fj$.6 50 ♦' NT' SO* BURTON'S ANATOMY OF MELANCHOLY. VOX. 2. . Q/)jj // , //e XevncAe/u. / Xl/i/jec/r^y s/nnu/i/v. Wri/ruff/ie fe*/Xe /Win, //is Xe/uc/ed t/ie <nt*//ec/z> jtf.'n,/ V// //<* *xh</o /nt i'/n6/* fn/'je/y efrareo y//Wf ^yu<u//o»o ty / rrriBrdBrn/ c/e :risr<esd. Brener: Tuttrkid .Tan 10 !J)f. l[ I' flrnoni Boo*. FvuHry. ANATOMY OF MELANCHOLY, i. WHAT IT IS, WITH ALL THE KINDS, CAUSES, SYMPTOMES, PROGNOSTICS, AND SEVERAL CURES OF IT. CJ)itt partition#. WITH THEIR SEVERAL SECTIONS, MEMBERS, AND SUBSECTIONS, Philosophically, Medicinally, Historically opened and cut up. BY DEMOCRITUS JUNIOR. WITH ' A SATYRICALL PREFACE CONDUCING TO THE FOLLOWING DISCOURSE. The Ninth Edition, corrected ; To which is now first prefixed, AN ACCOUNT OF THE AUTHOR. Omne tulit punctum, qui miscuit utile dulci. l VOL. II. LONDON: PRINTED BY J. CUNDEE, IVY-LANE, for veknor and hood; j. cuthell; j.sewei.l; j. walker; LACKING! ON, ALLEN, AND CO. O T R ID G E AND SON; AND OGILVY AND SON. 1 800. ‘fe OLf SECOND PARTITION. SECT. III. MEMB. I. SUBSECT. I. A Consolatory Digression, containing the Remedies of alt manner of discontents. BECAUSE in the precedent Section I have made mention of good counsel, comfortable speeches, perswasion, how necessarily they are required to the cure of a discontented or troubled mind, how present a remedy they yield, and many times a sole sufficient cure of themselves ; I have thought fit in this following Section, a little to digress, (if at least it be to digress in this subject) to collect and glean a few remedies, and comfortable speeches out of our best Orators, Philosophers, Divines, and fathers of the Church, tending to this purpose, I confess, many have copiously written of this subject, Plato, Seneca, Plutarch, Xenophon, Epictetus, Theophrastus, Xe- nocrates, Crantor, Lucian, Boethius : and some of late, Sado- letus, Cardan, Budaeus, Stella, Petrarch, Erasmus, besides Austin, Cyprian, Bernard, &c. And they so well, that as Hierome in like case said, si nostrum areret ingenium, deil- iorum posset fontibus irrigari, if our barren wits were dryed up, they.might be copiously irrigated from those well-springs: And I shall but actum age re-, yet because these tracts are no t so obvious and common, I will Epitomize, and briefly insert some of their divine precepts, reducing their voluminous and vast Treatises to my small scale ; for it were otherwise impos- sible to bring so great vessels into so little a creek. And al- though (as Cardan said of his book de consol.) “ ’ I knowbefore hand, this tract of mine many will contemn and reject; they that are fortunate, happy, and in flourishing estate, , have no need of such consolatory speeches ; they that are miserable and 1 Lib. de lib. propriis. Hos libros scio mnltos spernere, nam feliees his se non indigcrc putant, int'eliccs ad solationem miserise non snfficere. Et tamen felicibus moderat ionern, duminconstantiam humanse felicitaus docent, prxscant; infelices si omnia recte xstimare velint, feliees reddere possunt. unhappy, think them unsufficient to ease their grieved minds, and comfort their misery Yet I will go on; for this must needs do some good to such as are happy, to bring them to a moderation, and make them reflect and know themselves, by seeing the unconstancy of humane felicity, others misery : and to such as are distressed, if they will but attend and consider of this, it cannot choose but give some content and comfort. “ k ’Tis true, no medicine can cure all diseases, some affections of the mind are altogether incurable ; yet these helps of Art, Physick, and Philosophy must not be contemned.” Arrianus and Plotinus are stiffe in the contrary opinion, that such pre- cepts can do little good. Boethius himself cannot comfort in some cases, they will reject such speeches like bread of stones, Insana stultce mentis hcec solatia. Words adde no courage, (which * Catiline once said to his souldiers, “ a Captain’s Oration doth not make a coward a va- liant man:” And as Job f feelingly said to his friends, “ you are but miserable comforters all.” Tis to no purpose in that vulgar phrase to use a company of obsolete sentences, and fa- miliar sayings : As t Plinius Secundus being now sorrowful and heavy for the departure of his dear friend, Cornelius Rufus a Roman Senator, wrote to his fellow Tiro in like case, adhibe solatia, sed nova aliqua, sed fortia, qua audierim nunquam, legerim nunquam: nam qua audivi, qua legi omnia, tanto dolore superantur, either say something that I never read nor heard of before, or else hold thy peace. Most men will here except, trivial consolations, ordinary speeches, and known per- swasions in this behalf will be of small force ; what can any man say that hath not been said ? To what end are such parze- netical discourses ? you may as soon remove mount Caucasus, as alter some men’s affections. Yet sure I think they cannot choose but do some good, and comfort and ease a little, though it be the same again, I will say it, and upon that hope I will adventure. 1 Non meus hie sermo, tis not my speech this, but of Seneca, Plutarch, Epictetus, Austin, Bernard, Christ and his Apostles. If I make nothing, as ,n Mountaigne said in like case, I will mar nothing; tis not my doctrine but by study, I hope I shall do no body wrong to speak what I think, and deserve not blame in imparting my mind. If it be not for thy case, it may for mine own; so Tully, Cardan, and Boethius wrote de consol, as well to help themselves as others; be it as it may, I will essay. Nullum medicamentum omnes sanarc potest; sunt nffectus animi qui pror- sus sunt insanabiles ? non tamen artis opus sperni debet, aut medicinae, aut philosophise. * Salust. Verba virtutem non addunt, nee imperatoris ora- tio facite timido fortem. Job cap. Id. \ Epist. 13. lib. 1. 1 Hor. * J.ib. 2. Essays cap. 6. Discon Discontents ancl grievances are either generall or particular; generall are wars, plagues, dearths, famine, fires, inundations, unseasonable weather, Epidemical diseases which afflict whole kingdoms, Territories, Cities: or peculiar to private men, * as cares, crosses, losses, death of friends, poverty, want, sick- ness, orbities, injuries, abuses, &c. Generally all discontent, ° homines quatimur fortunee salo. No condition free, quisq; suos patimur manes. Even in the mid’st of our mirth and jollity, there is some grudging, some complaint; as p he saith, our whole life is a Glucupicron, a bitter sweet passion, hony and gall mixt together, we are all miserable and discontent, who can deny it ? If all, and that it be a common calamity, an inevitable necessity, all distressed, then as Cardan infers, et q who art thou that hopest to go free ? Why dost thou not grieve thou art a mortall man, and not governor of the world ?” Ferre quam sortem patiuntur ornnes, Nemo recuset, “ r If it be common to all, why should one man be more disquieted then another ?” If thou alone wert distressed, it were indeed more irksome, and less to be indured ; but when the calamity is com- mon, comfort thy self with this, thou hast more fellows, Sola- men miseris socios habuisse doloris; ’tis not thy sole case, and why shouldst thou be so impatient ? “ s I, but alas we are more miserable than others, what shall we do? Besides private miseries, we live in perpetuall fear, and danger of common enemies, we have Bellona’s whips, and pittifull out-cryes, for Epithalamiums; for pleasant musick, that fearfuil noise of Ordnance, Drums, and warlike Trumpets still sounding in our eares; instead of nuptiall Torches, we ha'e bring of Towns, and Cities; for triumphs, lamentations; for joy, tears. 1 So it is, and so it was, and so it ever will he. He that refuseth to see and hear, to suffer this, is not fit to live in this world, and knows not the common condition of all men, to whom so long as they live, with a reciprocal! course, joyes and sorrows are n Alium paupertas, alium orbitas, hunc morbi, ilium timor, alium injuriae, hunc insidiae, ilium uxor, filii distrnhuut, Cardan. 0 Boethius 1. 1. met. 5. p Apuleius 4. florid. Nihil homini tarn prospere datum divinitus, quin ei ad- mixtum sit aliquid difficultatis, in amplissima quaq; ltetitia subest quaedam querimonia, conjugatione quadam mellis & fellis. i Si omnes premantur, quis tu es qui solus evadere cupis ab ea lege quae neminem praeterit? cur te non mortalem factum & universi orbis regem fieri non doles ? 1 Puteanus ep. 75. Neq; cuiquam praecipue dolendum eo quod accidituniversis. * Lor- chan. Gallobelgicus lib. 3, Anno 1598. de Bclgis. Sed ehep inquis euge quid agemus ? ubi pro Epithalamio Bellonae flagellum, pro musica harmonia terribi- lum lituorum & tubarum audias clangorem, pro tsedis nuptialibus, villarum, pa- £orum, nrbium videas incendia ; ubi pro jubilo lamenta, pro risu fletus aerem complent. * Ita est profccto, & quisquis haec videre abnuis, huic seculi parum aptus es, aut potius nostrorum omnium conditionem ignoras, quibus reci- proco quodam nexu laeta tristibus, tristia lxtis invicem succedunt. B 2 annexed, annexed, arid succeed one another.” It is inevitable, it may not he avoided, and why then shouldst thou be so much trou- bled ? Grave nihil est homini quod fert necessitas, as u fully deems out of an old Poet, that which is necessary cannot be grievous. If it be so, then comfort thy self in this, “ * That whether thou wilt or no, it must be indured:” make a vertue of necessity, and conform thy self to undergo it. y Si longa est, levis est; si gravis est, brevis est. If it be long, ’tis light, if gievous, it cannot last. It will away, dies dolorem mimiit, and if nought else, time will wear it out; customc will ease it; * oblivion is a common medicine tor all losses, in- juries, griefes, and detriments whatsoever, “ a and when they are once past, this commodity comes of infelicity, it makes the rest of our life sweeter unto us:” b Atque h&c ohm meminisse juvabit, “ the privation and want of a thing many times makes it more pleasant and delightsome then before it was.” We must not think the happiest of us all to escape here without some misfortunes, c Usq; aded nulla est sineera voluptas, Solicitumq; aliquid Isetis interven'd. Heaven and earth are much unlike : “d Those heavenly bodies indeed are freely carried in their orbes without any impediment or interruption, to continue their course for innumerable ages, and make their conversions: but men are urged with many difficulties, and have divers hindrances, oppositions still cros- sing, interrupting their endeavours and desires, and no mortall man is free from this law of nature.” We must not therefore hope to have all things answer our own expectation, to have a continuance of good success and fortunes, Fortune nunquam perpetud est bona. And as Minutius Taffix the Roman Con- sul told that insulting Coriolanus, drunk with his good for- tunes, look not for that success thou hast hitherto had ; “ * It never yet happened to any man since the beginning ot the world, nor ever will, to have all things according to his desire, or to whom fortune was never opposite and adverse.” Even so “ In Tusc. e vetere poeta. * Cardan lib. 1. de consol. Est consolafionis genus non leve, quod a necessitate fit; sive leras, sive non ferns, ferendum est tamcn. y Seneca. 1 Omni dolori tempus est medicina; ipsum lin. — turn extinguit, injurias dclet, omnis mali oblivioncm adfert. J Hnbet hoc quoq; commodu omnis infelieitas, suaviorem vitam cum abierit relinquit. •> Virg. c Ovid. d Lorchan. Sunt namq; intera superis, humana ter- renis longe disparia. Etcnim beatae mentes feruntur libere, ct sine ullo impo- dimento, Stella;, aethereiq; orbes cursus #c conversiones suns jam sxtu's innu- merabilibus conslantissime tonficiunt: verum homines magnis angusnis. Neq; h:lr naturae lege est quisquam mortalium solutus * Dionysius Halicar. i,r>. 8..non enim unquam contigit, nee post homines natos invcnics quenquam, cui omnia ex aninti sententia successcrint, ita ut nulla in re lortuuasit ei adversata it it fell out to him as he foretold. And so to others, even to that happiness of Augustus; Though he were Jupiter s Almoner, Pluto’s Treasurer, Neptune’s Admiral, it could not secuie him. Such was Alcibiades’ fortune, Narsetes, that gieat Gonsalvaus, and most famous men’s, that as ■* Jovius concludes, it is al- most fatal to great princes, through their own default or othei- wi.se circumvented with envy and malice, to lose their honouis, and die contumeliously.” ’Tis so, still hath been, and ever will be, Nihil est ab omni parte beat inn, There’s no perfecion is so absolute. That some impurity doth not pollute. Whatsoever is under the Moon is subject to corruption, altera- tion ; and so long as thou livest upon earth look not for other. “ 1 Thou shalt not here finde peaceable and chearfull dayes, quiet times, but rather cloudes, stormes, calumnies, such is our fate.” And as those errant planets in their distinct orbes have their severall motions, sometimes direct, stationary, re- trograde, in Apogeo, Perigeo, orientall, occidental^ combust, ferall, free, anu as our Astrologers will, have their fortitudes and debilities, by reason of those good and bad irradiations, conferred to each other’s site in the heavens, in their terms, houses, case, detriments, See. So we rise and fall in this world, ebbe and flow, in ancT out, reared and dejected, lead a troublesome life, subject to many accidents and casualties of fortunes, variety of passions, infirmities as well from our selves as others. Yea, but thou thinkest thou art more miserable than the rest, other men are happy but in respect of thee, their miseries are but flea-bitings to thine, thou alone art unhappy, none so bad as thyself. Yet if, as Socrates said, “ e All men in the world should come and bring their grievances together, of body, minde, fortune, sores, ulcers, madness, epilepsies, agues, ancl all those common calamities of beggery, want, servitude, im- prisonment, and lay them on a heap to be equally divided, wouldst thou share alike, and take thy portion ? or be as thou art ? Without question thou wouldst be as thou art. If some Jupiter should say, to give us all content, h Jam faciam quod vultis; eris tu, qui modo miles, Mercator; tu consultus modo, rusticus; bine vos. * Vit. Gonsalvi lib. ult. ut ducibus fatale sit clarissimis a culpa sua, seetis circumveniri cum malitia & invidia, imminutaque dignitate per contumeliam ihori. f In terris purum ilium aethcrem non invenies, & ventos serenos; nimbos potius, procellas, calumnias. Lips. cent. misc. ep. 8. « Si omnes homines sua mala suasq. curas in unum cumulum conferrent, aequis divisuri yortionibus, &c. h Hor. scr. lib. 1. J3 3 Vos Vos hinc mutatis disecdite partibus j eia Quid statis ? nolint.” Well be’t so then : you master souldier Shall be a merchant; you sir Lawyer A country Gentleman; go you to this. That side you; why stand ye ? It’s well as ’tis. 1 “ Every man knows his own, but not others defects and mi- series ; and ’tis the nature of all men still to reflect upon them- selves, their own misfortunes,” not to examine or consider other men’s, not to confer themselves with others : To recount their miseries, but not their good gifts, fortunes, benefits, which they have, or ruminate on theii adversity, but not once to think on their prosperity, not what they have, but what they want: to look still on them that go before, but not on those infinite numbers that come after. “ k Whereas many a man would think himself in heaven, a petty Prince, if he had but the least part of that fortune which thou so much repinest at, abhorrest and accountest a most vile and wretched estate.” How many thousands want that which thou hast ? how many myriades of poor slaves, captives, of such as work day and night in cole-pits, tin-mines, with sore toil to maintain a poor living, of such as labour in body and minde, live in extreme anguish, and pai», all which thou art free from ? O fortunatos nimium bona si sua norint: Thou art most happy if thou couldst be content, and acknowledge thy happiness ; Bern ca- renclo, non fruendo cognoscimus, when thou shalt hereafter come to want that which thou now loathest, abhorrest, and art weary of, and tired with, when ’tis past thou wilt say thou wert most happy : and after a little misse, wish with all thine heart thou hadst the same content again, might’st lead but such a life, a world for such a life: the remembrance of it is pleasant. Be silent then, 1 rest satisfied, desine, intuensq; in aliorum infortunia solare mentern, comfort thyself with other men’s misfortunes, and as the moldiwarpe in yEsope told the fox, complaining for want of a tail, and the rest of his com- panions, tacete, quandome occulis capturn videtis, you com- plain of toies, hut I am blinde, be quiet. I say to thee be thou satisfied. It is m recorded of the hares, that with a ge- nerall consent they went to drown themselves, out of a feeling * Quod unusquisq; propria mala novit, aliorum nesciar, in causa cst, ut sc inter alios miscrum putet. Cardan, lib. 3. de consol. Plutnrcli de consol, ad Apollonium. k Quam multos putas qui sc cculo proximos putarent, toti- dcm regulos, si de fortune tuae reliquiis pars iis minima contingat. Booth, de consol, lib. 2. pros. 4. 1 Hesiod. Estoquod os; quod sunt alii, sine quern-! iibqt esse; Quod nones, nolis; quod potes esse, velis. “ Hisopi fab. Of of their misery ; but when they saw a company of frogs more fearfull than they were, they began to take courage, and com- fort again. Confer thine estate with others. Similes aliorum respice casus, mitius ista feres. Be content and rest satisfied, for thou art well in respect to others ; be thankfull for that thou hast, that God hath done for thee, he hath not made thee a monster, a beast, a base creature, as he might, hut a man, a Christian, such a man; consider aright of it, thou art full well as thou art. n Quicquid vult habere nemo potest, no man can have what he will, lllud potest nolle quod non habet, he may chuse whether he will desire that which he hath not: Thv lot is falne, make the best of it. “ ° If we should all sleep at all times, (as Endymion is said to have done) who then were happier than his fellow ?” Our life is but short, a very dream, and while we look about ” ivrmoi talitas adesty eternity is at hand : “ q Our life is a pilgrimage on earth, which wise men passe with great alacrity.” If thou be in woe, sorrow, want, distresse, in pain, or sicknesse, think of that of our Apostle, “ God chastiseth them whom he loveth : They that sowe in tears, shall reap in joy, Psal. 1 26. 6. As the fornace proveth the potter’s vessel, so doth temptation trie men’s thoughts,” Eccl. 25. 5, ’tis for r.thy good, Periisses nisi periisses: Hadst thou not been so visited, thou hadst been utterly undone; “ as gold in the fire,” so men are tried in adversity. Tribulatio ditat: And which Camerarius hath well shadowed in an Embleme of a thresher and corn, " Si tritura absit paleis sunt abdita grana. Nos crux mundanis separat a paleis As threshing separates from straw the corn. By crosses from the world’s chafFe are we born. ’Tis the very same which * Chrysostome comments, horn. 2. in 3. Mat. “ Corn is not separated but by threshing, nor men from worldly impediments but by tribulation.” ’ Tis that which Cyprian ingeminates, Ser. 4. de immort. ’Tis that which X Hierom, which all the Fathers inculcate, “ so we are cate- chised for eternity.” ’Tis that which the proverb insinuates. Nocumentum documentum-, ’Tis that which all the world rings in our ears. Deus unxcum habet jilium sine peccatoy nullum sine Jlagello: God, saith 5 Austin, hath one son ■ Seneca. 0 Si dormirent semper omnes, nullus alio faelicior esset. Card. t Seneca de ira. s Plato, Axiocho. An ignoras vitam hanc peregrinationem, &c. quam sapientes cum gaudio percurrunt. 'Sic expedit; medicus non dat quod patiens vult, sed quod ipse bonum scit. * Frumentum non egre- ditur nisi trituratum, &c. f Non est poena damnanliS scd flagellum corri- jentis. t Ad hsrcditatem aetcrnam sic erudimur. * Confess. C. 4 without without sin, none without correction. * “ An expert sea-man is tried in a tempest, a runner in a race, a Captain in a battle, a valiant man in adversity, a Christian in tentation and misery.” Basil, horn. 8. We are sent as so many souldiers into this world, to strive with it, the flesh, the devil, our life is a war- fare, and who knows it not ? * Non est ad astra mollis e tends via : “ u and therefore peradventure this world here is made troublesome unto us,” that, as Gregory notes, “ we should not be delighted by the way, and forget whither we are going.” x Ite nunc fortes, ubi celsa magni Ducit exempli via, eur inertes Terga nudatis ? superata tellus Sydera donat.” Go on then merrily to heaven. If the way be troublesome, and you in misery, in many grievances : on the other side you have many pleasant sports, objects, sweet smels, delightsome tastes, musick, meats, herbs, flowers, &"c. to recreate your senses. ,Or put case thou art now forsaken of the world, de- jected, contemned, yet comfort thy self, as it was said to Agar in the wildernesse, “ y God sees thee, he takes notice of thee There is a God above that can vindicate thy cause, that can relieve thee. And surely f Seneca thinks he takes delight in seeing thee. “ The gods are well pleased when they see great men contending with adversity,” as we are to see men fight, or a man with a beast. But these are toyes in respect, “ % Behold,” saith he, “ a spectacle worthy of God ; A good man contented with his estate.” A tyrant is the best sacrifice to Jupiter, as the ancients held, and his best object “aeon- tented minde. For thy part then rest satisfied, “ cast all thy care on him, thy burthen on him, z rely on him, trust on him, and he shall nourish thee, care for thee, give thee thine heart’s desire;” say with David, “ God is our hope and strength, in troubles ready to be found,” Psal. 46. 1. “ for they that trust in the Lord shall be as mount Sion, which cannot be removed,” Psal. 124. 1,2. “ as the mountains are about Jerusalem, so is the Lord about his people, from henceforth and for ever. * Nauclerum tempestas, athletam stadium, tlucem pugna, magnapimum cala- rnitas, Christianum vero tentatio probat & examinat. * Sen Here. fur. % " Ideo Deus asperu fecit iter, ne dum delectantur in via, obliviscantur eorum quae sunt in patria. * Boethius 1. 5. met. ult. v Boetli. pro. ult. Manet spectator cunctorum desuper pracscius dcus, bonis prcemia4 mails supplicia dispensans. •)• Lib. de provid. voluptatem capiunt dii siquando magnos virus colluctates cum calamitate vident. J Ecce spectaculum Deo dignum. Vir fortis mala foj, tuna compositus. 1 1 Let. 5.7. Fsal. 55.22. MEMB. MEMB. II. Deformity of body, sicknesse, basenesse of birth, peculiar discontents. PARTICULAR discontents and grievances, are either of body, minde, or fortune, which as they wound the soul of man, produce this melancholy, and many great inconveni- ences, by that antidote of good counsell and perswrasion may he eased or expelled. Deformities and imperfections of our bodies, as lamenesse, crookednesse, deafenesse, blindnesse, be they innate or accidentall, torture many men : yet this may- comfort them, that those imperfections of the body do not a whit blemish the soul, or hinder the operations of it, but rather help and much increase it. Thou art lame of body, deformed to the eye, yet this hinders not but that thou maist be a good, a wise, upright, honest man. “ a Seldome,” saith Plutarch, “ honesty and beauty dwell together,” and oftentimes under a thread-bare coat lies an excellent understanding, scope sub at- tritd latitat sapientia veste. * Cornelius Mussus that famous preacher in Italy, when he came first into the pulpit in Venice, was so much contemned by reason of his outside, a little, lean, poore, dejected person, f they were all ready to leave the church ; but when they heard his voice they did admire him, and happy was that Senator could injoy his company, or invite him first to his house. A silly fellow to look to, may have more wit, learning, honesty then he that struts it out Ampullis jactans, ike. grandia gradiens, and is admired in the world’s opinion: Vilis scope cadus nobile nectar habet, The best wine comes out of an old vessell. How many deformed princes, kings, emperours could I reckon up, philosophers, orators ? Hannibal had but one eye, Appius Claudus, Timo- leon, blinde, Muleasse king of Tunis, John king ot Bohemia, and Tiresias the prophet, “ b The night hath his pleasure and for the losse of that one sense such men are commonly re- compensed in the rest; they have excellent memories, ocher good parts, musick, and many recreations; much happines, great wisdom, as 'fully well discourseth in his % Tusculan ques- tions : Homer was blinde, yet who (saith he) made more ac^ curate, lively, or better descriptions, with both lus eyes? De- mocritus was blinde, yet as Laertius writes of him, he saw * Raro sub cod cm lare honcstas & forma habitant. * Josephus Mussus vita ejus. f Homuncio brevis, macilentus, umbra hominus, &c. Ad stupo- rem ejuseruditionem k eloquential™ admirati sunt. " Nox habet suas vo- luptates, J Lib. 5. ad linem, cascus potest esse sapiens k beatus, kc. more more then all Greece besides, as c Plato concludes, Turn sane mentis oculus acute incipit cernere, quum primiim corporis ocules dejiorescit, when our bodily eyes are at worst, generally the eyes of our soul see best. Some Philosophers and Divines have evirated themselves, and put out their eyes voluntarily, the better to contemplate. Angelus Politianus had a tettur in his nose continually running, fulsome in company, yet no man so eloquent and pleasing in his works. yEsope was crooked, So- crates pur-blinde, long-legged, hairy; Democritus withered, Seneca lean and harsh, ugly to behold, yet shew me so many flourishing wits, such divine spirits: Horace a little blear-eyed contemptible fellow, yet who so sententious and wise ? Mar- cilius Picinus, Faber Stapulensis, a couple of dwarfes, *Me- lancthon a short hard favoured man, parvus erat, seel magnus erat, Me. yet of incomparable parts all three. + Ignatius Loi- ola the founder of the Jesuits, by reason of an hurt he received in his leg, at the siege of Pampelona the chief town of Navarre in Spaine, unfit for wars and lesse serviceable at court, upon that accident betook himself to his beads, and by those means got more honour then ever he should have done with the use of his limbs, and propernes of person; d Vulnus nonpenetrat ani- mum, a w’ound hurts not the soul. Galba the emperour was crook backed, Epictetus lame; that great Alexander a little man of stature, | Augustus Csesar of the same pitch : Agesilaus despicabili forma ; Boccharis a most deformed prince as ever Egypt had, yet as || Diodorus Siculus records of him, inwisdome and knowledge fai beyond his predecessours. A. Bom. 1306. * Uladeslaus Cubitalis that pigmy king of Poland reigned and fought more victorious battels, then any of his long-shanked predecessours. Nullam virtus respuit staturam, Vertuere- f'useth no stature, and commonly your great vast bodies, and fine features, are sottish, dull, and leaden spirits. What’s in them ? § Quid nisi pondus iners stolidreq, ferocia mentis. What in Osus and Ephialles (Neptune’s sons in Homer) nine- akers long ? “ Qui ut magnus Orion, Cum pedes incedit, medii per maxima Nerei Stagna, viam lindens humero supereminet undas," What in Maximinus, Ajax, Caligula, and the rest ot those « In Convivio lib. 25. * Joachimus Camerarius vit. ejus. + Riber. tit. ejus. d Macrobius. + Sueton. c. 7. 9. [| Lib. 1. Corpore exili & despecto, sed ingenio & prudentia longe ante se reges cseteros prasveniens. « Alexander Gaguinis hist, l’olandix. Corpore parvus cram, cubito vix altior »no, Sed tamen in parvo corpore magnus cram, § Ovid. Vir, yiinci. 10. great great Zanzummins, or giganticall Anakims, heavie, vast, bar- barous lubbers ? “ si membra tibi dant grandia Parcae, Mentis eges?” Their body, saith f Lemnius, “ is a burden to them, and their spirits not so lively, nor they so erect and merry Non est in magnu corpore mica sails : a little diamond is more worth then a rocky mountain : Which made Alexander Aphrodiseus positively conclude, “ The lesser, the * wiser, because the soul was more contracted in such a body.” Let Bodine in his 5. c. method, hist, plead the rest: the lesser they are, as in Asia, Greece, they have generally the finest wits. And for bodily stature which some so much admire, and goodly presence, ’tis true, to say the best of them, great men are proper, and tall, I grant, caput inter nubila condunt \ but belli pusilli, little men are pretty: “ Sed si bellus homo est Cotta, pusillus homo est.” Sickness, diseases, trouble many, but without a cause ; “ s It may be ’tis for the good of their souls:” Pars fatifuit, the flesh rebels against the spirit; that which hurts the one, must needs help the other. Sicknesse is the mother of modesty, puiteth us in minde of our mortality ; and when we are in the full career of worldly pomp and jollity, she pulleth us by the -ear, and maketh us know our selves. h Pliny calls it, the sum of philosophy, “ If we could but perform that in our health, which we promise in our sicknesse.” 2mim mjirmi sumus, optrmi sumus ; for what sick man (as f Secundus expostulates with Rufus) was ever “ lascivious, covetous, or ambitious ? he envies no man, admires no man, flatters no man, despiseth no man, listens not after lyes and tales, &c.” And were it not for such gentle remembrances, men would have no moderation of themselves, they would be worse then tygers, wolves, and lions: who should keep them in awe ? “princes, masters, pa- rents, magistrates, judges, friends, enemies, fair or foul meanes cannot contain us, but a little sickness, (as J Cln ysostome ob- serves) will correct and amend us.” And therefore with good f Lib. 2. cap. 20. oneri est illis corporis moles, et spiritus minus vividi. '* Corpore breves prudeptiores quum coarctata sit anima. Ingenio poilet cui vim natura negavit. s Multis ad salutcm animse proluit corporis aegritndo, Petrarch. h Lib. 7. Summa est totius Philosophise, si tales Sec. f Plinius epist. 7. lib. Quern infirmum libido solicitat, aut avaritia, authonores? nemini invidet, neminem miratnr, ncminem dcspicit, sermone maligno non alitur. + Non terret princeps, magister, parens, judex; at aigritudo superveniens, epnia correxit. discretion, discretion, *Jovianus Pontanus caused this short sentence to be engraven on his tombe in Naples : “ Labour, sorrow, grief, sicknesse, want and woe, to serve proud masters, bear that su- perstitious yoke, and bury your dearest friends, &c. are the sawces of our lifq.” If thy disease be continuate and painfull to thee, it will not surely last: “and a light affliction, which is but for a moment, causeth unto us a far more excellent and eternall weight of glory,” 2 Cor. 4. 17. bear it with patience : women endure much sorrow in child-bed, tprd yet they will not contain ; and those that are barren, wish for this pain: “ be couragious, ' there is as much valour to be shewed in thy bed, as in an army, or at a sea fight. aut vincetuv, aui nn— Ceil thou shah be rid at last. In the mean time, let it take his course, thy minde is not any way disabled. Bilibaldus Pirki- merus, Senator to Charles the fifth, ruled all Germany, lying most part of his days sick of the gout upon his bed. The more violent thy torture is, the lesse it will continue: and though it be severe and hideous for the time, comfort thy self as martyrs do, with honour and immortality, t That famous philosopher Epicurus, being in as miserable paine of stone and collick, as a man might endure, solaced himself with a conceit of immorta- lity ; “the joy of his soul for his rare inventions, repelled the pain of his bodily torments. Basenesse of birth is a great disparagement to some men, especially if they be wealthy, bear office, and come to promo- tion in a commonwealth ; then (as k he observes) if their bir h be not answerable to their calling, and to their fellowes, they are much abashed and ashamed of themselves. Some scorn their own father and mother, deny brothers and sisters, with the rest of their kindred and friends, and will not suffer them to come near them, when they are in their pomp, accounting it a scandal to their greatness to have such beggarly beginnings. Simon in Lucian, having now got a little wealth, changed his name from Simon to Simonides, for that there were so many beggars of his kin, and set the house on fire where he was born, because no body should point at it. Others buy titles, coats of armes, and by all means screw themselves into ancient families, falsifying pedegrees, usurping scutchions, and all because they would not seem to be base. The reason is, for that this genti- *Nat. ChytneusEurop. deliciis. Labor, dolor, xgntndo, luctus, servire super- bis dominis, jugum fare superstitionis, quos habet charos sepclire, &c. condi- menta vitx.sunt. ‘Non tam mari quam pradio vntus, eliam lccio exlubctur : vin- ectur aut vincet; aut tu febrem rclinques, aut ipsa te. Seneca. t a ullius li . n fam ep Vesicx morbo laborans, & urinx mittendx diificultatc tanta, ut vix incrementum caperet; repellebat hsc omnia animi gaudtutu ob memonam inventorum. k Bocth. lib. 2. pr. 1. Huic scusus exuperat, stdest pudort de- gener sanguis. lity is so much admired by a company of outsides, and such honour attributed unto it, as amongst 1 Germans, Frenchmen, and Venetians, the gentry scorn the commonalty, and will not suffer them to match with them ; they depresse, and make them as so many asses, to carry burdens. In our ordinary talk and fallings out, the most opprobrious and scurnle name we can fasten upon a man, or first give, is to call hint base rogue, beggarly rascal!, and the like: Whereas in my judgement, this ought of all other grievances to trouble men least. Of all va- nities and fopperies, to brag of gentility is the greatest; for what is it they crack so much of, and challenge such superio- rity, as if they were demi-gods? Birth? <l Tantane vos generis tenuit fiducia vestri tn It is non ens, a mear flash, a ceremony, a toy, a thing of nought. Consider the beginning, present estate, progress?, ending of gentry, and then tell me what it is. “ 1,1 Oppression, fraud, cosening, usury, knavery, baudery, murther and tyran- ny, are the beginning of many ancient families ; n One hath been a bloud-sucker, a parricide, the death of many a silly soul in some unjust quarrels, seditions, made many an orphan and poor widow, and for that he is made a Lord or an Lari, and his posterity gentlemen for ever after. Another hath been a bawd, a pander to some great men, a parasite, a slave, ° prostituted him- self, his wife, daughter,” to some lascivious prince, and for that he is exalted. Tiberius preferred many to honours in his time, because they were famous whore-masters and sturdy drinkers; many come into this parchment-row (so * one cafe it) by flattery or cosening ; search your old families, and you shall scarce find of a multitude (as ./Eneas Sylvius observes) qui sceleratum non habent or turn, that have not a wicked be- ginning ; Aut qui vi & dolo eofastigu non ascendant, as that plebian in >' Machiavel in a set oration proved to his fellows, that do not rise by knavery, force, foolery, villany, or such indirect means. “ They are commonly able that are wealthy ; vertue and riches seldome settle on one man : who then sees not the beginning of nobility ? spoiles enrich one, usury another, trea- 1 Caspar Ens polit. thes. ra Alii pro pecunia emunt nobilitatem, al:i il- lam lenocinio, alii venefieiis alii parricidiis ; muftis perditio nobilitate conciliat, pleriq; adulatione, detraotione,' caluniis, See. Agrip. de vanit. scien. "Ex homicidio saepc orta nobilitas et strenua carnificina. ° Plures ob prostitutes filias, uxores, nobiles fact!; multos venationes, rapinte, caedes, praestigia, &c. * Sat. Menip. f Cum enim hos dici nobiles videnuis, qui divitiis abundant, divitias vero raro virtutis sunt comites, quis non videt onum nobilitatis dcgenc- rem? hunc usurae ditarunt, ilium spolia, proditioncs; hie venefieiis ditatus, ille adulationibus, liuic adulteria lucrum pixbent, nonullis mendacia, quidam ex conjugc qusestum faciunt, pleriq; ex natis, Sec. Florent. hist. lib. S. ton son a third, witchcraft a fourth, flattery a fifth, lying, stealing, bearing false witness a sixth, adultery the seventh, &c.” One makes a fool of himself to make his Lord merry, another dan- dles my yong master, bestowes a little nag on him, a third marries a crackt piece, &c. Now may it please your good worship, your lordship, who was the first founder of your fa- mily ? The Poet answers, “ ^ Aut Pastor fuit, aut illud quod dicere nolo.” Are he or you the better gentleman ? If he, then we have tra- ced him to his form. If you, what is it of which thou boast- est so much ? That thou art his son. It may be his heir, his reputed son, and yet indeed a priest or a serving man may bo the true father of him ; but we will not controvert that now ; married women are all honest; thou art his son’s son’s son, be- gotten and born infra quatuor maria, ike. Thy great great great grandfather was a rich citizen, and then in all likelihood a usurer, a lawyer, and then a a courtier, and then a a country gentleman, and then he scraped it out of sheep, &c. And you are the heir of all his vertues, fortunes, titles ; so then, what is your gentry, but as Hierom saith, Opes antique, in- veterate? divitice, ancient wealth? that is the definition of gen- tility. The father goes often to the divel, to make his son a gentleman. For the present, what is it ? “ It began (saith rA- grippa) with strong impiety, with tyranny, oppression, &c.” and so it is maintained : wealth began it (no matter how got) wealth continueth and increaseth it. Those Roman knights were so called, if they could dispend per annum so much. 5 In the kingdome of Naples and France, he that buyes such lands, buyes the honour, title, barony together with it; and they that can dispend so much amongst us, must be called to bear office, to be knights, or fine for it, as one observes, * nobiliorem ex censujudicant, our Nobles are measured by their means. And what now is the object of honour ? What maintaines our gen- try but wealth ? 