholy Precedency, what stirs it causeth Precious stones, metals, altering melancholy Preventions to the cure of jealousy Pride and praise causes of melancholy Priests, how they cause religious melancholy Princes' discontents Prodigals, their miseries; bankrupts and spendthrifts, how punished Profitable objects of love Progress of love-melancholy exemplified Prognostics or events of love-melancholy; of despair; of jealousy; of melancholy Prospect good against melancholy Prosperity a cause of misery Protestations and deceitful promises of lovers Pseudoprophets, their pranks; their symptoms Pulse, peas, beans, cause of melancholy Pulse of melancholy men, how it is affected Pulse a sign of love-melancholy Purgers and preparatives to head melancholy Purging simples upward; downward Purging, how cause of melancholy S. Saints' aid rejected in melancholy Salads censured Sanguine melancholy signs Scholars' miseries Scilla or sea-onion, a purger of melancholy Scipio's continency Scoffs, calumnies, bitter jests, how they cause melancholy; their antidote Scorzonera, good against melancholy Scripture misconstrued, cause of religious melancholy; cure of melancholy Seasick, good physic for melancholy Self-love cause of melancholy, his effects Sensible soul and its parts Senses, why and how deluded in melancholy Sentences selected out of humane authors Servitude cause of melancholy; and imprisonment eased Several men's delights and recreations Severe tutors and guardians causes of melancholy Shame and disgrace how causes of melancholy, their effects Sickness for our good Sighs and tears symptoms of love-melancholy Sight a principal cause of love-melancholy Signs of honest love Similar parts of the body Simples censured proper to melancholy: fit to be known; purging melancholy upward; downward, purging simples Singing a symptom of lovers; cause of love-melancholy Sin the impulsive cause of man's misery Single life and virginity commended; their prerogatives Slavery of lovers Sleep and waking causes of melancholy; by what means procured, helped Small bodies have greatest wits Smelling what Smiling a cause of love-melancholy Sodomy Soldiers most part lascivious Solitariness cause of melancholy; coact, voluntary, how good; sign of melancholy Sorrow its effect; a cause of melancholy; a symptom of melancholy; eased by counsel Soul defined, its faculties; _ex traduceations_, as some hold Spices how causes of melancholy Spirits and devils, their nature; orders; kinds; power, &c. Spleen its site; how misaffected cause of melancholy Sports Spots in the sun Spruceness a symptom of lovers Stars, how causes or signs of melancholy; of love-melancholy; of jealousy Stepmother, her mischiefs Stews, why allowed Stomach distempered a cause of melancholy Stones like birds, beasts, fishes, &c. Strange nurses, when best Streets narrow Study overmuch cause of melancholy; why and how; study good against melancholy Subterranean devils Supernatural causes of melancholy Superstitious effects, symptoms; how it domineers Surfeiting and drunkenness taxed Suspicion and jealousy symptoms of melancholy; how caused Swallows, cuckoos, &c., where are they in winter Sweet tunes and singing causes of love-melancholy Symptoms or signs of melancholy in the body; mind; from stars, members; from education, custom, continuance of time, mixed with other diseases; symptoms of head melancholy; of hypochondriacal melancholy; of the whole body; symptoms of nuns', maids', widows' melancholy; immediate causes of melancholy symptoms; symptoms of love-melancholy; symptoms of a lover pleased; dejected; Symptoms of jealousy; of religious melancholy; of despair Synteresis Syrups T. Tale of a prebend Tarantula's stinging effects Taste what Temperament a cause of love-melancholy Tempestuous air, dark and fuliginous, how cause of melancholy Terrestrial devils Terrors and affrights cause melancholy Theologasters censured The best cure of love-melancholy is to let them, have their desire Tobacco approved, censured Toleration, religious Torments of love Transmigration of souls Travelling commended, good against melancholy; for love-melancholy especially Tutors cause melancholy U. Uncharitable men described Understanding defined, divided Unfortunate marriages' effects Unkind friends cause melancholy Unlawful cures of melancholy rejected Upstarts censured, their symptoms Urine of melancholy persons _Uxorii_ V. Vainglory described a cause of melancholy Valour and courage caused by love Variation of the compass, where Variety of meats and dishes cause melancholy Variety of mistresses and objects a cure of melancholy Variety of weather, air, manners, countries, whence, &c. Variety of places, change of air, good against melancholy Vegetal soul and its faculties Vegetal creatures in love Veins described Venus rectified Venery a cause of melancholy Venison a melancholy meat Vices of women Violent misery continues not Violent death, event of love-melancholy; prognostic of despair; by some defended; how to be censured Virginity, by what signs to be known; commended Virtue and vice, principal habits of the will _Vitex_ or _agnus castus_ good against love-melancholy W. Waking cause of melancholy; a symptom; cured Walking, shooting, swimming, &c. good against melancholy

Notes

1. His elder brother was William Burton, the Leicestershire antiquary, born 24th August, 1575, educated at Sutton Coldfield, admitted commoner, or gentleman commoner, of Brazen Nose College, 1591; at the Inner Temple, 20th May, 1593; B. A. 22d June, 1594; and afterwards a barrister and reporter in the Court of Common Pleas. But his natural genius, says Wood, leading him to the studies of heraldry, genealogies, and antiquities, he became excellent in those obscure and intricate matters; and look upon him as a gentleman, was accounted, by all that knew him, to be the best of his time for those studies, as may appear by his 'Description of Leicestershire.' His weak constitution not permitting him to follow business, he retired into the country, and his greatest work, The Description of Leicestershire, was published in folio, 1623. He died at Falde, after suffering much in the civil war, 6th April, 1645, and was buried in the parish church belonging thereto, called Hanbury.

2. This is Wood's account. His will says, Nuneaton; but a passage in this work [see fol. 304,] mentions Sutton Coldfield; probably he may have been at both schools.

3. So in the Register.

4. So in the Register.

5. Originating, perhaps, in a note, p. 448, 6th edit. (p. 455 of the present), in which a book is quoted as having been printed at Paris 1624, _seven_ years after Burton's first edition. As, however, the editions after that of 1621, are regularly marked in succession to the eighth, printed in 1676, there seems very little reason to doubt that, in the note above alluded to, either 1624 has been a misprint for 1628, or _seven_ years for _three_ years. The numerous typographical errata in other parts of the work strongly aid this latter supposition.

6. Haec comice dicta cave ne male capias.

7. Seneca in ludo in mortem Claudii Caesaris.

8. Lib. de Curiositate.

9. Modo haec tibi usui sint, quemvis auctorem fingito. Wecker.

10. Lib. 10, c. 12. Multa a male feriatis in Democriti nomine commenta data, nobilitatis, auctoritatisque ejus perfugio utentibus.

11. Martialis. lib. 10, epigr. 14.

12. Juv. sat. 1.

13. Auth. Pet. Besseo edit. Coloniae, 1616.

14. Hip. Epist. Dameget.

15. Laert. lib 9.

16. Hortulo sibi cellulam seligens, ibique seipsum includens, vixit solitarius.

17. Floruit Olympiade 80; 700 annis post Troiam.

18. Diacos. quod cunctis operibus facile excellit. Laert.

19. Col. lib. 1. c. 1.

20. Const. lib. de agric. passim.

21. Volucrum voces et linguas intelligere se dicit Abderitans Ep. Hip.

22. Sabellicus exempl., lib. 10. Oculis se privavit, ut melius contemplationi operam daret, sublimi vir ingenio, profundae cogitationis, &c.

23. Naturalia, moralia, mathematica, liberales disciplinas, artiumque omnium peritiam callebat.

24. Nothing in nature's power to contrive of which he has not written.

25. Veni Athenas, et nemo me novit.

26. Idem contemptui et admirationi habitus.

27. Solebat ad portam ambulare, et inde, &c. Hip. Ep. Dameg.

28. Perpetuorisu pulmonem agitare solebat Democritus. Juv. Sat. 7.

29. Non sum dignus praestare matella. Mart.

30. Christ Church in Oxford.

31. Praefat. Hist.

32. Keeper of our college library, lately revived by Otho Nicolson, Esquire.

33. Scaliger.

34. Somebody in everything, nobody in each thing.

35. In Theat.

36. Phil. Stoic. li. diff. 8. Dogma cupidis et curiosis ingeniis imprimendum, ut sit talis qui nulli rei serviat, aut exacte unum aliquid elaboret, alia negligens, ut artifices, &c.

37. Delibare gratum de quocunque cibo, et pittisare de quocunque dolio jucundum.

38. Essays, lib. 3.

39. He that is everywhere is nowhere.

40. Praefat. bibliothec.

41. Ambo fortes et fortunati, Mars idem magisterii dominus juxta primam Leovitii regulam.

42. Hensius.

43. Calide ambientes, solicite litigantes, aut misere excidentes, voces, strepitum contentiones, &c.

44. Cyp. ad Donat. Unice securus, ne excidam in foro, aut in mari Indico bonis eluam, de dote filiae, patrimonio filii non sum solicitus.

45. Not so sagacious an observer as simple a narrator.

46. Hor. Ep. lib. 1. xix., 20.

47. Per. A laughter with a petulant spleen.

48. Hor. lib. 1, sat. 9.

49. Secundum moenia locus erat frondosis populis opacus, vitibusque sponte natis, tenuis prope aqua defluebat, placide murmurans, ubi sedile et domus Democriti conspiciebatur.

50. Ipse composite considebat, super genua volumen habens, et utrinque alia patentia parata, dissectaque animalia cumulatim strata, quorum viscera rimabatur.

51. Cum mundus extra se sit, et mente captus sit, et nesciat se languere, ut medelam adhibeat.

52. Scaliger, Ep. ad Patisonem. Nihil magis lectorem invitat quam in opinatum argilinentum, neque vendibilior merx est quam petulans liber.

53. Lib. xx. c. 11. Miras sequuntur inscriptionum festivitates.

54. Praefat. Nat. Hist. Patri obstetricem parturienti filiae accersenti moram injicere possunt.

55. Anatomy of Popery, Anatomy of immortality, Angelus salas, Anatomy of Antimony, &c.

56. Cont. l. 4, c. 9. Non est cura melior quam labor.

57. Hor. De Arte Poet.

58. Non quod de novo quid addere, aut a veteribus praetermissum, sed propriae exercitationis causa.

59. Qui novit, neque id quod sentit exprimit, perinde est ac si nesciret.

60. Jovius Praef. Hist.

61. Erasmus.

62. Otium otio dolorem dolore sum solatus.

63. Observat. l. 1.

64. M. Joh. Rous, our Protobib. Oxon. M. Hopper, M. Guthridge, &c.

65. Quae illi audire et legere solent, eorum partim vidi egomet, alia gessi, quae illi literis, ego militando didici, nunc vos existimate facta an dicta pluris sint.

66. Dido Virg. Taught by that Power that pities me, I learn to pity them.

67. Camden, Ipsa elephantiasi correpta elephantiasis hospicium construxit.

68. Iliada post Homerum.

69. Nihil praetermissum quod a quovis dici possit.

70. Martialis.

71. Magis impium mortuorum lucubrationes, quam vestes furari.

72. Eccl. ult.

73. Libros Eunuchi gignunt, steriles pariunt.

74. D. King praefat. lect. Jonas, the late right reverend Lord B. of London.

75. Homines famelici gloriae ad ostentationem eruditionis undique congerunt. Buchananus.

76. Effacinati etiam laudis amore, &c. Justus Baronius.

77. Ex ruinis alienae existimationis sibi gradum ad famam struunt.

78. Exercit. 288.

79. Omnes sibi famam quaerunt et quovis modo in orbem spargi contendunt, ut novae alicujus rei habeantur auctores. Praef. biblioth.

80. Praefat. hist.

81. Plautus.

82. E Democriti puteo.

83. Non tam refertae bibliothecae quam cloacae.

84. Et quicquid cartis amicitur ineptis.

85. Epist. ad Petas. in regno Franciae omnibus scribendi datur libertas, paucis facultas.

86. Olim literae ob homines in precio, nunc sordent ob homines.

87. Ans. pac.

88. Inter tot mille volumina vix unus a cujus lectione quis melior evadat, immo potius non pejor.

89. Palingenius. What does any one, who reads such works, learn or know but dreams and trifling things.

90. Lib. 5. de Sap.

91. Sterile oportet esse ingenium quod in hoc scripturientum pruritus, &c.

92. Cardan, praef. ad Consol.

93. Hor. lib. 1, sat. 4.

94. Epist. lib. 1. Magnum poetarum proventum annus hic attulit, mense Aprili nullus fere dies quo non aliquis recitavit.

95. Idem.

96. Principibus et doctoribus deliberandum relinquo, ut arguantur auctorum furta et milies repetita tollantur, et temere scribendi libido coerceatur, aliter in infinitum progressura.

97. Onerabuntur ingenia, nemo legendis sufficit.

98. Libris obraimur, oculi legendo, manus volitando dolent. Fam. Strada Momo. Lucretius.

99. Quicquid ubique bene dictum facio meum, et illud nunc meis ad compendium, nunc ad fidem et auctoritatem alienis exprimo verbis, omnes auctores meos clientes esse arbitror, &c. Sarisburiensis ad Polycrat. prol.

100. In Epitaph. Nep. illud Cyp. hoc Lact. illud Hilar. est, ita Victorinus, in hunc modum loquutus est Arnobius, &c.

101. Praef. ad Syntax. med.

102. Until a later age and a happier lot produce something more truly grand.

103. In Luc. 10. tom. 2. Pigmei Gigantum humeris impositi plusquam ipsi Gigantes vident.

104. Nec aranearum textus ideo melior quia ex se fila gignuntur, nec noster ideo vilior, quia ex alienis libamus ut apes. Lipsius adversus dialogist.

105. Uno absurdo dato mille sequuntur.

106. Non dubito multos lectores hic fore stultos.

107. Martial, 13, 2.

108. Ut venatores feram e vestigio impresso, virum scriptiuncula. Lips.

109. Hor.

110. Hor.

111. Antwerp. fol. 1607.

112. Muretus.

113. Lipsius.

114. Hor.

115. Fieri non potest, ut quod quisque cogitat, dicat unus. Muretus.

116. Lib. 1. de ord., cap. 11.

117. Erasmus.

118. Annal. Tom. 3. ad annum 360. Est porcus ille qui sacerdotem ex amplitudine redituum sordide demeritur.

119. Erasm. dial.

120. Epist. lib. 6. Cujusque ingenium non statim emergit, nisi materiae fautor, occasio, commendatorque contingat.

121. Praef. hist.

122. Laudari a laudato laus est.

123. Vit. Persii.

124. Minuit praesentia famam.

125. Lipsius Judic. de Seneca.

126. Lib. 10. Plurirmum studii, multam rerum cognitionem, omnem studiorum materiam, &c. multa in eo probanda, multa admiranda.

127. Suet. Arena sine calce.

128. Introduct. ad Sen.

129. Judic. de Sen. Vix aliquis tam absolutus, ut alteri per omnia satisfaciat, nisi longa temporis praescripto, semota judicandi libertate, religione quidam animos occuparis.

130. Hor. Ep. 1, lib. 19.

131. Aeque turpe frigide laudari ac insectanter vituperari. Phavorinus A. Gel. lib. 19, cap. 2.

132. Ovid, trist. 11. eleg 6.

133. Juven. sat. 5.

134. Aut artis inscii aut quaestui magis quam literis student. hab. Cantab. et Lond. Excus. 1976.

135. Ovid. de pont. Eleg. l. 6.

136. Hor.

137. Tom. 3. Philopseud. accepto pessulo, quum carmen quoddam dixisset, effecit ut ambularet, aquam hauriret, urnam pararet, &c.

138. Eusebius, eccles. hist. lib. 6.

139. Stans pede in uno, as he made verses.

140. Virg.

141. Non eadem a summo expectes, minimoque poeta.

142. Stylus hic nullus, praeter parrhesiam.

143. Qui rebus se exercet, verba negligit, et qui callet artem dicendi, nullam disciplinam habet recognitam.

144. Palingenius. Words may be resplendent with ornament, but they contain no marrow within.

145. Cujuscunque orationem vides politam et sollicitam, scito animum in pusilis occupatum, in scriptis nil solidum. Epist. lib. 1. 21.

146. Philostratus, lib. 8. vit. Apol. Negligebat oratoriam facultatem, et penitus aspernabatur ejus professores, quod linguam duntaxat, non autem mentem redderent eruditiorem.

147. Hic enim, quod Seneca de Ponto, bos herbam, ciconia larisam, canis leporem, virgo florem legat.

148. Pet. Nannius not. in Hor.

149. Non hic colonus domicilium habeo, sed topiarii in morem, hinc inde florem vellico, ut canis Nilum lambens.

150. Supra bis mille notabiles errores Laurentii demonstravi, &c.

151. Philo de Con.

152. Virg.

153. Frambesarius, Sennertus, Ferandus, &c.

154. Ter. Adelph.

155. Heaut. Act 1. scen. 1.

156. Gellius. lib. 18, cap. 3.

157. Et inde catena quaedam fit, quae haeredes etiam ligat. Cardan. Hensius.

158. Malle se bellum cum magno principe gerere, quam cum uno ex fratrum mendicantium ordine.

159. Hor. epod. lib. od. 7.

160. Epist. 86, ad Casulam presb.

161. Lib. 12, cap. 1. Mutos nasci, et omni scientia egere satius fuisset, quam sic in propriam perniciem insanire.

162. But it would be better not to write, for silence is the safer course.

163. Infelix mortalitas inutilibus quaestionibus ac disceptationibus vitam traducimus, naturae principes thesauros, in quibus gravissimae morborum medicinae collocatae sunt, interim intactos relinquimus. Nec ipsi solum relinquimus, sed et allos prohibemus, impedimus, condemnamus, ludibriisque afficimus.