1 Nobilitas sine re project a vilior alga. With- out means gentry is naught worth, nothing so contemptible and base. J Disputare de nabililaie generis, sine divitiis, est disputare de nobilitate stercoris, saith Nevisanus the lawyer, to dispute of gentry without wealth, is (saving your reverence) to discusse the originall of a mard. So that it is wealth alone that denominates, money which maintaines it, gives esse to if, for which every man may have it. And what is their ordinary i Juven. ' Robusta improbitas a tyrannide incepta, &c. * Gasper Ens thesauro polit. * Groserus ltinerar, fol. 266. * Hor. u Syl. nup. lib. 4. mini. 111. exercise ? exercise ? “ * sit to eat, drink, lie down to sleep, and rise to play wherein lies their worth and sufficiency ? in a few coats of armes, eagles, lions, serpents, bears, tygers, dogs, crosses, bends, fesses, &c. and such like babies, which they commonly set up in their galleries, porches, windowes, on boles, platters, coches, in tombes, churches, men’s sleeves, &c. “ x If he can hawk and hunt, ride an horse, play at cards and dice, swagger, drink, swear,” take tobacco with a grace, sing, dance, wear his clothes in fashion, court and please his mistris, talk big fus- tian, y insult, scorn, strut, contemn others, and use a little mimical and apish complement above the rest, he is a com- pleat, (Egregiam verb laadem) a well qualified gentleman ; these are most ot their imployments, this their greatest com- mendation. What is gentry, this parchment nobility then, but as z Agrippa defines it, “ a sanctuary of knavery and naughti- ness, a cloke for wickedness and execrable vices, of pride, fraud, contempt, boasting, oppression, dissimulation, lust, gluttony, malice, fornication, adultery, ignorance, impiety?” A noble- man therefore in some likelihood, as he concludes, is an “ A- theist, an oppressor, an Epicure, a f gull, a disard, an illiterate idiot, an outside, a gloworm, a proud fool, an arrant asse, * Ventris K inguinis mancipium, a slave to his lust and belly, solaq; libidine fortis. And as Salvianus observed of his coun- trymen the Aquitanes in France, sicut titulis primi fuere, sic xntiis; and Cabinet du Roy, their own writer, distinctly of the rest; “ The Nobles of Berry are most part leachers, they of Tourraine theeves, they of Narbone covetous, they of Guyenne coyners, they of Province Atheists, they of Rhemes superstitious, they of Lions treacherous, of Normandy proud, of Picardy insolent, &c.” we may generally conclude, The greater men, the more vicious. In fine, as t A.neas Sylvius addes, “ they are most part miserable, sottish and filthy fellows^ like the walls of their houses, tair without, foul within.” What dost thou vaunt of now ? “ a What dost thou gape and wonder at? admire him for his brave apparell, horses, dogs, fine houses, manors, orchards, gardens, walks? Why? a fool may be pos- sessor of this as well as he ; and he that accounts him a better * Exod. 32. * Omnium nobilium sufficientia in eo probatur si venatica noverint, si aleam, si corporis v.res ingentibus poculis commonstrent, si naturae Tobur numerosa venere probcnt, kc. r Difficile cst, ut non sit superbus dives, Austin, ser. 24. z Nobilitas nihil aliud nisi improbitas, furor, rapina, latrocinium, homicidium, luxus, venatio, violentia, &c. -|-The fool took, away my lord in the mask, ’twas apposite. * De miser, curial. Miseri sunt, inepti sunt, turpes sunt, multi ut parietes asdium suarum spcciosi. • Miraris aureas vestes, cquos, canes, ordincm famuloium, lautas mensas, aedes, villas, praedia, piscinas, sylvas, &c. liaec omnia stultus assequi potest. Pandalus noster leuocimo nobilitatus est, ^Eneas Sylvius. man. man, a Nobleman for having of it, he is a fool himself.” Now go and brag of thy gentility. This is it belike which makes the bTurkes at this day scorn nobility, and all those huffing bumbast titles, which so much elevate their poles : except it be such as have got it at first, maintain it by some superemi- nent quality, or excellent worth. And for this cause, the Ra- gusian Commonwealth, Switzers, and the united Provinces, in all their Aristocracies, or Democratical Monarchies, (if I may so call them) exclude all these degrees of hereditary ho- nours, and will admit of none to bear office, but such as are learned, like those Athenian Areopagites, wise, discreet, and well brought up. The c Chinenses observe the same customes, no man amongst them noble by birth ; out of their Philoso- phers and Doctors they choose Magistrates ; their politick No- bles are taken from such as be moraliter nobiles, vertuous no- ble ; nobilitas ut olun ab officio, non a naturd, as in Israel of old, and their office was to defend and govern their Country in war and peace, not to hawk, hunt, eat, drink, game alone, as too many do. Their Loysii, Mandarini, literati, licentiati, and such as have raised themselves by their worth, are their noblemen only, thought fit to govern a state; and why then should any that is otherwise of worth, be ashamed of his birth ? why should not he be as much respected that leaves a noble posterity, as he that hath had noble ancesters ? nay why not more ? for plures solem orientem, we adore the sun rising- most part; and how much better is it to say, Ego rneis majo- ribas virtute prteluxi, to boasthimself of his vertues, then of his birth? Cathesbeius, Sul tan of .TgyptandSyria,wasby his condition a slave, but for worth, valour, and manhood second to no King, and for that cause (as *Jovius writes) elected Emperour of the Mameluches. That poor Spanish Pizarro for his valour made by Charles the fifth Marquess of Anatillo ; The Turkie Bassas are all such. Pertinax, Phillippus x\rabs, Maximinus, Probus, Aurelius, See. from common souldiers, became Emperours. Cato, Cincinnatus, Sec. Consuls. Pius secundus, Sixtus quin- tus, Johan, secundus, Nicholas quintus, &c. Popes. Socrates, Virgil, Horace, likertino parte natus. J The Kings of Den- mark fetch their pedegree, as some say, from one Ulfo, that was the son of a bear. + E tenui casa s<epe vir magnus exit, many a worthy man comes out of a poor cottage. Hercules, k Bellonius observ. lib. 2, « Mat. Riccius lib. 1. cap. 3. Ad regendam remp. soli doctores, aut licentiati adsciscuntur, &c. * Lib. 1. hist, condi- tione servus, cseterum acer bello, ct animi magnitudine maximorum regum nemini secundus : oh hxc a Mameluchis in regem electus. 11 Olaus Magnus lib. IS. Saxo Grammaticus, a quo rex Sueno & extera Danorum regum stem- nuu. f Seneca de Contro. Philos, epist. Romulus, Romulus, Alexander, (by Olympia’s confession) Themistocles, Jugurtha, king Arthur, Willia the Conqueror, Homer, De- mosthenes, P. Lumbard, P. Comestor, Bartholus, Adrian the fourth Pope, &c. bastards ; and almost in every kingdom, the most ancient families have bin at first Princes’ bastards ; their worthiest captains, best wits, greatest scholars, bravest spirits in all our Annals, have been base. * Cardan in his subtilities, gives a reason why they are most part better able then others, in body and mind, and so, per consequens, more fortunate. Cas- truccius Castrucanus a poor childe, found in the fielde, exposed to misery, became prince of Luke and Senes in Italy, a most compleat souldier, and worthy captain ; Machiavel compares him to Scipio or Alexander. “ And ’tis a wonderful thing ('saith he) to him that shall consider of it, that all those, or the greatest part of them, that have done the bravest exploits here upon earth, and excelled the rest of the nobles of their time, have been still born in some abject, obscure place, or of base and obscure abject parents.” A most memorable observation, f Sca- iiger accompts it, 6( non pratereundum, maximorum virorum plerosq; patres ignoratos, matres impudicasfuisse. “ I could recite a great catalogue of them,” every kingdome, every pro- vince will yeeld innumerable examples: and why then should baseness of birth be objected to any man ? who thinks worse of 'fully for being arpinas, an upstart ? Or Agathocles that Si- cilian king for being a potter’s son? Iphicratesand Marius werfe meanly born. What wise man thinks better of any person for his nobility ? as he said in ^ Machiavel, omnes eodem patre natit Adam’s sons, conceived all and born in sin, See. “ We are by nature all as one, all alike, if you see us naked; let us wear theirs and they our clothes, and what’s the difference ?’* rfo speak truth, as || Bale did of P. Schalichius, “ I more esteem thy worth, learning, honesty, then thy nobility; honour thee more that thou art a writer, a Doctor of divinity, then Earl of the Hunnes, Baron of Skradine, or hast title to such and such, provinces, &c* Thou art more fortunate and great (so §Jo- * Corpore sunt k animo fortiores spurii, plerumq; ob amoris vehementiam, se- minis crass. &c. 'Vita Eastruccii. Nec praeter rationemmiruvideri debet, si quis rem considerare velit, omnes eos vel saltern maximam partem, qui it) hoc terrarum orbe res pra;stantiores aggressi sunt, atque inter caeteros sevi sui heroas cxcelluerunt,aut obscuro,aut abjecto loco editos,& prognatos fuisseabjectis paren- tihus. Eorum ego Catalogum infinitumrecensere possem. -j-Excrcit. 265. jFlor. inst. 1. 3. Quod si nudos nos conspici contingat, omnium una eademquc erit facies; nam si ipsi nostras, nos eorum vestes induamus, nos, &c. ||Utmerito dicam, quod simpliciter sentiam, Paulum Schalichium scriptorem, k doctorem, piuns tacio quam comitem Hunnorum, etBaronem Skradinum ; Encyclopasdiani tuam, k orbem disciplinarum omnibus provinciis antefero. Balseus epist. nun- cupat. ad 5 cent, ultimamscript. Brit. § Prasfat. hist. lib. 1. virtute tua major, quam aut Hetrusci imperii fortuna, aut numerosa et decora prohs l.vlicuate bea- lior evad s. V01,. II. [Partn. 2. Sec. $. 1S Cure of Melancholy. vius writes to Cosmus Medices then Duke of Florence) for thy vertues, then for thy lovely wife, and happy children, friends, fortunes, or great dutchy of Tuscany.” So I accomptthee; and who doth not so indeed ? f Abdolominus was a gardner, and yet by Alexander for his vertues made king of Syria. How much better is it to be born of mean parentage, and to excel in worth, to be morally noble, which is preferred before that naturall nobility, bv divines, philosophers, and * politicians, to be learned, honesr, discreet, well qualified, to be fit for any manner of imploiment, in country and common-wealth, war and peace, then to be Degeneres Neoptolemi, as many brave Nobles are, only wis© because rich, otherwise idiots, illiterate, unfit for any manner of service ? t Udalricus Earl of Cilia upbraided John Huniades with the baseness of his birth, but he replied, in te Ciliensis Comitatus turpiter extinguilur, in me gloriose Bistricensis exoritur, thine Earldome is consumed wTith riot, mine begins with honour and renown. Thou hast had so many noble an- cestors ; what is that to thee ? Vix ea nostra voco, g when thou art a disard thyself: quodprodest Pontice longo stem-mate censeri ? Sic. I conclude, hast thou a sound body, and a good soul, good bringing up ? art thou vertuous, honest, learned, well qualified, religious, are thy conditions good ? thou art a true nobleman, perfectly noble, although born of Thersites, dum modo tu sis Jluicida similis, non nalus, sed jactus, noble kxT “ J for neither sword, nor fire, nor water, nor sickness, nor outward violence, nor the divel himself can take thy good parts from thee.” Be not ashamed of thy birth then, thou art a gentleman all the world over, and shalt be honoured, when as he, strip him of Iris fine clothes, h dispossess him of his wealth, is a funge (which || Polynices in his banishment found true by experience, Gentry was not esteemed) like a piece of coin in another countrey, that no man will take, and shall be contemned. Once more, though thou be a Barbarian, born at Tontonteac, a villain, a slave, a Saldanian Negro, or a rude Virginian in Dasanronquepeuc, he a French monseur, a Spanish don, a senior of Italy, I care not how descended, of what family, of what order, baron, count, prince, if thou be well qualified, and he not, but a degenerate Neoptolemus, I tell thee in a word, thou art a man, and he is a beast. Let no terra films, or upstart, insult at this which I have said, no worthy Gentleman take offence. I speak it not to de- f Curtius. * Bodine de rep. lib. 3. cap. 8. -fvEneas Silvius. lib. 2. cap 29. elf children be proud, haughty, foolish, they defile the nobility of their kindred, Eccl. 22. 8. J Cujus possessio nec furto eripi, nee incendio absumi, necaqnarum voragine absorberi, vel vi morbi destrui potest. K Send them both to some strange place naked, ad ignotos, as Aristippus said, you shall sec the difference. Bacon’s Essayes. || Familise spleudor nihil opis attulit, &c. tract tract from such as are well deserving, truely vertuous and rlo- hle: I do much respect and honour true Gentry and Nobility; I was born of worshipful parents my self, in an ancient family, but I am a younger brother, itconcernes me not: of had 1 been some great heir, richly endowed, so minded as I am, I should not have been elevated at all, but so esteemed of it, as of all other' humane happiness, honours, &c. they have their period, are brittle and unconstant. As 1 he said of that great river Danubius, it riseth from a small fountaine, a little brook at first, sometimes broad, sometimes narrow, now slow, then swift, increased at last to an incredible greatness, by the con- fluence of 60 navigable rivers, it vanisheth in conclusion, loseth his name, and is suddenly swallowed up of the Euxine sea: I may say of our greatest families, they were mean at fiist, aug- mented by rich marriages, purchases, offices, they continue for some ages, with some iittle alteration of circumstances, fortunes, places, 6cc. by some prodigal son, for some default, or for want of issue, they are defaced in an instant, and their memory blotted out. So much in the mean time I do attribute to Gentility, that if he be well descended of worshipful or noble parentage, he will express it in his conditions. nec enim feroces Progenerant aquilae columbas.” And although the nobility of our times be much like oui coins, more in number and value, but less in waight and goodnes, with finer stamps, cuts, or outsides, then of old : yet if he re- tain those ancient characters of true Gentry, he will be mo.c affable, courteous, gently disposed, of fairer carriage, bettef temper, or a more magnanimous, heroicall and generous spi- rit, then that vulgus hominum, those ordinary boores and pe- sants, qui adeo improbi, agrestes, SC mould pleruinq-, sunt, 7ie dicam malitiosi, nt nemini ullum humanitatis ojfic um preestent, ne ipsi Deo si advenent, as k one observes of them, a rude, brutish, uncivil, wi de, a currish generation, cruel and malicious, uncapable of discipline, and such as have scarce common sense. And it may be generally spoken of ad, which 1 Lemnius the Physician said of his travel into England, the common people were silly, sullen, dogged clowns, sed nutior nobilitas, ad omne humanitatis ojjicimn paratissima, the gentlemen were courteous and civil. If it so fall out (as often it doth) that such pesants are preferred by reason of their wealth. ‘ Fluvius hie illustris, humanarum rerum imago, qus parvis ducts su mi 11s, in immensum cre&cunt, & subito evanescunt. Exilis hie primo fluvius, m aa- mirandam magnitudinem excrescit, tandemq; in mari Euxino cvanescit. r- i_- ° „ L ~ C J Xifcf fAK A. » LlO. 1. Stuckius pereg. mar. Euxini. dc 4. Complexionibus. k Sabinus in 6. Ovid. Met. fab. 4. chance, chance, errour, bec. or otherwise, yet as the cat in the fable* when she was turned to a fair maid, would play with mice ; a cur will be a cur, a clown will be a clown, he will likely savor of the stock whence he came, and that innate rusticity can hardly be shaken off. “ * Licet superbus ambulet pecuni&, Fortuna non mutat genus.” And though by their education, such men maybe better qualified, and more refined; yet there be many symptomes, by which they tnay likely be descryed, an affected phantastical carriage, a talior-like spruceness, a peculiar garb in all their proceedings ; choicer then ordinary in his diet, and as + Hierome well de- scribes such a one to his Nepotian ; “ An upstart born in a base cottage that scarce at first had course bread to fill his hungry guts, must now feed on kickshoes and made dishes, will have all variety of flesh and fish, the best oysters,” &c. A begger’s brat will be commonly more scornful, imperious, insulting, in- solent, then another man of his rank: “ Nothing so intolerable as a fortunate fool,” as J Tully found long since out of his experience t “ Asperius nihil est humili cum surgit in altum,” set a begger on horseback, and he will ride a gallop a gallop, See. ” m desaevit in omnes Dum se posse putat, nec bellua saivior ulla est, Quam servi rabies in libera colta furentis he forgets what he was, domineers, See. and many such other symptomes he hath, by which you may know him from a true Gentleman. Many errours and obliquities are on both sides, noble, ignoble, factis, natis; yet still in all callings, as some degenerate, some are well deserving, and most worthy of their honours. And as Busbequius said of Solyman the magnificent, he was tanto dignus imperio, worthy of that great Empire : Many meanly descended, are most worthy of their honour, politice nobiles, and well deserve it. Many of our nobility so born (which one said of Hephaestion, Ptolemeus, Seleueus,An- tigonus, bee. and the rest of Alexander’s followers, they were all worthy to be Monarchs and Generals of Armies) deserve to be Princes. And 1 am so far forth of § Sesellius’s mind, that they ought to be preferred (if capable) before others, “ as be- * Hor. ep. Od. 2. f Lib. 2. ep. 15. Natus sordido tuguriolo & paupere domo, qui vix milio rugientem ventrem, &c. J Nihil l’ortunato insipientc intolerabilius. ,n Claud. 1. 9. in Eutrop. § Lib. 1. de Rep. Gal. Quoniam it commodiore utuntur conditione, & honestiore loco nati, jam inde a parvulis ad morii civilitatem educati sunt, & assuefacti. ing ing nobly born, ingenuously brought up, and from their in- fancy trained to all manner of civility.” For learning and ver- tue in a Noble-man is more eminent, and, as a Jewel set in gold is more precious, and much to be respected, such a man de- serves better then others, and is as great>an honour to his fa- mily as his Noble family to him. In a word, many Noble- men are an ornament to their order: many poor men’s sons are singularly well endowed, most eminent, and well deserving for their worth, wisdome, learning, vertue, valour, integrity ; excellent members and pillers of a Common-wealth. And therefore to conclude that which I first intended, to be base by birth, meanly born, is no such disparagement. Et sic demonstrate, quod erat demonstrandum.” MEMB. III. Against Poverty and Want, with such other adversities. ONE of the greatest miseries that can befal a man, in the world’s esteem, is poverty or want, which makes men steal, bear false witness, swear, forswear, contend, murder and rebel, which breaketh sleep, and causeth death it self. a£ev 'ittnvs fix^urspov e<ri (pogr/ov, no burden (saith "Menander) so intolerable as poverty : it makes men desperate, it erects and dejects, cen- sus honores, census amicitias; mony makes, but poverty mars, &c. and all this in the world’s esteem : yet if considered aright, it is a great blessing in it self, an happy estate, and yields no such cause of discontent, or that men should therefore account themselves vile, hated of God, forsaken, miserable, unfortunate. Christ himself was poor, born in a manger, and had not a house to hide his head in all his life, “ ° lest any man should make poverty a judgement of God, or an odious estate.” And as he was himself, so he informed his Apostles and Disciples, they were all poor, Prophets poor, Apostles poor, (Act. 3. “ Silver and gold have I none) As sorrowing (saith Paul) and yet al- way rejoycing; as having nothing, and yet possessing all things,” 1 Cor. 6. 10. Your great Philosophers have been voluntarily poor, not only Christians, but many others. Crates 1 hebanus was adored for a god in Athens, “ p a noble man by birth, many servants he had, an honourable attendance, much wealth, many Manors, fine apparel ; but when he saw this, " Nullum pauperlatc gravius onus. ° Ne quis irae divinac judicium putarer, 3ut paupertasexosa foret. Gualt. in cap. 2. vcr. 18. Lucae. t Inter proceres Tnebanos numeratus, lectum habuit genus, frequens famulitium, domus am- pus, Srx. Apuleius Florid. 1. 4. C 3 that that all the wealth of the world was hut brittle, uncertain and no whit availing to live well, he flung his burden into the sea, and renounced his estate.” Those Curii and Fabritii will be ever renowned for contempt of these fopperies, wherewith the world is so much affected. Amongst Christians I could reckon lip many Kings and Queens, that have forsaken their crowns and fortunes, and wilfully abdicated themselves from these so much esteemed toyes; q many that have refused honours, ti- tles, and all this vain pomp and happiness, which others so ambitiously seek, and carefully study to compass and attain. Riches I deny not are God’s good gifts, and blessings ; and honor est in honorante, honours are from God ; both rewards of virtue, and fit to be sought after, sued for, and may well be possessed: yet no such great happiness in having, or misery in wanting of them. Dantur quiclern bonis, saith Austin, ne quismala cestimet: mails autem ne quis nimis bona, good men have wealth that we should not think it evil; and bad men that they should not rely on or hold it so good ; as the rain fals on both sorts, so are riches given to good and bad, sed bonis in bonimi, but they are good only to the godly. But r con- ferre both estates, for natural parts they are not unlike ; and a beggar’s childe, as * Cardan well observes, “ is no whit infe- rior to a Prince’s, most part better and for those accidents of fortune, it will easily appear there is no such odds, no such extraordinary happiness in the one, or misery in the other. He is rich, wealthy, fat; what gets he by it ? pride, insolency, lust, ambition, cares, feares, suspicion, trouble, anger, emu- lation, and many filthy diseases of body and minde. He hath indeed variety of dishes, better fare, sweet wine, pleasant sawce, dainty musick, gay clothes, lords it bravely out, &c. and all that which Misillus admired in 5 Lucian; but with them he hath the gout, dropsies, apoplexies, palsies, stone, pox, rhumes, chatarres, crudities, oppilations, 1 Melancholy, &c. lust enters in, anger, ambition, according to f Chrysostome, “ the sequel of riches is pride, riot, intemperance, arrogancy, fury, and all irrational courses.” “ j turpi fregerunt saecula luxu Divitiae molles” * P. Blesensis cp. 72. & 232. oblatos rcspui honores ex onere mctiens; rnotus ambitiosos rogatus non ivi, &c. r Sudat pauper foras in opere, dives in co- gitationc; hie os aperit oscitatione, ille ructatione; gr^vius ille fastidio, quam hie inedia cruciatur. Ber. ser. * In Hysperchen. Natura aequa est, puerosq; videmus mendicorum nulla ex parte regum filiis dissimiles, plerumque sani- ores. 5 Gallo Tom. 2. 1 Et e contubernio loedi atque olidi ventris mors tandem educit. Seneca cp. 103. f Divitiarum sequela, luxus, inlemperies, ajroganta, superbia, furor injustus, omnisque irrationibilis motus. J Juven. Sat. b. with their variety of dishes, many such maladies of body and mind get in, which the poor man knowes not of. As Saturn in “Lucian, answered the discontented commonalty, (which, because of their neglected Saturnal feasts in Rome, made a grievous complaint and exclamation against rich men) that they were much mistaken in supposing such happiness in riches ; “ x you see the best (said he) but you know not their several gripings and discontents:” they are like painted wals, fair without, rotten within: diseased, filthy, crasie, full of in- temperance’s effects ; “ r And who can reckon half? if you but knew their fears, cares, anguish of mind and vexation, to which they are subject, you would hereafter renounce all riches.” “ * O si pateant pectora divitum, Quantos intus sublimis agit Fortuna metus ? Brutia Coro Pulsante fretum mitior unda est.” O that their breasts were but conspicuous. How full of fear within, how furious ? The narrow Seas are not so boisterous. Yea, but he hath the world at wil that is rich, the good things of the earth; suave est de magno tollere acervo, he is a happy man, z adored like a God, a Prince, every man seeks to him, applauds, honours, admires him. He hath honours indeed, abundance of all things: but (as I said) withal “ “pride, lust, anger, faction, emulation, fears, cares, suspicion enter with his wealth;” for his intemperance he hath aches, crudities, gowts, and as fruits of his idleness, and fulness, lust, surfeit- ing and drunkenness, all maner of diseases: pecumis augetur vnprobitas, the wealthier, the more dishonest. “ b He is ex- posed to hatred, envy, peril and treason, fear of death, degra- dation,” &c. ’tis lubrica statio proximo pracipitio, and the higher he climbs, the greater is his fall. —“ c celste graviora casu Decidunt turres, teriuntque summos Fulgura montes,” the lightning commonly sets on fire the highest towers; Jin the mote eminent place he is, the more subject to fall. “ Saturn. Epist. * Vos quidem divites putatis Felices, sednescitis eorum mtserias. i Et quota pars haec eorum quae istos discruciant ? si nossetis metus & Curas, quibus obnoxii sunt, plane fugiendas vobis divitias existimaretis. * Seneca in Here. Oeteo. 1 Etdiis similes stulta cogitatio facit. * Flamma simul i bidinis mgreditur; ira, furor & superbia, divitiarum sequela. Clirys, Omnium oculis, odio, insidiis expositus, semper solicitus, fortuna; ludibrium. r ^or- 2.1. od. 10. J Quid mo felieem toties jactastis amici ? Qui cecidit, stabili non fqit ille loco. Boeth. " Rampitur innumeris arbos uberrima pomis, Et subito nimias pratcipitantur opes.” As a tree that is heavy laden with fruit breaks her own boughs, with their own greatness they ruine themselves : which Joachi- mus Camerarius hath elegantly expressed in his 13. Embleme, cent. 1. Inopem se copia fecit. Their means is their misery, though they do apply themselves to the times, to lye, dissemble, collogue and flatter their leiges, obey, second his will and com- mands, as much as may be, yet too frequently they miscarry, they fat themselves like so many hogs, as * Tineas Sylvius ob- serves, that when they are full fed, they maybe devoured by their princes, as Seneca by Nero was served, Sejanus by Ti- berius, and Hainan by Ahasuerus: I resolve with Gregory, potestas Culminis, est tempestas mentis-, & quo dignitas al- tior, casus gravior, honour is a tempest, the higher they are elevated, the more grievously depressed. For the rest of his prerogatives which wealth affords, as he hath more, his ex- pences are the greater. “ When goods increase, they are in- creased that eat them; and what good cometh to the owners, but the beholding thereof with the eyes ?” Eccles. 4. 10. " f Millia frumenti tua triverit area centum. Non tuus hinc capiet venter plus quam metis" ** an evil sickness,” Solomon cals it, “ and reserved to them for an evil,” 12. verse. “They that will be rich fall into many fears and temptations, into many foolish and noisome lusts, which drown men in perdition.” l Tim. 6. 9. “ gold and silver hath destroyed many,” Ecclus. 8. 2. divitite steculi sunt laquei diaboli: so writes Bernard ; Worldly wealth is the devil’s bait; and as the Moon when she is fuller of light is still farthest from the Sun, the more wealth they have, the farther they are commonly from God. (If I had said this of my self, rich men would have pulled me a pieces; but hear who saith, and who seconds it, an Apostle) therefore St. James bids them “ weep and howle for the miseries that shall come upon them; their gold shall rust and canker, and eat their flesh as fire,” James 5. 1, 2, 3. I may then boldly conclude with 'Theodo- ret, quotiescunq-, divitiis affuentem, Me. “ As often as you shall see a man abounding in wealth,” qui gemmis bibit K Serrano dorrnit in ostro, “ and naught withal, I beseech you call him not happy, but esteem him unfortunate, because he * Ut postquam impinguali fuerint, devorentur. f Hor. • Cap. 6. de curat, grxe. affect, rap. de providentia; quotiescunq; divitiis affluentem homi- pem videmus, cumq; pessimum, ne quaeso hunc beatissiqjum putemus, sed in- fehcem censeanuis, 4cc, hath 2 hath many occasions offered to live unjustly : on the othei side, a poor man is not miserable, if he be good, but,therefore hap- py, that those evil occasions are taken from him.” «» f Non possidentem multa vocaveris Recte beatum ; rectins occupat Nomen beati, qui deorum Muneribus sapienter uti, Duramq; callet pauperiem pati, Pejusq; laetho flagitium timet.” He is not happy that is rich, And hath the world at will. But he that wisely can God’s gifts - Possess and use them still: That, suffers and with patience Abides hard poverty. And chuseth rather for to dye; Then do such villany. Wherein now consists his happiness ? what privileges hath he more then other men? or rather what miseries, what cares and discontents hath he not more then other men ? « s Non enim gazae, neque consularis Summovet lictor miseros tumultus Mentis, & curas laqueata circum Tecta volantes.” Nor treasures, nor majors officers remove The miserable tumults of the mind : Or cares that lie about, or flye above Their high-roofed houses, with huge beams combin’d. *Tis not his wealth can vindicate him, let him have Job’s in- ventory, sint Croesi & Crassi licet, non hos Pactolus aureas undas a gens, eripat unquam e miser iis, Croesus or rich Cras- sus cannot now command health, or get himself a stomack. «< h His Worship,” as Apuleius describes him, <k in all his plenty and great provision, is forbidden to eat, or else hath no appe- tite, &(sick in bed, can take no rest, sore grieved with some chronick disease, contracted with full dyet and ease, or trou- bled in mind) when as in the mean time, all his houshold are merry, and the poorest servant that he keeps, doth continually feast.’’ ’Tis Bracteata felicitas, as ‘Seneca terms it, tin- foyl’d happiness, infelix felicitas, an unhappy kind of happi-_ ness, if it be happiness at all. His gold, guard, clattering of f Hor. 1. 2. Od. 9. « Hor. lib. 2. h Florid- lib. 4. Dives ille cibo in- tcrdicitur, et in otnni copia sua cibum non accipit, cum inlerea totum ejus scr- vitium hilare sit, atque epuletur. * Epist. 115. harness. harness, and fortifications against outward enemies, cannot tree him from inward fears and cares. “ Reveraque metus hominum, curaq; sequaces Nec metuunt fremitus armorum, aut ferrea tela, Audacterq; inter reges, regumq; potentes Versantur, neque fulgorem reverentur ab auro.” Indeed men still attending fears and cares. Nor armours clashing, nor fierce weapons fears : With Kings converse the)- boldly, and Kings Peers, Fearing no flashing that from gold appeares. Look how many servants he hath, and so many enemies he suspects ; for liberty he entertains ambition ; his pleasures are no pleasures ; and that which is worst, he cannot be private or enjoy himself as other men do, his state is a servitude. k A country man may travel from kingdome to kingdome, pro- vince to province, city to city, and glut his eyes with delight- ful objects, hawk, hunt, and use those ordinary disports, with- out any notice taken, all which a Prince or a great man cannot do. He keeps in for state, ne majestatis dignitas evilescai, as our China kings, of Bornay, and Tartarian Chains, those aurea mancipia, are said to do, seldome or never seen abroad, ut major sit hominum erga se observantia, which the * Per- sian Kings so precisely observed of old. A poor man takes more delight in an ordinary meal’s meat, which he hath but seldom, then they do with all their exotick dainties and con- tinual Viands; 2uippe voluptatcm commendat rarior usus, *tis the rarity and necessity that makes a thing acceptable and pleasant. Darius, put to flight by Alexander, drank puddle water to quench his thirst, and it was pleasanter he swore thert any wine or Mede. All excess as + Epictetus argues, will cause a dislike ; Sweet will be sour, which made that temper- ate Epicurus sometimes voluntarily fast. But they being al- wayes accustomed to the same 1 dishes, (which are nastily dressed by slovenly cooks, that after their obscenities never wash their bawdy hands) be they fish, flesh, compounded, made dishes, or whatsoever else, are therefore cloyed ; Nectar self grows loathsome to them, they arc weary of all their fine palaces, they are to them but as so many prisons. A poor man drinks in a wooden dish, and eats his meat in wooden spoons, wooden platters, earthen vessels, and such homely stuffe: the other in gold, silver, and precious stones ; but with what suc- k Hor. et milii carlo Ire licet mulo vel si libel usq; Tarcntum. * Brisonius. |- Si moiluin execsscris, suavissima sunt molestn. 1 Et in cupidiis gulre, co- quusetpueri illotis manibus ab exoneraitone ventris omnia tractant, &c. Carr 4»a. 1- 8. cap. 10. dc rerum validate. 1 cess ? cess ? in auro bibitur venerium, fear of poyson in the one, security in the other. A poor man is able to write, to speak his mind, to do his own business himself; locuples mittit pa~ rasitum, saith * Philostratus, a rich man imployes a parasite, and as the Major of a City, speaks by the Town-clark, or by Mr. Recorder, when he cannot express himself, f Nonius the Senator hath a purple coat as stiffe with jewels as his mind is full of vices ; rings on his fingers worth 20000 sestercies, and as J Perox the Persian King, an union in his eare worth 100' weight of gold : § Cleopatra hath whole boars and sheep served up to her table at once, drinks Jewels dissolved, 40009 sestercies in value ; but to what end ? “ || Num tibi cum fauces urit sitis, aurea quasris PocuiaP’ Doth a man that is a dry desire to drink in gold ? Doth not a cloth shute become him as well, and keep him as warm, as all their silks, sattins, damasks, taffaties and tissues ? Is not home spun cloth as great a preservative against cold, as a coat of Tartar Lamb’s wooll, died in grain, or a gown of Giant’s beards? Nero, saith ®f[ Sueton, never put on one garment twice, and thou hast scarce one to put on ; What’s the differ- ence? one’s sick, the other sound: such is the whole tenor of their lives, and that which is the consummation and upshot of all, death it self makes the greatest difference. One like an hen feeds on the dunghil all his daies, but is served up at last to his Lord’s table; the other as a Falcon is fed with partridge and pigeons, and carried on his master’s list, but when he dyes is flung to the muckhil, and there lies. The rich man lives like Dives jovially here on earth, temulentus divitiis, make the best of it; and “ boasts himself in the multitude of his riches,” Psal. 49. 6,1 1. he thinks his house “ called after his own name,” shall continue for ever; “but he perisheth like a beast,” ver. 20. “his way utters his folly,” ver. 13. male partat male dilabuntur; “like sheep they lye in the grave,” 14. Pune to descendant ad infer num, “ They spend their days in, wealth, and go suddenly down to hell,” job 21. 13. For all Physicians and medicines inforcing nature, a sowning wife, families complaints, friends tears, Dirges, Masses, neenia's, funerals, for all Orations, counterfeit hired acclamations, Elo- gujms, Epitaphs, herses, heralds, black mourners, solemnities, obelisks, and Mausolean tombs, if he have them at least, p he like a hog, goes to hell with a guilty conscience (propter * Epist. fPlin.lib.5T.cap.fi. J Zonaras 3. annal. § Plutarch, vit. fijus. || Hor. Scr. lib. 1. Sat. 2. Cap. 30 nullam vestem bis induit. Aa generom Cqjreris sine c*de Sc sanguine panei Descendunt reges, & sicca inorte tyranni. iws hos dilatavit inf emus os suum) and a poor man’s curse: hi* memory stinks like the snuffe of a candle when it is put out; seurril libels, and infamous obloquies accompany him. When as poor Lazarus is Deisacrarium, the Temple of God, lives and dies in true devotion, hath no more attendants, but his own innocency, the heaven a tomb, desites to be dissolved, buried in his mother’s lap, and hath a company of n Angels ready to convey his soul into Abraham’s bosom, he leaves an everlast- ing and a sweet memory behind him. Crassus and Sylla are indeed still recorded, but nor so much for their wealth, as for their victories : Crassus for his end, Solomon for his wisdome. In a word, “ * to get wealth is a great trouble, anxiety to keep, grief to lose it.” “ f Quid dignum stolidis mentibus imprecer ? Opes, honores ambiant: Et cum falsa gravi mole paraverint. Turn vera cognoscant bona.” But consider all those other unknown, concealed happinesses, which a poor man hath (I call them unknown, because they be not acknowledged in the world’s esteem, or so taken) O fortunatos nimium bona si sua norint: happy they are in the mean time if they would take notice of it, make use, or apply it to themselves. A poor man wise is better then a foolish king,” Eccl. 2. 