164. Quod in praxi minime fortunatus esset, medicinam reliquit, et ordinibus initiatus in Theologia postmodum scripsit. Gesner Bibliotheca.

165. P. Jovius.

166. M. W. Burton, preface to his description of Leicestershire, printed at London by W. Jaggard, for J. White, 1622.

167. In Hygiasticon, neque enim haec tractatio aliena videri debet a theologo, &c. agitur de morbo animae.

168. D. Clayton in comitiis, anno 1621.

169. Hor.

170. Lib. de pestil.

171. In Newark in Nottinghamshire. Cum duo edificasset castella, ad tollendam structionis invidiam, et expiandam maculam, duo instituit caenobia, et collegis relgiosis implevit.

172. Ferdinando de Quir. anno 1612. Amsterdami impress.

173. Praefat. ad Characteres: Spero enim (O Policles) libros nostros meliores inde futuros, quod istiusmodi memoriae mandata reliquerimus, ex preceptis et exemplis nostris ad vitam accommodatis, ut se inde corrigant.

174. Part 1. sect. 3.

175. praef. lectori.

176. Ep. 2. 1. 2. ad Donatum. Paulisper te crede subduci in ardui montis verticem celsiorem, speculare inde rerum jacentium facies, et oculis in diversa porrectis, fluctuantis mundi turbines intuere, jam simul aut ridebis aut misereberis, &c.

177. Controv. l. 2. cont. 7. et l. 6. cont.

178. Horatius.

179. Idem, Hor. l. 2. Satyra 3. Damasipus Stoicus probat omnes stultos insanire.

180. Tom. 2. sympos. lib. 5. c. 6. Animi affectiones, si diutius inhaereant, pravos generant habitus.

181. Lib. 28, cap. 1. Synt. art. mir. Morbus nihil est aliud quam dissolutio quaedam ac perturbatio foederis in corpore existentis, sicut et sanitas est consentientis bene corporis consummatio quaedam.

182. Lib. 9. Geogr. Plures olim gentes navigabant illuc sanitatis causa.

183. Eccles. i. 24.

184. Jure haereditario sapere jubentur. Euphormio Satyr.

185. Apud quos virtus, insania et furor esse dicitur.

186. Calcagninus Apol. omnes mirabantur, putantes illisam iri stultitiam. Sed praeter expectationem res evenit, Audax stultitia in eam irruit, &c. illa cedit irrisa, et plures hinc habet sectatores stultitia.

187. Non est respondendum stulto secundum stultitiam.

188. 2 Reg. 7.

189. Lib. 10. ep. 97.

190. Aug. ep. 178.

191. Quis nisi mentis inops, &c.

192. Quid insanius quam pro momentanea felicitate aeternis te mancipare suppliciis?

193. In fine Phaedonis. Hic finis fuit amici nostri o Eucrates, nostro quidem judicio omnium quos experti sumus optimi et apprime sapientissimi, et justissimi.

194. Xenop. l. 4. de dictis Socratis ad finem, talis fuit Socrates quem omnium optimum et felicissimum statuam.

195. Lib. 25. Platonis Convivio.

196. Lucretius.

197. Anaxagoras olim mens dictus ab antiquis.

198. Regula naturae, naturae miraculum, ipsa eruditio daemonium hominis, sol scientiarum, mare, sophia, antistes literarum et sapientiae, ut Scioppius olim de Scal, et Heinsius. Aquila In nubibus Imperator literatorum, columen literarum, abyssus eruditionis, ocellus Europae, Scaliger.

199. Lib. 3. de sap c. 17. et 20. omnes Philosophi, aut stulti, aut insani; nulla anus nullus aeger ineptius deliravit.

200. Democritus a Leucippo doctus, haeridatem stultitiae reliquit Epic.

201. Hor. car. lib. 1. od. 34. 1. epicur.

202. Nihil interest inter hos et bestias nisi quod loquantur. de sa. l. 26. c. 8.

203. Cap. de virt.

204. Neb. et Ranis.

205. Omnium disciplinarum ignarus.

206. Omnium disciplinarum ignarus.

207. Pulchrorum adolescentum causa frequentur gymnasium, obibat, &c.

208. Seneca. Seis rotunda metiri, sed non tuum animum.

209. Ab uberibus sapientia lactati caecutire non possunt.

210. Cor Xenodoti et jecur Cratetis.

211. Lib. de nat. boni.

212. Hic profundissimae Sophiae fodinae.

213. Panegyr. Trajano omnes actiones exprobrare stultitiam videntur.

214. Ser. 4. in domi Pal. Mundus qui ob antiquitatem deberet esse sapiens, semper stultizat, et nullis flagellis alteratur, sed ut puer vult rosis et floribus coronari.

215. Insanum te omnes pueri, clamantque puellae. Hor.

216. Plautus Aubular.

217. Adelph. act. 5. scen. 8.

218. Tully Tusc. 5. fortune, not wisdom, governs our lives.

219. Plato Apologia Socratis.

220. Ant. Dial.

221. Lib. 3. de sap. pauci ut video sanae mentis sunt.

222. Stulte et incaute omnia agi video.

223. Insania non omnibus eadem, Erasm. chil. 3. cent. 10. nemo mortalium qui non aliqua in re desipit, licet alius alio morbo laboret, hic libidinis, ille avaritiae, ambitionis, invidiae.

224. Hor. l. 2. sat. 3.

225. Lib. 1. de aulico. Est in unoquoque nostrum seminarium aliquod stultitiae, quod si quando excitetur, in infinitum facile excrescit.

226. Primaque lux vitae prima juroris erat.

227. Tibullus, stulti praetereunt dies, their wits are a wool-gathering. So fools commonly dote.

228. Dial. contemplantes, Tom: 2.

229. Catullus.

230. Sub ramosa platano sedentem, solum, discalceatum, super lapidem, valde pallidum ac macilentum, promissa barba, librum super genibus habentem.

231. De furore, mania melancholia scribo, ut sciam quo pacto in hominibus gignatur, fiat, crescat, cumuletur, minuatur; haec inquit animalia quae vides propterea seco, non Dei opera perosus, sed fellis bilisque naturam disquirens.

232. Aust. l. 1. in Gen. Jumenti & servi tui obsequium rigide postulas, et tu nullum praestas aliis, nec ipsi Deo.

233. Uxores ducunt, mox foras ejiciunt.

234. Pueros amant, mox fastidiunt.

235. Quid hoc ab insania deest?

236. Reges eligunt, deponunt.

237. Contra parentes, fratres, cives, perpetuo rixantur, et inimicitias agunt.

238. Idola inanimata amant, animata odio habent, sic pontificii.

239. Credo equidem vivos ducent e marmore vultus.

240. Suam stultitiam perspicit nemo, sed alter alterum deridet.

241. Denique sit finis querendi, cumque habeas plus, pauperiem metuas minis, et finire laborem incipias, partis quod avebas, utere Hor.

242. Astutam vapido servat sub pectore vulpem. Et cum vulpo positus pariter vulpinarier. Cretizan dum cum Crete.

243. Qui fit Mecaenas ut nemo quam sibi sortem. Seu ratio dederit, seu sors objecerit, illa contentus vivat, &c. Hor.

244. Diruit, aedificat, mutat quadrata rotundis. Trajanus pontem struxit super Danubium, quem successor ejus Adrianus statim demolitus.

245. Qua quid in re ab infantibus differunt, quibus mens et sensus sine ratione inest, quicquid sese his offert volupe est.

246. Idem Plut.

247. Ut insaniae causam disquiram bruta macto et seco, cum hoc potius in hominibus investigandum esset.

248. Totus a nativitate morbus est.

249. In vigore furibundus, quum decrescit insanabilis.

250. Cyprian. ad Donatum. Qui sedet crimina judicaturus, &c.

251. Tu pessimus omnium latro es, as a thief told Alexander in Curtius. Damnat foras judex, quod intus operatur, Cyprian.