13. “Poverty is the way to heaven, r the mistress of philosophy, 13 the mother of religion, vertue, so- briety, sister of innocency, and an upright mind.” How many such encomiums might I adde out of the Fathers, Phi- losophers, Orators? It troubles many that are poor, they ac- compt of it as a great plague, curse, a sign of God’s hatred, ipsuin scelus, damn’d villany itself, a disgrace, shame and re- proach; but to whom, or why? 4< ' If fortune hath envyed me wealth, thieves have robbed me, my father have not left me such revenues as others have, that I am a younger brother, basely born, “ cui sine luce genus, surdumq; parentum nomen,** of mean parentage, a dirt-dauber’s son, am I therefore to be blamed? an Eagle, a Bull, a Lion is not rejected for his po- n God shall deliver his soule from the power of the grave, Psnl. 49. 15. * Contempt. Idiot. Cap. 37. divitiarum acquisitio magni lahoris, possessio mag- ni timoris, amissio mag ni doloris. f Boethius dc consol, phil. 1. 3. °Ausi fin in Ps. 76. omnis Ph losophiae magistra, ad coeluin via. t Bonae mentis soror paupertas. s Psedagoga pietatis sobria, pia mater, cultu simplex, ha- hitu sectira, consilio henesuada. Apul. r Cardan. Opprobrium non cst pau- pertas: quod latro eripit, aut pater non rcliquit, cur milii vitio daretur. si for- tuna divitias invidit ? non aquilas, non, &c. verty. verty, and why should a man ?” Tis * fortune telum, non culpce, fortune’s fault, not mine. “ Good Sir, I am a servant, (to use f Seneca’s words) howsoever your poor friend ; a ser- vant, and yet your chamberfellow, and if you consider better of it, your fellow servant.” I am thy drudge in the world’s eyes, yet in God’s sight peradventure thy better, my soule is more precious, and I dearer unto him. JEtiavi servi diis curte sunt, as Evangelus at large proves in Macrobius, the mean- est servant is most precious in his sight. Thou art an Epicure, I am a good Christian: Thou art many parasanges before me in means, favour, wealth, honour, Claudius’s Narcissus, Ne- ro’s Massa, Domitian’s Parthenius, a favourite, a golden slave ; thou coverest thy floors with marble, thy roofs with gold, thy wals with statues, fine pictures, curious hangings, &c. what of all this? calcas opes, He. what’s all this to true happiness ? I live and breath under that glorious heaven, that August Ca- pitol of nature, enjoy the brightness of stars, that cleer light of Sun and Moon, those infinite creatures, plants, birds, beasts, fishes, herbs, all that sea and land affords, far surpassing all that art and opulentia can give. I am free, and which $ Se- neca said of Rome, cuimen liberos texit, sub marmore et axiro postea servitus habitavil, thou hast Amalthece cornu, plenty, pleasure, the world at will, I am despicable and pot>r ; but a word overshot, a blow in choler, a game at tables, a loss at sea, a sudden fire, the Prince’s dislike, a little sickness, &c. may make us equal in an instant; howsoever take thy time, triumph and insult a while, cinis cequat, as § Alphonsus said, death will equalize us all at last. I live sparingly, in the mean time, am clad homely, fare hardly ; is this a reproach ? am I the worse for it ? am I contemptible for it ? am I to be repre- hended? A learned man in 5 Nevisanus was taken down for sitting amongst Gentlemen, but he replyed, “ my nobility is about the head, yours declines to the taile,” and they were si- lent. Let them mock, scoffe and revile, ’tis not thy scorn, but his that made thee so ; “ He that mocketh the poor, reproach- eth him that made him,” Prov. 11. 5. “ and he that rejoyceih at affliction, shall not be unpunished.” For the rest, the poorer thou art, the happier thou art, ditior est, at non rnelior, saith 1 Epictetus, he is richer, not better than thou art, not so free from lust, envy, hatred, ambition. * Tully. f Epist. 74. servus summe homo; servus sum, iinmo contuber- nalis, servus sum, at humilis amicus, irrimo conservus si cogitavcris. t Epist. 66. Sc 90. § Panormitan. rebus gestis Alph. • Lib. 4. num. 218. quidani doprehensus quod sedcret loco nobilium. mea nobilitas, ait, est circa caput, vestra decimal ad caudam ' Tan to bcatior e«, quamocollectior. “ Beatus *' Beatus ille qui procul negotii<? Paterna rura bobus exercet suis.” Happy he, in that he is u freed from the tumults of the world, he seeks no honours, gapes after no preferment, flatters not, envies not, temporizeth not, but lives privately, and well con- tented with his estate; “ Nee spescorde avidas, nee curam pascit inanem, Seeurus quo fata cadant.” He is not troubled with state matters, whether kingdomes thrive better by succession or election; whether Monarchies should be mixt, temperate, or absolute; the house of Otto- mon’s and Austria is all one to him; he enquires not after Co- lonies or new discoveries ; whether Peter were at Rome, or Constantine’s donation be of force ; what comets or new stars signifie, whether the earth stand or move, there be a new world in the Moon, or infinite worlds. See. He is not touched with fear of invasions, factions or emulations ; " x Foslix ille animi, divisque simillimus ipsis, Quem non mordaci resplendens gloria fuco Solicitat, non faslosi mala gaudia luxus, Sed tacitos sinit ire dies, & paupere cultu y Exigit innocuas tranquilla silentia vitae.” An happy Soule, and like to God himself. Whom not vain glory macerates or strife. Or wicked joyes of that proud swelling pelfe, But leads a still, poor and contented life. 4 A secure, quiet, blissful state he hath, if he could acknow- ledge it. But here is the misery, that he will not take notice of it; he repines at rich men’s wealth, brave hangings, dainty fare, as z Simonides objecteth to Hieron, he hath all the plea- sures of thy world, * in Icctis eburneis dormit, vinum phialis btbit, optimis unguentis delibuitur, “ he knows not the af- fliction of Joseph, stretching himself on ivory beds, and sing- ing to the sound of the viol.” And it troubles him that he hath not the like; there is a difference (he grumbles) between Lap- lolly and Phesants, to tumble i’th’straw and lye in a down bed, betwixt wine and water, a cottage and a palace. “ He hates 11 Non amoribus inservit, non appetit honorcs, & qualitercunque relictus satis habet, hominem secsse mcminit, invidet nemini, neminem despicit, neminem miratur, seimonibus malignis non attendit aut alitor. Plinius. * Politianus in itustico. y Gyges regno Lydi® inflatus sciscitatum misit Apollincm an quis mortal ium se felicior csset. Aglaium Arcadnm pauperrimum Apollo prse- tulit, qui terminos agvi sui nunquam excesserat, rure suo contemus. Val. lib. 1. c. 7. ‘ Hor. hate cst Vita solutoium misera ambitionc, gvavique. *Amos 6. v nature tiature (as * Pliny characterizeth him) that she hath made him lower then a God, and is angry with the Gods that any man goes before himand although he hath received much, yet (as + Seneca followes it) “ he thinks it an injury that he hath no more, and is so far from giving thanks for his Tribuneship, that he complains he is not Pretor, neither doth that please him, except he may be Consul.” Why is he not a Prince, why not a Monarch, why not an Emperour ? Why should one man have so much more then his fellowes, one have all, an- other nothing ? Why should one man be a slave or drudge to another ? One surfeit, another starve, one live at ease, another labour, without any hope of better fortune ? Thus they grum- ble, mutter and repine: Not considering that inconstancy of humane affairs, judicially conferring one condition with an- other, or well weighing their own present estate. What they are now, thou mayest shortly be ; and what thou art they shall likely be. Expect a little, confer future and times past with the present, see the event, and comfort thy self with it. It is as well to be discerned in Commonwealths, Cities, Families, as in private men’s estates. Italy was once Lord of the world, Rome the Queen of Cities, vaunted herself of two £ myriades of inhabitants ; now that all-commanding country is possessed by petty Princes, § Rome a small Village in respect. Greece of old the seat of civility, mother of sciences and humanity ; now forlorn, the nurse of barbarism, a den of theeves. Ger- many then, saith Tacitus, was incult and horrid, now full of magnificent Cities : Athens, Corinth, Carthage, how flou- rishing Cities, now buried in their own mines ? Corvorum, J'erarum, agrorum SC bestiarum lustra, like so many wilder- nesses, a receptacle of wild beasts. Venice a poor fisher-town; Paris, London, small Cottages in Caesar’s time, now most noble Emporiums. Valois, Plantagenet and Scaliger how fortunate families, how likely to continue? now quite extinguished and rooted out. He stands aloft to day, full of favour, wealth, ho- nour, and prosperity, in the top of fortune’s wheele: to-mor- row in prison, worse then nothing, his son’s a begger. Thou art a poor servile drudge, F<e.v populi, a very slave, thy son may come to be a Prince, with Maximinus, Agathocles, &c. a Senator, a Generali of an Army; Thou standest bare to him now, workest for him, drudgest for him and his, takest an alines of him : stay but a little, and his next heire peradventure * Prsfat. lib. 7. Odit naturam quod infra deos sit; irascitur diis quod quis Uli antecedat. f Du ira cap. 31. lib. 3. Et si multum acceperit, injuriam pucat plura non acccpisse; noil agit pro tribunatu gratias, sed queritur quod noil *it ad praeturam perductus ; neque base grata, si desit consulatus. J Lips, admir. § Of some 90000 inhabitants now, shall shall consume all with riot, be degraded, thou exalted, and he shall beg of thee. Thou shah be his most honorable Patron, he thy devout servant, his posterity shall run, ride, and do as much for thine, as it was with d Frisgobald and Cromwel, it may be for thee. Citizens devour countrey Gentlemen, and settle in their seats ; after two or three descents, they consume all in riot, it returnesto the City again. “ * Novits incola venit; Nam proprim telluris herunatura, neq; ilium, Neeme, nec quenquam statuit; nos expulit ille : Ilium aut nequities, aut vafri inscitiajuris.” A Lawyer buyes out his poor Client, after a while his Client’s posterity buy out him and his; so things go round, ebbe and flow. “ Nunc ager Umbreni sub nomine, nuper Ofelli Dictus erat, nulli proprius, sed cedit in usum Nunc mihi, nunc aliis;” as he said then, ager cirjus, quot liabes Dominos? So say I of land, houses, moveables and mony, mine to day, his anon, whose to-morrow? In fine, (as f Machiavel observes) “ vertue and prosperity beget rest; rest idleness ; idleness riot; riot de- struction : From which we come again to good lawes ; good lawes engender vertuous actions ; vertue, glorie, and prosperi- ty; and ’tis no dishonour then (as Guicciardine adds) fora flouring man, City, or State to come to ruine, ^ nor infelicitie to be subject to the law of nature.”' Ergo terrena calcanda, sitienda ccelestia, therefore (I say) scorn this transitory state, look up to heaven, think not what others are, but what thou art: § 2nd parte, localus esinre: and what thou shalt be, what thou mayst be. Do (1 say) as Christ himself did, when he lived here on earth, imitate him as much as in thee lies. How many great Csesars, mighty Monarches, Tetrarches, Dy- nastes, Princes lived in his Dayes, in what plentie, what deli- cacie, how bravely attended, what a deal of gold and silver, what treasure, how many sumptuous palaces had they, what Provinces and Cities, ample territories, fields, rivers, fountaines, parkes, forrests, lawnes, woods, celles, &c. ? Yet Christ had none of all this, he would have none of this, he voluntarily re- jected all this, he could not be ignorant, he could not erre in his choice, he contemned all this, he chose that which was safer, better, arid more certaine, and lesse to be repented, a mean * Reade the story at large in John Fox his Acts and Monuments. *Hor. Sat. 2. ser. lib. 2. fo Florent. hist, virtus quietem parat, quies otium, otium porro luxum generat,luxus interitum, a quo iterum ad saluberimas &c. J Guic- ciard. in Hiponest; nulla inlelicitas Aubjectum esse legi natWae, &c. § Persius. estate, estate, even povertie it self; and why dost thou then doubt to follow him, to imitate him, and his Apostles, to imitate all good men: So doe thou tread in his divine steps, and thou shale not erre eternally, as too many worldlings doe, that runne on in their owne dissolute courses, to their confusion and ruin, thou shalt not do amisse. Whatsoever thy fortune is, be contented with it, trust in him, relie on him, refer thy selfe wholly to him. For know this, in conclusion, Non est volentis nec cur rent is, sed miserentis Dei, ’tis not as men, but as God will. “ The Lord maketh poor and maketh rich, bringeth low, and exalteth. (1 Sam. 2. ver. 7. 8.) he lifreth the poor from the dust, and raiseth the begger from the dunghill, to set them amongst Prin- ces, and make them inherit the seat of glory;5’ ’tis all as he pleaseth, how, and when, and whom; he that appoints the end (though to us unknown) appoints the meanes likewise subordinate to the end. Yea but their present estate crucifies and torments most mor- tall men, they have no such forecast, to see what may be, what shall likely be, but what is, though not wherefore, or from whom, hoc angel, their present misfortunes grind their soules, and an envious eye which they cast upon other men’s prosperi- ties, Vicinumq; pecus grandius uber habet, how rich, how fortunate, how happy is he ? But in the mean time he doth not consider the other miseries, his infirmities of body and minde, that accompany his estate, but still reflects upon his own false conceived woes and wants, whereas if the matter were duely examined, b he is in no distresse at all, he hath no cause to complain. “ c tolle querelas. Pauper enim non est cui rerum suppetit usus,” he is not poore, he is not in need. “ d Nature is content with bread and water ; and he that can rest satisfied with that, may contend with Jupiter himselfefor happinesse.” In that golden age, * somnos dedit umbra salubres, potum quoq; lubricus amms, the trees gave wholesome shade to sleep under, and the clear rivers drink. The Israelites drank water in the wilder- Tiesse; Sampson, David, Saul, Abraham’s servant when he Went for Isaac’s wite, the Samaritan woman, and how many besides might I reckon up, JEgypt, Palestina, whole countries in the + Indies, that drank pure water all their lives. % The Persian kings themselves drank no other drink then the water Omnes divites qui coclo et terra frui possunt. * Hor. lib. 1. epist. 12. Seneca epist. 15. panem & aquam natura desiderat, & haec qui habet, ipso cum Jove de felicitate contendat. Cibus simplex famem sedat, vestis tenuis frigius arcet. Senec. epist. 8. * Boethius. + Muffxus et alii * Bris- sonius. * of of Chaospis, that runs by Susa, which was carried in bottles after them, whithersoever they went. Jacob desired no more of God, but bread to eat, and clothes to put on in his journey. Gen. 28. 20. Bene est cui deus obtulit Parca quod satis est manu ; bread is enough “ c to strengthen the heart.” And if you study Philosophy aright, saith ! Maudarensis, “ whatsoever is beyond this moderation, is not useful), but troublesome. ’ A- gellius, out of Euripides, accounts bread and water enough to satisfy nature, “ of which there is no surfeit, the rest is not a feast, but a ryot.” h S. Hierome esteemes him rich “ that hath bread to eat, and a potent man that is not compelled to be a slave : hunger is not ambitious, so that it have to eat, and thirst doth not prefer a cup of gold.” It was no Epicurean speech of an Epicure, lie that is not satisfied with a little, will never have enough: And very good counsell of him in the * Poet, “ O my sonne, Mediocritie of meanes agrees best with men ; too much is pernicious.” “ Divitiae grandes homini sunt vivere parce, iEquo animo,” And if thou canst be content, thou hast abundance, nihil est, nihil deest, fehou hast little, thou wantest nothing. ’Tis all one to be hanged in a chain of gold, or in a rope ; tu be filled with dainties or courser meat. " 1 Si ventri bene, si lateri, pedibusq; tuis, nil Divitiae poterunt regales addere majus.” If belly, sides and feet be well at ease, A prince’s treasure can thee no more please. Socrates in a Fair, seeing so many things bought and sold, such a multitude of people convented to that purpose, exclaimed forthwith, “ O ye gods what a sight of things doe not I want ? ’Tis thy want alone that keeps thee in health of body and mmde, and that which thou persecutest and abhorrestas a feral 1 plague, is thy physician and kchiefest friend, which makes thee a good man, an healthfull, a sound, a vertuous, an honest and happy man. For when Vertue came from heaven (as the Poet faines) rich men kicked her up, wicked men abhorr’d her, courtiers e I’sat. 94. 1 Si reete philosophcmmi, quicquid aptam moderationem su- pergreditnr, oncri potius quam usui est. s Lib. 7. 16. Cereris munus & aqux poculum mortales quaenmt habere, & quorum saties nunquam est, luxus autem, sunt czetcra, non cpulae. h Satis est dives qui pane non indiget; niniium po- tens qui servirc non cogitur. Ambitiosa non est fames, &c. * Euripides Metialip. O fili, mediocres div tize liominibus conveniunt, nirnia vero moles petuiciosa. *Hpr. k 0 noc.es ewnseque deum. scoifol scoffed at her, citizens hated her, * and that she was thrust out of doors in every place, she came at last to her sister Poverty, where she had found good entertainment. Poverty and Vertue dwell together. “ 1 O vita? tuta facultas Pauperis, angustique lares, 6 munera nondum Intellecta deum.” how happy art thou if thou couldst be content. “ Godlinesse is a great gain, if a man can be content with that which he hath,” 1 Tim. 6. 6. And all true happinesse is in a meane estate. I have a little wealth, as he said, m sed quas animus magnas facit, a kingdome in conceit: -— “ n nil amplius opto Maia nate, nisi ut propria haec mihi munera faxis I have enough and desire no more. f Dii bene fecerunt inopis me quodq; pusilli Fecerunt animi” his very well, and to my content. J Vestem V fortunam con- cinnam potius quam laxam probo, let my fortune and my gar- ments be both alike, fit for me. And which § Sebastian Fosca- rinus, sometime Duke of Venice, caused to be engraven on his Tomb in Saint Marke’s Church, “ Hear, O ye Venetians, and I will tell you which is the best thing in the world: To con- temne it.” I will engrave it in my heart, it shall be my whole study to contemne it. Let them take wealth, Stercora ster- cus amet, so that I may have security; bene qui latuit, bene vixit; though I live obscure, ° yet I live clean and honest; and when as the lofty oke is blown down, the silly reed may stand. Let them take glory, for that’s their misery ; let them take ho- nour, so that I may have hearts ease. Due me 0 Jupiter & tufa turn, U <$Cc. Lead me, O God, whither thou wilt, I am ready to follow; command, I will obey. I do not envie at their wealth, titles, offices; “ Stet quicunq; volet potens Aulae culmine lubrico. Me dulcis saturet quies,” let me live quiet and at ease. p Erimus fortasse (as he com- * Per mille fraudes doctosq; dolos ejicitur, apud sociam paupertatem ejusq; cultores divertens in eorum sinu et tutela deliciatur. 1 Lucan. *" Lip. miscell. ep. 40. n Sat. 6. lib. 2. •}• Hor. Sat. 4. + Apuleius. § Chytreus in Europae deliciis. Accipite cives Veneti quod est optimum in rebus humanis, res humanas contemnere. 0 Vah, vivere etiam nunc lubet, as Demea said, Adelph. Act. 4. Quam multis non egeo, quam multa non desidero, ut Socrates in pompH, ille in nundinis. Epictetus 77. cap. quo sum dcstmatus, et se- quar alacritcr. r Puteanus ep. 62. D 2 forted forted himself) quando illi non erunt, when they are dead and gone, and all their pomp vanished, our memory may flourish : “ *dant peter, nes Stemmala non peritura Musae.” Let him be my Lord, Patron, Baron, Earl, and posscsse so ma- ny goodly Castles, Tis well for me 4 that I have a poor house, and a little wood, and a Well by it, &c. “ His me consolor victurum suavius, ac si Quaestor avus pater atq; meus, patruusq; fuissent.” I live I thank God as merrily as he, and triumph as much in this my mean estate, as if my father and uncle had been Lord T reasurer, or my Lord Major. He feeds of many dishes, I of one ; r qui Christum curat, non niultum curat quam dt pre- ciosis dins stercus conficiat, what care I of what stuflFc my excrements be made r “ s He that lives according to nature, cannot be poor, and he that exceeds can never have enough,” totus non, sujficit or his, the whole world cannot give him con- tent. “ A small thing that the righteous hath, is better then the riches of the ungodly,” Psal. 37. 19. “ and better is a poor morsell with quietnesse, then abundance with strife,” Prov. 17. 7. Be content then, enjoy thy self, and as f Chrysostome ad- visefh, ‘s be not angry for what thou hast not, but give God hearty thanks for what thou hast received.” “ I Si dat oluscula Mensa minuscula pace referta, Ne pete grandia, Lautaque prandia lite repleta.” But what wan test thou, to expostulate the matter? or what hast thou not better then a rich man f “ 1 Health, competent wealth, children, securitie, sleep, triends, libertie, diet, apparell, and what not,” or at least maist have (the means being so obvious, easie, and well known) for as lie inculcated to himself, * Marullus. < Hoc erit in votis, modus agri non ita parvus, Hortus ubi & tecto vicinus jugis aquae Ions, ct paulum sylvae, Sec. Hor. Sat. 6. lib. 2. Ser. ' Hieronym. * Seneca consil. ad Albinum c. 11. qui continet se infra naturae limites, panpertatern non sentit; qui exccdit, eum in opibus paupertas sequitur. •j- Horn. 12. pro his quae acccpisti gratias age, noli indignare pro his qua; non accepisti. J Nat. Chvtreus dclieiis Europ. Gustonii in aedibus Hubianis in ccc- naculo e regione mensae. ' Quid non liabet melius pauper qua dives? vitam, valetudinem, cibum, somnum, libertatem, &c. Card. “ * Vitam “ *Vitam quas faciunt beatiorem, Jucundissime Martialis, haecsunt; Res iionparta labore, sed relicta, Lis nunquam, &c/’ I say a grain thou hast, or at least maisthave it, if thou wilt thy self, and that which I am sure he wants, a merry heart. “ Pas- sing by a village in the territorie of Millan,” saith u d. Austin, “ f saw a poor begger that had got belike his belly full of meat, jesting and merry; 1 sighed and sai 1 to some of my friends that were then with me, what a deal of trouble, madness, pain and grief do we sustain and exaggerate unto our selves, to get that secure happiness which this poor begger hath prevented us of, and which we peradventure shall never have ? For that which he hath now attained with the begging of some small pieces of silver, a temporal 1 happinesse, and present heart’s ease, I can- not compasse with all my carefull windings, and running in and out. x And surely the begger was very merry, but I was hea- vy : he was secure, but 1 timorous. And if any man should ask me now, whether I had rather be merry, or still so solicitous and s d, 1 should say. Merry. If he should ask me again, whether I had rather ne as I am, or as this beggar was, I should sure choose to be as I am, tortured still with cares and fears ; bur out of peevishness and not out of truth.” That which S. Austin said of himself here in this place, I may truly say to thee ; thou discontented wretch, thou covetous niggard, thou churl, thou ambitious and swelling toad, his not want but peevishness which is the cause of thy woes ; settle thine affection, thou hast enough. “ y Deniq; sit finis quaerendi, quoq; habeas plus, Pauperiem metuas minus, & finire laborem Incipias ; parto, quod avebas, utere.” Make an end of scraping, purchasing this Manor, this field, that house, for this and that child ; thou hast enough for thy self and them : “ f Quod petis hie est, Est Ulubris, animus si te non deficit aequus,” ’Tis at hand, at home already, which thou so earnestly seekest. But ♦Martial. 1. 10. epig. 47. read it out thyself in the author. u Confess, lib. 6. Transicns per vicum quendam Mediolanenscm, animadverti pauperem quendam mendicum, jam credo saturum, jocantem atq; ndqntem, et ingemui ct loculus sum cum ami. is qui mecum erant, &c. * lit ccrtc ille isetabatur, egoanxius; securus ille, ego trepidus. Et si percontarctur me quispiam an ex- ultare mallem, an metuere, responderem, exultare: et si rursus interrogarct an ego tabs essem, an qualis nunc sum, me ipsis curis confectum cligerem; sed perversitate, non veritate. r Hor. f Hor. ep. lib. 1. D 3 “ O —“ O si angulus ille Proximus aecedat, qui nunc denormat agellum,” O that I had but that one nook of ground, that field there, that pasture, “ O si venam argenti fcrs quis mild monstret” • O that I could but finde a pot of mony now, to purchase, Sec. to build me a new house, to marry my daughter, place my son, See. “ z O if I might but live a while longer to see all things setled, some two or three year, I would pay my debts,” make all my reckonings even; but they are come and past, and thou hast more businesse then before. “ O madness to think to set- tle that in thine old age when thou hast more, which in thy youth thou canst not now compose having but a little.” * Pyrrhus would first conquer Africk, and then Asia, SC turn suaviter agere, and then live merrily and take his ease: but when C’yneas the Orator told him he might do that already, id jam posse fieri, rested satisfied, condemning his own folly. Si parva licet componere magnis, thou maist do the like, and therefore be composed in thy fortune. Thou hast enough; he that is wet in a bath, can be no more wet if he be flung into Tiber, or into the Ocean it self; and if thou hadst all the world, or a solid masse of gold as big as the world, thou canst not have more then enough; enjoy thy self at length, and that which thou hast; the mind is all ; be content, thou art not poor, but rich, and so much the richer, as tCensorinus well writ to Cerel- lius, quanto pauciora optas, non quo plura possides, in wish- ing less, not having more. I say then Non adjice opes, sed minue cupiditates (’tis j: Epicurus’ advice) adde no more wealth, but diminish thy desires; and as § Chrysostome well seconds him, Si vis ditari, contemne divitias; that’s true plenty, not to have, but not to want riches, non habere, sed non indigene, vera abundantia; ’tis more glory to contemne, then to pos- sesse; & nihil egcre, est deorum. How many deaf, dumb, halt, lame, blinde, miserable persons could I reckon up that are poor, and withall distressed, in imprisonment, banishment, gally-slaves, condemned to the mines, quarries, to gyves, in dungeons, perpetuall thraldome, then all which thou art richer, 6 O si nunc morerer, inquit, quanta et qualia rnihi imperfecta manerent: sed si mensibus decern vel octo super vixero, omnia redigam ad libellumi ah omni debito crcditoq; me explicabo; praetereunt interim menses decern, et octo, ct cum illis anni, et adliuc restant plura quam prias; cjuid igitur speras. O insane, linem quern rebus tuis non inveneras in juventa, in senecta impositurum t O dementiam, quum ob curas et negotia tuo judicio sis infelix, quid putas futurum quum plura supererint ? Cardan, lib. 8. cap. 40. de rer. var. * Plutarch, f Lib. de natali. cap. 1. ^ A pud Stobeum scr. 17. § Horn. Vi. in 3 thou art more happy, to whom thou art able to give an almes, a Lord, in respect, a petty prince : * be contented then I say, re- pine and mutter no more, “ for thou art not poor indeed but in opinion.” Yea, but this is very good counsel!, and rightly applied to such as have it, and will not use it, that have a competency, that are able to work and get their living by the sweat of their browes, by their trade, that have something yet; he that hath birds, may catch birds; but what shall we do that are slaves by nature, impotent, and unable to help our selves, meer beggers, that languish and pine away, that have no means at all, no Rope of means, no trust of delivery, or of better successe ? as those old Britans complained to their Lords and Masters the Romans oppressed by the Piets, mare ad Barbaros, Bar bam ad mare, the Barbarians drove them to the sea, the sea drove them back to the Barbarians : our present misery compels us to ciy out and howl, to make our moan to rich men : they turn us back with a scornfull answer to our misfortune again, and will take no pity of us ; they commonly overlooke their poor friends in ad- versity ; if they chance to meet them, they voluntarily forget and will take no notice of them; they will not, they cannot help us. Instead of comfort they threaten us, miscall, scoffe at us, to aggravate our misery, give us bad language, or if they do give good words, what’s that to relieve us ? According to that of Thales, Facile est alios monere; who cannot give good counsell ? ’tis cheap, it costs them nothing. It is an easie matter when one’s belly is full to declame against fasting, 2ui satur est pleno laudat jejunia ventre; “ Doth the wild Asse brav when he hath grasse, or loweth the Oxe when he hath fodder?” Job 6. 5. * Neq; enim populo Romano quidquam potest esse leetius. No man living so jocond, so merry as the people of Rome when they had plenty ; hut when they came to want, to be hunger-starved, “ neither shame, nor lawes, nor armes, nor Magistrates could keep them in obedience.” Se- neca pleadeth hard for poverty, and so did those lazie Philoso- phers : but in the mean time b he was rich, they had where- withal! to maintain themselves; but doth any poor man extoll it ? There “ are those (saith + Bernard) that approve of a mean estate, but on that condition they never want themselves : and some again are meek so long as they may say or do what they • Non in paupertate, seel in paupere (Senec.) non re, sed opinione labores. * Vopiscus Aureliano, sed si popuius famclicu® inedia laboret, nec anna, leges, pudor, magistratus, coercere valent. k One of the richest men in Rome. f Serrn. Quida sunt qui pauperes esse volunt ita ut nihil illis desit, sic com- mendant ut nullam patiantur inopi m ; sunt & alii mites, quamdiu dicitur & asitur ad eorum arbitrium, 3tc. a list; but if occasion be offered, how far are they from all pa- tience ?” I would to God (as he said) “ * No man should com- mend poverty, but he that is poor,” or he that so much ad- mires it, would relieve, help, or ease others. “ t Nunc si nos audis, atque es divinus Apollo, Die mihi, qui nummos non habet, unde petat Now if thou hear’st us, and art a good man. Tell him that wants, to get means, if you can. But no man hears us, we are most miserably dejected, the skumme of the world, “■ | Vix habet in nobis jam nova plaga locum,” We can get no relief, no comfort, no succour, “ § Et nihil invent quod mihi ferret opem.” We have tried all means, yet finde no remedy : No man living can express the anguish and bitterness of our souls, but we that endure it; we are distressed, forsaken, in torture of body and mind, in another hell : and what shall we do ? When || Crassus the Roman Consul warred against the Parthians, af- ter an unlucky battell fought, he fled away in the night, and left four thousand men sore sick and wounded in his tents, to the furie of the enemie, which when the poor men perceived, clamoribus & ululatibus omnia complerunt, they made la- mentable moan, and roared down right, as lowd as Homer’s Mars when he was hurt, which the noise of a 10000 men could not drown, and all for fear of present death. But our estate is farre more tragical and miserable, much more to be deplored, and far greater cause have we to lament; the devil and the world per- secute us,all good fortune hath forsaken us, we are left to the rage of beggery, cold, hunger, thirst, nastiness, sickness, irksomness, to continue all torment, labour and pain, to derision and con- tempt, bitter enemies all, and far worse then any death ; Death alone we desire, death we seek, yet cannot have it, and what shall we do ? “ Quod male fers, assuesce ; feres bene” accustome thyself to it, and it will be tolerable at last. Yea but I may not, I cannot, In me consumpsit vires fortuna nocendo,” I am in the extremitie of humane adversitie; and as a shadow leaves the bodie when the Sun is gone, l am now left and lost, and quite forsaken of the world, Quijacet in terra, non ha- bet unde cadat; Comfort thyself with this yet, thou art at the * Nemo paupertatem commendaret nisi pauper. + Petronius Catalec. j; Ovid. § Ovid, j| Plutarch, vit. Crassi. worst, •worst, and before it be long it will either overcome thee or thou ir. If it be violent, it cannot endure, aut solve tier, ant solvet : Let the devil himself and all the plagues of Lgypt come upon thee at once, “ Ne tu cede malis, sed contra audentior ito.” be of good courage ; Misery is vertue’s whetstone., “ * serpens, sitis, ardor, arena?, Dulcia virtuli,” as Cato told his souldiers marching in the desarts of Lybia, Thirst, heat, sands, serpents, were pleasant to a valiant man; honourable enterprizes are accompanied with dangers and dam- mages, as experience evmceth; they will make the rest of thy litc rellish the better. But put case they continue ; thou art not so poor as thou wast born, and as some hold, much better to be pittied then envied. But be it so thou hast lost all, poor thou art, dejected, in pain of body, grief of mind, thine enemies insult over thee, thou art as bad as Job; yet tell me (saith. Chrysostome) “was Job or the devil the greater conqueror? surelyjob, The f devil had his goods, he sate on the muck- hil and kept his good name; he lost his children, health, friends, but he kept his innocency ; he lost his mony, but he kept his confidence in God, which was better then any trea- sure.” Do thou then as Job did, triumph as Job did, J and be not molested as every fool is. Sed qua ratione poteiof How shall this be done ? Chrysostome answers, facile si cae- lum cogitaveris, with great facility, if thou shall but meditate on heaven. § Hanna wept sore, and troubled in mind, could noteat; “but, why w'eepest thou,” said Elkanah her hus- band, “ and why eatest thou not? wrhy is thine heart troubled? am not I better to thee then ten sons?” and she was quiet. Thou art here 5 vexed in this w'orld; but say to thyself, “ Why art thou troubled, O my soule?” Is not God better to thee then all temporalities, and momentary pleasures of the world ? be then pacified. And though thou beest now peradventure in extreme w^ant, d it may be ’tis for thy further good, to try thy patience, as it did Job’s, and exercise thee in this life: trust in God, and rely upon him, and thou shalr be e crowned in the * Lucan, lib. 9. f An quum super fimo sedit Job, an cum omnia abstulit .diabolus, Sec. pecuniis privatus fiduciam deo habuit, omni thesauro prcciosio- rem. + Hsec videntes sponte philosopheminj, nec insipientum affectsbus agitemur. § 1 Sam. 1. S. c James 1. ‘2. My brethren, count it an exceed- ing joy, when you tall into divots temptations. d Afflictio dat intellectual; quos Dcus ddigit cast gat. Deus optimum cjucmq; aut mala valeiudine aut luc- tu albeit. Seneca. * t^qum sordet mild terra quu coslum iutvieor. end, end. What’s this life to eternity ? The world hath forsaken thee, thy friends and fortunes all are gone : yet know this, that the very hairs of thine head are numbred, that God is a spec- tator of all thy miseries, he sees thy wrongs, woes, and wants. *4 * >'X’iS his good will and pleasure it should be so, and he knows better what is for thy good then thou thy self. His providence is over all, at all times; he hath set a guard of air- gels over us, and keeps us as the apple of his eye,” Ps. 17. 8. Some he doth exalt, prefer, blesse with worldly riches, ho- nours, offices and preferments, as so many glistering stars he makes to shine above the rest: some he doth miraculously pro- tect from theeves, incursions, sword, fire, and all violent mis- chances, and as the f Poet fains of that Lycian Pandai us, Ly- caon’s son, w'hen he shot at Menelaus the Graecian with a strong arm, and deadly arrow, Pallas, as a good mother keeps flies from her child’s face asleep, turned by the shaft, and made it hit on the buckle of his girdle; so some he solicitously de- fends, others he exposeth to danger, poverty, sickness, want, misery, he chastiseth and corrects, as to him seems best, in his deep, unsearchable and secret judgement, and all for our good. 44 The tyrant took the city (saith £ Chrysostome) God did not hinder it, led them away captives, so God would have it; he bound them, God yielded to it: flung them into the furnace, God permitted it: heat the Oven hotter, it was granted: and when the Tyrant had done his worst, God shewed his power, and the Children’s patience, he freed them so can he thee, and can fhelp in an instant, when it seems to him good. “ g Rejoyce not against me, O my enemy ; for though I fall, I shall vise: when 1 sit in darkness, the Lord shall lighten me.” Remember all those Martyrs what they have endured, the ut- most that humane rage and fury could invent, with what hpa- ence they have born, with what willingness embraced it. “Though he kill me,” saith job, “ I will trust in him.” Justus 1 inexpugna bills, as Chrysostome holds, a just man is impregnable, and not to be overcome. The gout may hurt his hands, lameness his feet, convulsions may torture his joynts, but not rectam mentem, his soule is free. * Senec. tie providentia cap. 2. Diis ita visum, dii melius norunt quid sit in eommodum ltieum. + Horn. Iliad. 