252. Vultus magna cura, magna animi incuria. Am. Marcel.

253. Horrenda res est, vix duo verba sine mendacio proferuntur: et quamvis solenniter homines ad veritatem dicendum invitentur, pejerare tamen non dubitant, ut ex decem testibus vix unus verum dicat. Calv. in 8 John, Serm 1.

254. Sapientiam insaniam esse dicunt.

255. Siquidem sapientiae suae admiratione me complevit, offendi sapientissimum virum, qui salvos potest omnes homines reddere.

256. E. Graec. epig.

257. Plures Democriti nunc non sufficiunt, opus Democrito qui Democritum rideat. Eras Moria.

258. Polycrat. lib. 3. cap. 8. e Petron.

259. Ubi omnes delirabant, omnes insani, &c. hodie nauta, cras philosophus; hodie faber, cras pharmacopola; hic modo regem agebat multo sattellitio, tiara, et sceptro ornatus, nunc vili amictus centiculo, asinum elitellarium impellit.

260. Calcagninus Apol. Crysalus e caeteris auro dives, manicato pepio et tiara conspicuus, levis alioquin et nullius consilii, &c. magno fastu ingredienti assurgunt dii, &c.

261. Sed hominis levitatem Jupiter perspiciens, at tu (iniquit) esto bombilio, &c. protinusque vestis illa manicata in alas versa est, et mortales inde Chrysalides vocant hujusmodi homines.

262. You will meet covetous fools and prodigal sycophants everywhere.

263. Juven.

264. Juven.

265. De bello Jud. l. 8. c. 11. Iniquitates vestrae neminem latent, inque dies singulos certamen habetis quis pejor sit.

266. Hor.

267. Lib. 5. Epist. 8.

268. Hor.

269. Superstitio est insanus error.

270. Lib. 8. hist. Belg.

271. Lucan.

272. Father Angelo, the Duke of Joyeux, going barefoot over the Alps to Rome, &c.

273. Si cui intueri vacet quae patiuntur superstitiosi, invenies tam indecora honestis, tam indigna liberis, tam dissimilia sanis, ut nemo fuerit dubitaturus furere eos, si cum paucioribus fuerent. Senec.

274. Quid dicam de eorum indulgentiis, oblationibus, votis, solutionibus, jejuniis, coenobiis, somniis, horis, organis, cantilenis, campanis, simulachris, missis, purgatoriis, mitris, breviariis, bullis, lustralibus, aquis, rasuris, unctionibus, candelis, calicibus, crucibus, mappis, cereis, thuribulis, incantationibus, exorcismis, sputis, legendis, &c. Baleus de actis Rom. Pont.

275. Pleasing spectacles to the ignorant poor.

276. Th. Neageor.

277. Dum simulant spernere, acquisiverunt sibi 30 annorum spatio bis centena millia librarum annua. Arnold.

278. Et quum interdiu de virtute loquuti sunt, sero in latibulis clunes agitant labore nocturno, Agryppa.

279. 1 Tim. iii. 13. But they shall prevail no longer, their madness shall be known to all men.

280. Benignitatis sinus solebat esse, nunc litium officina curia Romana Budaeus.

281. Quid tibi videtur facturus Democritus, si horum spectator contigisset?

282. Ob inanes ditionum titulos, ob prereptum locum, ob interceptam mulierculam, vel quod e stultitia natum, vel e malitia, quod cupido dominandi, libido nocendi, &c.

283. Bellum rem plane bellui nam vocat Morus. Utop. lib. 2.

284. Munster. Cosmog. l. 5, c. 3. E. Dict. Cretens.

285. Jovius vit. ejus.

286. Comineus.

287. Lib. 3.

288. Hist. of the siege of Ostend, fol. 23.

289. Erasmus de bello. Ut placidum illud animal benevoletiae natum tam ferina vecordia in mutuam rueret perniciem.

290. Rich. Dinoth. praefat. Belli civilis Gal.

291. Jovius.

292. Dolus, asperitas, in justitia propria bellorum negotia. Tertul.

293. Trully.

294. Lucan.

295. Pater in filium, affinis in affinem, amicus in amicum, &c. Regio cum regione, regnum regno colliditur. Populus populo in mutuam perniciem, belluarum instar sanguinolente ruentium.

296. Libanii declam.

297. Ira enim et furor Bellonae consultores, &c. dementes sacerdotes sunt.

298. Bellum quasi bellua et ad omnia scelera furor immissus.

299. Gallorum decies centum millia ceciderunt. Ecclesiaris 20 millia fundamentis excisa.

300. Belli civilis Gal. l. 1. hoc ferali bello et caedibus omnia repleverunt, et regnum amplissimum a fundamentis pene everterunt, plebis tot myriades gladio, bello, fame miserabiliter perierunt.

301. Pont. Huterus.

302. Comineus. Ut nullus non execretur et admiretur crudelitatem, et barbaram insaniam, quae inter homines eodem sub caelo natos, ejusdem linguae, sanguinis, religionis, exercebator.

303. Lucan.

304. Virg.

305. Bishop of Cuseo, an eyewitness.

306. Read Meteran of his stupend cruelties.

307. Hensius Austriaco.

308. Virg. Georg. impious war rages throughout the whole world

309. Jansenius Gallobelgicus 1596. Mundus furiosus, inscriptio libri.

310. Exercitat. 250. serm. 4.

311. Fleat Heraclitus an rideat Democritus.

312. Curae leves loquuntur, ingentes stupent.

313. Arma amens capio, nec sat rationis in armis.

314. Erasmus.

315. Pro Murena. Omnes urbanae res, omnia studia, omnis forensis laus et industria latet in tutela et praecidio bellicae virtutis, et simul atque increpuit suspicio tumultus, artes illico nostrae conticescunt.

316. Ser. 13.

317. Crudelissimos saevissimosque latrones, fortissimos haberi propugnatores, fidissimos duces habent, bruta persuasione donati.

318. Eobanus Hessus. Quibus omnis in armis vita placet, non ulla juvat nisi morte, nec ullam esse putant vitam, quae non assueverit armis.

319. Lib. 10. vit. Scanperbeg.

320. Nulli beatiores habiti, quam qui in praelus cecidissent. Brisonius de rep. Persarum. l. 3. fol. 3. 44. Idem Lactantius de Romanis et Graecis. Idem Ammianus, lib. 23. de Parthis. Judicatur is solus beatus apud eos, qui in praelio fuderit animam. De Benef. lib. 2. c. 1.

321. Nat. quaest. lib. 3.

322. Boterus Amphitridion. Busbequius Turc. hist. Per caedes et sanguinem parare hominibus ascensum in coelum putant, Lactan. de falsa relig. l. 1. cap. 8.

323. Quoniam bella acerbissima dei flagella sunt quibus hominum pertinaciam punit, ea perpetua oblivione sepelienda potius quam memoriae mandanda plerique judicant. Rich. Dinoth. praef. hist. Gall.

324. Cruentam humani generis pestem, et perniciem divinitatis nota insigniunt.

325. Et quod dolendum, applausum habent et occursum viri tales.

326. Herculi eadem porta ad coelum patuit, qui magnam generis humani partem perdidit.

327. Virg. Aeneid. 7.

328. Hominicidium quum committunt singuli, crimen est, quum publice geritur, virtus vocatur. Cyprianus.

329. Seneca. Successful vice is called virtue.

330. Juven.

331. De vanit. scient. de princip. nobilitatis.

332. Juven. Sat. 4.

333. Pausa rapit, quod Natta reliquit. Tu pessimus omnium latro es, as Demetrius the Pirate told Alexander in Curtius.

334. Non ausi mutire, &c. Aesop.

335. Improbum et stultum, si divitem multos bonos viros in servitutem habentem, ob id duntaxat quod ei contingat aureorum numismatum cumulus, ut appendices, et additamenta numismatum. Morus Utopia.

336. Eorumque detestantur Utopienses insaniam, qui divinos honores iis impendunt, quos sordidos et avaros agnoscunt; non alio respectu honorantes, quam quod dites sint. Idem. lib. 2.

337. Cyp. 2 ad Donat. ep. Ut reus innocens pereat, sit nocens. Judex damnat foras, quod intus operatur.

338. Sidonius Apo.

339. Salvianus l. 3. de providen.

340. Ergo judicium nihil est nisi publica merces. Petronius. Quid faciant leges ubi sola pecunia regnat? Idem.

341. Hic arcentur haerediatatibus liberi, hic donatur bonis alienis, falsum consulit, alter testamentum corrumpit, &c. Idem.

342. Vexat censura columbas.

343. Plaut. mostel.

344. Idem.

345. Juven. Sat. 4.

346. Quod tot sint fures et mendici, magistratuum culpa fit, qui malos imitantur praeceptores, qui discipulos libentius verberant quam docunt. Morus, Utop. lib. 1.

347. Decernuntur furi gravia et horrenda supplicia, quum potius providendum multo foret ne fures sint, ne cuiquam tam dira furandi aut pereundi sit necessitas. Idem.

348. Boterus de augment. urb lib. 3. cap. 3.

349. E fraterno corde sanguinem eliciunt.

350. Milvus rapit ac deglubit.

351. Petronius de Crotone civit.

352. Quid forum? locus quo alius alium circumvenit.

353. Vastum chaos, larvarum emporium, theatrum hypocrisios, &c.

354. Nemo coelum, nemo jusjurandum, nemo Jovem pluris facit, sed omnes apertis oculis bona sua computant. Petron.

355. Plutarch, vit. ejus. Indecorum animatis ut calceis uti aut vitris, quae ubi fracta abjicimus, nam ut de meipso dicam, nec bovem senem vendideram, nedum hominem natu grandem laboris socium.

356. Jovius. Cum innumera illius beneficia rependere non posset aliter, interfici jussit.

357. Beneficia eo usque lata sunt dum videntur solvi posse, ubi multum, antevenere pro gratia odium redditur. Tac.

358. Paucis charior est fides quam pecunia. Salust.

359. Prima fere vota et cunctis, &c.

360. Et genus et formam regina pecunia donat. Quantum quisque sua nummorum servat in arca, tantum habet et fidei.

361. Non a peritia sed ab ornatu et vulgi vocibus habemur excellentes. Cardan. l. 2. de cons.

362. Perjurata suo postponit numina lucro, Mercator. Ut necessarium sit vel Deo displicere, vel ab hominibus contemni, vexari, negligi.

363. Qui Curios simulant et Bacchanalia vivunt.

364. Tragelapho similes vel centauris, sursum homines, deorsum equi.

365. Praeceptis suis coelum promittunt, ipsi interim pulveris terreni vilia mancipia.

366. Aeneas Silv.

367. Arridere homines ut saeviant, blandiri ut fallant. Cyp. ad Donatum.

368. Love and hate are like the two ends of a perspective glass, the one multiplies, the other makes less.

369. Ministri locupletiores iis quibus ministratur, servus majores opes habens quam patronus.

370. Qui terram colunt equi paleis pascuntur, qui otiantur caballi avena saginantur, discalceatus discurrit qui calces aliis facit.

371. Juven. Do you laugh? he is shaken by still greater laughter; he weeps also when he has beheld the tears of his friend.

372. Bodin, lib. 4. de repub. cap. 6.

373. Plinius l. 37. cap. 3. capillos habuit succineos, exinde factum ut omnes puellae Romanae colorem illum affectarent.

374. Odit damnatos. Juv.

375. Agrippa ep. 38. l. 7. Quorum cerebrum est in ventre, ingenium in patinis.

376. Psal. They eat up my people as bread.

377. Absumit haeres caecuba lignior servata centum clavibus, et mero distinguet pavimentis superbo, pontificum potiore coenis. Hor.

378. Qui Thaidem pingere, inflare tibiam, crispare crines.

379. Doctus spectare lacunar.

380. Tullius. Est enim proprium stultitiae aliorum cernere vitia, oblivisci suorum. Idem Aristippus Charidemo apud Lucianum Omnino stultitiae cujusdam esse puto, &c.

381. Execrari publice quod occulte agat. Salvianus lib. de pro. acres ulciscendis vitiis quibus ipsi vehementer indulgent.

382. Adamus eccl. hist. cap. 212. Siquis damnatus fuerit, laetus esse gloria est; nam lachrymas et planctum caeteraque compunctionum genera quae nos salubria censemus, ita abominantur Dani, ut nec pro peccatis nec pro defunctis amicis ulli fiere liceat.

383. Orbi dat leges foras, vix famulum regit sine strepitu domi.

384. Quicquid ego volo hoc vult mater mea, et quod mater vult, facit pater.

385. Oves, olim mite pecus, nunc tam indomitum et edax ut homines devorent, &c. Morus. Utop. lib. 1.

386. Diversos variis tribuit natura furores.

387. Democrit. ep. praed. Hos. dejerantes et potantes deprehendet, hos vomentes, illos litigantes, insidias molientes, suffragantes, venena miscentes, in amicorum accusationem subscribentes, hos gloria, illos ambitione, cupiditate, mente captos, &c.

388. Ad Donat. ep. 2. l. 1. O si posses in specula sublimi constitutus, &c.

389. Lib. 1. de nup. Philol. in qua quid singuli nationum populi quotidianis motibus agitarent, relucebat.

390. O Jupiter contingat mihi aurum haereditas, &c. Multos da Jupiter annos, Dementia quanta est hominum, turpissima vota diis insusurrant, si quis admoverit aurem, conticescunt; et quod scire homines nolunt, Deo narrant. Senec. ep. 10. l. 1.

391. Plautus Menech. non potest haec res Hellebori jugere obtinerier.

392. Eoque gravior morbus quo ignotior periclitanti.

393. Quae laedunt oculos, festinas demere; si quid est animum, differs curandi tempus in annum. Hor.

394. Si caput, crus dolet, brachium, &c. Medicum accersimus, recte et honeste, si par etiam industria in animi morbis poneretur. Joh. Pelenus Jesuita. lib. 2. de hum. affec. morborumque cura.

395. Et quotusquisque tamen est qui contra tot pestes medicum requirat vel aegrotare se agnoscat? ebullit ira, &c. Et nos tamen aegros esse negamus. Incolumes medicum recusant. Praesens aetas stultitiam priscis exprobrat. Bud. de affec. lib. 5.

396. Senes pro stultis habent juvenes. Balth. Cast.

397. Clodius accusat maechos.

398. Omnium stultissimi qui auriculas studiose tegunt. Sat. Menip.

399. Hor. Epist. 2.

400. Prosper.

401. Statim sapiunt, statim sciunt, neminem reverentur, neminem imitantur, ipsi sibi exemplo. Plin. Epist. lib. 8.

402. Nulli alteri sapere concedit ne desipere videatur. Agrip.

403. Omnis orbis persechio a persis ad Lusitaniam.

404. 2 Florid.

405. August. Qualis in oculis hominum qui inversis pedibus ambulat, talis in oculis sapientum et angelorum qui sibi placet, aut cui passiones dominantur.

406. Plautus Menechmi.

407. Governor of Asnich by Caesar's appointment.

408. Nunc sanitatis patrocinium est insanientium turba. Sen.

409. Pro Roseio Amerino, et quod inter omnes constat insanissimus, nisi inter eos, qui ipsi quoque insaniunt.

410. Necesse est cum insanientibus furere, nisi solus relinqueris. Petronius.

411. Quoniam non est genus unum stultitiae qua me insanire putas.

412. Stultum me fateor, liceat concedere verum, Atque etiam insanum. Hor.

413. Odi nec possum cupiens nec esse quod odi. Ovid. Errore grato libenter omnes insanimus.

414. Amator scortum vitae praeponit, iracundus vindictam; fur praedam, parasitus gulam, ambitiosus honores, avarus opes, &c. odimus haec et accercimus. Cardan. l. 2. de conso.

415. Prov. xxvi. 11.

416. Although you call out, and confound the sea and sky, you still address a deaf man.

417. Plutarch. Gryllo. suilli homines sic Clem. Alex. vo.

418. Non persuadebis, etiamsi persuaseris.

419. Tully.

420. Malo cum illis insanire, quam cum aliis bene sentire.

421. Qui inter hos enutriuntur, non magis sapere possunt, quam qui in culina bene olere. Patron.

422. Persius.

423. Hor. 2. ser. which of these is the more mad.

424. Vesanum exagitant pueri, innuptaeque puellae.

425. Plautus.

426. Hor. l. 2. sat. 2. Superbam stultitiam Plinus vocat. 7. epist. 21. quod semel dixi, fixum ratumque sit.

427. 19 Multi sapientes proculdubio fuissent, si se non putassent ad sapientiae summum pervenisse.

428. Idem.

429. Plutarchus Solone. Detur sapientiori.

430. Tam praesentibus plena est numinibus, ut facilius possis Deum quam hominem invenire.

431. Pulchrum bis dicere non nocet.

432. Malefactors.

433. Who can find a faithful man? Prov. xx. 6.

434. In Psal. xlix. Qui momentanea sempiternis, qui delapidat heri absentis bona, mox in jus vocandus et damnandus.

435. Perquam ridiculum est homines ex animi sententia vivere, et quae Diis ingrata sunt exequi, et tamen a solis Diis vella solvos fieri, quum propriae salutis curam abjecerint. Theod. c. 6. de provid. lib. de curat. graec. affect.