4. } Horn. 9. voluit urbem tyrannus cvertere, &: Deus non probibuit; voluit captivos docere, non impedivit; vo luit ligare, concessit, &c. 1 Psal. 113. De terra inopem, de stcrcore erigit paupt rcm. E Micah 8. '7. h Preme, preme, ego cum Pindaio, a(aot'7jr7iror epu us tut ukixot immersibilis sum sicut suber super marls septum. Lipsius. • Hie ure, hie scca, ut in jeternum parcas, Austin. Diis fruitur iratis, superat & crescit malis. Mutium ignis, Fabriciu paupertas, Rcgu- Uim tormenta, Socratcm vtnenum superare non potuit. u * nempe “ * nempe pecus, rem, Lectos, argentum tollas licet; in manicis 8c Compedibus srevo teneas custode” “ fTake away his mony, his treasure is in heaven; banish him his country, he is an inhabitant of that heavenly Jerusa- lem ; cast him into bands, his conscience is free ; kill his body, it shall rise again; he fights with a shadow that contends with an upright man:” He will not be moved. u si fractus illabatur orbis, Impavidum ferient ruinse,” Though heaven it self should fall on his head, he will not be offended. He is impenetrable, as an anvile hard, as constant as Job. “ J Ipse deus simulatq; volet me solvet opinor.” Be thou such a one; let thy misery be what it will, what it can, with patience endure it; thou mavst be restored as he was. Terris proscript us, ad ccelum proper a ; a b hominibus desertas, ad deumfuge. “ The poor shall not alwayes be forgotten, the patient abiding of the meek shall not perish for ever,” Psal. 10. 18. ver. 9. “The Lord will be a refuge of the oppressed, and a defence in the time of trouble.” “ Servus Epictetus, multilati corporis, Irus Pauper: at haec inter charus erat superis,” Lame was Epictetus, and poor Irus, Yet to them both God was propitious. Lodovicus Vertomannus, that famous traveller, indured much misery, yet surely saith Scaliger, he was vir deo charus, in that he did escape so many dangers, God especially protected him, he was dear unto him: Modo in egestate, tribulations, convalle deplorationis. Sic. “ Thou art now in the vale of nnsery, in poverty, in agony, § in temptation; rest, eternity, happiness, immortality shall be thy reward,” as Chrysostome pleads, “ it thou trust in God, and keep thine innocency.” Non si male nunc, Si olini sic erit semper-, a good houremay come upon a sudden; k expect a little. Yea, but this expectation is it which tortures me in the mean * Hor. epist. 18. lib. 1. f Hom. .5. Auferet pecunias ? at habet in ccclis : patriS dejiciet ? at in ccelestem tivitatem mittet: vincula injiciet ? at habet so- lutam conscientiain : corpus inicrficiet, at iterum resurget; cum umbra pugnat qui cum justo pugnat. | Leonides. § Modo in pressura, in tentationibus, erit postea bonum tuum requies, aeternitas, immertalitas. k Dabit Deus his qpoq; fmem, time; time ; *futura cxpcctans prasentibus anger, whilest the grass grows the horse starves : “ Despair not, but hope well, “ * Spera Batte, tibi melius lux Craslina ducet; Dtim spiras spera’1 * * * Chearup, I say, be not dismayd; Spes alit apricolas: “he that sowes in teares, shall reap in joy,” Psal. 126. 7. “ Si fortune me tormente, Esperance me contente.” hope refresheth, as much as misery depresseth; hard begin- nings have many times prosperous events, and that may happen at last which never was yet. “ A desire accomplished delights the soul,” Prov. 13. 19. “ t Grata superveniet quse non sperabitur hora.” Which makes m5 enjoye my joys long wish’d at last. Welcome that houre shall come when hope is past: a louring morning may turne to a fair afternoone, “ t Nube solet pulsa candidus ire dies.” the hope that is defer’d, is the fainting of the heart, but when the desire cometh, it is a tree of life,” Prov. 13. 12. n suavis- simum est voti compos fieri. Many men are both wretched and miserable at first, but afterwards most happy ; and often- times it so falls out, as ° Macbiavel relates of Cosmos Medices, that fortunate and renowned Citizen of Europe, “ that all his youth wasfullof perplexity, danger, and misery,till forty yeares were past, and then upon a sudden the Sun of his honour brake out as through a cloud.” Hunniades was fetched out of prison, and Henry the third of Portugall out of a poor Monas- try, to be crowned kings. “ Multa cadunt inter calicem supremaque labra,” beyond all hope and expectation many things fall out, and who knows what may happen ? Nondam omnium clierum Soles oc- cidernnt, as Philippus said, All the Sunnes at e not yet set, a day may come to make amends for all. “Though my father and mother forsake me, yet the Lord will gather mee up,’’ Psal. 27. 10. “ Waite patiently on the Lord, and hope in him,” Psal. 37.7. “lice strong, hope and trust in the Lord, 1 Seneca. m Nemo desperet meliora lapsus. * Theocritus. f Ovid. + Ovid. "Thales. ° Lib. 7. Flor. hist. Omnium fselicissiimis, & lo- fupletissimus, kc. incareeratus stupe adolcsccntiam periculo mortis habuit, so- licitudini: k discriminis pleuam, &c. and and he will comfort thee, and give thee thine heart’s desire,” Psal. 27. vers. 14. “ Spcrate &: vosmet rebus serrate secundis.” Fret not thy self because thou art poor, contemned, or not so well for the present as thou wouldest be, not respected as thou oughtest to be, by birth, place, worth; or that which is a dou- ble corrosive, thou hast been happy, honourable and rich, art now distressed and poor, a scorn of men, a burden to the world, irksome to thy self and others, thou hast lost all: Mi- serum estfuisse felicem, and as Boethius cals it, Infelicissi- mum genus infortunii-, this made Timon halte mad with me- lancholy, to think of his former fortunes and present misfor- tunes ; this alone makes many miserable wretches discontent. I confess it is a great misery to have been happy, the quintes- sence of infelicity, to have been honourable and rich, but yet easily to be endured : p Security succeeds, and to a judicious man a far better estate. The loss of thy goods and money is no loss; “ q thou hast lost them, they would otherwise have lost thee.” If thy mony be gone, “ r thou art so much the lighter,” and as Saint Hierome perswades Rusticus the Monke, to forsake all and follow Christ: “ God and silver are too heavy- metals for him to cany that seeks heaven.” t Vel nos in mare proximum, Gemmas & lapides, aurum &: inutile, Summi materiam mali Mittamus, seelerum si bene pcEnitet.” Zeno the Philosopher lost all his goods by shipwrack, s he might like of it, fortune had done him a good turne: Opes d me, animurn auferre non potest: She can take away my meanes, but not my minde. He set her at defiance ever after, for she could not rob him that had naught to lose : for he was able to contemn more than they could possess or desire. Alex- ander sent an hundred talents of gold to Phocion of Athens for a present, because he heard he was a good man: but Phocion returned his talents back again with a pennitte me in posterum virum bonum esse to be a good man still; let me be as I am : “ Non mi aurum posco, nec mi precium” That Theban Crates flung of his own accord his money into the Sea, a bite nummi, ego vos mergarn, ne rnergar, a vobis, I had t L*tior successit securitas quae simul cum divitiis cohabitare nescit. Camden. * j ecuniam perdidisti, fortassis ilia te perderet manens. Seneca. r Expedi- tion es ob pecuniarum jacturam. Fortuna opes auferre, non animurn potest. Seneca. -J-Hor, 1 Jubct me posthac fortuua expeditius Philosophari, rather rather drown you, then you should drown me. Can Stoicks and Epicures thus contemn wealth, and shall not we that are Chris- tians^Itwas mascula vox & pr&clara, a generous speech ofCotta m * Salustr “ Many miseries have happened unto me at home, and in the wars abroad, of which by the help of God some I have endured, some 1 have repelled, and by mine own valour overcome: courage was never wanting to my designes, nor industry to my intents: prosperity or adversity could never alter my disposition. “A wise man’s minde,” as Seneca holds, Trs like the state of the world above the moon, ever serene. ” Come then what can come, befall what may befall, in~ fractum mvictump 1 animum opponas: Rebus angustis ani- mosus atque fortis appare. (Hor. Od. 11. lib. 2.) Hope and Patience are two soveraigne remedies for all, the surest re- posals, the softest cushions to lean on in adversity ; “ " Durum sed Ievius fit patientia, Quicquid corrigere est nefas.” If it cannot be helped, or amended, x make the best of it; Jne- cessitati qui se accommodate sapit, he is wise that suits him- self to the time. As at a game at tables, so do bv all such in- evitable accidents. “ y Ita vita est hominum quasi cum Iudas tesseris. Si illud quod est maxime opus jactu non cadit, lllud quod cecidit forte, id arte ut corrigas ;w If thou canst not fling what thou wouldest, play thy cast as well as thou canst. Every thing saith § Epictetus hath two handles, the one to be held by, the other not: ’tis in our choice to take and leave whether we will (all which Simpli- cius s Commentator hath illustrated by many examples) and tis in our power, as they say, to make or mar ourselves. Conforme thy self then to thy present fortune, and cut thy coat according to thy cloth', * Ut quhnus (quod aiunt) quando quod volumusno licet, “ Be contented with thy losse, state and calling, whatsoever it is, and rest as well satisfied with thy present condition in this life:” * In frag. Quirites, multa mihi pericula domi, militi® multa adversa fuerc. quorum alia toleravi, alia deorum auxilio repuli & virtute mca ; nunquam ani- mus negotto defuit, ncc decrctis labor; nulla: res nec prosper® nec adverss in- genium mutabant. + Qualis mundi status supra lunam semper serenus. bona mens nullum tristioris fortun® recipit incursum, Val. lib. 4. c. 1. Qui nil potest sperare, desporct nihil. “Hor. * /Equam memento rebus in ardu.s servare mentem. lib. ‘2. Od. 3. + Epict. c. 13. r Ter. Adel, act. 4 Sc. 7. § Unaquseq; res duas habet ansas, alteram qu® teneri, al- teram qu® non potest; in manu nostra quam volumus accipere. * Ter. And. Act. 4. sc. (L 1 “ Esto 4f Esto quod es; quod sunt alii, sine quemlibet esse; Quod non es, nolis; quod potes esse, velis.” Be as thou art; and as they are, so let Others be still; what is and may be covet. And as he that is * invited to a feast, eats what is set before him, and looks for no other, enjoy that thou hast, and aske no more of God then what he thinks fit to bestow upon thee. Non cuivis contingit adire Corinthum, we may not be all Gentle- men, all Cato’s, or Laelii, as Tuliy telleth us, all honourable, illustrious and serene, all rich ; but because mortal! men want many things, “ a Therefore,” saith Theodoret, “ hath God diversly distributed his gifts, wealth to one, skill to another, that rich men might encourage and set poor men a work, poor men might learn severall trades to the common good.” As a peece of Arras is composed of severall parcels, some wrought of silke, some of gold, silver, crewell of divers colours, all to serve for the exornation of the whole: Musick is made of di- vers discords and keyes, a totall summ of many smal numbers, so is a Common-wealth of severall inequal trades and callings. b If all should be Crsesi and Darii, all idle, all in fortunes equall, who should till the land ? As c Menenius Agrippa well satisfied the tmnultuous rout of Rome, in his elegant Apo- logue of the belly and the rest of the members: Who should build houses, make our several stuffs for raiments ? We should all be starved for company, as Poverty declared at large in Aristophanes Plutus, and sue at last to be as we were at first. And therefore God hath appointed this inequality of States, orders and degrees, a subordination, as in all other tilings. The earth yields nourishment to vegetals, sensible creatures feed on vegetals, both are substitutes to reasonable souls, and men are subject amongst themselves, and all to higher powers, so God would have it. All things then being rightly examined and duly considered as they ought, there is no such cause of so general discontent, ’tisnot in the matter it self, but in our minde, as we moderate our passions and esteem of things. Nihil aliud necessarmm ut sis miser (saith ‘'Cardan) quamut te miserurn credits, Let thy fortune be what it will, ’tis thy mind alone that makes thee poor or rich, miserable or happy. Vidi ego (saith * Epictetus. Invitatus ad convivium, quse apponuntur comedis, non quaeris sltra ; in mundo multa rogitas quse dii negant. 4 Cap. 6. de providenti.a, Mortalescum sint rerum omnium indigi, ideo deus aliis divitias, aliis pauperta- tem disiribuit, ut qui opibus pollent, materiam subministrent; qui vero iuopes, exercitatas artibus manus admoveant. b Si sint omnes equates, neccssc esc ut omnes fame pereant; quis avatro terrain sulcarct, quis sementem faceret, quis plantas sercret, quis vinum exprimeret ? c Liv. lib. 1. d Lib. 3. de «oqs. divine divine Seneca) in villa hilari Sf am and meestos, $£ media soli- tudine occupatos; non locus sed animus Jacit ad tranquilli- tatem. I have seen men miserably dejected in a pleasant Vil- lage, and some again well occupied and at good ease in a so- litary dcsart. ’Tis the mind not the place causeth tranquillity, and that gives true content. I will yet add a word or two for a Corollary. Many rich men, I date boldly say it, that lye on down-beds, with delicacies pampered every day, in their well furnished houses, live at less heart’s case, with more anguish, more bodily pain, and through their intemperance, more bitter hours, then many a prisoner or gally-slave; * Marenas in plu- ma, aqu'e vigilat ac Regulus in dolio : those poor starved Hollanders, whom hBartison their Captain left in Nova Zem- bla, An. 1596. or those J eight miserable Englishmen that were lately left behind, to winter in a stove in Greenland in 77. deg. of lat. 1630. so pitifully forsaken, and forced to shift for themselves in a vast dark and desart place, to strive and struggle with hunger, cold, desperation, and death it self. ’Tis, a patient and quiet minde (I say it again and again) gives true peace and content. So for all other things, they are, as old * Chremes told us, as we use them. “ Parentes, patriam, amicos, genus, cognates, divitias, Hsec perinde sunt ac illius animus qui ea possidet; Qui uti scit, ei bona; qui utitur non recte, mala.” Parents, friends, fortunes, country, birth, alliance, Sec. ebbe and flow with our conceit; please or displease, as we accept and construe them, or apply them to our selves. Faber quisq; forluna sua, and in some sort I may truly say, prosperity and adversity are in our own hands. Nemo laditur nisi d seipso, and which Seneca confirms out of his judgement and experience, “ § Every man’s minde is stronger then fortune, and leads him to what side he will; a cause to himself each one is of his good or bad life.” But will we, or nill we, make the worst of it, and suppose a man in the greatest extremity, ’tis a fortune which some indefinitely prefer before prosperity ; of two extremes it is the best. Luxuriant animi rebus pie- rumque sccundis, men in r prosperity forget God and them- selves, they are besotted with their wealth, as birds with hen- bane : || miserable if fortune forsake them, but more miserable * Seneca. f Vide Isaacvnu Pontanum descript. Amsterdam, lib. 2. e. 22. + Vide I'd. Pelham’s book edit. 1630. * Heautomim. Act. 1. ,Sc. 2. § Epist. y8. Omni fortuna valcntior ipse animus, in utramq; partem res suas ducit, beataq; :;c miserae vitae sibi causa est. f Fortuna quern nimium fovc-t stultum faeit. Pub. Mitrtus. jj Seneca do beat. vit. cap. 14. miseri stdeserantur ab ea, miseriores si obruantur. if she tarry and overwhelm them: for when they come to be in great place, rich,they that were most temperate, sober and discreet in their private fortunes, as Nero* Otho Vitellius, Heliogaba- lus (optimi imperatores nisi imptrassent) degenerate on a sudden into brute beasts, so prodigious in lust, such tyranni- call oppressors, See. they cannot moderate themselves, they become monsters, odious, harpies, whatnot? cum triumphos, opes, honores adepti sunt, ad voluptatem SC otium demceps se convert unt: ’twas * Cato’s note, “they cannot contain.” For that cause belike, “ f Futrapilus cuicunq; nocere volebat, Vestimenta dabat pretiosa: beatus enimjam. Cum pulchris tunicis sumet nova eonsilia & spes, Dormiet in lucem scorto, postponet honestum Officium” Eutrapilus when he would hurt a knave, Gave him gay clothes and wealth to make him brave : Because now rich he would quite change his minde. Keep whores, fly out, set honesty behinde. On the other side, in adversity many mutter and repine, despair, See. both bad I confess, ———“ 8 ut caleeus olim Si pede major erit, subvertet: si minor, iiret.” As a shoo too big or too little, one pincheth, the other sets the foot awry, sed e mails minimum. If Adversity hath killed his thousand, prosperity hath killed his ten thousand: therefore Adversity is to be preferred ; h htec f reeno indiget, ilia solatio : ilia fallit, heec instruit: The one deceives, the other instructs: the one miserably happy, the other happily miserable: and therefore many Philosophers have voluntarily sought adversity, and so much commend it in their precepts. Demetrius, in Se- neca, esteemed it a great infelicity, that in his life time he had no misfortune, miserum cui nihil unquam accidisset adversi. Adversity then is not so heavily to be taken, and we ought not in such cases so much to macerate our selves : there is no such odds in poverty and riches. To conclude in ‘ Hierom’s words, “ I will ask our magnificoes that build with marble, and bestow a whole Manor on a thred, what difference betwixt them and Paul the Ermite, that bare old man ? they drink in jewels, he in his hand: he is poor and goes to heaven, they are rich and go to hell.” * Plutarch, vit. ejus. f Hor. epist. 1. 1. ep 18. *Hor. h Boeth. 2. •Epist. lib. 3. vit. Paul. Ermit. Libet eos nunc intcrrogarc qui domus marmo- ribus vestiunt, qui uno filo villarum ponunt precia, liuic seni modo quid un- quam defuit r vos gemma bibitis, ille concavis manibus naturs satisfecit; ille pauper paradisum capil, vos avaros gehenna suscipiet. MF*TT> MEMB. IV. Against servitude, loss of liberty, imprisonment, banishment. SERVITUDE, loss of liberty, imprisonment, are no such miseries as they are held to be : we are slaves and servants the best of us all: as we do reverence our masters, so do our masters their superiours : Gentlemen serve Nobles, and Nobles subordinate to Kings, Omne sub regno graviore regnuvi, Princes themselves are God’s servants, Reges in ipsos impe~ rium est Jovis. They are subject to their own lawes, and as the Kings of China, endure more then slavish imprisonment, to maintain their state and greatness, they never come abroad. Alexander was a slave to fear, Caesar of pride, Vespasian to his moriy, (nihil enim refert, rerum sis servus an hominum.) Heliogabalus to his gut, and so of the rest. Lovers are slaves to their mistresses, rich men to their gold, Courtiers generally to lust and ambition, and all slaves to our affections, as Evan- gelus well discoursed! in * Macrobius, and f Seneca the Philo- sopher, assiduam servitutem extremam K ineluctabilem he calls it, a continual slavery, to be so captivated by vices; and who is free? Why then dost thou repine? Satis estpotens, Hierom saith, qui servire non cogitur. Thou earnest no bur- dens, thou art no prisoner, no drudge, and thousands want that liberty, those pleasures which thou hast. Thou art not sick, and what wouldst thou have ? But nitimur in vetitum, we must all eat of the forbidden fruit. Were we injoyned to go to such and such places, we would not willingly go: bur being barred of our liberty, this alone torments our wandring soul that we may not go. A citizen of our’s, saith k Cardan, was (50 years of age, and had never been forth of the wals of the city Millan ; the Prince, hearing of it, commanded him not to stir out: being now forbidden that which all his life he had neglected, he earnestly desired, and being denied, dolore con- fectus mortem obiit, he dyed for grief. What I have said of servitude, I again say of imprisonment, We are all prisoners. 1 What is our life but a prison ? We are all imprisoned in an Hand. The world itself to some men is a prison, our narrow seas as so many ditches, and when they have compassed the Globe of the earth, they would fain go see * Satur. 1.11. Alius libidini mori. f Nat. lib. Cl. career aninn! servit, alius ambitioni, omnes spei, oroncs ti- Consol. 1. 5. 1 O generose, <|uid est vita nisi what what is done in the Moon. In m Muscovy and many other northern parts, all over Scandia, they are imprisoned half the year in stoves, they dare not peep out for cold. At n Aden in Arabia they are penned in all day long with that other extreme of heat, and keep their markets in the night. What is a ship but a prison? And so many cities are but as so many hives of Bees, Ant-hills; but that which thou abhorrest, many seek: Women keep in all winter, and most part of summer, to pre- serve their beauties; some for love of study: Demosthenes shaved his beard because he would cut off all occasions from going abroad: how many monks and Friers, Anchorites, aban- don the world ? Monachus in urbe, piscis in arulo. Art in prison ? Make right use of it and mortifie thyselr; ° Where may a man contemplate better then in solitariness, or study more then in quietness? Many worthy men have been impri- soned all their lives, and it hath been occasion of great honour and glory to them, much public good by their excellent medi- tation. * Ptolomeus King of Egypt, cum vivibus attenuates infirma valetudine labor a ret, viiro desceiuli studio ajfectus. He. now being taken with a grievous infirmity of body that he could not stir abroad, became Strato’s schoiler, fell hard to his book, and gave himself wholly to contemplation, and upon that occasion (as mine author adds) pulcherimuni regice opulen- t ice monument uni, Kc. to his great honour built that renowned Library at Alexandria, wherein were 40000 volumes. Seve- rinus Boethius never writ so elegantly as in prison, Paul so de- voutly, for most of his epistles were'dictated in his bands: “ Joseph,” saith p Austin, “ got more credit in prison, then when he distributed corn, and was Lord of Pharoah’s house.” It brings many a lewd riotous fellow home, many wandring rogues it settles, that would otherwise have been l:ke raving Tygers, ruined themselves and others. Banishment is no grievance at all, Omne solum for ti patria Xc. patria est ubicunque bene est, That’s a man’s Countn where he is well at ease. Many travel for pleasure to that City, saith Seneca, to which thou art banished, and what apart of the Citizens are strangers born in other places ? q Incolen- tibus patria, ’tis their Country that are born in it, and they would think themselves banished to go to the place which thou leavest, and from which thou art so loth to depart. ’ Tis no disparagement to be a stranger, or so irksome to be an exile. m Herbastein. " Vcrtomannus navig. 1. 2.c. 4. Commercia in nvtpdinis nociu hora secunda ob nimios qui saeviunt interdiu aestus exercent- ®Ubi verior contemplatio quam in solitudine ? ubi studium solidius quarp in quiete? * Alex, ab Alex. gen. diet. lib. 1. cap. 2. p In Ps. I7.6- aouata lau&Uqr Joseph, cum frumcnta distribueret, ac quum carcerem habitarec. « Boethius. E 2 “The “ * The rain is a stranger to the earth, rivers to die sea, Jupi- ter in Egypt, the Sun to us all. The Soul is an alien to the Body, a Nightingale to the ayre, a Swallow in an house, and Ganymede in heaven, an Elephant at Rome, a Phoenix in India;” and such things commonly please us best, which are most strange and come the farthest off. Those old Hebrews esteemed the whole world Gentiles ; the Greeks held all Bar- barians but themselves ; our modern Italians account of us as dull Transalpines by way of reproach, they scorn thee and thy country which thou so much admircst. ’Tis a childish humour to hone after home, to be discontent at that which others seek ; to prefer* as base Islanders and Norvegians do, their own ragged Hand before Italy or Greece, the Gardens of the world. There is a base nation in the North, saith + Pliny, called Chauci, that live amongst rocks and sands by the seaside, feed on fish, drink water: and yet these base people account themselves slaves in respect, when they come to Rome. Ita est profecto (as he concludes) mul tis for tuna parcit in pcrnam, So it is, Fortune favours some to live at home, to their further punishment: ’tis Want of judgment. All places are distant from heaven alike, the Sun shines happily as warm in one city as in another, and to a wise man there is no difference of climes? friends are every where to him that behaves himself well, and a Prophet is not esteemed in his own country. Alexander, Csesar, Trajan, Adrian, were as so many land-leapers, now in the East, now in the West, little at home, and Polus Venetus, Lod. Verto- mannus, Pinzonus, Cadamustus, Columbus, Americus Ves- putius, Vascus Gama, Drake, Candish, Oliver Anort, Schou- tien, got all their honour by voluntary expeditions. But you say such men’s travel is voluntary; we are compelled, and as malefactors must depart : yet know this of J Plato to be true, idtori Deo sumvui cur a peregrinus est, God hath an especial care of strangers, “ and when he wants friends and allies, he shall deserve better and find more favour with God and men.” Besides the pleasure of peregrination, variety of objects will make amends; and so many nobles, Tully, Aristides, Themi- stocles, Theseus, Codrus, &c. as have been banished, will give sufficient credit unto it. Read Pet. Alcionius his two books of this subject. * Philostratus in deliciis. Pcregrini sunt imbrcs in terra & fluvii in mar i Jupiter apud .iEgyptos, sol apudomnes; hospes anima in eorpore, luscinia in acre, hirundo in domo, Ganymedcs curio, & c. •)• Lib. 16. cap. 1. Null am frugcm liabcnt, pouts ex imbrc : lit bar gcntos si vincantur, &c. J Lib. 5. dc legibus. Cumq; cognatis caveat & am cis, majurcm apud deos & apud ho- mines misericordinm mcretur. MEM MEMB. V. Against sorrow for death of friends or otherwise, vain fear, He. DEATH and departure of friends are things generally griev- ous, r Omnium quee in human a vita contingunt, luctus atque mors sunt ucerbissima, the most austere and bitter ac- cidents that can happen to a man in this life, in ceternum vale- dice.re, to part for ever, to forsake the world and all our friends, ’tis ultcmum terribilium, the last and the greatest terrour, most irkesome and troublesome unto us, * Homo toties moritur, quoties amittit suos. And though we hope for a better life, eternall happiness, after these painfull and mi- serable dales, yet we cannot compose our selves willingly to dye ; the remembrance of it is most grievous unto us, especially to such who are fortunate and rich : they start at the name of death, as an horse at a rotten post. Say what you can of that other world, 5 Metezuma that Indian Prince, Bonuni est esse hie, they had rather be here. Nay many generous spirits, and grave staid men otherwise, are so tender in this, that at the loss of a dear friend they will cry out, roare, and tear their hair, lamenting some months after, holding “ O Hone,” as those Irish women and 1 Greeks at their graves, commit many undecent actions, and almost go besides themselves. My dear father, my sweet husband, mine only brother’s dead, to whom shall I make my moan ? O me miserum! “ Quis dabit in lac’nrymas fontem. See.” What shall I do ? “ u Sed totum hoc studium luctu fraterna mihi mors Abstulit, hei misero frater adempte mihi !”j My brother’s death my study hath undone. Woe’s me, alas my brother he is gone 1 Mezentius would not live after his son : “ * Nunc vivo, nec adhuc homines lucerne]; relinquo, Sed linquam ” And Pompey’s wife cryed out at the news of her husband’s death, Cardan, dc consol, lib. 2. * Seneca. ’ Benzo. ' Summo mane ululatum oriuntur, pcctora perciuiontes, &c. miserabile spectaculum exhi- Dcntes, Orteiius in Graecia. u Catullus. * Virgil. E 3 “ Turpe “ y Turpe mori post te solo non posse dolore, Violenta lactu 8t nescia tolerandi,” as * Tacitus of Agrippina, not able to moderate her passions. So when she heard her son was slain, she abruptly broke off her work, changed countenance and colour, tore her hair, and fell a roaring down right, “ subitus miserae color ossa reliquit, Excussi manibus radii, revolutaque pensa: Evolat infelix & fosmineo ululatu Scissa comam Another would needs run upon the sword’s point afterEuryalus’ departure, “ z Figite me, si qua est pietas, in me omnia tela Conjicitcb Rutili; ” O let me dye, some good man or other make an end of me. How did Achilles take on for Patroclus’ departure ? A black cloud of sorrows overshadowed him, saith Homer. Jacob rent his clothes, put sack-cloth about his loines, sorrowed for his son a long season, and could not be comforted, but would needs go down into the grave unto his son, Gen. 37. 37. Many years after, the remembrance of such friends, of such accidents, is most grievous unto us, to see or hear of it, though it concern not our selves but others. Scaliger saith of himself, that he never read Socrates’ death, in Plato’s Phaedon, but he wept: a Austin shed tears when he red the destruction of Troy. But howsoever this passion of sorrow be violent, bitter, and seizeth familiarly on wise, valiant, discreet men, yet it may surely be withstood, it may be diverted. For what is therein this life, that it should be so dear unto us? or that we should so much deplore the departure of a friend ? The greatest plea- sures are common society, to enjoy one another’s presence, feasting, hawking, hunting, brooks, woods, hills, musick, dancing, etc. all this is but vanity and losse of time, as I have sufficiently declared. “ f dum bibimus, dum serta, unguenta, puellas Poscimus, obrepitnon intellecta senectus.” Whilst we drink, prank our selves, with wenches dally. Old age upon’s at unawares doth sally. As Alchymists spend that small modicum they have to get gold, y Lucan. * 3 Annal. * Virg. iEn. 10. * Confess. 1. 1. Juvenalis. and and never finde it, we lose and neglect eternity, for a little momentary pleasure which we cannot enjoy, nor shall ever attain to in this life. We abhor death, pain and grief, all, vet we will do nothing of that which should vindicate us from, but rather voluntarily thrust our selves upon it. “ 1 he lascivious prefers his whore before his life, or good estate ; an angry man his revenge : a parasite his gut; ambitious, honours ; covetous, wealth ; a thief his booty : a souldier his spoyle ; we abhor diseases, and yet we pull them upon us. We are never better or freer from cares then when we sleep, and yet, which we so much avoid and lament, death is but a perpetual sleep ? and why should it, as * Epicurus argues, so much afnght us. “ When we are, death is not: but when death is, then we are notour life is tedious and troublesome unto him that, lives best ; “ f ’tis a misery to be born, a pain to live, a dou- ble to dye,•” death makes an end of our miseries, and yet we cannot consider of it; a little before % Socrates drank his portion of cicuta, he bid the Citizens of Athens cheerfully farevvell, and concluded his speech with this short sentence ; “ My time is now come to be gone, I to my death, you to live on ; but which of these is best, God alone knows.” For there is no pleasure here but sorrow is annexed to it, repentance follows it. « c if I feed liberally, I am likely sick or surfeit; II I live sparingly mv hunger and thirst is not allayed ; lam well nei- ther full nor fasting; If I live honest, I burn in lust; I take my pleasure, 1 tire and starve myself, and do injury to my body and soul. “ § Of so small a quantity of mirth, how much sorrow ? after so little pleasure, how great misery f ’ ’ I is both ways troublesome to me, to rise and go to bed, to eat an provide my meat; cares and contentions attend me all day long, fears and suspicions all my life. I am discontented, and why should I desire so much to live ? But an happy death will make an end of all our woes and miseries ; “ Omnibus una meiscerta medela r.ialis;” Why shouldst not thou then say with old Simeon since thou art so well affected, “ Lord now let thy servant depart m peaceor with Paul, “ I desire to he dissolved, and to be with Christ ?” Beata mors quee ad beatarn vitam aditwn h Amatorscortum vitae prseponit, iracundus vmdictam, parasitus ^ulain, arn- bitiosus lionorcs, avarus opes, miles rapinam, fur praedam; nionos oc*‘ accersimus. Card. *Seneca; qutim nos sumus mors non adest; cum vero mors adcst, turn nos non sumus. t Bernard, c. -3. 'Tied, n.isci miseium, \ vere poena, angusti a mori. + Plato Apol. Socratis. .ed jam ror.it s > abire, kc. c Comcdi ad satietatem, gravitas me offendit; parents edi, non est expletumde siderium ; venereas delicias sequor, liinc morbus, lassuu. <>, § Bern. c. 3. med. dc tantilla laetitia, quanta tristiua ; pust taiuam vo up ' quam gravis miseria ? ■ •. aperit, ’tis a blessed hour that leads us to a d blessed life, and blessed are they that dye in the Lord. But life is sweet, and death is not so terrible in it self as the concomitants of it, a loathsome disease, pain, horror, &c. and many times the manner of it, to be hanged, to be broken on the wheel, to be burned alive. * Servetus (he heretick, that suffered in Ge- neva, when he was brought to the stake, and saw the exe- cutioner come with fire in his hand, homo viso igne tarn hor- rendum exclamavit, ut universum populum perterjefecerit, roared so loud, that he terrified the people. An old Stoick would have scorned this. It troubles some to be unburied, or so : ” non te optima mater Condet humi, patriove onerabit membra sepulchro; Alitibus linguere feris, & gurgite mersum Unda feret, piscesq; impasti vulnera lambent Thy gentle parents shall not bury thee, Amongst thine Ancestors entomb’d to be. But feral fovvle thv carcass shall devoure. Or drowned corps hungry fish maws shall scoure. As Socrates told Crito, it concernes me not what is done with me when I am dead ; Facilisjactura sepulchri: I care not so long as I feel it not; let them set mine head on the pike of Te-, nariffa, and my quarters in the foure parts of the world, “ paseam licet in cmce corvos,” let Wolves or Bears devoure me ; “'Coelo tegitur qui non habet urnam,” The Canopy of heaven covers him that hath no tomb. So likewise for our friends, why should their departure so much trouble us ? They are better as we hope, and for what then doest thou lament, as those do whom Paul taxed in his time, 1 Ihes. 4. 13. “ that have no hope?’* ’Tis fit there should be some solemnity. " t Sed sepelire decet defunctum, peclore forti, Conslanles, unumq; diem fletui indulgentes.” Job’s friends said not a word to him the first seven daies, but let sorrow and discontent take their course, themselves sitting sad and silent by him. When Jupiter himself wept for Sarpedon, what else did the poet insinuate, but that some sorrow is good, * Est enim mors piorum felix tvansitus de labore ad rcfvigerium, dc cxpecta- tione ad premium, de agone ad bravium. * Vaticanus vita ejus. « Luc. f II. 9. Homer. “ Quis “ * Quis matrem nisi mentis inops in funere nati Flere vetat ?” who can blame a tender mother if she weep for her children ? Beside, as + Plutarch holds, tis not in our power not to lament. Indolentia non cuivis contingit, it takes away mercy andpitty, not to be sad ; ’tis a natural passion to weep for our friends, an irresistible passion to lament and grieve. “ I know not how (saith Seneca) but sometimes ’tis good to be miserable in mi- sery : and for the most part all grief evacuates-rtself by teares,” , fest quaedam flere voluptas, Expletur laclirymis egeriturq; dolor:” “ yet after a daye’s mourning or two, comfort thy self for thy heaviness,” Eccles. 38. 