436. Sapiens sibi qui imperiosus, &c. Hor. 2. ser. 7.

437. Conclus. lib. de vie. offer, certum est animi morbis laborantes pro mortuis consendos.

438. Lib. de sap. Ubi timor adest, sapientia adesse nequit.

439. He who is desirous is also fearful, and he who lives in fear never can be free.

440. Quid insanius Xerxe Hellespontum verberante, &c.

441. Eccl. xxi. 12. Where is bitterness, there is no understanding. Prov. xii. 16. An angry man is a fool.

442. B Tusc. Injuria in sapientem non cadit.

443. Hom. 6. in 2 Epist. ad Cor. Hominem te agnoscere nequeo, cum tanquam asinus recalcitres, lascivias ut taurus, hinnias ut equus post mulieres, ut ursus ventri indulgeas, quum rapias ut lupus, &c. at inquis formam hominis habeo, Id magis terret, quum feram humana specie videre me putem.

444. Epist. lib. 2. 13. Stultus semper incipit vivere, foeda hominum levitas, nova quotidie fundamenta vitae ponere, novas spes, &c.

445. De curial. miser. Stultus, qui quaerit quod nequit invenire, stultus qui quaerit quod nocet inventum, stultus qui cum plures habet calles, deteriorem deligit. Mihi videntur omnes deliri, amentes, &c.

446. Ep. Demagete.

447. Amicis nostris Rhodi dicito, ne nimium rideant, aut nimium tristes sint.

448. Per multum risum poteris cognoscere stultum. Offic. 3. c. 9.

449. Sapientes liberi, stulti servi, libertas est potestas, &c.

450. Hor. 2. ser. 7.

451. Juven. Good people are scarce.

452. Hypocrit.

453. Ut mulier aulica nullius pudens.

454. Epist. 33. Quando fatuo delectari volo, non est longe quaerendus, me video.

455. Primo contradicentium.

456. Lib. de causis corrupt. artium.

457. Actione ad subtil. in Scal. fol. 1226.

458. Lib. 1. de sap.

459. Vide miser homo, quia totum est vanitas, totum stultitia, totum dementia, quicquid facis in hoc mundo, praeter hoc solum quod propter Deum facis. Ser. de miser, hom.

460. In 2 Platonis dial. 1. de justo.

461. Dum iram et odium in Deo revera ponit.

462. Virg. 1. Eccl. 3.

463. Ps. inebriabuntur ab ubertate domus.

464. In Psal. civ. Austin.

465. In Platonis Tim. sacerdos Aegyptius.

466. Hor. vulgis insanum.

467. Patet ea diviso probabilis, &c. ex. Arist. Top. ib. l. c. 8. Rog. Bac. Epist. de secret. art. et nat. c. 8. non est judicium in vulgo.

468. De occult. Philosop. l. 1. c. 25 et 19. ejusd. l. Lib. 10. cap. 4.

469. See Lipsius epist.

470. De politai illustrium lib. 1. cap. 4. ut in humanis corporibus variae accidunt mutationes corporis, animique, sic in republica, &c.

471. Ubi reges philosophantur, Plato.

472. Lib. de re rust.

473. Vel publicam utilitatem: salus publica suprema lex esto. Beata civitas non ubi pauci beati, sed tota civitas beata. Plato quarto de republica.

474. Mantua vae miserae nimium vicina Cremonae.

475. Interdum a feris, ut olim Mauritania, &c.

476. Deliciis Hispaniae anno 1604. Nemo malus, nemo pauper, optimus quisque aetque ditissimus. Pie, sancteque vivebant summaque cum veneratione, et timore divino cultui, sacrisque rebus incumbebant.

477. Polit. l. 5. c. 3.

478. Boterus Polit. lib. 1. c. 1. Cum nempe princeps rerum gerendarum imperitus, segnis, oscitans, suique muneris immemor, aut fatuus est.

479. Non viget respublica cujus caput infirmatur. Salisburiensis, c. 22.

480. See Dr. Fletcher's relation, and Alexander Gaeninus' history.

481. Abundans omni divitiarum affluentia incolarum multitudine splendore ac potentia.

482. Not above 200 miles in length, 60 in breadth, according to Adricomius.

483. Romulus Amascus.

484. Sabellicus. Si quis incola vetus, non agnosceret, si quis peregrinus ingemisceret.

485. Polit. l. 5. c. 6. Crudelitas principum, impunitas scelerum, violatio legum, peculatus pecuniae publicae, etc.

486. Epist.

487. De increm. urb. cap. 20. subditi miseri, rebelles, desperati, &c.

488. R. Darlington. 1596. conclusio libri.

489. Boterus l. 9. c. 4. Polit. Quo fit ut aut rebus desperatis exulent, aut conjuratione subditorum crudelissime tandem trucidentur.

490. Mutuis odiis et caedibus exhausti, &c.

491. Lucra ex malis, scelerastisque causis.

492. Salust.

493. For most part we mistake the name of Politicians, accounting such as read Machiavel and Tacitus, great statesmen, that can dispute of political precepts, supplant and overthrow their adversaries, enrich themselves, get honours, dissemble; but what is this to the bene esse, or preservation of a Commonwealth?

494. Imperium suapte sponte corruit.

495. Apul. Prim. Flor. Ex innumerabilibus, pauci Senatores genere nobiles, e consularibus pauci boni, e bonis adhuc pauci eruditi.

496. Non solum vitia concipiunt ipsi principes, sed etiam infundunt in civitatem, plusque exemplo quam peccato nocent. Cic. l. de legibus.

497. Epist. ad Zen. Juven. Sat. 4. Paupertas seditionem gignit et maleficium, Arist. Pol. 2. c. 7.

498. Vicious domestic examples operate more quickly upon us when suggested to our minds by high authorities.

499. Salust. Semper in civitate quibus opes nullae sunt bonis invident, vetera odere, nova exoptant, odio suarum rerum mutari omnia petunt.

500. De legibus. profligatae in repub. disciplinae est indicium jurisperitorum numerus, et medicorum copia.

501. In praef. stud. juris. Multiplicantur nunc in terris ut locustae non patriae parentes, sed pestes, pessimi homines, majore ex parta superciliosi, contentiosi, &c. licitum latrocinium exercent.

502. Dousa epid. loquieleia turba, vultures togati.

503. Barc. Argen.

504. Juris consulti domus oraculum civitatis. Tully.

505. Lib. 3.

506. Lib. 3.

507. Lib. 1. de rep. Gallorum, incredibilem reipub. perniciem afferunt.

508. Polycrat. lib.

509. Is stipe contentus, et hi asses integros sibi multiplicari jubent.

510. Plus accipiunt tacere, quam nos loqui.

511. Totius injustitiae nulla capitalior, quam eorum qui cum maxime decipiunt, id agunt, ut boni viri esse videantur.

512. Nam quocunque modo causa procedat, hoc semper agitur, ut loculi impleantur, etsi avaritia nequit satiari.

513. Camden in Norfolk: qui si nihil sit litium e juris apicibus lites tamen serere callent.

514. Plutarch, vit. Cat. causas apud inferos quas in suam fidem receperunt, patrocinio suo tuebuntur.

515. Lib. 2. de Helvet. repub. non explicandis, sed moliendis controversiis operam dant, ita ut lites in multos annos extrabantur summa cum molestia utrisque; partis et dum interea patrimonia exhauriantur.

516. Lupum auribus tenent.

517. Hor.

518. Lib. de Helvet. repub. Judices quocunque pago constituunt qui amica aliqua transactione si fieri possit, lites tollant. Ego majorum nostrorum simplicitatem admiror, qui sic causas gravissimas composuerint, &c.

519. Clenard. l. 1. ep. Si quae controversiae utraque para judicem adit, is semel et simul rem transigit, audit: nec quid sit appellatio, lachrymosaeque morae noscunt.

520. Camden.

521. Lib. 10. epist. ad Atticum, epist. II.

522. Biblioth. l. 3.

523. Lib. de Anim.

524. Lib. major morb. corp. an animi. Hi non conveniunt ut diis more majorum sacra faciant, non ut Jovi primitias offerant, aut Baccho commessationes, sed anniversarius morbus exasperans Asiam huc eos coegit, ut contentiones hic peragant.

525. I Cor. vi. 5, 6.

526. Stulti quando demum sapietis? Ps. xlix. 8.

527. So intituled, and preached by our Regius Professor, D. Prideaux; printed at London by Felix Kingston, 1621.

528. Of which Text read two learned Sermons.

529. Saepius bona materia cessat sine artifice. Sabellicus de Germania. Si quis videret Germaniam urbibus hodie excultam, non diceret ut olim tristem cultu, asperam coelo, terram informem.