17. % Non decet defuncturn ignavo qucestu prosequi; ’twas Germanicus’ advice of old, that we should not dwell too long upon our passions, to be desperately sad, immoderate grievers, to let them tyrannize, there’s indo- Icntice ars, a medium to be kept: we do not (saith || Austin) forbid men to grieve, but to grieve overmuch, “ I forbid not a man to be angry, but I ask for what cause he is so ? Not to be sad, but why is he sad? Not to fear, but wherefore is he afraid ?” I require a moderation as well as a just reason. § The Romans and most civil Commonwealths have set a time to such solemnities, they must not mourn after a set day, “ or if in a family a child be born, a daughter or son married, some state or honour be conferred, a brother be redeemed from his bands, a friend from his enemies,” or the like, they must lament no more. And ’tis fit it should be so ; to what end is all their fu- neral pomp, complaints, and tears ? When Socrates was dying, his friends Apollodorus and Crito, with some others, were weep- ing by him, which he perceiving, asked them what they meant: “ 8 for that very cause he put all the women out of the roome, upon which words of his they were abashed, and ceased from their tears.” Lodovicus Cortesius, a rich Lawyer of Padua (as f Bernardinus Scardeonius relates) commanded by his last will, and a great mulct if otherwise to his heir, that no funeral should be kept for him, no man should lament: But as at a wedding, musick and minstrels to be provided; and instead of black * Ovid. f Consol, ad Apolon. non est libertate nostra positum non dolere, misericordiam abolet, &c. f Ovid 4 Trist. J Tacitus lib. 4. j| Lib. 9. tap. 9.de civitate Dei. Non quaero cum trascatur sed cur, non utrum sit tristis *ed unde, non utrum timeat sed quid timeat. § Festus verbo minuitui. Luctui dies indicebatur cum liberi nascantur, cum frater abit, amicus ab hospite taptivus domum redeat, puella desponsetur. s Ob hanc causam mulieres ablegHram netalia facerent; nos haec audientes erubuimuset destitimus a lachry- fnis. Lib. 1. class. 8. de Claris. Jurisconsqltis Patavinis, mourners, mourners, he took order, “ * that twelve virgins clad in green should carry him to the Church.” His will and testament was accordingly performed, and he buried in S. Sophie’s Church. h Pully was much grieved for his daughter Tulliola’s death at first, until such time that he had confirmed his mind with some Philosophical precepts, “ 1 then he began to triumph over for- tune and grief, and for her reception into heaven to be much more joyed then before he was troubled for her loss.” If an heathen man could so fortifie himself from Philosophy, what shall a Christian from Divinity? Why doest thou so macerat* thy selfe ? ’Tis an inevitable chance, the first statute in Magna Char fa, an everlasting Act of Parliament, all must r die. " k Constat aeterna positumq; lege est, Ut constet genitum nihil.” It cannot be revoked, we are all mortal, and these all-com- manding gods and princes “ die like men:” i involvit hu- mile pariter & celsum caput, requatque summis infima. “ O weak condition of humane estate,” Sylvius exclaims: 1 La- dislaus King of Bohemia 18 yeeres of age, in the flower of his youth, so potent, rich, fortunate and happy, in the midst of all his friends, amongst so many “Physicians, now ready to be n married, in 36 houres sickned and died. We must so be gone sooner or later all, and as Calliopeius in the Comedy took his leave of his Spectators and Auditors, “ Vos valete 8z plaudite, Calliopeius recensui.” must we bid the world farewell, (Exit Calliopeius) and having now plaid our parts, for ever be gone. Tombs and monuments have the like fate, data sunt ipsis quoque fata sepulchris, kingdomes, provinces, towns, and cities have their periods, and are consumed. In those flourishing times of Troy, Mycens was the fairest city in Greece, Grtecue cunctee iinperitabat, but it alas, and that “ || Assyrian Nineve are quite overthrown The like fate hath that Egyptian and Boeotian Thebes, Delos, commune Grazcice conciliabulum, the common councel-house of Greece, § and Babylon the greatest city that ever the sun shone on, hath now nothing but walls and rubbish left. * 12. Innuptae puellx avnictse viridibus pannis, &c. h Lib. de consol. ! Prx- ceptis philosophise confirmatus adversus omnem fortunse vim, et te consecrate in ccelumq; reccpta, tanu\ affectus laetitia sum ac voluptaie, quantam animo papere possum, ap exultare plane mihi videor, victorq; de oqmi dolore ct for- tuna triumpharc. f Ut lignum uri natum, arista sccari, sic homines mori, » Boeth. lib. 2. met, 3. + Bocth. ‘ Nic. Hcnscl. Brcslagr. fol. 47. Twenty then present. n To Magdalen the daughter of Charles the seventh of France. Obcunt noctesque diesq; &c. || Assyriorum regio funditus de- leta. § Omnium quot unquam Sol aspexit urbium maxima. Quid “ * Quid Pandionite restat nisi nomen Athena; ?” Thus + Pausanias complained in his times. And where is Troy it self now, Persepolis, Carthage, Cizicum, Sparta, Argos, and all those Grecian cities ? Syracuse and Agrigentum, the fairest towns in Sicily, which had sometimes 700000 inhabitants, are now decayed: the names of Hieron, Empedocles, &c. of those mighty numbers of people, only left. One Anacharsis is re- membred amongst the Scythians ; the world itself must have an end ; And every part of it. Cteterce igitur urbes sunt mor- tales, as Peter ^ Gillius concludes of Constantinople, luce sane quamdiu ernnt homines, futura mihi videtur vmmortalis ; but tis not so : nor site, nor strength, nor sea nor land can vin- dicate a city, but it and all must vanish at last. And as to a traveller great mountains seem plains afar off, at last are not discerned at all; cities, men, monuments decay. —“ nec solidis prodestsua machina terris,” the names are only left, those at length forgotten, and are in- volved in perpetual night. “ ° Returning out of Asia, when I sailed from TCgina toward Megara, I began (saith Servius Sulspitius in a consolatory Epistle of his to Tully) to view the country round ab»ut. JE- gina was behind me, Megara before, Pyrseus on the right hand, Corinth on the left, what flourishing towns heretofore, now prostrate and overwhelmed before mine eyes ? I began to think with my self, Alas, why are we men so much disquieted with the departure of a friend, whose life is much shorter ? p When so many goodly cities lye buried before us. Remember O Ser- vius thou art a man ; and with that 1 was much confirmed, and corrected my self.” Correct then likewise, and comfort thy self in this, that we must necessarily dye, and all dye, that we shall rise again: as Tully held ; Jucundiorq; multo congressus noster futurus, quam insuavis SC acerb us digressus, Our se- cond meeting shall be much more pleasant, then our departure was grievous. I but he was my most dear and loving friend, my sole friend, “ || Quis desiderio sit pudor ant modus Tam chari capitis?” And who can blame my woe? Thou mayst be ashamed, I say with 11 Seneca, to confess it, * Ovid. -|-Arcad. lib. 8. J Praefat. Topogr. Cons'antinop. °Epist, Tull. lib. 3. » Quum tot oppidorum cadavcra ante oculos projecta jacent. || lior. lib. 1. Od. 24. s De rvnied. fortuit. “ in such a r tempest as this to have but one anchor,” go seek another: and for his part thou dost him great injury to desire his longer life. “ 5 Wilt thou have him crazed and sickly still,” like a tired traveller that comes weary to his Inne, be- gin his journey afresh, “ or to be freed from his miseries ; thou hast more need rejoyce that he is gone. Another complains of a most sweet wife, a young wife, Nondum sustulerat flavuvi Proserpina crinem, such a wife as no mortal man ever had, so good a wife, but she is now dead and gone, Iceilueoque ja- cet condita sarcophago. I reply to him in Seneca’s words, if sach a woman at least ever was to be had, “ * He did either so find or make her; if he found her, he may as happily find another;” if he made her, as Critobulus in Xenophon did by his, he may as good cheap inform another, S bona tam sequi- tur, quam bona primafuit; he need not dispair, so long as the same master is to be had. But was she good ? Had she been so tryed peradventure as that Ephesian widow in Petro- nius, by some swaggering souldier, she might not have held out. Many a man would have been willingly rid of his: be- fore thou wast bound, now thou art free; “ “and ’tis but a folly to love thy fetters though they be of gold.” Come into a third place, you shall have an aged father sighing for a sonne, a pretty childe ; u * Impube pectus quale vel impia ] Molliret Thracum pectora. He now lyes asleep. Would make an impious Thracian weep. Or some fine daughter that dyed young, Nondum cxperta non gaudia prima tori. Or a forlorn son for his deceased father. But why ? Prior e.riit, prior intravit, lie came first, and he must go first. + Tufrustra pins, heu, &'t\ What, wouldst thou have the laws of nature altered, and him to live alwayes ? [ulius Caesar, Augustus, Alcibiades, Galen, Aristotle, lost their fathers young. And why on the other side shouldst thou so heavily take the death of thy little son ? “ jNum quia neefato, merita nee morte peribat, Sed miser ante diem” he died before his time perhaps, not yet come to the solstice of r Erubcsce tanta tempestate quod ad unam anchoram stabas. * Vis aegrum, & morbidum, fitibundum gaudepotius quod his malis liberatns sit. ‘ Uxo- rem bonani aut invenisti, aut sic fecisti; si inveneris, aliam habere tc posse ex hoc intelligamus: si feceris, bene spercs, salvus est artifex. " Stulti est compedes licet aurcas amare. * Hor. + Hor. lib. 1. Od. 24. + Virg. A. Ain- . IllS his age, yet was he not mortal ? Hear that divine Epictetus, 4t If thou covet thy wife, friends, children should live alwayes, thou art a fool.” He was a fine child indeed, dignus Apulli- veis lac/uyviis, a sweet, a loving, a fair, a witty child, of great hope, another Eteoneus, whom Pindarus the Poet and Aristides the Rhetorician so much lament; but who can tell whether he would have been an honest man ? He might have proved a thief, a rogue, a spendthrift, a disobedient son, vexed and gal- led thee more then all the world beside, he might have wrang- led with thee and disagreed, or with his brothers, as Eteocles and Polynices, and broke thy heart ; he is now gone to eter- nity as another Ganymede in the x flower of his youth, “ as if he had risen,” saifh y Plutarch, “ from the midst of a feast ” be- fore he was drunk, “ the longer he had lived, the worse he would have been,” quo vita longior (Ambrose thinks) culpa, numerosior, more sinful, more to answer he would have had. If he was naught, thou mayst be glad he is gone ; if good, be glad thou hadst such a son. Or art thou sure he was good ? It may be he was an hypocrite as many are, and howsoever he spake thee fair, peradventure he prayed, amongst the rest that Icaro Menippus heard at Jupiter’s whispering place in Lucian, for his father’s death, because he now kept him short, he was to inherit much goods, and many fair Manors after his decease. Or put case he was very good, suppose the best, may not thy dead son expostulate with thee, a^ he did in the same z Lucian, “ Why dost thou lament my death, or call me miserable that am much more happy then thy self? what misfortune is befaln me ? Is it because I am not so bald, crooked, old, rotten, as thou art ? What have I lost, some of your good chear, gay cloths, musick, singing, dancing, kissing, merry meetings, thalami lubentias, ike. is that it ? Is it not much better not to hunger at all then to eat: not to thirst then to drink to satisfle thirst: not to be cold then to put on cloths to drive away cold ? You had more need rejoyce that I am freed from diseases, agues, cares, anxieties, livor, love, covetous- ness, hatred, envy, malice, that I fear no more thieves, ty- rants, enemies, as you do.” * Cap. 19. Si id studes ut uxor, amici, liberi perpetuo vivant, stultns es. * Dcus quos diligit juvenes rapit, Menan. y Consol, ad Apol. Apollonius films tuus in florc decessit, ante nos ad aeternitatem digresses, tanquam e con- vivio abiens, prinsquain in errorem aliquem e temulentii incideret, qualcs in longa senecta atcnlere solent. * Tom. 1. Tract, de luctu. Quid me mor- tuum miserum vocas, qui te sum multo felicior? aut quid acerbi mihi puta-s contigisse ? an quia non sum malus sencx, ut tu facie rugosus, incurvus, &c. O demens, quid tibi videtur in vita boni ? nimirum amicitias, comas, &e. Longe melius non esurire quam edere; non sitire, &c. Gaude potiusquod mor- bos & febres effugcrim, angorem anirni, &c. Ejulatus quid prodest. quid lacliry- mae, &c. “ * Id cinerem & manes credis curare sepultos ?” Do they concern us af all, think you, when we are once dead ? Condole not others then overmuch, wish not or fear thy death. 1 “ t Summum nec oples diem nec metuas j ’tis to no purpose. “ Excessi e vita; aerumnis facilisq; lubensq; Ne pejora ipsa morte dehinc videam,” I left this irksome life with all mine heart. Lest worse then death should happen to my part. § Cardinal Brundusinus caused this Epitaph in Rome to be in- scribed on his tomb, to shew his willingness to dye, and taxe those that weie so loth to depart. Weep and howl no more then, tis to small purpose ; and as Tully adviseth us in the like case, Non quos avusimus, sed quantum, lugere par sit cogi- temus: Think what we do, not whom we have lost. So Da- vid did, 2 Sam. 22. “ While the child was yet alive, I fasted and wept, hut being now dead, why should I fast ? Can I bring him again? I shall go to him, but he cannot return to me.” He that doth otherwise is an intemperate, a weak, a silly, and undisci eet man. Chough Aristotle deny any part of intemperance to be conversant about sorrow, lam of || Seneca’s mind, “he that is wise is temperate, and he that is temperate is constant, free fiom passion, and he that is such a one, is without sor- iow . as all wise men should be. The a Thracians wept still when a child was born, feasted and made mirth when any man was bin led : and so should we rather be glad for such as die well, that they are so happily treed from the miseries of this life. When Eteoneus that noble young Greek was so generally lamented by his friends, Pindarus the Poet fames some god say- ing, Inlete homines, non ennn wiser est, 5Cc. be quiet good folkes, this young man is not so miserable as you think; he is neither gone to Styx nor Acheron, sed gloriosus K senii ex- pers her os, he lives for ever in the Elysian fields. He now en- joyes that happinesse, which your great Kings so earnestly seek, and weais that garland for which ye contend. If our present weakness is such, we cannot moderate our passions in tins behalf, we must divert them by all means, by doing some- thing else, thinking of another subject. T he Italians most part sleep away care and grief, it it unseasonably seise upon them, Danes, Dutchmen, Pdanders and Bohemians drink it dow'n, * Virgil. f Hor. § Chytrcus deliciis Enron*. II Epist. 85. * Sardus de mor. gen. our country men go to playes : doe something or other, let it not transpose thee, or by “ b premeditation make such acci- dents familiar, as Ulysses that wept for his dog, but not for his wife, qubd paratus esset animo objirmato, (Plat, de a mm. tranq.J accustome thy self, and harden before hand by see- ing other men’s calamities, and applying them to thy present estate: i “ Praevisum est levius quod fuit ante malum.” I will conclude with * Epictetus, “ If thou lovest a pot, re- member ’tis but a pot thou lovest, and thou wilt not be trou- bled when ’tis broken : If thou lovest a son or wife, remember they were mortall, and thou wilt not be so impatient.” And for false fears and all other fortuite inconveniences, mis- chances, calamities, to resist and prepare our selves, not to faint is best; f Stultum est timere quod vitari non potest, ’tis a folly to fear that which cannot be avoided, or to be discouraged at all. “ c Nam quisquis trepidus pavet vel optat, Abjecit clypeum, locoq; motus Nectitqua valeat trahi catenam.” For he that so faints or fears, and yeelds to his passion, flings away his own weapons, makes a cord to bind himself, and pul? a beam upon his own head. MEMB. VI. Against Ernie, Livor, Emulation, Hatred, Ambition, Self- love, and all other affections. AGAINST those other d passions and affections, there is no better remedy, then as Mariners when they go to sea, provide all things necessary to resist a tempest; to furnish our- selves with Philosophical and Divine precepts, other men’s examples, \ Periculum ex aliis facere, sibi quod ex usu siet i To balance our hearts with love, charity, meekness, patience, and counterpoise those irregular motions of envie, livor, spleen, hatred, with their opposite vertues, as we bend a crooked k Praemeditatione facilem rcddcre quemq ; casum. Plutarchus consolatione ad Apollonium. Assuefacere non casibns debemus. Tull. lib. 3. Tusculan. quaest. *• Cap. 8. Si ollam diligas, memento te ollam diligere, non per- tnrbaberis ea conlracta; si filium aut uxorem, memento hominem a te diligi, &c. -|- Seneca. c Boetli. lib. 1. pros. 4. d Qui invidiam ferre •on potest, Terre contcmptum cogitur. J Ter. Hcautont. staffs [Partn. 2. Sec. 3, 61 Cure of Melancholy. staffe another way, to oppose “ * sufferance to labour, patience to reproach,” bounty to covetousness, fortitude to pusillani- mity, meekness to anger, humility to pride, to examine our- selves for what cause we are so much disquieted, on what ground, what occasion, is it just or feigned ? And then either to pacifie our selves by reason, to divert by some other ob- ject, contrary passion, *or premeditation. f Meditari secum oportet quo pacto adverJam <erumnaviferat, Pericla, damna, exilia peregre rediens semper cogitet, Aut filii peccatum, aut uxoris mortem, aut viorbum flue, communia esse luec: fieri posse, ut ne quid anivio sit novum. To make them fa- miliar, even all kinde of calamities, that when they happen, they may be lesse troublesome unto us. In secundis meditare, quo pacto feras adversa: or out of mature judgement to avoid the effect, ordisannull the cause, as they do that are troubled with toothach, pull them quite out. “ i Ut vivat castor, sibi testes amputat ipse ; Tu quoque siqua nocent, abjice, tutus eris.” The Beaver bites off’s stones to save the rest: Do thou the like with that thou art opprest. Or as they that play at wasters, exercise themselves by a few cudgels how to avoid an enemie’s blows : let us arm our selves p against all such violent incursions, which may invade our minds. A little experience and practice will inure us to it ; vetula vulpes, as the proverb saith, laqueo hand capitur, an old Fox is not so easily taken in a snare : an old souldier in the world me thinkes should not be disquieted, but ready to receive all fortunes, encounters, and with that resolute Captain, come what may come, to make answer, “ § non ulla laborum O virgo nova mi facies in opinaque surgit. Omnia percepi atq ; animo mecum ante peregi.” No labour comes at unawares to me. For I have long before cast what may be. “ non hoc primum mea pectora vulnus Senserunt, graviora tub ” The Commonwealth of || Venice in their Armory have this in- scription, “ Happy is that tide which in time of peace thinks of war,” a ht Motto for every man’s private house ; happy is the * Epictetus c. 14. Si labor objcctus fucrit toleramjae, convicium patientia, Sec. si ita consucveris, vitiis non obtemperabis. f Ter. Phor. * Alciat Embl. §Yirg.iEn. || Nat. Chytrcus deliciis Europx, Felix civitas quw tempore ••acis .'•T-ii'-C's ;itat. man that provides for a future assault. But many times we complain, repine and mutter without a cause, we give way to passions, we may resist, and will not. Socrates was bad by nature, envious, as he confessed to Zopirus the Physiognomer, accusing him of it, froward and lascivious : but as he was So- crates, he did correct and amend himself. Thou art malicious, envious, covetous, impatient, no doubt, & lascivious, yet as thou art a Christian correct and moderate thyself. ’Tis some thing I confesse, and able to move any man, to see himself contemned, obscure, neglected, disgraced, undervalued, “ d left behind,” some cannot endure it, no not constant LipsiuS, a man discreet otherwise, yet too weak and passionate in this, as his words expresse, c colleg'as olim, quos ego sine fremitu non intueor, nnper terra Jilios, nunc Macerates & Agrippas habeo,—summo jam monte potitos. But he was much to blame for it; to a wise staid man this is nothing, we cannot all be honoured and rich, all Caesars; if we will be content, our present state is good; and in some men’s opinion to be pre- ferred. Let them go on, get wealth, offices, titles, honours, preferments, and what they will themselves, by chance, fraud, imposture, simony, and indirect means, as too many do, by bribery, flattery, and parasiticall insinuation, by impudence and time-serving, let them climb up to advancement in despite of virtue, let them “ go before, crosse me on every side,” f me non offendunt rnodo non in oculos incurrant, as lie said, cor- recting his former errour, they do not offend me, so long as they run not into mine eyes. I am inglorious and poor, compositd paUpertate, but I live secure and quiet: they are dignified, have great means, pompe and state, they are glorious ; but what have they with it ? “ 8 Envie, trouble, anxiety, as much labour to maintain their place with credit, as to get it at first.” I am contented with my fortunes, spectator e longinquo, and love Neptunian procul a terra, spectare furentem: he is am- bitious, and not satisfied with his : “ but whath gets he by it ? to have all his life laid open, his reproaches seen ; not one of a thousand but he hath done more worthy of dispraise and ani- madversion, then commendation ; no better means to holp this then to be private.” Let them run, ride, strive as so many fishes for a crum, scrape, climb, catch, snatch, cozen, col- '* Occupet extremum scabies; mihi turpe relinqui est. Hor. 'Lipsius epist. quaest. 1. 1. ep. 7. f Lipsius epist. lib. 1, epist. 7. s Gloria comi. tern habet invidiam, pari onere premitur retittendo ac acquirendo. h Quid aliud ambitiosUs sibi parat quam ut probra ejus patcant? nemo vivens qui non habet in viti plura vituperatione quam laude digna; his malis non melius oc* eurritur, quam si bene latueris. VOL. II. logue, F logue, temporize and Heire, take ail amongst them, wealth, honour, 1 and get what they can, it offends me not: " 1 me mea tollus Late secreto tutnq; tegat, I am well pleased with my fortunes, “ 1 Vivo Si regno siniul isfa rclinqucns. 1 have learned “ in what state soever I am, therewith to he contented,Philip I. 11.” Come what can come, I am prepared, 'Naveferarmagna an pa era, Java r tinus tV idem. I am the same. I was once so mad to bussell abroad, and seek about for preferment, tyre my self, and trouble all my friends, sed nihil labor tan-ins prefer it; nam dum alios aviicornm mors avocat,. aliis ignolus mm, his inxisus, alii large promittuilt, interredunt illi vitcum soliciti, hi vami spe /actant; dum alios ambio, hos capto, illis invotesco, at as per it, anni dc- jluunl, amici fat igan/ur, ego deferor, is jam, vnmdi tccjics, human&q; saiur infidehtalis acquiesco. And so I say still; although I may not denv, hut that i have had some * bounti- Fuil patrons, and noble benefactors, ne sim interim ingratus, and Tdo thankfully acknowledge it, I have received some kind- ness, quod Dens illis benefichnn repevdat, si non pro rot is, for-tasse pro merit is, more peradventure then I deserve, though not to my desire, more of them then I did expect, yet not of others to my desert; neither am I ambitious or covetous, all this'while, or a Suffenus to myself; what I have said, without prejudice or alteration shall stand. jjLnd now as a mired horse that snuggles at first with all his might and main to get out, but when he sees no remedy, that his beating will not serve, lies still, I have laboured in vain, rest satisfied, and if I may usurpe that of -}• Ptudendus, " Invent portum ; spes & fortuna valete, Nil milli vobiscilni, ludite nunc alios.” Mine haven’s found, fortune and hope adieu, IVjoek others now, for 1 have done with you. ( Etomnes farna per tubes garrula la inlet. k Sen. Her. fur. ! IJor. J»T?bv right honourable Lady Francis Cpuntessc Dowager of Exeter. Tbc Lord DetXley. + Disiichon ejus iw* militem Christlanum e Graeco. Engraven op Ahe tomb of Fr. Futeius tlie Florentine,in Rome. Ciiytreus utJeliciis. ME MB. MEMB. VII. Against Repulse, Abuses, Injuries, Contempts, Disgraces, Contumelies, Slanders, Scoffes, Sic. p . , T May not yet conclude, think to appease passions, it/ _s .j or qUjet tjie till such time as I have like- wise removed some other of their more eminent and ordinary causes, which produce so grievous tortures and discontents : to divert all, I cannot hope ; to point alone at some few of the chiefest, is that which I aime at. Repulse and disgrace are two main causes of discontent, but to an understanding man not so hardly to be taken. Csesar himself hath been denied, m and when two stand equall in for- tune, birth, and all other qualities alike, one of necessitie must lose. Why shouldst thou take it so grievously? It hath been a familiar thing for thee thyself to deny others. If every man might have what he would, we should all be deified, Empe- rours, Kings, Princes; if whatsoever vain hope suggests, un- satiable appetite affects, our preposterous judgement thinks fit were granted, we should have another chaos in an instant, a meer confusion. It is some satisfaction to him that is repelled, that dignities, honours, offices, are not alwayes given by de- sert or worth, but for love, affinitie, friendship, affection, n great men’s letters, or as commonly they are bought and sold. “ * Honours in court are bestowed not according to men’s vertues and good conditions (as an old courtier observes), but as every man hath means, or more potent friends, so he is pre- ferred.” With us in France (t for so their own countrey man relates) ‘‘ most part the matter is carried by favour and grace ; he that can get a great man to be his mediatour, runnes away with all the preferment.” Indignissimus pier unique preefertur, Vatinius Catoni, ilTdiidatus laudatissimo ; servi dominantur; aselli ( Ornantur phaleris, dephalerantur equi.” An illiterate fool sits in a man’s seat, and the common people * Paederatus in 300 Lacedrsmoniorum mimerum non electus risit, gratulari se dicens civitatem habere 300 cives sc meliores. n Kissing goes by favour. * .dEneas Syl. de miser, curiat. Dantur honores in curiis non secundum honores & virtutes, sed ut quisq; ditior est atq; potentior, cd magis iionoratur. + Sc- sellius lib. 2. de repub. Gallorum. Favore apud nos & gratia plerumque res agitur; Sc qui commodum aliquem nacti sunt intercessorcm, aditum fere babent *d omnes prxfccmras. hold him learned, grave, and wise: “ One professeth (* Cardan well notes) for a thousand Crownes, hut he deserves not ten, when as he that deserves a thousand cannot get ten.” Solarium non dat multis salem. As good horses draw in carts, as coaches. And oftentimes, which Machiavel seconds, + Principes non sunt qui ob insignem virtutem principatu digni sunt, he that is most worthy wants employment; he that hath skill to he a pilot wants a ship, and he that could govern a Commonwealth, a world it self, a King in conceit, wants means to exercise his worth, hath not a poor office to manage, and yet all this while he is a better man that is fit to reign, etsi caveat regno, though he want a kingdome, “ X then he that hath one, and knows not how to rule it;” a Lion serves not alwayes his keeper, but oftentimes the keeper the Lion, and as § Polydore Virgil hath it, multi reges at pupilli ob inscitiam non r'egunt sed reguntur. Hieron of Syracuse was a brave King, but wanted a Kingdom; Perseus of Macedon had nothing of a King, but the bare name and title, for he could not govern it: so great places are often ill bestowed, worthy persons unre- spected. Many times too the servants have more means then, the masters whom they serve, which || Epictetus counts an eye-sore and inconvenient. But who can help it ? It is an or- dinary thing in these dayes to see a base impudent asse, illite- rate, unworthy, unsufficient, to be preferred before his betters, because he can put himself forward, because he looks big, can busle in the world, hath a fair outside, can temporize, collogue, insinuate, or hath good store of friends and mony, whereas a more discreet, modest, and better deserving man shall lie hid or have a repulse. ’Twas so of old, and ever will be, and which Tiresias advised Ulysses in the Poet, “ Accipe qua ratione queas ditescere, &fc.” is still in use; lie, flatter and dissemble : If not, as he concludes, “ Ergo pauper eris,” then go like a begger as thou art. Erasmus, Melancthon, Lipsius, Budseus, Cardan, liv’d and died poor. Gesner was a silly old man, baculo innixus, amongst all those huffing Car- • dinals, swelling Bishops that flourished in his time, and rode on foot-clothes. It is not honesty, learning, worth, wisdom, * Imperitus periti mumis occupat, & sic apud vulgus habetur. 111c profitetut mille coronatis, cum ncc decent mereatur; alius e diverso milte dtgnus, vix decent consequi potest. •)• Fpist. dcdic. disput. Zeubbeo Bondemontio, & Cosmo Kucclaio. $ Qutnn is qui regnat, & reguandi sit imperitus. § Lib. £2. hist. || Ministri locuplctiores sunt iis quibus nunistraiur. ^ Hor.hb. 9. Sat. 5. that that prefers men, “ The race is not to the swift, nor the battle to the strong,” but as the wise man said, u Chance, and some times a ridiculous chance. * Cams plermnq; ndtmlus nmltas elevavit. ’Tis fortune’s doings, as they say, which made Bru- tus now dying exclaim, O misera virtus, ergo mini qudm verba era's, atqui ego te tanquam rent exercebam sed tu serviebas fortune Beleeve it hereafter O my friends ! V er- tue serves fortune. Yet be not discouraged (O my well de- serving spirits) with this which I have said, it may be other- wise, though seldom I confesse, yet sometimes it is. But to your farther content, He tell you a + tale. In Momma pia, or Moronia felix, I know not whether, nor how long since, nor in what Cathedrall Church, a fat Prebend fell void. The carcasse scarce cold, many sutors were up m an instant 1 he first had rich friends, a good purse, and he was resolved to out-bid any man before he would lose it every man supposed he should carry it. The second was my Lord Bishop s Chap- lain (in whose gift it was), and he thought it his due to have it. The third was nobly horn, and he meant to get it by his great parents, patrons, and allies. The fourth stood upon his worth, he had newly found out strange mysteries in Chymistry, and other rare inventions, which he would detect to the publike good. The fifth was a painfull preacher, and he was com- mended by the whole parish where he dwelt, he had all then- hands to his Certificate. The sixth was the prebendane’s son lately deceased, his father died in debt (for it, as they say), left a wife and many poor children. The seventh stood upon fair promises, which to him and his noble friends had been for- merly made for the next place in his Lordship’s gitfi a he eight pretended great losses, and what he had sufFeied toi tie Church, what pains he had taken at home and abroad, and be- sides he brought noble men’s letters. The ninth had married a kinswoman, and he sent his wife to sue for him. The tentii was a forrain Doctor, a late convert, and wanted means. J ne eleventh would exchange for another, he did not like the for- mer’s site, could not agree with his neighbours and fellowes upon any termes, he would be gone. The twelfth and last was (a suitor in conceit) a right honest, civil, sober man, an excellent schollar, and such a one as lived private in the Um- versitie, but he had neither means nor mony to compasse it; besides he hated all such courses, he could not speak for him- self, neither had he any friends to soficite his cause, and there- fore made no suit, could not expect, neither did he nope foi, * Solomon Eccles. 9.11. * Sat. Monip. f Tale quid cst apud Valent. Andrea® Apolog. manip. 5. apol. 39. F 3 or oi look after it. JThe good Bishop amongst a jury of compe- titors thus perplexed, and not yet resolved what to do, or on whom to bestow it, at the last, of his own accord, mccr motion, and bountifull nature, gave it freely to the University student, altogether unknown to him but by lame ; and to be brief, the Academical Scholar had the Prebend sent him for a present. 1 he newes was no sooner published abroad, but all good stu- dents rejoyced, and were much cheered up with it, though some would not beleeve it; others, as men amazed, said it was a miracle; but one amongst the rest thanked God for it, and said, Nunc juvat tandem studio sum esse, SI Deo integro corcle servirc. You have heard my tale ; but alas it is but a tale, a meer fiction, ’twas never so, never like to be, and so let it rest. Well, be it so then, they have wealth and honour, fortune and preferment, every man (there’s no remedy) must scamble as he may, and shift as he can, vet Cardan com- forted himself with this, “ ° the star Fomahant would make him immortall,” and that * after his decease lfis Books should be found in Ladies’ studies : “ f Dignum laude virum Musa vetat mori.” But why shouldst thou take thy neglect, thy Canvas so to heart ? It may be thou art not fit; but a J child that puts on his father s shoes, hat, headpiece, brestplate, breeches, or holds his spear, but is neither able to wield the one, or wear the other; so wouldst thou doe by such an office, place, or Magistracy: thou art unfit; “ And what is dignity to anun- w oi thy man, hut (as § Salyianus holds) a gold ring in a swine s snowt ? ’ 1 hou art a brute. Like a bad actor (so p Plu- tarch compares such men in a Tragoedy, duideniu Jert, at vox lion auditur: Thou wrouldst play a King’s part, but actest a Clowne, speakest like an Asse. s Magna petis Phaeton Si" qua non viribus ntis, Xc. as James and John, tne sons of Ze- bedy, diu ask they knew not what; n esc is temevarie n esc is; thou dost, as another Suffenus, overween thy self; thou art wise in thine own conceit, but in other more mature judge- ment altogether unfit to manage such a businesse. Or be it thou art more deserving then any of thy rank, God in his pro- vidence hath reserved thee for some other fortunes, sic superis visum. I hou art humble as thou art, it may be ; hadst thou been prefened, thou wouldst have forgotten God and thyself, insulted over others, contemned thy friends, r been a block, "Stella Fomahant immortalitatem dabif. * Lib do lib. propriis. f Hor. + Qm induit thoraccm am galeam, Sec. § Lib. 4. do guber. Dei. Quid cst dignitas mdigno nisi circulus aureus in naribus suis. ? In Lysandro. * Ovid. Met. ' Magistrates virum indicat. a tyrant, 'Ll a tyrant, or a demi god, sequiturq; superbia forma m. •«»Therefore,” saith Chrysostome, “good meu do not ai- wayes finde grace and favour, lest they should be pulled up with turgent titles, grow insolent and proud.” Injuries, abuses, are very offensive, and so much the more in that they think veteran ferendo invitant novum, by taking one they provoke another : but it is an erroneous opinion : for if that were true, there would be no end of abusing each othei; lis litem generttt; ’tis much better with patience to bear, or quietly to put it up. If an Asse kick me, saith Socrates, shall I strike him again? and when - his wife Xantippe stroke and misused him, to some friends that would have had him strike her again, he replied that he would not make them sport, or that they should stand by andsayil/rt Socrates, cm Xantippe, as we do when dogs fight, animate them the more hv clapping of hands. Many men spend themselves, their goods, friends, fortuned, upon small quarrels, and sometimes at other men’s procurements, with much vexation of spirit and anguish of minde, all which with good advice, or mediation of friends, might have been happily composed, or if patience had taken place. Patience in such cases is a most soveraign.remedy, to put up, conceal, or dissemble it, to x forget and forgive, “ ? not seven, but seventy-seven times, as often as he repents forgive him;” Luk. 17.3. as our Saviour enjoyns us, stroken, “ to turn the other side:” as our 2 Apostle perswades us, “ to recompence no man evill for evil, but as much as is possible to have peace with all men: not to avenge ourselves, and we shall heap burning coales upon our adversaries head. ’ “ tor * if you put up wrong (as Chrysostome comments) you get the victorie ; he that loseth his mony, loseth not the conquest in this our Philosophy.” If Vie contend with thee, submit thy self unto him first, yeeld to him. Durum & durum non fa- ciunt murum, as the diverb is, two refractory spirits will never agree, the onely means to overcome, is to tel ear, obsequio vnices. Luclide in Plutarch, when his brother had angred him, swore he would be revenged ; but he gently replied, " t Let me not live if l do not make thee to love me again, upon which meek answer he was pacified. “ 1 Flectifur obsequio curvatiw ab arbore ramus, Frangis si vires experiare tuas.” • Idco honi viri aliquando gratiam non accipiupt, nc in supcrhiam idovenmr ven ositate jacunti*, ne akuucjo muneris negligentiores etfcciat, “ .Elian. * fnjunaruin re-medium est oblivio. > Mat. US. 22. Mat. 0. 32, ■ Horn. 12. IT. * Si lolcras injuriam, victor evadis; qui cmm pecuniis privatus c-U, son cst privatus victoria in hue Pnilosopliia. f Dispcrcam nisi tc ultus fticro: thspercii nisi in lti’c dcinccps amts effecero. i Joacli. Canicrartus limb). 21. cent. 1. A branch if easily bended yeelds to thee. Pul hard it breaks: the difference you see. Phc noble family of the Columni in Rome, when they were expelled the city by that furious Alexander the sixt, gave the bending branch therefore as an Impresse with this motto, llecti potest, frangi non potest, to signifie that he might break them by force, but so never make them stoop, for they fled in the midst of their hard usage to the kingdome of Na- ples, and were honourably entertained by Frederick the King, according to their callings. Gentleness in this case might have done much more, and let thine adversary be never so perverse, it may be by that means thou mayst win him ; *favore be-> nevolentia etiavi immanis animus mansitescit, soft words pa- cifie wiath, and the fiercest spirits are so soonest overcome; A geneious Lion will not hurt a beast that lies prostrate, nor 3n Elephant an innocuous,creature, but is infestus infestis, a terrour and scourge alone to such as are stubborn, and make re- sistance. It was the symbole of Emanuel Philibert Duke of Savoy, and he was not mistaken in it, for f Quo quisq; est major, magis est placabilis iras, Et faciles motus mens generosa capit.” A greater man is soonest pacified, A noble spirit quickly satisfied. It is reported by b Gualter Mapes an old Historiographer of ours, (who lived 400 yeers since) that king Edward Seneor, and Leolin Prince of M ales, being at an interview neer Aust upon Severn in Glocestershire, and the Prince sent for, refused to come to the King; he would needs goe over to him : which Leolin perceiving, “ c went up to the armes in water, and un- bracing his boat, would have carried him out upon his shoulders, adding that his humility and wisdom had triumphed over his pride and folly; And thereupon was reconciled unto him, and did his homage. If thou canst not so win him, put it up, if thou beest a true Christian, a good divine, an imitator of Christ, (“ X For he was reviled and put it up, whipped and sought no revenge,”) thou wilt pray for thine enemies, “ d and blesse them that persecute thee;” be patient, meek, humble, &c. An honest man will not offer tnee injury, probus non * Hcliodorus. * Reipsa reperi nihil esse homini melius facilitate Sc de- mentia. Ter. Adelph. f Ovid. b Camden in Glouc. c Usq-ad pectus ingressus est, aquam, Sec. cymham amplectens, sapjentissme rex ait, tua hu- militas meant vicit superbiam, Sc sapientia triumphavit ineptiam; colluascendc quod contra te fatuus erexi, intrabis terrain quam hodie fecit tuam benignitas &c. J Cbrysostome, Contumeliis affectus est et eas pertulit; opprobriis pecultuscst; verberibtis caesus, nec vicem reddidit. Rom. 12. 14 ’ mil i vult; if he were a Wangling knave, ’tis his fashion so to do; where is least heart, is most tongue; quo quisq; stultwr, eri mag is insol escit, the more sottish he is, still the more inso- lcnf. “ « Doe not answer a fool according to his lolly. _ U he be thy superiour, ‘ bear it by all means, grieve not at it, let him take his course; Amtus andMelitus “ ' may kill me, they cannot hurt me:” as that generous Socrates made answer in like case. Mens immota Vianet, though the body be torn ra peeces with wild horses, broken on the wheel, pinched with fiery ton^s, the Soul cannot be distracted. ’Tis an ordinary thine for^reat men to vilifie and insult, oppress, injuie, tyran- nise to take what liberty they list, and who dare speak against? Miseruvi est ab eo Icedi, d quo non possis queri, a miserable thing ’tis to be injured of him, from whom is no ap- peal: f and not safe to write against him that can proscribe and punish a man at his pleasure, which Asinius Pollio was ware of, when Octavianus provoked him. ’Tis hard 1 confesse to be so injured: One of Chilo’s three difficult things • “ To keep counsell, spend his time well, put up in- juries but be thou patient, and 1 leave revenge unto the Lord. ii e Vengeance is mine and I will repay, saith the Lord. “ I know the Lord,” saith § David, “ will avenge the afflicted and judge the poor.”—“ No man (as || Plato farther addes) can so severely punish his adversary, as God will such as oppresse miserable men,” <r Iterum ille rem judicalam judicat, Majoreq; mulctamuletat.” If there be. any religion, any God, and that God be just, i; shall be so ; if thou beleevest the one, beleeve the other : Ent, grit, it shall be so. Nemesis comes after, seed sed send, stay but a little and thou shait see God’s just judgement overtake him. “ ** Raro antecedentem scelestum Deseruit pede pcena claudo.” Thou shait perceive that verified of Samuel to Agag. ]. Sam. 15. 3d. “ thy sword hath made many women childlesse, so shall thy mother be childlesse amongst other women.” It shall be done to them as they have done to others. Conradinus, that brave Suevian Priqce, came with a well prepared army into th? 'Pro. r Contend not witji a greater man, Pro. * Occidere possum, f- Non facile aut tutum in eum scribere qui potest proscribere. { Arcana facere, otium recte collocare, injuriam posse l'erre, difficillimum. f Psal. 45, e Rom. 12. § Psa. 13. 12. j| Nullus tain sever* inimicnm suum ulcisci potest, quam deus sold miseiorum yppioiisoiej. 1; Arcturus in Plant. Ror. 3. od. 2. Kingdom Kingdom of Naples, was taken prisoner by King Charles, and put to death in the flower of his youth ; a little after (ultiqnem Cvnradini mortis, Pandulphus CvUinutius 111st. Neap. lib. 5. calls it,) King Charles’s own sonne, with 200. Nobles was so taken prisoner, and beheaded in like sort. Not in this only, but in all. other offences, quo quizq; peccat in eo punietur, * they shall he punished in the same kinde, in the same part, like nature, eye with or in the eye, head .with or in the head, persecution with persecution, lust with effects of lust; let them march on with ensignes displayed, let drums beat on, trumpets sound Taratantarra, let them sack cities, take the spoil of countries, murder infants, deflour Virgins, destroy, burn, persecute, and tyrannize, they shall be fully rewarded at last in the same measure, they and theiis, and that to their desert. “ + Ad generum Cereris sine cxde &: sanguine pauci Descendant reges & sicca morte tyraimi,” Few Tyrants in their beds do die. But stab’d or maim’d to hell they hie. Oftentimes too a base contemptible fellow is the instrument of God’s justice to punish, to torture and vex them, as an Ichne- mon doth a Crocodile. They shall be recompcnced according to the works of their hands, as Harnan was hanged on the gal- lowes he provided for Mordochy; “ They shall have sorrow of heart, and be destroyed from under the heaven,” Thre. 3. 64, 65, 66. Only be thou patient: ‘ vincit qui patihir : and in the end thou shalt be crowned. Yea but ’tis a hard matter to do this, flesh and blood may not abide it; ’Tis grace, gravel no (Chrysostome replies) non est grave 6 homo, ’tis not so grievous, “ t neither had God commanded it, if it had been s<> difficult.” But how shall it be done? “ Easily,” as he fol- lower it, “if thou shalt look to heaven, behold the beauty of it, and what God hath promised to such as put up injuries.” But if thou resist and go about vim vi repellere, as the custome of the world is, to right thy self, or hast given just cause of of- fence, ’tis no injury then but a condign punishment; thou hast deserved as much: A te principinm, in te recidit crimen quod a te fuit; peccasti, quiesce, as Ambrose expos- tulates with Cain. lib. h. de Abel is Cain. k Dionysius of Sy- racuse, in his exile, was made to stand without dore, patienter ferendum, fortassc nos tale quid fecimus, qiium in honore • Wlsi5. tl. C>. f Juvenal. * A pu;'. Christian os non qui patiuir, sod qui i'acit injuriam miser est- Leo ser. * Ncq; pmeccpisset dcus si grave suisset; aid qua rat'one potent ? facile si crelum suspexcris ; i; cjus pulclrricudine, k *uod pollicCtOr Dcus, &e. * Valcr. lib: 4. cap. 1. essemus, essemus, he wisely put it up, and laid the fault where it was, on his own piide and scorn, which in his prosperity he had formerly shewed others. ’Tis * Tullie’s axiome, Jarre ea molestissim'e homines non debent, qiue ipsorum culpa con- tractu sunt, self do, self have, as the saying is, they may thank themselves. For he that doth wrong must look to be wronged a<uiin; habet Sf muse asplenem, & formica sua bills inest, '1 he least fly hath a Spleen, and a little Bee a sting, f An Asse overwhelmed a Thisselwarp’s nest, the little Bird pecked his gaul’d back in revenge ; and the Humble-bee in the fable flung down the Eagle’s eggs out of Jupiter’s lap. Bracides in Plutarch put his hand into a Mouse nest, and hurt her young ones, she bit him by the Anger : J I see now (saith he) there is no creature so contemptible, that will not be revenged. ‘Tis lex Talionis, and the nature of all things so to do ; If thou wilt live quietly thy self, § do no wrong to others ; if any be done thee, put it up, with patience endure it. For “ ‘ this is thank worthy,” saith our Apostle, “ if any man for consci- ence towards God endure grief, and suffer wrong undeserved: for what praise is it, if when he be buffeted for your faults, ve take it patiently r but if when you do well, ye suffer wrong, and take it patiently, there is thanks with God ; foi hereunto verily we are called.” 2ui mala non fert, ipse sibi testis est per impatientiam quod bonus non est, Fie that cannot bear injuries witnesseth against himself that he is no good man, as kGregory holds. “ 1 ’Tis the nature of wicked men to do injuries, as it is the property of all honest men patiently to bear them.” Improbitas nulla fectitur obsequio. The Wolf in the j| Emblem sucked the Goat, (^fso the shepheard would have it) but he kept nevertheless a Wolf’s nature ; **a knave will be a knave. Injury is on the other side a good man’s foot-boy, his fidus Achates, and as a lackey foil owes him wheresoever he goes. Besides misera est Jortuna qua caret inimico, he is in a miserable estate that wants enemiesft: it is a thing not to be avoided, and therefore with more patience to be endured. Cato Censorius, that upright Cato of whom Pa- terculus gives that honourable elogium, bene, fecit quod aliter facere non potuit, was 50 times endited and accused bv his fellow citizens, and as §§ Ammianus well hath it, 2 it is erit in- *Ep- Q. (Vnt f Camerarius emb. 15. cen. 2. + Pape, inquit: nullum animal tarn pusillum quod non cupiac ulcisci. § Quod ubi In r non vis, al- tcri ne feceris. * 1. Pet. 2. k Siqu.dem malorum proprium est inierre danina, & bonorum pedisso qua est injuria. jj Alciat. emb. «j Naturam, expellas furca licet usq; iccurret. 1 By many indignities we come to digni- t'e-c- Tibi subjttito qux fiunt aliis, fur.um convitia, &e. Et in ns in te admissis non excsfnde*ces. Epictetus. JJ Plutarch, quinqiiagies Catoni dies dicta ab iuimicis. §§ Lib. lb. nocens vocens si clam vel pa lam accusassc svfficiat ? if it be sufficient to accuse a man openly or in privat, who shall be free ? If there were no other respect then that of Christianity, Religion, and the like, to induce men to be long-suffering and patient, yet me thinks the nature of injury it self is sufficient to keep them quiet, the tumults, uproars, miseries, discontents, an- guish, losse, dangers that attend upon it might restrain the ca- lamities of contention : for as it is with ordinary gamesters, the gains go to the box, so falls it out to such as contend ; the Lawyers get all; and therefore if they would consider of it, alien a penciila cautos, other men’s misfortunes in this kind, and common experience might detain them. ra The more they -contend, the more they are involved in a Labyrinth of woes, and the Catastrophe is to consume one another, like the Ele- phant and Dragon’s conflict in Pliny *; the Dragon got under the Elephant’s Kelly, and tucked his blood so long, till he fell down dead upon the Dragon, and killed him with the fall, so both were ruin’d. ’Tis an Hydra’s head, contention ; the more they strive, the more they may : and as Praxitiles did hy his glass, when he saw a scurvy face in it, brake it in pieces : but for that one, he saw many more as bad in a moment: for one injury done they provoke another cum feenore, and twenty enemies for one. Noli irritare crab) ones, oppose not thy self to a multitude: but if thou hast received a wrong, wisely consider of it, and if thou canst possibly, compose thy self with patience to bear it. This is the safest course, and thou shalt find greatest case to be quiet. ” 1 say the same of scoffs, slanders, contumelies, obloquies, defamations, detraction s, pasquilling libels, and the like, which may tend any way to our disgrace: ’tis but opinion: if w'e could neglect, contemn, or with patience digest them, they would reflect on them that offered them at first. A wise citi- zen, I know not whence, had a scold to his wife: when she brawled, he plaid on his drum, and by that means madded her more, because she saw that he would not be moved. Diogenes in a crowd when one called him back, and told him how the boys laughed him to scorn, Ego, inquit, non rideor, took no notice of it, Socrates was brought upon the stage by Aristo- phanes, and misused tp his face, but he laughed as if it con- cerned him not: and as yElian relates of him, whatsoever good or bad accident or fortune befel him, going in or coming out, Socrates still kept the same countenance: Even so should a “ Hoc scio prp certo quod si cum stcrcore certo, Vinco seu vincor, semper trgo maculor. f Lib. 8. cap. ‘2. " Obloquutus cst, probrumq; tibi intulit quispiam, sive vera is dixerit, sivc falsa, maximum tibi coronam texueris si piansuete convhium tulcris. Chrys, m G, cap. ad Rom. scr. 10. Christian Christian do, as Hierom describes him, per infamiam X bo- nam fa mam grassari ad immortal itatem, mar.ch on through rrood'and bad reports to immortality, °not to be moved: for honesty is a sufficient reward, prointus sibi premium ; ami in our times the sole reeompence to do well, is, to do well . but naughtiness will punish it self at last, * ImproIns ipsa nequitia supplicium, As the diverbe is, « Qui bene fecerunt, illi sua facta sequentur; Qui male fecerunt, facta sequentur eos They that do well, shall have reward at last -, But they that ill, shall suffer for that’s past. Yea but I am ashamed, disgraced, dishonoured, degraded, exploded : my notorious crimes and villanies are come to licht, fdeprendi miserum estj my filthy lust, abominable op- pression and avarice, lies open, my good name’s lost, my for- tune’s crone, I have been stigmatized, whipt at post, anaigned and condemned, I am a common obloquy, I have lost my ears, odious, execrable, abhorred of God and men _ Be content tis but a nine dayes wonder, and as one sorrow drives out another, one passion another, one cloud another, one rumor is expelled by another ; every dav almost, come new news unto our ears, as how the Sun was eclipsed, meteors seen l’th aire, monsters born, prodigies, ' how the Turks were overthrown m Persia, an Earth-quake in Helvetia, Calabria, Japan, or China, an in- undation in Holland, a great plague in Constantinople, a fare at Prage, a dearth in Germany, such a man is made a Lord, a Bishop, another hanged, deposed, prest to death, for some murder, treason, rape, theft, oppression, all which we do hear at first with a kind of admiration, detestation, consternation, but by and by they are buried in silence: thy father s dead, thy brother rob’d, wile runs mad, neighbour hath kil d him- selfe ; ’tis heavy, gastly, fearfull newes at first, in eveiy man s mouth, table talk ; but after a while who speaks or thinks ot it? It will be so with thee and thine offence, it will be for- gotten in an instant, be it theft, rape, sodomy, murder, incest, treason, &c. thou art not the first offender, not shalt not be the last, ’tis no wonder, every home such malefactors are called in question, nothing so common, « Quocunq; in populo, quocunq; sub axe. ’ Comfort thy self, thou art not the sole man. If he that were guiltless himself should fling the first stone at thee, and he alone " Tullius epist. Dolabclla, to forii sis animo ; & tua moderatio, constants, aorum infamet injuriam. * Boethius consol, lib. 4. pros. 3. ^ ^ should accuse thee that were faultless, how many executioners, how many accusers wouldst thou have? If every man’s sinnes were written in his fore-head, and secret faults known, how many thousands would parallel, if not exceed thine offence ? It may be the Judge that gave sentence, the Jury that condemned thee, the spectators that gazed on thee, deserved much more, and were fane more guilty than thou thyself. But it is thine in- felicity to he taken, to be made a publike example of justice, to be a terror to the rest; yet should every man have his de- sert, thou wouldest peradventure be a Saint in comparison ; vex at censura columbas, poor souls are punished ; the great ones do twenty thousand times worse, and are not so much as spoken of. “ * Non rete accipitri tenditur neq; milvio, •Qui male faciunt nobis ; illis qui nil faciunt tenditur.” The net’s not laid for kites or birds of prey. But for the harmless still our gins we lay. Be not dismaid then, humanum est errare, we are all sinners, daily and hourely subject to temptations, the best of us is an hypocrite, a grievous offender in God’s sight, Noah, Lot, David, Peter, &c. how many mortal sins do we commit ? Shall I say, be penitent, ask forgiveness, and make amends by the sequel of thy life, for that foule offence thou hast com- mitted ? recover thy credit by some noble exploit, as Themis- tocles did, tor he was a most deboshed and vitious youth, sed juventev mac ulas pra’claris factis delevit, but made the World amends by brave exploits ; at last become a new man, and seek to be reformed. He that runs away in a battle, as Demost- henes said, may fight again; and he that hath a fall may stand as upright as ever he did before. Nemo desperet mcliora lap- sus, a wicked liver may be reclaimed, and prove an honest man; he that is odious in present, hissed out, an exile, may be received again with all men’s favours, and singular applause; so I ully was in Rome, Alcibiades m Athens. Let thy disgrace then be what'it will, quod Jit, inf ectum non potest esse, that which is past Cannot be recalled ; trouble flot thy selfe, vexe and giieve thyself no more, be it obloquy^ disgrace, See. No better way, then to neglect, contemn, or seem not to regard it, to make no reckoning of it, Deessc I'ohuraeguit dicacitaa: It thou be guiltless it concerns thee not: “ t hrita vaniloqua? quid curas spicula lingua;, Latrantem curatne alta Diana canem ? * Ter. Fhor. f Cwioraf. cmb. 61. cent. 3. Do til. Doth the Moon care for the harking of a dog ? They detract, scoffe and raile, saith one, pand bark at me on every side, but I, like that Albanian dog sometimes given to Alexander for a present, vindico me ab ilhs solo contemptu, I he still and sleep, vindicate my self by contempt alone. “ * Expers terroris Achilles armatus As a Tortoise in his shell, f virtute med me involve, or an Urchin round, nil mo cot' ictus, J a Lizard in Camomile, I de- cline their fury and am safe. “ Integritas virtusq; suo muniminc tuta, Non patet adversae morsibus invidiae Vertue and integrity are their own fence. Care not for envy or what comes from thence. Let them raile then, scoffe, and slander, sapiens conlumdid lion ajficitur, a wise man, Seneca thinks, is not moved, be- cause he knows, contra Sycophantte morsum non est reme- dium, there is no remedy for it: Kings and Princes, wise, grave, prudent, holy, good men, divine, all are so served alike. 'x O Jane a tergo qil'em nulla ciconia pinsit, Antevorta and Postvorta, Jupiter’s gardians, may not help in this case, they cannot protect; Moses had a Dathan, a Corath, David a Shiinei, God himself is blasphemed : nondum fcli.r es si te nondum turba deridet. It is an ordinary thing so to be mis- used ; § Regium est cum bene faceris male audire, the chief- cst men and most understanding are so vilified; let him taktf his j| course. And as that lusty courser in ffssop, that con- temned the poor Asse, came by and by after with his bowels burst, a pack on his back, and was derided of the same Asse : conieninentvm ab iis quos ipsi prius contempsere, irride- buntur ab iis quos ipsi prius irrisere, they shall be contemned and laughed to scorn of those whom they have formerly de- rided. Let them contemn, defame, or undervalue, insult, op- press, scoffe, slander, abuse, wrong, curse and swear, fair! and lye, do thou comfort thyself with a good conscience, in sinit gaudeas, when they have all done, “ ra good conscience is a continual feast,” innocency will vindicate itself: And ? Lipsius elect, lib. 3.ule. Latrant me jaceo ac taceo, Sec. ♦Catullus1, f Tullius epvst. Dolabellae ; tu forti sis animo, & tua moderatio, constantia eo- rum infamet injuriam. ° The symbole of I. Kevenheder a Carinthian. Baron, saith Sambucus. J The symbole of Gonzaga, Duke of Mantua. sPres. sat. 1. § Magni ammi est injurias despicere, Seneca de ira, cap. 31. J| Quid turpius quam sapientis vitam ex insipieptis sermone pendere ? Tullius i. de finibus. r Tua te conscien.ia salvare, in cubiculum ingredere, ubi se- cure requiescas. Minuit se quodanamodo proba bonitas conscient;* secretum, Boethius l. 1. pros. 4, which which the Poet gave out of Hercules, diis fruitin' iratis, en- joy thyself, though all the world be set against thee, contemn and say with him, E log him mihi pr<e foribus, my posie is, “ not to be moved, that ’ my Palladium, my biest-plate, my buckler, with which I ward all injuries, offences, lies, slan- ders ; I lean upon that stake of modesty, so receive and break asunder all that foolish force of livor and spleen.” And who- soever he is that shall observe these short instructions, without all question he shall much ease and benefit himself. In fine, if Princes would do justice, Judges be upright,. Clergie-men truly devout, and so live as they teach, if great men would not be so insolent, if souldiers would quietly de- fend us, the poor would be patient, rich men would be liberal and humble, Citizens honest, Magistrates meek, Superiours would give good example, subjects peaceable, young men would stand in awe : if Parents would be kind to their children, and they again obedient to their Parents, brethren agree amongst themselves, enemies be reconciled, servants trusty to their Masters, Virgins chaste, Wives modest, Husbands would be loving and less jealous : If we could imitate Christ and his Apostles, live after God’s laws, these mischiefs would not so frequently happen amongst us ; but being most part so irreconcileable as we are, perverse, proud, insolent, factious and malicious, prone to contention, anger and revenge, of such fiery spirits, so captious, impious, irreligious, so opposite to vertue, void of grace, how should it otherwise be ; Many men are very teastv by nature, apt to mistake, apt to quarrel^ apt to provoke and misinterpret to the worst, every thing that is said or done, and thereupon heap unto their selves a great deal of trouble, and disquietness to others, smatterers in other men’s matters, tale-bearers, whisperers, lyers, they cannot speak in season, or hold their tongues when they should, *F.t sit am partem itidcin taccre, cum aliena cst oratio: they will Speak more then comes to their shares, in all companies, and by those had coutses accumulate much evil to their own souls, Cqui coutendit, sibi convicium facitJ their life is a perpetual braul, they snarl like so many dogs, with their wives, children, Servants, neighbours, and all the rest of their friends, they can agree with no body. But to such as are judicious, meek, sub- miss, and quiet, these matters are easily remedied: they will forbear upon all such occ isions, neglect, contemn, or take no notice of them, dissemble, or wisely turn it off. If it be a na- s Ringanttir licet k. matedirant; Palladiom illuc? pectori oppotio, Non Mo- veri: consisto modesti?3 veluti su-di innitcris, cxcip'io & frango stultissimum iirr-' petuin livovis. Putean. fib.'?, cptst.'58. * Mil.glor. Act. 3. Plautus. tuval tural impediment, as a red nose, squint eyes, crooked legs, or any such imperfection, infirmity, disgrace, reproach, the best way is to speak of it first thy 1 self, and so thou shalt surely take away all occasions from others to jest at, or contemn, that thev may perceive thee to be careless of it. Vatinius was wont to s'coffe at his own deformed feet, to prevent his enemies oblo- quies and sarcasms in that kind; or else by prevention, as Cotys King of Thrace, that brake a company of fine glasses presented to him, with his own hands, lest he should be overmuch moved when they were broken by chance. And sometimes again, so that it be discreetly and moderately done, it shall not be amiss to make resistance, to take down such a saucy companion, no better means to vindicate himself to purchase final peace : for he that suffers himself to be ridden, or through pusillanimity or sottishness will let every man baffle him, shall be a common laughing stock to flout at. As a cur that goes through a Vil- lage, if he clap his taile between his legs, and run away, every cur will insult over him : but if he brisle up himself, and stand to it, give but a counter-snarle, there’s not a dog dares meddle with him: much is in a man’s courage and discreet carriage of himself. Many other grievances there are. which happen to mortals in this life, from friends, wives, children, servants, masters, companions, neighbours, our own defaults, ignorance, errours, intemperance, indiscretion, infirmities, See. and many good reT medies to mitigate and oppose them, many divine precepts to counterpoise our hearts, special antidotes both in Scriptures and humane Authors, which whoso will observe, shall pur- chase much ease and quietness unto himself: I will point at a few. Those Prophetical, Apostolical admonitions are well known to all; what Salomon, Siracides, our Saviour Christ himself hath said tending to this purpose, as “ Fear God : obey the Prince : be sober and watch : pray continually : be angry but sin not: remember thy last: fashion not your selves to this world, &c. apply your selves to the times: strive not with a mighty man: recompence good for evil, let nothing be done through contention or vain-glory,but with meekness of mind,eve- ry man esteeming of others better then himself: love one another;’* Or that Epitome of the law and the Prophets, which our Sa- viour inculcates, “ love God above all, thy neighbour as thy self:” And “ whatsoever you would that men should do unto you, so do unto them,” which Alexander Severus writ in let- ters of gold, and used as a motto, u Hierom commends to Ce- * Bion said his father was a rogue, his mother a whore, to prevent obloquy, and to shew that nought belonged to him but goods of the mind. u Lib. 2, ep.25. Vol. II. G lantia lamia as an excellent way, amongst so many inticements and worldly provocations, to rectify her life. Out of humane Au- thors take these few cautions, “ x Know thy self. y Be con- tented with thy lot. 1 Trust not wealth, beauty, nor parasites, they will bring thee to destruction. a Have peace with all men, war with vice. h Be not idle. c Look before you leap. d Be- ware of Had I wist. * Honour thy parents, speak well of friends. Be temperate in foure things, lingua, loculis, oculis, S( poculis. Watch thine eye. f Moderate thine expences. Hear much, speak little, * sustine S( abstine. If thou seest ought amiss in another, mend it in thy self. Keep thine own counsel, re- veal not thy secrets, be silent in thine intentions. & Give not ear to tale-tellers, bablers, be not scurrilous in conversation: f Jest without bitterness : give no man cause of offence : set thine house in order: h take heed of suretiship. J Fide &* diffidey as a fox on the ice, take heed whom you trust. ‘ Live not beyond thy means. k Give chearfully. Pay thy dues wil- lingly. Be not a slave to thy mony; ' Omit not occasion, embrace opportunity, loose no time. Be humble to thy supe- riors, respective to thine equals, affable to all, m but not fami- liar. Flatter no man. n Lie not, dissemble not. Keep thy word and promise, be constant in a good resolution. Speak truth. Be not opinative, maintain no factions. Lay no wa- gers, make no comparisons. ° Find no faults, meddle not with other men’s matters. Admire not thy self. >’ Be not proud or popular. Insult not. Fortunam reverenter habe. q Fear not that which cannot be avoided. § Grieve not for that which can- not be recalled. || Undervalue not thy self. r Accuse no man, commend no man rashly. Go not to law without great cause. Strive not with a greater man. Cast not off an old friend, Take heed of a reconciled enemy. s If thou come as a guest stay not * Nosce tcipsum. i Contentus abi. 1 Ne fidas opibus, neq; para- *itis, trahunt in prsecipitium. * Pace cum hominibus habe, bclluin cun* vitiis. Olio. 2. imperat. symb. h Daemon te nunquatn otiosum inveniat. Hieron. c Din deliberandum quod statuendum est semcl. d Insipierttis est dicerc non putiram. * Ames parentem, si aequum, aliter feras; prastes parentibus pietatem, amicis dilectionem. 1 Comprime linguam. Quid oe quoq; viro & cui dicas saepe caveto. Libentius audias quam loquaris; vive ut vivas. * Epictetus: optime feceris si ea fugeris quae in alio reprehendis. Neinini dixeris quae nolis efferri. e Fuge susunones. Percontatorem tugito, &c. f Sint sales sine vilitate. Sen. b Sponde, presto noxa. J Came- rar. errib. 55. cent. 2. cave cui credas, vel nemini fidas. Epicarmus. * Te- cum habita. k Bis dat qui cito dat. 1 Post est occasio calva. Niniia familiaritas parit contemptum. n Mendatium servile vitium. “Arcanum iaeq; inscrutaberis ullius unquam, commissumqj teges, Hor. lib 1. ep. 19. Nec tua laudabis studia aut aliena reprendes. Hor. ep. lib. 13. * Ne te qusesi- veris extra. s Stultum est timere, quod vitari non potest. § Dc re amissa irreparabili ne dbleas: jj Tant eris aliis quanti tibi l'ueris. rNeminem • tv laudos vet accuses. * Nulliws hospiiis grata est mora long*. too long. Be not unthankful. Be meek, merciful, and patient. Do good to all. Be not fond of fair words. * Be not a newter in a faction ; moderate thy passions. 1 Think no place without a witness. u Admonish thy friend in secret, commend him in publike. Keep good company. x Love others to be beloved thyself. Ama tanquam osar us. Amicus tar doJias. Provide for a tempest. Noli irritare crabrones. Do not prostitute thy soul for gain. Make not a fool of thy self to make others merry. Marry not an old Crony or a fool for mony. Be not over sollicitous or curious. Seek that which may be found. Seem not greater then thou art. Take thy pleasure soberly. Ocymum ne terito. y Live merrily as thou canst. z Take heed by other men’s examples. Go as thou wouldst be met, sit as thou wouldst be found, y yield to the time, follow the stream. Wilt thou live free from fears and cares ? b Live innocently, keep thy self upright, thou needest no other keeper, &c.” Look for more in Isocrates, Seneca, Plutarch, Epictetus, &c. and for defect, consult with cheese-trenchers and painted cloths. MEMB. VIII. Against Melancholy it self. u ITT VERY man,” saith c Seneca, (l thinks his own burthen JPa the heaviest,” and a melancholy man above all others complains most; weariness of life, abhorring all company and light, fear, sorrow, suspition, anguish of mind, bashfulness, and those other dread Symptomes of body and mind, must needs aggravate this misery; yet conferred to other maladies, they arc not so hainous as they be taken. For first this disease is either in habit or disposition, curable or incurable. If new and in dis- position, ’tis commonly pleasant, and it may be helped. If inveterate, or an habit, yet they have lilcida inter- valla, sometimes well, and sometimes ill ; or if more continu- ate, as the f Vejentes were to the Romans, ’tis hostis magis assuluus quam gravis, a more durable enemy then dangerous: * Solonis lex apud. Aristotelem Gellius lib. 2. cap. 12. * Nullum locum putes sine teste, semper adesse Deum cogita. u Secreto amicos admone, lauda palam. * Ut ameris amabilis esto. Eros & anteros gemelli Veneris, amatio & redamatio. Plat. » Dum fata sinunt vivite lseti, Seneca. 1 Id apprime in vita utile, ex aliis observare sibi quod ex usu siet. Ter. a Dum furor in cursu currenti cede furori. Crctizandum cum Crete. Temporibus servi, nec contra flamina flato. b Nulla certior custodia innocents : inexpugnabile munimentum munimento non egere. ' Unicuiq; suum onus intolerabile ridetur. f Livius. and amongst many inconveniences, some comforts are annexed to it. First it is not catching, and as Erasmus comforted him- self, when he was grievously sick of the stone, though it was most troublesome, and an intolerable pain to him, yet it was no whit offensive to others, not lothsome to the specators, gastly, fulsom, terrible, as plagues, apoplexies, leprosies, wounds, sores, tetters, pox, pestilent agues are, which either admit of no com- pany, terrify or offend those that are present. In this malady, that which is, is wholly to themselves: and those symptomes not so dreadful, if they be compared to the opposite extreams. They are most part bashful, suspicious, solitary, &c. therefore no such ambitious, impudent intruders, as some are, no sharkers, no Cunnicatchers, no prolers, no smel-feasts, praters, panders, parasites, bawds, drunkards, whoremasters ; necessity and de- fect compels them to be honest; as Mitio told Demea in the * comedy, “ Haec si neq; ego neq; tu fecimus. Non sinit egestas facere nos.” If we be honest, ’twas poverty made us so: if we melancholy men be not as bad as he that is worst, ’tis our dame melancholy kept us so: “ Non deerat voluntas sed facultas.” Besides they are freed in this from many other infirmities, so- litariness makes them more apt to contemplate, suspition wary, which is a necessary humour in these times, d Nam pol qui maxime cavet, is s<epe cantor captus est, he that takes most heed, is often circumvented, and overtaken. Fear and sorrow keep them temperate and sober, and free them from any disso- lute acts, which jollity and boldness thrust men upon : They are therefore no sicami, roaring boyes, theeves or assassinates. As they are soon dejected, so they are as soon, by soft words and good perswasions, reared. Wearisomness of life makes them they are not so besotted on the transitory vain pleasures of the world. If they dote in one thing, they are wise and well understanding in most other. If it be inveterate, they are in- sensati, most part doting, or quite mad, insensible of any wrongs, ridiculous to others, but most happy and secure to themselves. Dotage is a state which many much magnifie and commend : so is simplicity, and folly, as he said,' hie furor 6 super i, sitmihi perpetuus. Some think fools and disards live the merriest lives, as Ajax in Sophocles, Nihil scire vita jucundissima, ’tis the pleasantest life to know nothing; iners malorum reniedium igncrantia, ignorance is a down-right remedy of evils. These * Ter. Seen. 2. Adelplms. * Plautus. • Petronius Catul. curious curious arts and laborious sciences, Galen’s, Tullie’s, Aristotle’s, Justinian’s, do but trouble the world some think ; we might live better with that illiterate Virginian simplicity, and gross igno- rance ; entire Ideots do best, they are not macerated with cares, tormented with fears, and anxiety, as otherwise men are : for as * he said, If folly were a pain, you should hear them houl, roar, and cry out in every house, as you go by in the street, but they are most free, jocund, and merry, and in some 1 countries, as amongst the Turks, honoured for Saints, and abundantly main- tained out of the common stockf. They are no dissemblers, lyers, hypocrites, for fools and mad men tell commonly truth. In a word, as they are distressed, so are they pittied, which some hold better then to be envied, better to be sad then merry, bet- ter to be foolish and quiet, quam sapere ringi, to be wise and still vexed ; better to be miserable then happy : of two ex- tremes it is the best. SECT. IV. MEMB. I. SUBSECT. I. Of Physick which cureth with Medicines. AFTER a long and tedious discourse of these six non-natu- ral 1 things, and their severall rectifications, all which are comprehended in Diet, I am come now at last to Pharmaceu- tice, or that kinde of Physick which cureth by Medicines, which Apothecaries most part make, mingle, or sell in their shops. Many cavill at this kinde of Physick, and hold it unne- cessary, unprofitable to this or any other disease, because those countries which use it least, live longest, and are best in health, as 3 Hector Boethius relates of the Isles of Orcades, the people are still sound of body and minde, without any use of Physick, they live commonly 120 yeers, and Ortelius in his Itinerary of the Inhabitants of the Forrest of Arden, “ J they are very pain- full, long-lived, sound,” &c. § Martianus Capella, speaking of the Indians of his time, saith, they were (much like our western Indians now) “ bigger then ordinary men, bred coursly, very long-lived, in so much, that he that died at an hundred * Parmeno Caelestinas, Act. 8. Si st'ultitia dolor esset, in nulla non domo ejulatus audires. f Busbeqxiius. Sands lib. 1. fol. 89. f Quis hodie bea- tior, quam cui licet stultum cssc, Sc eorundam immunitatibus frui. Sat. Menip. i Lib. Hist. + Parvojviventes laboriosi, longaevi, suo contenti, ad centum annos vivunt. § Lib. 6. de Nup. Philol. Ultra humanam tVagilitatem prolixi, Ut immature pereat qui centenarius moriatur, &c. G 3 yeers yeers of age, went before his time,” &c. Damianus A-Goes, Saxo Grammaticus, Aubanus Bohemus, say the like of them that live in Norway, Lapland, Finmark, Biarmia, Corelia, all over Scandia, and those Northern Countries, they are most healthfull, and very long-lived, in which places there is no use at all of Physick, the name of it is not once heard. Dithmarus Bleskenius in his accurate description of Iseland 1607, makes mention, amongst other matters, of the inhabitants, and their manner of living, “ h which is dried fish in stead of bread, but- ter, cheese, and salt meats, most part they drink water and whey, and yet without Physick or Physitian, they live many of them 250 yeers.” I finde the same relation by Lerius, and some other Writers, of Indians in America. Paulus Jovius in his description of Brittain, and Levinus Lemnius, observe as much of this our island, that there was of old no use of ‘ Physick amongst us, and but little at this day, except it be for a few nice idle Citizens, surfeiting Courtiers, and stall-fed Gentlemen lub- bers. The country people use kitchin Physick, and common experience tells us, that they live freest from all manner of in- firmities, that make least use of Apothecaries Physick. Many are overthrown by preposterous use of it, and thereby get their bane, that might otherwise have escaped ; * some think Phy- sitians kill as many as they save, and who can tell, f< k Quot Themison asgros autumno occiderit uno ?” How many murders they make in a yeer, quibus impune licet hominem occidere, that may freely kill folks and have a reward for it, and according to the Dutch proverb, a new Physitian must have a new Church-yard ; and who daily observes it not ? Many that did ill under Physitian’s hands, have happily escaped, when they have been given over by them, left to God and Na- ture, and themselves; ’Twas Plinie’s dilemma of old, “ 1 Every disease is either curable or incurable, a man recovers of it or is killed by it; both wayes Physick is to be rejected. If it be deadly, it cannot be cured ; if it may be helped, it requires no Physitian, Nature will cxpell it of it selfe.” Plato made it a great signe of an intemperate and corrupt commonwealth, where Lawyers and Physitians did abound ; and the Romans distasted them so much that they were often banished out of their city, 11 Victus corum casco & lacte consistit, potus aqua & scrum ; pisees loco panis habent; ita multos annos sa;pe 250 absq; medico & medicina vivunt. > Lib. dc 4. complex. 