530. By his Majesty's Attorney General there.

531. As Zeipland, Bemster in Holland, &c.

532. From Gaunt to Sluce, from Bruges to the Sea, &c.

533. Ortelius, Boterus, Mercator, Meteranus, &c.

534. The citadel par excellance.

535. Jam inde non belli gloria quam humanitatis cultu inter florentissimas orbis Christiani gentes imprimis floruit. Camden Brit. de Normannis.

536. Georg. Kecker.

537. Tam hieme quam aestate intrepide sulcant Oceanum, et duo illorum duces non minore audacia quam fortuna totius orbem terrae circumnavigarunt. Amphitheatro Boterus.

538. A fertile soil, good air, &c. Tin, Lead, Wool, Saffron, &c.

539. Tota Britannia unica velut arx Boter.

540. Lib. 1. hist.

541. Increment, urb. l. 1. c. 9.

542. Angliae, excepto Londino, nulla est civitas memorabilia, licet ea natio rerum omnium copia abundet.

543. Cosmog. Lib. 3. cop. 119. Villarum non est numerus, nullus locus otiosus aut incultus.

544. Chytreus orat. edit. Francof. 1583.

545. Maginus Geog.

546. Ortelius e Vaseo et Pet. de Medina.

547. An hundred families in each.

548. Populi multitudo diligente cultura foecundat solum. Boter. l. 8. c. 3.

549. Orat. 35. Terra ubi oves stabulantur optima agricolis ob stercus.

550. De re rust. l. 2. cap. 1. The soil is not tired or exhausted, but has become barren through our sloth.

551. Hodie urbibus desolatur, et magna ex parte incolis destituitur. Gerbelius desc. Graeciae, lib. 6.

552. Videbit eas fere omnes aut eversas, aut solo aequatas, aut in rudera foedissime dejectas Gerbelius.

553. Not even the hardest of our foes could hear, Nor stern Ulysses tell without a tear.

554. Lib. 7. Septuaginta olim legiones scriptae dicuntur; quas vires hodie, &c.

555. Polit. l. 3. c. 8.

556. For dyeing of cloths, and dressing, &c.

557. Valer. l. 2. c. 1.

558. Hist. Scot. Lib. 10. Magnis propositis praemiis, ut Scoti ab iis edocerentur.

559. Munst. cosm. l. 5. c. 74. Agro omnium rerum infoecundissimo aqua indigente inter saxeta, urbs tamen elegantissima, ob Orientis negotiationes et Occidentis.

560. Lib. 8. Georgr: ob asperum situm.

561. Lib. Edit. a Nic. Tregant. Belg. A. 1616. expedit. in Sinas.

562. Ubi nobiles probi loco habent artem aliquam profiteri. Cleonard. ep. l. 1.

563. Lib. 13. Belg. Hist. non tam laboriosi ut Belgae, sed ut Hispani otiatores vitam ut plurimum otiosam agentes: artes manuariae quae plurimum habent in se laboris et difficultatis, majoremque requirunt industriam, a peregrinis et exteris exercentur; habitant in piscosissimo mari, interea tantum non piscantur quantum insulae suffecerit sed a vicinis emere coguntur.

564. Grotii Liber.

565. Urbs animis numeroque potens, et robore gentis. Scaliger.

566. Camden.

567. York, Bristow, Norwich, Worcester, &c.

568. M. Gainsford's Argument: Because gentlemen dwell with us in the country villages, our cities are less, is nothing to the purpose: put three hundred or four hundred villages in a shire, and every village yield a gentleman, what is four hundred families to increase one of our cities, or to contend with theirs, which stand thicker? And whereas ours usually consist of seven thousand, theirs consist of forty thousand inhabitants.

569. Maxima pars victus in carne consistit. Polyd. Lib. 1. Hist.

570. Refraenate monopolii licentiam, pauciores alantur otio, redintegretur agricolatio, lanificium instauretur, ut sit honestum negotium quo se exerceat otiosa illa turba. Nisi his malis medentur, frustra exercent justitiam. Mor. Utop. Lib. 1.

571. Mancipiis locuples eget aeris Cappadocum rex. Hor.

572. Regis dignitatis non est exercere imperium in mendicos sed in opulentos. Non est regni decus, sed carceris esse custos. Idem.

573. Colluvies hominum mirabiles excocti solo, immundi vestes foedi visu, furti imprimis acres, &c.

574. Cosmog. lib. 3. cap. 5.

575. Let no one in our city be a beggar.

576. Seneca. Haud minus turpia principi multa supplicia, quam medico multa funera.

577. Ac pituitam et bilem a corpore (11. de leg.) omnes vult exterminari.

578. See Lipsius Admiranda.

579. De quo Suet. in Claudio, et Plinius, c. 36.

580. Ut egestati simul et ignaviae occurratur, opificia condiscantur, tenues subleventur. Bodin. l. 6. c. 2. num. 6,7.

581. Amasis Aegypti rex legem promulgavit, ut omnes subditi quotannis rationem redderent unde viverent.

582. Buscoldus discursu polit. cap. 2. whereby they are supported, and do not become vagrants by being less accustomed to labour.

583. Lib. 1. de increm. Urb. cap. 6.

584. Cap. 5. de increm. urb. Quas flumen, lacus, aut mare alluit.

585. Incredibilem commoditatem, vectura mercium tres fluvii navigabiles, &c. Boterus de Gallia.

586. Herodotus.

587. Ind. Orient. cap. 2. Rotam in medio flumine constituunt, cui ex pellibus animalium consutos uteres appendunt, hi dum rota movetur, aquam per canales, &c.

588. Centum pedes lata fossa 30. alta.

589. Contrary to that of Archimedes, who holds the superficies of all waters even.

590. Lib. 1. cap. 3.

591. Dion. Pausanias, et Nic. Gerbelius. Munster. Cosm. Lib. 4. cap. 36. Ut brevior foret navigatio et minus periculosa.

592. Charles the great went about to make a channel from the Rhine to the Danube. Bil. Pirkimerus descript. Ger. the ruins are yet seen about Wessenburg from Rednich to Altimul. Ut navigabilia inter se Occidentis et Septentrionis littora fierent.

593. Maginus Georgr. Simlerus de rep. Helvet. lib. 1. describit.

594. Camden in Lincolnshire, Fossedike.

595. Near St. Albans, which must not now be whispered in the ear.

596. Lilius Girald. Nat. comes.

597. Apuleius, lib. 4. Flor. Lar. familiaris inter homines aetatis suae cultus est, litium omnium et jurgiorum inter propinquos arbitrer et disceptator. Adversus iracundiam, invidiam, avaritiam, libidinem, ceteraque animi humani vitia et monstra philosophus iste Hercules fuit. Pestes eas mentibus exegit omnes, &c.

598. Votia navig.

599. Raggnalios, part 2, cap. 2, et part 3, c. 17.

600. Velent. Andreae Apolog. manip. 604.

601. Qui sordidus est, sordescat adhuc.

602. Hor.

603. Ferdinando Quir. 1612.

604. Vide Acosta et Laiet.

605. Vide patritium, lib. 8. tit. 10. de Instit. Reipub.

606. Sic Olim Hippodamus Milesius Aris. polit. cap. 11. et Vitruvius l. 1. c. ult.

607. With walls of earth, &c.

608. De his Plin. epist. 42. lib. 2. et Tacit. Annal. 13. lib.

609. Vide Brisonium de regno Perse lib. 3. de his et Vegetium, lib. 2. cap. 3. de Annona.

610. Not to make gold, but for matters of physic.

611. Bresonius Josephus, lib. 21. antiquit. Jud. cap. 6. Herod. lib. 3.

612. So Lod. Vives thinks best, Comineus, and others.

613. Plato 3. de leg. Aediles creari vult, qui fora, fontes, vias, portus, plateas, et id genus alia procurent. Vide Isaacum Pontanum de civ. Amstel. haec omnia, &c. Gotardum et alios.

614. De Increm. urb. cap. 13. Ingenue fateor me non intelligere cur ignobilius sit urbes bene munitas colere nunc quam olim, aut casae rusticae praesse quam urbi. Idem Urbertus Foliot, de Neapoli.

615. Ne tantillum quidem soli incultum relinquitur, ut verum sit ne pollicem quidem agri in his regionibus sterilem aut infoecundum reperiri. Marcus Hemingias Augustanus de regno Chinae, l. 1. c. 3.