1 *Per mortes agunt experimenta 5; animas nostras ne- gotiantur; & quod aliis exitiale hominem occidere, iis impunitas surnma. Pli- nius. k Juven. 1 Omnis morbus lethalis aut curabilis, in vitam defink aut in mortem. Utroqpigitur modo medicina inutilis ; si lethalis, curan non po- test; si e«*abilisHion requirit medicum : Natura expellet. as Pliny and Celsus relate, for 600 yeers not admitted. It is no art at all, as some hold, no not worthy the name of a liberal science (nor Law neither), as * Pet. And. Canonherius a Parti- cian of Rome and a great doctor himself, “ one of their own tribe,” proves by 16 arguments, because it is mercenary as now used' base, and as Fidlers play for a reward. Juridicis, medi- ds, fisco, fas vivere rapto, his a corrupt trade, no science, art, no profession ; the beginning, practice, and progresse ot it, a 1 is naught, full of imposture, incertainty, and doth generally more harm then good. The Divell himself was the hist inventor ot it: Invent inn est vtedicina meum, said Apollo* and what was Apollo, but the Divell ? The Greeks first made an art of it, and they were all deluded by Apollo’s sons, Priests, Oracles. If we may believe Varro, Pliny, Columella, most of their best medicines were derived from his Oracles. ^Lsculapius his son had his temples erected to his Deity, and did many famous cures; but, as Lactantius holds, he was a Magician, a meer Im- postor, and as his successors, Phaon, Podalirius, Melampius, Menecrates (another God), by charmes, spells, and ministery of bad spirits, performed most of their cures. The fiist that ever wrote in Physick to any purpose, was Hippocrates, and his Disciple and Commentator Galen, whom Scaliger calls Fim- briavi Hippocratis; but as m Cardan censures them, both im- methodieall and obscure, as all those old ones are, their precepts confused, their medicines obsolete, and now most part rejected. Those cures which they did, Paracelsus holds, were rather done out of their Patients confidence, ” and good opinion they had of them, then out of any skill of theirs, which was very small, he saith, they themselves Ideots and Infants, as are all their Academicall followers. The Arabians received it from the Greeks, and so the Latines, adding new precepts and medicines of their own, but so imperfect still, that through ignorance of Professors, Impostors, Mountebanks, Empericks, disagreeing of Sectaries, (which are as many almost as there be diseases) envy, covetousnesse, and the like, they doe much harme amongst us. They are so different in their consultations, prescriptions, mistaking many times the parties constitution, f disease, and causes of it, they give quite contraryPhysick ; “ ° one saith this, another that,” out of singularity or opposition, as lie said of Adrian, multitudo medicorum principem inter/eat, a multi- tude of Physicians hath killed the Emperour ; Plus d medico * In interpretationes politico-morales in 7. Aphorism. Hippoe. libros. ® Prae- fat. de contxad. med. n Opinio facit medicos: a fair gowne, a velvet cap, the name of a Doctor is all in all. + Morbus alius pro alio curatur ; aliud ^medium pro alio. • Contrarias proferunt sententias. Card. quarn a morbo periculi, more danger there is from the Physi- tian, then from the disease. Besides, there is much imposture and malice amongst them. “All arts (saith ^Cardan) admit of cou- zening,Physick, amongst the i est,doth appropriate it to her selfe;” and tells a story of one Curtius, a Physitian in Venice; because he was a stranger, and practised among them, the rest of the Physi- tians did still crosse him in all his precepts. If lie prescribed hot medicines, they would prescribe cold, miscentcspro calidisfri- gida, profrigidis hamida, pro purgantibus astringent'ia, bind- ers for purgatives, omnia perturbabant. If the party miscarried, Curtium damnabant, Curtius killed him, that disagreed from them: If he recovered, then * they cured him themselves. Much emulation, imposture, malice, there is amongst them : if they be honest and mean well, yet a knave Apothecary that administers the Physick, and makes the medicine, may do infinite harm, by his old obsolete doses, adulterine druggs, bad mix- tures, quid pro quo, Hie. See Fuchsius lib. 1. sect. 1. cap. 8. Cordus’ Dispensatory, and Brassivola’s Examen simpl. He. But it is their ignorance that doth more harm then rashness, their Art is wholly conjecturall, if it be an art, uncertain, im- perfect, and got by killing of men, they are a kind of butchers, leeches, men-slayers ; Chirurgeons and Apothecaries especially, that are indeed the Physicians’ hangmen, carnifices, and com- mon executioners ; though to say truth, Physicians themselves come not far behinde; for according to that facete Epigram of Maximilianus Urentius, w’hat’s the difference ? “ Chirurgus medico quo differt ? scilicet isto, Eneeat hie succis, enecat ille manu ; Carnifice hoc ambo tantum differre videntur, Tardiiis hi faciunt, quod facit ille cito.” But I return to their skill; many diseases they cannot cure at all, as Apoplexie, Epilesie, Stone, Strangury, Gout, “ Tollere nqdosam nescit medicina Poda^ram Quartan Agues, a common ague sometimes stumbles them all, they cannot so much as ease, they know not how to judge of it. If by Pulses, that doctrine, some hold, is wholly supersti- tious, and I dare boldly say with r Andrew Dudeth, “ that variety of pulses described by Galen, is neither observed nor understood of any ” And for urine, that is meretrix medicorum, the ? Lib. 3. dc sap. Omnes artes fraudem admittunt, sola medicina sponte earn accersit. i Omnis negrolus, propria culpa perit, sed nemo nisi medici be- ncficio restituitur. Agrippa. r Lib. 3. Crat. ep. Winceslao Raphatno. Ausim dicere, tot pulsuum differentias, quae describuntur a Galeno, ucc ii quoquam mtelligij pec observari posse. most most>deceitfull thing of all, as Forcstus and some other Physi- cians have proved at large: I say nothing ot Critick dayes, er- rours in Indications, See. The most rationall of them, and skil- full, are so often deceived, that as sTholosanus infers, “ I had rather beleeve and commit my selfe to a meer Emperick, then to a meer Doctor, and 1 cannot sufficiently commend that custome of the Babylonians, that have no professed Physitians, but bring all their patients to tjhe market to be cured:” which Herodo- tus relates of the -/Egyptians : Strabo, Sardus, and Aubanus Bo- hemus of many other nations. And those that prescribed Phy- sick amongst them, did not so arrogantly take upon them to cure all diseases, as our professours do, but some one, some another, as their skill and experience did serve ; “ * One cured the eyes, a second the teeth, a third the head, another the lower parts,” &cc. not for gain, but in charity, to do good, they made neither art, profession, nor trade of it, which in other places was ac- customed : and therefore Cambises in + Xenophon told Cyrus, that to his thinking, Physitians “ were like Taylers and Cob- lers,the one mended our sick bodies, as the other did ourcloaths.” But I will urge these cavilling and contumelious arguments no farther, lest some Physitian should mistake me, and deny me Physick when I am sick t for my part, I am well persuaded of Physick: I can distinguish the abuse from the use, in this and many other Arts and Sciences; i A hud vinum, aliud ebrietas, wine and drunkennesse are two distinct things. I acknowledge it a most noble and divine science, in so much that Apollo, fEsculapius, and the first founders of it, meritd pro diis habiti, were worthily counted Gods by succeeding ages, for the excel- lency of their invention. And whereas Apollo at Delos, Ve- nus at Cyprus, Diana at Ephesus, and those other Gods were confined and adored alone in some peculiar places : /Esculapius had his Temple, and Altars everywhere, in Corinth, Lacedte- mon, Athens, Thebes, Epidaure, &c. Pausanius records, for the latitude of his art, diety, worth, and necessity. With all lvertuous and wise men therefore I honour the name and cal- ing, as I am enjoyned “ to honour the Physitian for necessi- tie’s sake. The knowledge of the Physitian lifteth up his head, and in the sight of great men he shall be admired. The Lord hath created medicines of the earth, and he that is wise will not abhorre them,” Eccles. 58. 1. But of this noble subject how ‘Lib. 28. cap. T. syntax, art. mirab. Mallem ego expertis credere solum, quam mere ratiocinantibus : neq; satis iaudare possum insiitutum Bubylonicum, &c. * Herod. Euterpe de jEgyptiis. Apud eos singulorum morborum sunt singuli medici; alius curat oculos, alius dentes, alius caput, partes occulcas alius. p Cyrip. lib. 1. Velut vestjum fractarum resavcinatores, &c. J Chrys. bom. . many many panegyricks are worthily written ? For my part, as Salust said of Carthage, prtestat silere, quam pauca dicere ; I have said, yet One thing I will adde, that this kinde of Physick is very moderately and advisedly to be used, upon good occasion, when the former of diet will not take place. And ’tisno other which I say, then that which Arnoldus pre- scribes in his 8. Aphoris. “ 1 A discreet and godly Phvsitian doth first endeavour to expell a disease by medicinal! diet, then by pure medicine:” and in his ninth, “ u he that may be cured by diet, must not meddle with Physick.” So in 11. Aphoris. “ x A modest and wise Physitian will never hasten to use medicines, but upon urgent neccessity, and that sparingly too:” because (as he addes in his 13. Aphoris.) “ y Whoso- ever takes much Physick in his youth, shall soon bewail it in his old age:” Purgative Physick especially, which doth much debilitate nature. For which causes some Physitians refrain from the use of Purgatives, or else sparingly use them. z Hen- ricus Ayrerus in a consultation for a melancholy person, would have him take as few purges as he could, “ because there be no such medicines, which do not steal away some of our strength, and rob the parts of our body, weaken nature, and cause that Cacochymia,” which * Celsus and others observe, or ill digestion, and bad juyce through all the parts of it. Galen himself confesseth, “ b that purgative physick is con- trary to nature, takes away some of our best spirits, and con- sumes the very substance of our bodies :” But this, without question, is to be understood of such purges as are unseasonably or immoderately taken ; they have their excellent use in this, as well as most other infirmities. Of Alteratives and Cordials no man doubts, be they simples or compounds. I will amongst that infinite variety of medicines, which I finde in every Pharmacopoea, every Physician, Herbalist, &c. single eut some of the chiefest. ' Prudens & pins medicus, morbum ante expellere satagit, cibis medicinali- bus, quam pnris mediums. u Cuicunq; potest per alimenta restitui sanitas, fugiendus est penitus usus medicamentorum. * Modestus & sapiens me- dicus, nunquam properabit ad Pharmaciam, nisi cogente necessitate. r Qui- cunq; pharmacatur in juventute, de flebit in senectute. 1 Hildish. spic, 9 de met. fol. 276. Nulla est firme medicina purgans, quae non aliquam dc vi- ribtis & partibus corporis depraedatur. a Lib. I. & Bart. lib. S. cap. 12. 1 *2 De vict. acut. Orn.ne purgans medicamentum, corpori purgato conuarium fcc. succos it spivitus abducit, substantial!! corporis aufert. SUBSECT, SUBSECT. II. Simples proper to Melancholy, Against Exotick Simples. MEDICINES properly applied to Melancholy, are cither Simple or Compound. Simples are Alterative or Purga- tive. Alteratives are such as correct, strengthen nature, alter, any way hinder or resist the disease; and they be herbs, stones, minerals, 6cc. all proper to this humour. For as there be diverse distinct infirmities continually vexing us, c NStTOl S’ iviipi'TIOl'jl ri/Ap'O '/|S’ ETTt VVKTl AvTO[/.a.TOi (poirui'H xooioc ^vrjTour; (pcptivou 2r/r;, 8?ret (pwvriv s^si'Xeto /a,r,risr3c Zat/r. Diseases steal both day and night on men. For Jupiter hath taken voice from them: So there be severall remedies, as d he saith, “ each disease a medicine, for every humor; and as some hold, every clime, every country, and more then that, every private place hath his proper remedies growing in it, peculiar almost to the domineer- ing and most frequent maladies of it. As e one discoursed^ “ Wormwood growes sparingly in Italy, because most part, there they be misaffected with hot diseases : but henbane, pop- py, and such cold herbes: With us in Germany and Poland, greatstore of it in every wast.” Baracellus Horto geniah, and Baptista Porta Physiognomic<e, lib. 6. cap. 2.3. give many instances and examples of it, and bring many other proofes. For that cause belike that learned Fuchsius of No- remberge, “ f when he came into a village, considered alwayes what herbs did grow most frequently about it, and those he distilled in a silver limbeck, making use of others amongst them as occasion served.” I know that many are of opinion, our Northern simples are weak, unperfect, not so well con- cocted, of such force, as those in the Southerne parts, not so fit to be used in Physick, and will therefore fetch their drugs afar off: Sena, Cassia out of ALgypt, Rubarbe from Barbary, c Hesiod, op. d Hurnius praef. pra. med. Quot morborum sunt Ideae, tot remediorum genera variis potentiis decorala. e Penottus denar, med. Quse- cunq; regio producit simplicia, pro morbis regionis ; Crescit raro absynthium in Italia, quod ibi plerumq; morbi calidi, sed cicura, papaver, & herb® frigidae ; apud nos Germanos & Polonos ubiq; provenit absynthium. 1 muuni in vil- lain venit, consideravit quse ibi crescebant medieamenta, simplicia Irequentiora, & iis plerunqj usus dislillaiis, & aliter, alimbacuro ideo argenteum circumferens. Aloes Aloes froipi Zocotora; Turbith, Agarick, Mirabolanes, Her- modactils, from the East Indies, Tobaco from the west, and some as far as China, Hellebor from the Antycirae, or that of Austria which bears the purple flower, which Mathiolus so much approves, and so of the rest. In the kingdome of Va- lence in Spain, s Maginus commends two mountains, Mariola and Rcnagolosa, famous for simples h; Leander Albertus, ' Bal- dus a mountain near the lake Benacus in the territory of Ve- rona, to which all the herbalists in the countrry continually flock; Ortelius one in Apulia, Munster Mons major in His- tria : others Montpelier in France; Prosper Altinus preferres Egyptian simples, Garcias ab Horto Indian before the rest, another those of Italy, Crete, &c. Many times they are overcurious in this kind, whom Fuschius taxeth, Instit. 1. 1. sec. 1. cap. !. “ k that think they doe nothing, except they rake all over India, Arabia, /Ethiopia for remedies, and fetch their Physick from the three quarters of the World, and from beyond the Garamantes. Many an old wife or country woman doth often more good with a few known and common garden herbs, then our bunibast PhysitLns, with all their prodigious, sumptuous, far-fetched, rare, conjecturall medicineswith- out all question if we have not these rare Flxotick simples, we hold that at home which is in vertue equivalent unto them, our’s will serve as well as their’s, if they be taken in proporti- onable quantity, fitted and qualified aright, if not much better, and more proper to our constitutions. But so ’tis for the most part, as Pliny writes to Gallus, “* We are carelesse of that which is neer us, and follow that which is afarre oft’, to know which we will travell and sail beyond the seas, wholly neglect- ing that which is under our eyes.” Opium in Turky doth scarce offend, with us in a small quantity it stupifies : Cicuta or hemlock is a strong poyson in Greece, but with us it hath no such violent effects: I conclude with I. Voschius, who as he much inveighs against those exotick medicines, so he pro- pniseth by our European, a full cure, and absolute of all dis- eases ; a capita ad calcem, nostra regmiis herb<e nostris i'orporibus magis conducunt, our own simples agree best with us. It was a thing that Fernelius much laboured in his French practice, to reduce all his cure to our proper and domestick e Herbse mcdicis utiles omnium in Apulia feracissimse. k Geog. ad quos Stagnus herbaviorum numcrus undiq; confluit. Sincerus Itincr. Gallia. *Bal- «lus mons prope Benacum herbilegis ntaxime notus. k Qui se nihil effccisse arhitrantur, nisi Indiana, /Ethiopian), Arabian), & ultra Garatnantas £ tribus mundf parttlnis exquisite, remedia corradunt. Tutius satpe medetur rustica anus una, &c. * Ep. lib. B. Ptoximorum incuriosi longinqua sectamur, & ad ea •ognoscenda iter iugredi £c marc transit) ittt; re solemus; at qune sub oeulisposita ■egligimus. Physick; Physick: So did 1 Janus Cornarius, and Martin Rulandus in Germany. T. B. with us, as appeareth by a tieatise of bis divulged in our tongue 1615. to prove the sufficiency of Eng- lish medicines, to the cure of all manner of diseases. If our simples be not altogether of such force, or so apposite, it may be, if like industry were used, those far fetched druggs would prosper as well with u§, as in those countries whence now we have them, as well as Cherries, Artichokes, Tobacco, and many such. There have been divers worthy Physitians, which have tryed excellent conclusions in this kinde, and many dili- gent, painful Apothecaries, as Gesner, Besler, Gerard, &c. but amongst the rest those famous publike Gardens of Padua in Italy, Noremberge in Germany, Leiden in Holland, Mont- pelier in France, (and our’s in Oxford now in fieri, at the cost and charges of the right Honourable the Lord Danvers Earl of Danby) are much to be commended, wherein all exo- tick plants almost are to be seen, and liber all allowance yearly made for their better maintainance, that young students may be the sooner informed in the knowledge of them: which as “l Fuchsius holds, “ is most necessary for that exquisite manner of curing,” and as great a shame for a Physitian not to ob- serve them, as for a workman not to know his axe, saw, square, or any other tool which he must of necessity use. SUBSECT. III. Alteratives, Herbes, other Vegctals, Skc. AMONGST those 800 simples, which Galeotrus reckon* up, lib. 3. de promise, doctor, cap. 3. and many exqui- site herbalists have written of, these few following alone I fxnde appropriated to this humour : Of which some be altera- tives ; “ " which by a secret force,” saith Renodams, “ and speciall quality expell future diseases, perfectly cure those which are, and many such incurable effects.” This is as well observed in other plants, stones, minerals, and creatures, as in herbs, in other maladies as in this. How many things are re- lated of a man’s skull ? What severall vertues of corns in a horse legge, “ of a Wolve’s liver, &c. Of f diverse ex- crements of beasts, all good against several diseases ? What 1 Exotica rejccit, domesticis solum nos contentos esse voluit. Melch. Ada- mus vit. ejus. *" Instit. 1. 1. cap. 8. sec. 1. ad exquisitam cura'ndi rationem, quorum cognitio imprimis uecessaria est. " Quae caeca vi ac specifica quali- tate morbos futuros arccnt. lib. 1. cap. 10. Instit. Pliar. <* Galen, lib. epar lupi epaticos curat. r Stercus pecoris ad Epilepsiam, &c. extraor- extraordinary vertues are ascribed unto plants ? t Satyrium cruca penern erigunt, vitex H nymphea semen extinguunt, r some herbs provoke lust, some again, as agnus Castus, wa- terlilly, quite extinguished seed ; poppy causeth sleep, Cab- bige resisteth drunkenness, &c. and that which is more to be admired, that such and such plants should have a peculiar ver- ue to such particular parts, s as to tho head Anniseeds, Foal- foot, Betony, Calamint, Eye-bright, Lavander, Bayes, Roses, Rue, Sage, Marjorum, Piony, &c. For the lungs Calamint, Liquorice, Ennula campana, Hysop, Horehonnd, water Ger- mander, Sec. For the heart, Borage, Buglosse, Saffron, Bawm, Basil, Rosemary, Violet, Roses, Sec. For the stomack, Wormwood, Mints, Bctonv, Bawm, Centaury, Sorel, Purslan. For the liver, Darthspine or Camaepitis, Germander, Agri- mony, Fennell, Endive, Succory, Liverwort, Barbaryes. For the spleen, Maiden-hair, finger-ferne, dodder of thyme, hoppe, the rinde of ash, Betony. For the kidnies, grumell, parsly, saxifrage, plantane, mallowe. For the womb, mugwort, pen- nyroyall, fetherfew, savine, Sec. For the joynts. Camomile, S. John’s wort, organ, rue, cowslips, centaury the lesse, Sec. And so to peculiar diseases. To this of melancholy you shall find a Catalogue of herbs proper, and that in every part. See more in Wecker, Renodeus, Heurnius lib. 2. cap. 19. &V. 1 will briefly speak of them, as first of alteratives, which Galen, in his third book of diseased parts, prefers before diminutives, andTrallianus brags, that he hath done more cures on melan- choly men 1 bymoistning, then by purging of them. Bor age. \ In this Catalogue, Borage and Buglosse may challenge the chiefest place, whether in substance, juice, roots, seeds, flowers, leaves, decoctions, distilled waters, extracts, oils, &c. for such kind of herbs be diversly varied. Buglosse is hot and moist, and therefore worthily reckoned up amongst those herbs which expell melancholy, and "exhilarate the heart, Galen lib. 6. cap. 80. de simpl. vied. Dioscorides lib. 4. cap. 123. Pliny much magnifies this plant. It may be di- versly used ; as in Broth, in x Wine, in Conserves, Syrops, &c. It is an excellent cordial!, and against this malady most frequently prescribed; an herb indeed of such Soveraignty, that as Diodorus lib. 7. Inbl. Plinius lib. 25. cap. 2. Si lib. 21. cap. 22. Plutarch sympos. lib. l. cap. 1. Dioscorides lib. 5. cup. 40. Caelius lib. ly. c. 3. suppose it was that famous Ne- penthes of f Homer, which Polydamna Thonis wife (then King i Priestp>ntle, rocket. r Sabina Oetum tducif. ‘Wecker. Vide Oswaf- dnm Crollium lib. de Inlernis rerum signaturis, de herbis particularibus parti cuiqtfc convenientibus. ‘Idem .Laurentius c. 9. “ Dicor Borago gaudijt semper ago. » Vino infusum hilaritatem lacit. f Odyss. A. •f of Thebes in/Egypt) sent Helena for a token, of such rare virtue, that if taken steept in wine, if wife and children, father and mother, brother and sister, and all thy dearest friends should die before thy face, thou couldst not grieve or shed a tear for them. “ Qui semel id patera mistum Nepenthes Iaccho Hauserit, hie lachryinam, non si suavissima proles. Si germanus ei charus, materq; paterq; Oppetat, anteoculos lerro confossus atroci.” Helena’s commended Boul to exhilarate the heart, had no other ingredient, as most of our Criticks conjecture, then this of Borage. Bawme.] Melissa Bawm, hath an admirable virtue to alter Melancholy, be ir steeped in our ordinary drink, extracted, of otherwise taken. Cardan lib. 8. much admires this herb. It heats and dries, saith >' Heurnius, in the second degree^ with a wonderfull vertue comforts the heart, and purgeth all melan- choly vapors from the spirits, Matthiol. m lib. 3. c. 10. in Dioscoridem. Besides they ascribe other virtues to it, “ z as to help concoction, to cleanse the braine, expel! all careful! thoughts, and anxious imaginations:” The same words in ef- fect are in Avicenna, Pliny, Simon Sethi, Fuchsius, Leobel, Deiacampius, and every Herbalist. Nothing better for him that is melancholy then to steep this and Borage, in his ordinary drink. Marhiolus in his fift book of medicinall Epistles, reckons up Scorzonera, “a not against poison only, falling sickness, and such as are vertiginous, but to this malady ; the root of it taken by it self expells sorrow, causeth mirth and lightness of heart.” Antonius Musa that renowned Physitian to Caesar Augustus, in his book which he writ of the vertues of Betony, cap. 6. wonderfully commends that herb, animas hominum corpora custodit, sccuras de metu reddit, it preserves both body and minde, from fears, cares, griefs; cures falling-sickness, this and many other diseases, to whom Galen subscribes, lib. 1. simpl. vied. Dioscorides lib. 4. cap. 1. Kc. Marigold is much approved against Melancholy, and often used therefore in our ordinary broth, as good against this and many other diseases. Hop.] Lupulus, hop, is a soveraign remedy; Fucksius y Lib. 2. cap. 2. prax. med. miravi laetitiam prabet & corconfirmat, vapores melancholicos purgat a spiritibus. z Proprium est ejus animum hilarem red- dere, concoctionem juvare, cerebri obstructiones resccare, solliciLudines fugare, sollicitas imaginationcs tollere. Scorzonera. • Non solum ad viperarum mor- sus, comitiales, vertiginosos; sed per se accommodata radix tristitiam discutit, hilamatemq; conciliar. cap. cap. 58. Plant, hist, much extolls it; “ b itpurgeth all choler, and purifies the blood. Matthiol. cap. 140. in 4. Dioscor. wonders the Physitians of his time made no more use of it, be- cause it rarifies and cleanseth : we use it to this purpose in our ordinary beer, which before was thick and fulsome. Wormwood, Centaury, Penniroyall are likewise magnified and much prescribed (as I shall after shew) especially in Hypo- condriake melancholy, daily to be used, sod in whey : and as Ruffus Ephesius, rAreteus, relate, by breaking winde, help- ing concoction, many melancholy men have been cured with the frequent use of them alone. And because the spleen and blood are often misaffected in melancholy, I may not omit Endive, Succory, Dandelyon, Fumetory, &c. which cleanse the blood-. Scolopendria, Cus- cuta, Ceterache, Mugwort, Liverwort, Ashe, Tamerisk, Ge- nist, Maidenhair, See. which much help and ease the spleen. To these I may add Roses, Violets, Capers, Fetherfew, Scor- dium, Staschas, Rosemary, Ros Solis, Saffron, Ocyme, sweet Apples, Wine, Tobacco, Sanders, &c. That Peruvian Clia- mico, * monstrosa facilitate, &c. Linshcosteus Datura ; and to such as are cold, the d decoction or Guiacum, China, Salsa- perilla, Sassafras, the flowers of Carduus Benedictus, which I find much used by Montanus in his consultations, Julius Alex- andrinus, Lelius, Egubinus, and others. c Bernardus Penottus prefers his Herba solis, or Dutch-Sindaw, before all the rest in this disease, “ and will admit of no herb upon the earth to be comparable to it.” It excells Homer’s Moly, cures this, fall- ling sickness, and almost all other infirmities. The same Pe- nottus speaks of an excellent balm out ofAponensis, which taken to the quantity of three drops in a cup of wine, “ f will cause a sudden alteration, drive away dumps, and chear up the heart.” Ant. Guianerius in his Antidotary hath many such. 8 Jacobus de Dondis the Aggregator, repeats ambergreese, nut- megs, and all spice amongst the rest. But that cannot be ge- nerall. Amber and Spice will make a hot brain mad, good for cold and moist. Garcias ab Horto hath manv Indian plants, whose vertues he much magnifies in this disease. Lemnius in- stil. cap. ,58. admires Rue, and commends it to have excellent vei tue, “ to h expell vain imaginations, Divels, and to ease af- *> Bilem utraq; detrabit, sanguine purgat. c Lib. 7. cap. 5. Lniet occid. In- dite descrip, lib. 10. cap. 2. d Heurnius 1. 2. consil. 185. Scoltzii consil. 77. e Praef. denar, med. Omnes capitis dolorcs & phantasmata tollit; scias nullam herbam in terns luiic compnrand.irn viribus & bonitate nasci. f Optimum medict.memum in ccleii cordis confortatione, & ad omnes qui tristantur, &c. c Rondoletitis. Elenum quod vim habet miram ad hilaritatem et multi pro sc- crco habent. Sckcnkius observ. med. cen. 5. observ. 86. h Aftlictas mentes relevat, animi Imaginationes & D.cmoncs expellit. flicted flicted souls.” Other things are much magnified ‘by writers, as an old Cock, a Ram’s head, a Wolfe’s heart born or eaten, which Mercurial is approves ; Prosper Altinus, the water of Nilus ; Gomesius all sea water, and at seasonable times to be sea-sick: Goats milk, Whey, &c. SUBSECT. IV. Pretious Stones, Metals, Minerals, Alteratives. PRETIOUS stones are diversly censured; many explode the use of them or any Minerals in Physick, of whom Tho- mas Erastus is the chief, in his Tract against Paracelsus, and in an Epistle of his to Peter Monavius, “ k That stones can work any wonders, let them beleeve that list, no man shall perswade me; for my part, I have found by experience there is no vertue in them.” But Matthiolus, in his comment upon 1 Dioscorides, is as profuse on the other side in their commen- dation ; so is Cardan, Renodeus, Alardus, Rueus, Encelius, Marbodeus, &c. m Matthiolus specifies in Corail: and Os- waldus Crollius Basil, chym. prefers the salt of Corail. “Chris- toph. Encelius lib. 3. cap. 131. will have them to be as so many several! medicines against melancholy, sorrow, fear, dul- nesse, and the like; “Renodeus admires them, “besides they adorn Kings Crowns, grace the fingers, enrich our houshold stuffe, defend us from enchantments, preserve health, cure diseases, they drive away grief, cares, and exhilarate the minde.” The particulars be these. «Granatus, a pretious stone so called, because it is like the kernels of a Pomegranate, an unperfect kinde of Ruby, it comes from Calecut; “ Uf hung about the neck, or taken in drink, it much resisteth sorrow, and recreats the heart.” The same properties I find ascribed to the Iacinth and Topaze. q They allay anger, grief, diminish madness, much delight and exhila- rate the minde. “ r If it be either carried about, or taken in a * Sck.enk.ius, Mizaldus, Rhasis. k Cratonis ep. vol. 1. Credat qui vult gemmas mirabilia cfficere; mihi qui Sc ratione Sc experientia didici aliter rem habere, nullus facile persuadebit falsum esse verum. 1 L. de gemmis. m Mar- garine Sc corallum ad melancholiam prxeipue valent. n Margarita & gem- mae spiritus confortant & cor, melancholiam fugant. ° Praefat. ad lap. prec. lib. 2. sect. 2. de mat. mcd. Regum coronas ornant, digitos illustrant, supellcc- tilem ditant, i fascino tueutur, morbis medentuv, sanitatem conservant, men- tern exhilarant, tristitiam pellunt. t Encelius 1. 3. c. 4. Suspensus velebi- bitus tristitiae multum resistit, & cor recreat. s Idem. cap. 5. & cap. 6. de Hyacintho Sc Topazio. Iram sedat Sc animi tristitiam pellit. r Lapis hie ges- tatus aut ebibitus prudentiam auget, noctumos timores pellit; insanos hac sa- aavi, Sc quum lapidem abjeccrint, erupit iterum stultitia. Vol. II. H potion? potion, it will increase wisdome,” saith Cardan, “ expell fear; he brags that he hath cured many mad men with it, which, when they laid by the stone, were as mad again as ever they were at first.” Petrus Bayerus lib. 2. cap. 1 3. veni viecum, Fran. Rueus cap. 19. de gemmis, say as much of the Chryso- lite, 5 a friend of wisdome, an enemy to folly. Pliny lib. 37. Solinus cap. 52. Albertos de Eapid. Cardan. Encelius lib. 3. cap. 66. highly magnifies the vertue of the Beryll, “ 1 it much availes to a good understanding, represseth vain conceits, evil thoughts, causeth mirth,” ckc. In the belly of a swallow there is a stone found called Chelidonius, “ 11 which if it be lapped in a faircloath, and tied to the right arm, will cure lunaticks, madmen, make them amiable and merry.” There is a kinde of Onyx called a Chalcidonye, which hath the same qualities, “ x availes much against phantastict illusions which proceed from melancholy,” preserves the vigour and good estate of the whole body. The Eban stone, which Goldsmiths use to sleeken their gold with, born about or given to drink, •' hath the same properties, or not much unlike. Levinus Lemnius Institut. ad vit. cap. 58. amongst other Jewels makes mention of two more notable; Carbuncle and Coral!, “ z which drive away childish fears, Divels, overcome sorrow, and hung about the neck repress troublesome dreams,” which properties almost Cardan gives to that green coloured * Emmetris, if it be carried about, or worn in a ring ; Rueus to the Diamond. Nicholas Cabeus, a Jesuit of Farrara, in the first book of Iris Magneticall Philosophy, cap. 3. speaking of the vertues of a loadstone, recites many several opinions ; some say that if it»be taken in parcels inward, si quis per frusta voret, Juventu- tem restituet, it will, like viper’s wine, restore one to his youth; and yet if carried about them, others will have it to cause melancholy; let experience determine. Mercurialis admires the Emerald for his vertues in pacifying all affections of the mind ; others the Saphyre, which is “ the b fairest of all precious stones of skye colour, and a great enemy * Inducit sapientiam, fugat stultitiam. Idem Cardanus, lunaticos juvat. ' Contort ad bonnm intellectum, comprimit malas cogitationes, See. Alacrcs red- dit. “ Albcrtus, Encelius cap. 44. lib. 3. Plin. lib. 37. cap, 10. Jacobus de Dondis: dextro biachio alligaius sanat lunaticos, insanos, tacit amabiles, ju- cundos. * Valet contra piiantasticas illusioncs,ex melancholia. rAinentcs sanat, tristitiam pellit, iram, Scc. * Valet ad fugandos timores Sc diemones, turbulenta somnia abigit, Sc noctnrnos pueiorum timores < ompescit. * Somnia Ia;ta tacit argenteo annulo gestatus. kAtrse hili adversatur, omnium gem- m»rum puleherrima, cadi colorctn refert, aminum ab wrore ltbcrat, mores in melius muut. to black choler, frees the mind, mends manners,” <kc. Jacobui de Dondis, in his Catalogue of Simples, hath Amber Greece, vs in corde cervi, cthe bone in a Stag’s heart, a Monocerot’s horn, Bezoars stone d (of which elsewhere), it is found in the belly of a little beast in the East Indies, brought into Europe by Hollanders and our country-men Merchants. Renodeus cap. 22. lib. 3. de ment. vied, saith he saw two of these beasts alive, in the Castle ol the Lord of Vitry at Coubert. Lapis Lazuli and Armenus, because they purge, shall be men- tioned in their place. Of the rest in brief thus much I will add out of Cardan, Re- nodeus cap. 23. lib. 3. Rondoletius lib. 1. de Testat. c. 15. Me. 44 c That almost all Jewels and pretious stones have excellent vertues to pacihe the affections of the mind, for which cause rich men so much covet to have them : f and those smaller Unions which are found in shells amongst the'Persians and Indians, by the consent of all writers, are very cordial, and most part avail to the exhilaration of the heart. Minerals.] Most men say as much of Gold, and some other Minerals, as these have done of pretious stones. Erastus still maintains the opposite part. Disput. in Paracelsum. cap. 4. fol. 196. he confesseth of gold, “ * that it makes the heart merry, but in no other sense but as it is in a miser’s chest:” at viihi plaiulo simulac nuvimos contemplor in area, as he said in the Poet, it so revives the spirits, and is an excellent reccit against Melancholy, for in PjjpficR i# a cor&ial, ftfjercfo7t i)t lo£>al& in fpenal Aurum potabileb, he discommends and inveighs against it, by reason ol the corrosive waters which are used in it: Which ar- gument our Dr. Guin urgeth against D. Antonius. ; Erastus concludes their Philosophical stones and potable gold, &c. 44 to be no better than poyson,” a meer imposture, a non Ens; dig’d out ol that broody hill belike this goodly golden stone is, ubi nascetur ndiculus mas. Paracelsus and his Chymistical fol- lowers, as so many Promethei, will fetch lire from heaven, will cure all manner of diseases with Minerals, accounting* c Longis moeroribus feliciter medetur, deliquiis, &c. 11 Sec. 5. Memb. 1. Subs. 5. ' Gestamen lapidum Sc gemmarum maximum fert auxibum Sc juva- men; unde qui dites sunt gemmas secum ferre student. f Margaritae Sc Uni* ones quae a conchis Sc piscibus apud Persas Sc Indos, valde cordiales sunt, Sec. * Aurum lsetitiam generat, non in corde, sed in area virorunv * Chaucer'. k Aunim non aurum. Noxium ob aquas rodentes. ■ Ep. ad Monavium. Metallica omnia in universum quovismodo parata, ncc tutd nec commode intra corpus sumi. II 2 them them the only Physick, on the other side. * Paracelsus calls Galen,Ilippocrates,and all their adherents, infants, idiots, Sophis- ters, &c. A page sis islos qui Vulcanias istas Metamorphoses sugiilant, inscitia soholes, suputte pertmacite alumHos, not worthy the name of Physitians, tor want of these remedies; and brags that by them he can make a man live 160. yeers, or to the world’s end, with their f Alexipharmacums, Panaceas, Mumtnia's, unguentuin Armarium, and such Magnetical cures, Pampas vit<e $( mortis, Balneum Diame, Balsamum, Plectrum Magico-physicum, Amuleta Marti alia, Kc. What will not he and his followers effect? He brags moreover that h<= was primus medico rum, and did more famous cures than all the Physitians in Europe besides, “ ^a drop of his pre- parations should go farther than a dram, or ounce of theirs, those loathsome and fulsome filthy potions, Heteroclitical pills (so he cals them) horse medicines, ad quorum aspectum Cy- clops Polyphemus exhorresceret. And though some condemn their skill, and Magnetical cures as tending to Magical super- stition, witchery, charms, See. yet they admire, stiffly vindi- cate nevertheless, and infinitely prefer them. But these are both in extreams, the middle sort approve of Minerals, though not in so high a degree. Lemnius lib. 3. cap. 6. de occult, vat. mir. commends Gold inwardly, and outwardly used, as in Rings, excellent good in medicines; and such mixtures as are made for melancholy men, saith Wecker. antid. spec, lib. 1. to whom Renodeus subscribes, lib. 2. cap. 2. Jicinus lib. 2. cap. 19. Fernel. rneth. med. lib. 5. cap. 21. de Cardiacis, Daniel Sennertus lib. 1. part.. 2. cap. 9. Audernacus, Liba- viuSj Quercetanus, Oswaldus Crollius, Euvonymus, Rubeus, and Matthiolus in the fourth book of his Epistles, Andreas a JHawen epist. ad Mattkiolum, as commended and formerly used by Avicenna, Arnoldus, and many otners: k Matthiolus in the same place approves of potable gold, Mercury, with many such Chymical confections, and goes so far in approbation ot them, that he holds “ 'no man can be an excellent Physitian that hath not some skill in Chymistical distillations, and that Chro- nick diseases can hardly be cured without mineral medicines . Look for Antimony among purgers. * In parag. Stultissimus pilus occipitis ntci plus scit, qunm omnes vestri doc- tores, Sc calceorum meorum annuli doctioics sunt quant vester Galcnus & Avi- cenna, barba mea plus experta cst quant vcs'rx omnes Academia:. + Vide Ei nestum Burgtatiunt edit. Franaker. 