616. M. Carew, in his survey of Cornwall, saith that before that country was enclosed, the husbandmen drank water, did eat little or no bread, fol. 66, lib. 1. their apparel was coarse, they went bare legged, their dwelling was correspondent; but since inclosure, they live decently, and have money to spend (fol. 23); when their fields were common, their wool was coarse, Cornish hair; but since inclosure, it is almost as good as Cotswol, and their soil much mended. Tusser. cap. 52 of his husbandry, is of his opinion, one acre enclosed, is worth three common. The country enclosed I praise; the other delighteth not me, for nothing of wealth it doth raise, &c.

617. Incredibilis navigiorum copia, nihilo pauciores in aquis, quam in continenti commorantur. M. Ricceus expedit. in Sinas, l. 1. c. 3.

618. To this purpose, Arist. polit. 2. c. 6. allows a third part of their revenues, Hippodamus half.

619. Ita lex Agraria olim Romae.

620. Hic segetes, illic veniunt felicius uvae, Arborei faetus alibi, atque injussa virescunt Graminia. Virg. 1. Georg.

621. Lucanus, l. 6.

622. Virg.

623. Joh. Valent. Andreas, Lord Verulam.

624. So is it in the kingdom of Naples and France.

625. See Contarenus and Osorius de rebus gestis Emanuelis.

626. Claudian l. 7. Liberty never is more gratifying than under a pious king.

627. Herodotus Erato lib. 6. Cum Aegyptiis Lacedemonii in hoc congruunt, quod eorum praecones, tibicines, coqui, et reliqui artifices, in paterno artificio succedunt, et coquus a coquo gignitur, et paterno opere perseverat. Idem Marcus polus de Quinzay. Idem Osorius de Emanuele rege Lusitano. Riccius de Sinia.

628. Hippol. a collibus de increm. urb. c. 20. Plato idem 7. de legibus, quae ad vitam necessaria, et quibus carere non possumus, nullum dependi vectigal, &c.

629. Plato 12. de legibus, 40. annos natos vult, ut si quid memorabile viderent apud exteros, hoc ipsum in rempub. recipiatur.

630. Simlerus in Helvetia.

631. Utopienses causidicos excludant, qui causas callide et vafre tractent et disputent. Iniquissimum censens hominem ullis obligari legibus, quae aut numerosioret sunt, quam ut perlegi queant, aut obscuriores quam ut a quovis possint intelligi. Volunt ut suam quisque causam agat, eamque referat Judici quam narraturus fuerat patrono, sic minus erit ambagum, et veritas facilius elicietur. Mor. Utop. l. 2.

632. Medici ex publico victum sumunt. Boter. l. 1. c. 5. de Aegyptiis.

633. De his lege Patrit. l. 3. tit. 8. de reip. Instit.

634. Nihil a clientibus patroni accipiant, priusquam lis finita est. Barel. Argen. lib. 3.

635. It is so in most free cities in Germany.

636. Mat. Riccius exped. in Sinas, l. 1. c. 5. de examinatione electionum copiose agit, &c.

637. Contar. de repub. Venet. l. 1.

638. Osor. l. 11. de reb. gest. Eman. Qui in literis maximos progressus fecerint maximis honoribus afficiuntur, secundus honoris gradus militibus assignatur, postremi ordinis mechanicis, doctorum hominum judiciis in altiorem locum quisque praesertur, et qui a plurimis approbatur, ampliores in rep. dignitates consequitur. Qui in hoc examine primas habet, insigni per totam vitam dignitate insignitur, marchioni similis, aut duci apud nos.

639. Cedant arma togae.

640. As in Berne, Lucerne, Friburge in Switzerland, a vicious liver is uncapable of any office; if a Senator, instantly deposed. Simlerus.

641. Not above three years, Arist. polit. 5. c. 8.

642. Nam quis custodiet ipsos custodes?

643. Cytreus in Greisgeia. Qui non ex sublimi despiciant inferiores, nec ut bestias conculcent sibi subditos auctoritatis nomini, confisi, &c.

644. Sesellius de rep. Gallorum, lib. 1 & 2.

645. For who would cultivate virtue itself, if you were to take away the reward?

646. Si quis egregium aut bello aut pace perfecerit. Sesel. l. 1.

647. Ad regendam rempub. soli literati admittuntur, nec ad eam rem gratia magistratuum aut regis indigent, omnia explorata cujusque scientia et virtute pendent. Riccius lib. 1. cap. 5.

648. In defuncti locum eum jussit subrogari, qui inter majores virtute reliquis praeiret; non fuit apud mortales ullum excellentius certamen, aut cujus victoria magis esset expetenda, non enim inter celeres, celerrimo, non inter robustos robustissimo, &c.

649. Nullum videres vel in hac vel in vicinis regionibus pauperem, nullum obaeratum, &c.

650. Nullus mendicus apud Sinas, nemini sano quamvis oculis turbatus sit mendicare permittitur, omnes pro viribus laborare, coguntur, caeci molis trusatilibus versandis addicuntur, soli hospitiis gaudent, qui ad labores sunt inepti. Osor. l. 11. de reb. gest. Eman. Heming. de reg. Chin. l. 1. c. 3. Gotard. Arth. Orient. Ind. descr.

651. Alex. ab Alex. 3. c. 12.

652. Sic olim Romae Isaac. Pontan. de his optime. Aristot. l. 2. c. 9.

653. Idem Aristot. pol. 5. c. 8. Vitiosum quum soli pauperum liberi educantur ad labores, nobilium et divitum in voluptatibus et deliciis.

654. Quae haec injustitia ut nobilis quispiam, aut faenerator qui nihil agat, lautam et splendidam vitam agat, otio et deliciis, quum interim auriga, faber, agricola, quo respub. carere non potest, vitam adeo miseram ducat, ut pejor quam jumentorum sit ejus conditio? Iniqua resp. quae dat parasitis, adulatoribus, inanium voluptatum artificibus generosis et otiosis tanta munera prodigit, at contra agricolis, carbonariis, aurigis, fabris, &c. nihil prospicit, sed eorum abusa labore florentia aetatis fame penset et aerumnis, Mor. Utop. l. 2.

655. In Segovia nemo otiosus, nemo mendicus nisi per aetatem aut morbum opus facere non potest: nulli deest unde victum quaerat, aut quo se exerceat. Cypr. Echovius Delit. Hispan. Nullus Genevae otiosus, ne septennis puer. Paulus Heuzner Itiner.

656. Athenaeus, l. 12.

657. Simlerus de repub. Helvet.

658. Spartian. olim Romae sic.

659. He that provides not for his family, is worse than a thief. Paul.

660. Alfredi lex. utraque manus et lingua praecidatur, nisi eam capite redemerit.

661. Si quis nuptam stuprarit, virga virilis ei praeciditur; si mulier, nasus et auricula praecidatur. Alfredi lex. En leges ipsi Veneri Martique timendas.

662. 54 Pauperes non peccant, quum extrema necessitate coacti rem alienam capiunt. Maldonat. summula quaest. 8. art. 3. Ego cum illis sentio qui licere putant a divite clam accipere, qui tenetur pauperi subvenire. Emmanuel Sa. Aphor. confess.

663. 55 Lib. 2. de Reg. Persarum.

664. Lib. 24.

665. Aliter Aristoteles, a man at 25, a woman at 20. polit.

666. Lex olim Licurgi, hodie Chinensium; vide Plutarchum, Riccium, Hemmingium, Arniseum, Nevisanum, et alios de hac quaestione.

667. Alfredus.

668. Apud Lacones olim virgines fine dote nubebant. Boter. l. 3. c. 3.

669. 61 Lege cautum non ita pridem apud Venetos, ne quis Patritius dotem excederet 1500 coron.

670. 62 Bux. Synag. Jud. Sic. Judaei. Leo Afer Africae descript. ne sint aliter incontinentes ob reipub. bonum. Ut August. Caesar. orat. ad caelibes Romanos olim edocuit.

671. Morbo laborans, qui in prolem facile diffunditur, ne genus humanum foeda contagione laedatur, juventute castratur, mulieres tales procul a consortio virorum ablegantur, &c. Hector Boethius hist. lib. 1. de vet. Scotorum moribus.

672. Speciosissimi juvenes liberis dabunt operam. Plato 5. de legibus.

673. The Saxons exclude dumb, blind, leprous, and such like persons from all inheritance, as we do fools.

674. Ut olim Romani, Hispani hodie, &c.

675. Riccius lib. 11. cap. 5. de Sinarum. expedit. sic Hispani cogunt Mauros arma deponere. So it is in most Italian cities.

676. Idem Plato 12. de legibus, it hath ever been immoderate, vide Guil. Stuckium antiq. convival. lib. 1. cap. 26.

677. Plato 9. de legibus.

678. As those Lombards beyond Seas, though with some reformation, mons pietatis, or bank of charity, as Malines terms it, cap. 33. Lex mercat.