8°. 1611. Crollius and others. + plu‘ proficiet gutta mea, quant tot eoru drachma: ti uncis. k Nonnulli huic supra ruodunt indulgent, usum etsi non adco magnum, non tanten ahjiciendunt cen- sco i Ausim dicerc neminein medieum cxcellentem qui non in hac distills- tionc chymica sit versatus. Morbi Clironici devinci ciira mctallica vix possint, ant ubi sanguis corrumpitur. SUBSECT. V, Compound Alteratives; censure of Compounds, and viixt Physick. PLINY, lib. 24. c. 1. bitterly taxeth all compound medicines. “ m Men’s knavery, imposture, and captious wits have invented these shops, in which every man’s life is set to sale : and by and by came in those compositions and inexplicable mixtures, far fetcht out of India and Arabia; a medicine fora botch must be had as farre as the Red Sea.” And’tis not without cause which he saith ; for out of question they are much to D blame in their compositions, whilst they make infinite variety of mixtures, as ° Fuchsius notes. “ They think they get themselYes..great credit, excel others, and to be more learned then the rest, because they make many variations ; but he ac- counts them fools, and whilst they brag of their skill, and think to get themselves a name, they become ridiculous, be- wray their ignorance and error.” A few simples well prepared and understood, are better than such an heap of nonsense con- fused compounds, which are in Apothecaries shops ordinarily sold. “ In which many vain, superfluous, corrupt, exolete things out of date are to be had (saith Comarius); a company of barbarous names given to Syrrops, Julips, an unnecessary company of mixt medicinesrudis indigestaque moles. Many times (as Agrippa taxeth) there is by this means “pmore danger from the medicine then from the disease,” when they put together they know not what, or leave it to an illiterate Apothecary to be made, they cause death and horror for health. Those old Physitians had no such mixtures , a simple potion of Hellebor in Hippocrates time, was the ordinary purge; and at thus day, saith ’ Mat. Riccius, in that flourishing Common- wealth of China, “ Their Physitians give precepts quite oppo- site to ours, not unhappy in their Physick : they use altogether m Fraudes hominum Sc ingcniorum captur®, officinas invcnere isms, in qui- bus sua cuiq; venalis promittitur vita; statim compositiones & mixtursc inex- plicabtles ex Arabia & India, alceri parvo mediciDa a rubro mari importatur. * Arnoldus Aphor. 15. Fallax medicus qui potens mederi simplicibus, composita dolose aut frustra quxrit. ° Lib. 1. Sect. 1 cap. 8. Dum infimta mcdica- menta miscent, laudem sibi comparare student, & in hoc studio alter altcrum superare conatur, di.m quisq; quo plura miscuerit, eo se doctiorcm putet, inde lit ut suain prodant inscitiam, dum ostentant perititvn, Si se ridicules exlnbeant, &c. v Multo plus periculi a tnedicamento quam a morbo, &c. r Expe- rt in Sinas lib. 1. c. 5. Praccepta medici dant nostris diversa, m medendo non mfelices, pharmacis utuntur simplicibus, Horbis, radicibns, &c. tota corum medicina^ nostise herbaria praceptis continctur, nullus ludus hvtjtts artis, quisq; privaius a quolibet magistro eruditur. H 3 roots roots, heaths, and simples in their medicines, and all their Physick in a manner is comprehended in a herbal: no science, no schoole, no art, no degree, but like a trade, every man in private is instructed of his Master.” * Cardan cracks that he can cure all diseases with water alone, as Hippocrates of old did most infirmities with one medicine. Let the best of ou: rational Physitians demonstrate and give a sufficient reason for those intricate mixtures, why just so many simples in Mithri- date or Treacle, why such and such quantity ; may they not be reduced to half or a quarter ? Frustra fit per plura (as the saying is) quod fieri potest per paueiora; 300 simples in a juhp, potion, or a little pill, to what end or purpose? I know not what sAlkindus, Capivaccius, Montagna, and Simon Ei- tover, the best of them all and most rational have said in this kind ; but neither he, they, nor any one of them, gives his reader, to my judgement, that satisfaction which he ought; why such, so many simples? Rog. Bacon hath taxed many errors in his tract de graduationibus, explained some things, but not cleared. Mercurialis in his book de coniposit. median. gives instance in Hamech, and Philonium Romanum, which Hamech an Arabian, and Philonius a Roman, long since com- posed, but crasse as the rest. If they be so exact, as by him it seems they were, and those mixtures so perfect, why dodi Fernelius alter the one, and why is the other obsolete? * Car- dan taxeth Galen for presuming out of his ambition to correct Theriachum Andromachi, and we as justly may carp at all the rest. Galen’s medicines arc now exploded and rejected ; what Nicholas Meripsa, Mesue, Celsus, Scribanius, Actuarius, &c. writ of old, are most part contemned. Mellichius, Cordus, Wecker, Querecetan, Rhenodeus, the Venetian, Florentine states have their several receipts, and Magistrals: They of No- rembergehave theirs, and Augustana Pharmacopoea, peculiar medicines to the meridian of the City: London hers, every city, town, almost every private man hath his own mixtures, compositions, receipts, magistrals, precepts, as if he scorned antiquity, and all others in respect of himself. But each man must correct and alter to shew his skill, every opinionative fellow must maintain his own paradox, be it what it will ; Del want reges, plectuntur Achivi: they dote, and in the mean time the poor patients pay for their new experiments, the Com- monalty rue it. Thus others object, thus I may conceive out of the weak- ness of my apprehension ; but to say truth, there is no such fault, no such ambition, no novelty, or ostentation, as some * Lib. de Aqua. ‘ Opusc. d»’I)o$. ' Subtil, cap de scienliis. suppose, suppose ; but as " one answers, this of compound medicines, “ is a most noble and profitable invention found out, and brought into Physick with great judgement, wisdome, coun- sel and discretion"” Mixt diseases must have mixt remedies, and such simples are commonly mixt as have reference to the parr affected, some to qualify, the rest to comfort, some one part, some another. Cardan and Brassavola both hold that Nullum simplex -medicamen turn sine noxn, no simple medi- cine is without hurt or offence ; and although Hippocrates, Erasistratus, Diodes of old, in the infancy of this art, were content with ordinary simples : yet now, saith x “ aEtius, ne- cessity compelleth to seek for new remedies, and to make com- pounds of simples, as well to correct their harms if cold, dry, hot, thick, thin, insipid, noysome to smell, to make them sa- vory to the palat, pleasant to taste and take, and to preserve them for continuance, by admixtion of sugar, hony, to make them last moneths and yeares for several uses.”, In such cases, compound medicines may be approved, and Arnoldus in his 18. Aphorisme, doth allow of it. “ > If simples cannot, necessity compels us to use compounds so for receits and ma- gistrals, dies diem docet, one day teacheth. another, and they are as so many words or phrases, Que nunc sunt in honore iiocabula si volet Usas, Ebbe and flow with the season, and as wits vary, so they may be infinitely varied. “ Quisq; suum placitum quo capiatur habet.” Every man as he likes, so many men so many minds, and yet all tending to good purpose, though not the same way. As arts and sciences, so Physick is still "perfected amongst the rest; Horte musarum nutrices, and experience teacheth us every day z many things which our predecessors knew not of. Nature is not effeete, as he saith, or so lavish, to bestow all her gifts upon an age, but hath reserved some for posterity, to shew her power, that she is still the same, and not old or con- sumed. Birds and beasts can cure themselves by nature, * na- ture Hsu ea plerumq; cognoscunt, qu<e homines vix longq labove & doctrind assequuntur, but men must use much labour and industry to find it out: But 1 digresse. Compound medicines are inwardly taken, or outwardly ap- “ Quwcctan. pharmacop. restitut. cap. 2. Nobilissivnum Sc utilissinaum iriventum summa cunt necessitate adinventum & introdueium. 1 Cap. 25. Tctrabib. 4. sct. 2. Necessitas nunc co'git aliquando noxiij qusrere remedia, Sc ex simplieibus compbsitas facorc, turn acPsaporem, odnrem, palati gratiam, ad corrcctibnem simplieimn, turn ad futures users, con9ervationem, Sec. i Cum simplicia non possum necessitas-cbgit ad corripoiw*. ^ LipB, Epist. » Theod. Podromus Amor. lib. 9. ,: j; • H 4 plyed. plyed. Inwardly taken, be either liquid or solid: liquid, are fluid or consisting. Fluid, as Wines, and Syrrups. The wines ordinarily used to this disease, are Wortnewoodwine, Tama- risk, and Buglossalum, wine made of Borage and bugloss, the composition of which is specified in Arnoldus Villano- vanus, lib. de vims of Borage, Bawrne, Bugloss, Cinamon, &c. and highly commended for its vertues: “ 3 it drives away Lepro- sy, Scabs, cleers the blood, recreates the spirits, exhilarates the mind, purgeth the brain of those anxious black melancholy fumes, and cleanseth the whole body of that black humour by urine. To which I adde,” saith Villanovanus, “ that it will bring madmen, and such raging Bedlams as are tied in chains, to the use of their reason again. My conscience bears me witness, that I do not lye, I saw a grave matron helped by this means; she was so cholerick, and so furious sometimes, that she was almost mad, and beside her self; she said and did she knew not what, scolded, beat her maids, and was now ready to be bound till she drank of this Borage wine, and by this excellent remedy was cured, which a poor forrainer, a silly beggar, taught her by chance, that came to crave an alms from door to door.” The juyce of Borage, if it be clarified, and drunk in wine, will do as much, the roots sliced and steeped, &c. saith Ant. Mizaldus, art med. who cites this sto- ry verbatim out of Villanovanus, and so doth Magninus a Physitian of Millan, in his regiment of health. Such another excellent compound water I find in Rubeus de distill, sect. 3. which he highly magnifies out of Savonarola, “ b for such as are solitary, dull, heavy or sad without a cause, or be troubled With trembling of heart.” Other excellent compound waters for melancholy, he cites in the same place. “ c If their me- lancholy be not inflamed, or their temperature over hot.” Evonimus hath a pretious Aquavit<e to this purpose, for such as are cold. But he and most commend Aurum potabile, and every writer prescribes clarified whey, with Borage, Bugloss, Endive, Succory, &c. of Goats milk especially, some inde- finitely at all times, some thirty dayes together in the spring, every morning fasting, a good draught. Syrupes are very * Sanguinem corruptum emaculat, scabiem abolet, lepram curat, spiritui rccreat, & animum exhilarat. Melancholicos humores per urinam educit, k cerebrum a crassis, aerumnosis melancholi* fumis purgat, quibus adao dc- mentes & fuiiosos vinculis retinendos plunmum juvat, k ad rationis usum du- cit. Testis est mibi conscientia, quod viderim matronam quandam bine li- beratam, quae frequentius ok iracundia demens, k impos animi dicenda ta- cenda loquebatur, adeo turens ut ligari cogeretur. Fuit ei praestantissimo rc- medio, vini istius usus, indicatus a peregrino homine mendico, eleemosynam prae foribus diet* matTon* implorante. b lis qui trisiantur sine causa, k vitant amicorum societatem k tremunt corde. c Modo non inflammetur me- Jancholia, aut calidtore temperamento sint-. good, and often used to digest this humor in the heart, spleen, liver, Sec. As Syrupe of Borage, (there is a famous Syrupe of Borage highly commended by Laurentius to this purpose in his Tract of melancholy) de pomis of King Sabor, now obso- lete, of Thyme and Epithyme, Hops, Scolopendria, Fumito- ry, Maidenhair, Bizantine, &c. These are most used for preparatives to other Physick, mixed with distilled waters of like nature, or in fillips otherwise. Consisting, are conserves or confections; conserves of Bo- rage, Bugloss, Bawm, Fumitory, Succory, Maidenhair, Vio- lets, Roses, Wormwood, See. Confections, 1 reacle, Mithri- date, Eclegms, or Linctures, Sec. Solid, as Aromatical con- fections; hot, Diambra, Diamargaritum calidum, Dianthust Diamoschum dulce, Electuamum de gennnis, leetijicans &a~ leni K Bhasis, Diagalinga, Diacimynum, Dianisum, Dia- trion piperion, Diazinziber, Diacapevs, Diacmnamonum: Cold, as Diamargaritumfrigidum, Diacorolh, Diarrhcdon Jbbatis, Diacodion, Hie. as every Pharmacopoeia will shew you, with their tables or losings that are made out of them ; with Condites and the like. Outwardly used as occasion serves, as amulets, oyls hot and cold, as of Camomile, Staechado’s, Violets, Roses, Almonds, Poppy, Nymphea, Mandrake, See. to be used after bathing, or to procure sleep. Oyntments composed of the said species, oyls and wax. See. as Alablastritum Populeum, some hot, some cold, to moy- sten, procure sleep, and correct other accidents. Liniments are made of the same matter to the like purpose ’ Emplasters of herbs, flowers, roots, See. with oyls, and other liquors mixt and boiled together. Cataplasms, salves, or pultises made of green hearbs, pound- ed, or sod in water till they be soft, which are applied to the Hypocondries, and other parts, when the body is empty. Cerotes, are applyed to several parts, and Frontals, to take away pain, grief, heat, procure sleep. I' omentations or spunges, wet in some decoctions, See. Epithemata, or those moist me- dicines, laid on linnen, to bath and cool several parts mis- affected. Sacculi, or little bags of herbs, flowers, seeds, roots, and the like, applied to the head, heart, stomack, Sec. odoraments, balls, perfumes, posies to smell to, all which have their seve- ral uses in melancholy, as shall be shewed, when I treate oi, the cure of the distinct Species by themselves. ME MB. MEMB. II. SUBSECT. I. Purging Simples upward. MELANAGOGA, or melancholy purgin medicines, are either Simple or compound, and that gently, or violent- ly, purging upwards or downward. These following purge upward. d Asarum, or Asrabecca, which, as Mesue saith, is hot in the second degree, and dry in the third, “ it is com- monly taken in wine, whey,” or as with us, the juyee oi two or three leaves or more sometimes, pounded in posset drink qualified with a little liquorice, or anniseeds, to avoid the ful- somness of the taste, or as Diaserum Fernelii. Brassivolu in Cal art. reckons it up amongst those simples that only purge melancholy, and Ruelhus confirms as much out of his experience, that it purgeth ' black cholei, like Hcllebor it- self. Galen lib. 6. simplic'. and f Matthiolus'ascribe other vertues to it, and will have it purge other humors as well as this. Laurel, by Heurnius method, adprax. lib. 2. cap. 24. is put amongst the strong purgers of melancholy it is hot and dry in the fourth degree. Dioscoridcs lib. 11. cap. 1 I t. adds other effects to it A Pliny sets down 15 berries in drink for a sufficient potion : it is commonly corrected with his opposites, cold and moist, as juyee of Endive, Purslane, and is taken in a potion to seven grains and a half. But this and Asrabec- ca, every Gentlewoman in the Country knows how to give, they are two common vomits. Scilla, or Sea Onyon, is hot and dry in the third degree. Brassivola in Catart.'out of Mesue, others, and his own expe- rience, will have this simple to purge h melancholy alone. It is an ordinary vomit, vinum Scilliticum, mixt with Rubel in a little white wine. White Ilellcbor, which some call sneezing powder, a strong purger upward, which many reject, as being too violent . Mesue and Averroes will not admit of it, “ 1 by reason of danger of suffocation,” “ k great pain and trouble it puts the poor patient to,” saith Dodonaeus. Yet Galen lib. 6. simp/, mcd. and Dios- corides cap. 145. allow of it. It was indeed “ 1 terrible informer times,” as Pliny notes, but now familiar, insomuch that many a Heurnius • datur in scro lactis, aut vino. • Vcratri modo expurgat re- rebrum roborat memoriam. Fuchsius. f Crassos & bihosos humores per vomitum cducit. * Vomiium & menses at. valet ad Hydrop. &c. *- M-ueri is atras educit. 1 Ah arte idco rejiciendum, ob pcriculum suftora- tionis. k Cap. 10. magna vi educit, Sc molcstia cum suranu ‘Quon- dam -terribile. took took it in those claves, “ m that were students, to quicken their wits, which Persius Sat. 1. objects to Accius the Poet, I has Acci ebria veratro. “ " It helps melancholy, the falling sick- ness, madness, gout, &rc. but not to be taken ot old men, youths, such as are weaklings, nice oi effeminate, tioubled with headach, high coloured, or fear strangling,” saith Bios- corides. ° Oribasius, an old Physitian, hath written very co- piously, and approves of it, “ in such affections which can otherwise hardly be cured.’ lleurmus lib. 2. pi ax. vied die vomitories, will not have it used “ 11 but with gieat caution, by reason of its strength, and then when Antimony will do no good,” which caused Hermophilus to compare it to a stout captain (as Codroneus observes cap. 7. comment. de Ilelleb.) that will see all his souldiers go before him and come postprin- cipia, like the bragging souldier, last him self: 4 when othei helps fail in inveterate melancholy, in a desperate case, this vo- mit is to be taken. And yet for all this, it it be well prepaied, it may be r securely given at hrst. s Mathiolus brags, that he hath often, to the good of many, made use of it, and Heurni- us, “ 1 that he hath happily used it, prepared after his own pre- script,” and with good success. Chnstophorus u J eg u lib. 3. c. 41, is of the same opinion, that it may be lawfully gi- ven ; and our country Gentlewomen finde it by then common practice, that there is no such great danger in it. D. 1 urner speaking of this plant, in his Herball, teileth us, that in his time it was an ordinary receipt among good wives, to give Hellebor, in powder to ii'1 weight, and he is not much against it. But they do commonly exceed, for who so bold as blinde Bayard, and prescribe it by peny worths, and such irrationall wayes, as I have heard my selt market folks ask tor it in an Apothecaries shop: but with what success God knows ; they smart often for their rash boldness and tolly, break a vein, make their eyes ready to start out ot their heads, or kill themselves. So that the fault is not in the Physick, but in the rude and un- discreet handling ot it. He that will know, therefore, when to use, how to prepare it aright, and in what dose, let him read Hcurnius lib. 2. pra.v. vied. Jirussivola de Cat-art. (lode- m Multi studiorum gratia ad providen la acrius qua; commentabantur. * Medetur comitialibus, melancholias, podagricis; vetatur senibus, pueris, mollibus & effaeminatis. ° Collect, lib. 8. cap. 3. in affcctionibus iis c|use difficulter cuvan ur, Helleborum damns. p Non sine summa cautio no hoc remedio utemur; cst enim valictrssmium, & quum vires Autimbnii con- femnit morbus, in auxiliutn evocator, motlo validc vires elflorescant. i jfstius tetrab. cap. 1. ser. 2. Iis solum dari vult Helleborum album, qui secus spem non habent, non iis qui Syncopen timent, &cc. salute multorum. * Cap. 12. de morbis cap. 1 isos lacillimc nostro prepxrato Hclleboro albo. Cum utimur frid us fridus Stegius the Emperour Rodolphus Physitian cap. ] 6. “ Matthiolus in Dioscor. and that excellent Commentary of Baptista Codronchus, which is instar omnium de Helleb. alb. where we shall finde great diversity of examples and Receipts. Antimony or Stibium, which our Chymists so much magni- fie, is either taken in substance or infusion, &cc. and frequently prescribed in this disease. “ It helps all infirmities,” saith ** u Matthiolus, which proceed from black choler, falling sick- ness, and Hypocondriacall passions and for farther proof of his assertion, he gives several! instances of such as have been freed with it : * One of Andrew Gallus, a Physitian of Trent, that after many other essayes, “ imputes the recovery of his health, next after God, to this remedy alone.” Another of George Handshius, that in like sort, when other medicines failed, “ v was by this restored to his former health, and which ■of his knowledge, others have likewise tried, and by the help of this admirable medicine, been recovered.” A third of a parish Priest at Prage in Bohemia, “ z that was so far gone with melancholy, that he doted, andspake he knew not what ; but after he had taken 12 grains of Stibium, (as I my self saw, and can witness, for I was called to see this miraculous accident) he w;as purged of a deal of black choler, like little gobbets of flesh, and all bis excrements were as black blood (a medicine fitter for a Horse then a Man) yet it did him so much good, that the next day he was perfectly cured.” This very story of the Bohemian Priest, Sckenkius relates verbatim, Exoter. experiment, ad Far. morb. cent. 6. observ. 6. “with great approbation of it. Hercules de Saxonia calls it a profitable medicine, if it be taken after meat to 6. or 8. grains, of such as are apt to vomit. Bodericus <z Fonseca the Spaniard, and late professor of Padua in Italy, extols it to this disease, Tom. 2. consul. 85. so doth Lod. Mercatus de inter, morb. cur. lib. 1. cap. 17. with many others. Jaco- bus Gervinus a French Physitian on the other side. lib. 2. de venenis confut. explodes all this, and saith he took three grains only upon Matthiolus and some others commendation, hut it al- most killed him, whereupon he concludes, “ a Antimony is " In lib. 5. Diascor. cap. 3. Omnibus opitulatur morbis, quos atrabilis exci- lavit comitialibus iisq; presertim qui Hypocondriacas obtinent passioncs. » Andreas Gallus, Tridcntinus medicus, salutcm huic mcdxamento post Dcum ilebet. i Intcgrae sanitati, brevi restitutus. Id quod aliis accidisse scio, qui hoc mirabili medicamento usi sunt. 1 Qui melancholicus factus plane de- sipiebat, multaq; stuhe loquebatur, huic exhibitnm 12. gr. stibium, quod paulo post atram bikm ex alvo cduxit (ut ego vidi, qui vocitus tanquam ad miraculum adfui testari possum.) & ramenta tanquam carnis dissecta in par- ies totum excrcmentum tanquam sanguinem nigerrimum repraesentahat, ♦ Antin\onium venenum, non medicaraen’.um. rather rather poyson then a medicine. Th. Erastus concurres with him in his opinion, and so doth ./Elian Montaltus cap. 30 tie melan. But what do 1 talk ? ’tis the subject of whole books ; I might cite a century of Authors pro and con. I will con- clude with b Zuinger, Antimony is like Scanderbeg’s sword, which is either good or bad, strong or weak, as the party is that prescribes, or useth it; “a worthy medicine if it be right- ly applied to a strong man, otherwise poyson.” For the pre- paring of it, look in Evonimi thesaurus, Quercetan, Os- wald us Cr oil ins, Basil. Chun. Basil. Valentins, 6ft*. Tobacco, divine, rare, superexcellent 1 obacco, which goes far beyond all their Panaceas, potable gold, and Philoso- phers stones, a soveraign remedy to all diseases. A good vo- mit, I confesse, a vertuous herb, if it be well qualified, op- portunely taken, and medicinally used ; but as it is common- ly abused by most men, which take it as Tinkers do ale, ’tis a plague, a mischief, a violent purger of goods, lands, health, hellish, develish and damned Tobacco, the ruine, and over- throw of body and soul. SUBSECT. II. Simples purging Melancholy downward. POLYPODIE and Epithyme are, without all exceptions, gentle purgers of melancholy. Dioscorides will have them void flegm ; but Brassivola out of his experience averreth, that they purge this humor; they are used in decoction, infusion, &cc. simple, mixt, &c. Mirabolanes, all five kinds, are happily c prescribed against melancholy and quartan agues ; Brassivola speaks out “ d of a thousand” experiences, he gave them in pills, decoction, &cc. look for peculiar Receipts in him. Stcechas, Fumitory, Dodder, herb Mercury, roots of Ca- pers, Genista or broom, Pennyriall and half boiled Cabbage, I finde in this Catalogue of purgers of black choler, Origan, Fetherfew, Ammoniack e Salt, Salt-peter. But these are ve- ry gentle; alyppus, dragon root, centaury, ditany, Colutea, which Fuchsius cap. 168. and others take for Sene, but most distinguish. Sene is in the middle of violent and gentle purgers downward, hot in the^econd degree, dry in the first., k Cratonis ep. sect, vet ad Monavium ep. In utramq; partem dignissimum medicamcntum, si tecte uientur, secus venenum. c Maerorcs 1'ugant * utilissimd dantur melancholicis & quaternariis. d Millies horum vires ex- jfertus sum. * Sal nitrum, sal ammoaiacum, Dracontij radix, doctamnum - Brassiv ola Brassivola calls it r “ a wonderful] herb against melancholy; it scowres the blood, illighcens the spirits, shakes off sorrow, a most profitable medicine,” as s Dodonaeus terms it, invented by the Arabians, and not heard of before. It is taken divers wayes, in powder, infusion, but most commonly in the in- fusion, with ginger, or some cordiall flovvres added to correct it. . Actuarius commends it sod in broath, with an old cock, or in whey, which is the common convayer of all such things as purge black choler , or steeped in wine, which Henrnius ac- counts sufficient, without any farther correction. Aloes by most is said to purge choler, but Aureiiauus lib. 2. c. 6. de morb. chron. Arculanus cup. 6. in 9. Rbasis, Julius Alexandrians, consil. 185. Scoltz. Crato consil. 189. Scoltz. prescribe it to this disease ; as good for the sto- mach and to open the Haemrods, out of Mesue, Rhasis, Sera- pi°, Avicenna; Menardus ep. lib. 1. epist. 1. opposeth it, Aloes u h doth not open the veines,” or move the Haemrods, which Leonhaitus Fuchsius paradox, lib. 1. likewise affirmes ; but Brassivola and Dodonaeus defend Mesue out of their expe- rience ; let 1 Valesius end the confroversie. Lapis Armenus and Lazuli are much magnified by k Alex- ander lib. 1. cap. 16. Avicenna, ALtius, and Actuarius, if they be well washed, that the water be no more coloured, fiftie times some say. “ 1 That good Alexander (saith Guianerus) puts such confidence in this one medicine, that he thought all melancholy passions might be cured by if; and I for my part have oftentimes happily used it, and was never deceived in the operation of it.” I he like may be said of Lapis Lazuli, though it be somewhat weaker than the other. Garcias ab Horto hist. lib. 1. cap. 65. relates, that the Physitians of the Moores familiarly prescribe it to all melancholy passions, and Matthiolus ep. lib. 3. n brags of that happy successe which he still had in the administration of it. Nicholas Meripsa puts it amongst the best remedies, sect. 1. cap. 12. in Antidotis ; “ u and if this will not serve (saith Rhasis) then there remaines nothing but Lapis Armenus, and Hellebor it self.” Valescus and Jason Pratensis, much commend Pulvis Mali, which is f Calet online seenndo, siccnt primo, adversus omnia vitia atrx hilis valet, *anguinom mundat, spiritus illustrat, mserorem discutit lierba mirifica. « Cap. 4. lib. 2. h Recentiores negant ora vena rum resecare. 1 An aloe aperiat *>ra venafum. lib. 9. cont. 3. k Vaporcs abstcfgit a ritalibus pariilius. ‘Tract. 13. c. 6. Bonus Alexander, tantam lapidc Armcno confidcutiam lia- buit, ut omnes melancholicas passiones ab cocurari posse crederct, Sc ego inde saspissime usUs sum, & in cjus exhibitione numpiam fraudntus lui. *» Mau- rorum rned.ci hoe lapidc plcrumq; purgant melancholiam, &c. " QU(lCgo «;rpe leliciter usussum; & magno cum auxilio. ® Si non hoc, nihil resiat ni- si Hcllcborus, £c lapis Annenus. Consil. 184. Scoltzii. made made of it. James Damascen. 2. cap. 12. Hercules de Saxo- nia, See. speakes well of it. Crato will not approve this ; it, and both Hellcbors, he saith, are no better than poyson. .Victor Trincavelius, lib. 2. cap. 1-1. found it in his experience, “ p to be very noysome, to trouble the stomack, and hurt their bodies that take it overmuch.” Black Hellebor, that most renowned plant, and famous purger of melancholy, which all antiquity so much used and admired, was hrst found out by Melanpodius a shepherd, as Pliny records. Lib. 25. cap. 5. ’ who, seeing it to purge his Goats when they raved, practised it upon Elige and Calene, King Praetus’ daughters, that ruled in Arcadia, neer the foun- tain Clitorius, and restored them to their former health. In Hippocrates time it was in only request, insomuch that he writ a book of it, a fragment of which remaines yet. Theo- phrastus, ‘Galen, Pliny, Caelius Aurelianus, as ancient as Galen, Lib. 1. cap. 6. Areteus lib. 1. cap. 5. Qribasius lib. 1. collect. a famous Greek, TLtius ser. 3. cap. 112. & 113. p. Abgineta, Galen’s Ape, lib. 1. cap. 4. Actuarius, Trallianus lib. 5. cap. 15. Cornelius Celsus only remaining of the old Latines, lib. 3. cap. 23. extoll and admire this excellent plant; and it was generally so much esteemed of the ancients for this disease amongst the rest, that they sent all such as were erased, or that doted, to the Anticyrae, or to Phocis in Achaia to be purged, where this plant was in abundance to be had. In Straboe’s time it was an ordinary voyage, JYa.viget Anticyras; a common proverb among the Greeks and Latines, to bid a disard or a mad man go take Hellebor ; as in Lucian, Menippus to Tantalus, Tantale desipis, hclltboro epoto tibi opus est, toq; sane meraco. Thou art out of thy little wit O Tantalus, and must needs drink Hellebor, and that without mixture. Aristophanes in Vespis, drink Hellebor, &cc. and Harpax in the 5 Comcedian, told Simo and Ballio, two doting fellows, that they had need to be purged with this plant. When that proud Menacrates o t^ebs, had writ an arrogant letter to Phi. of Macedon, he sent back no other answer but this, Consulo tibi ut ad Anticyram te con/eras, noting there- by that he was erased, atque elleboro mdigere, had much need of a good purge. Lilius Geraldus saith, that Hercules, after all his mad pranks upon his wife and children, was per- fectly cured by a purge of Hellebor, which an Anticyrian administered unto him. They that were sound commonly took it to quicken their wits, (as Ennius of old, ' 2ui non nisi r Malta corpora viji gravissime hinc agitata, et stomocho multum obfuis.e. Cum vidisset ab eo curari capras fitrcntes, &c. r Lib. 6. simpl. rued, * lJseudol« act. 4. seen. ult. lielieboro hisce hominibus opus est. 1 Hor. pot US potus ad arma—prosiluit dicenda, and as our Poets drink sack to improve their inventions (I find it so registered by Agellius lib. H. cap. 15.) Carneades the Academick, when he was to write against Zeno the Stoick, purged himselfe with Hellebor first, which u Petronius puts upon Chrysippus. In such esteem it continued for many ages, till at length Mesue and some other Arabians began to reject and leprehend it, upon whose authority for many following lusters, it was much debased and quite out of request, held to be poyson and no medicine; and is still oppugned to this day by x Crato and some junior Physicians. Their reasons are, because Aristotle l. 1. de plant, c. 3. said, Henbane and Hellebor were poyson; and Alexan- der Aphrodiseus, in the preface of his Problems, gave out, that (speaking of Hellebor) “ y Quailes fed on that which was poyson to men.” Galen. 1. 6. Epid. com. 5. Text. 35. confirms as much : z Constantine the Emperour in his Geoponicks, at- tributes no other verttie to it, than to kill mice and rats, flies and mouldwarps, and so Mizaldus, Nicander of old, Gervinus, Skenkius, and some other Neotericks that have written of poysons, speak of Hellebor in a chief place. * Nicholas Leonicus hath a story of Solon, that besieging, I know not what city, steeped Hellebor in a spring of water, which by pipes was conveyed into the middle of the town, and so either poysoned, or else made them so feeble and weak by purging, that they were not able to bear arms. Notwithstanding all these cavils and objections, most of our late writers do much approve of it. b Gariopontus lib. 1. cap. 13. Codronchus com. de helleb. Falopms lib. de med. purg. sivipl. cap. 6y. is consil. 1.1. Trincavelii, Montanus 239. Erisemelica consil. 14. Hercules de Saxonia, so that it be opportunely given. Jacobus, de Dondis, Agg. Amatus, Lucet. cent. 66. Godef. Stegiu* cap. 13. Hollerius, and all our Herbalists subscribe. Fw- nelius meth. med; lib. b. cap. 16. “ eonfesseth it to be a e ter- rible purge and hard to take, yet well given to strong men, and such as have able bodies.” P. Forestus and Capivacciu* forbid it to be taken in substance, but allow it in decoction or infusion, both which wayes P. Monavius approves above all Others, Epist. 231. Scoltzii, Jacchinus in S>. Rhasis, com- mends a receipt of his own preparing ; Pcnottus another of his Chymically prepared, Evonimus another. Hildesheim spicel. • In. Satyr. * Crato tonsil. 16.1. 2. Etsi mulli magni viii probent, in ba- nam par;cm accipiam media, non probetn. * Vescuntur verairo coturniccs quod hominibus toxicum est. 2 Lib. 23. c. 7. 10. 14. * De var. hist, > Corpus incolume reddit, et juvenile efikit. c Vctercs non sine causa usi sunt: Difticilis ex HtUeboro purgauo, et ttrroris plena, sed robustis datut ttraen, &c. 2. de 2. de mel. hath many examples how it should be used, with diversity ot receipts. Heurnius lib. 1. prax. vied. cap. 14. “ calls it an '• innocent medicine howsoever, if it he well pre- pared.” T he root erf it is onely in use, which may be kept manv yeers, and by some given in substance, as by I'alopius and Brassivola amongst the rest, who c brags that he was the first that restored it again to his use, and tels a story how he cured one Melatasta a mad man, that was thought to be pos- sessed, in the Duke of Ferrara’s Court with one purge ot black Hellebor in substance: the receipt is there to be seen; his excrements were like inke, f he perfectly healed at once; Vidus Vidius, a Dutch Physician, will not admit of it in sub- stance, to whom most subscribe, but as before in the decoction, infusion, or which is all in all, in the Extract, which he pre- fers before the rest, and calls suave viedicamentum, a sweet medicine, an easie, that may be securely given to women, children, and weaklings. Baracellus, horto geniali, terms it maxima prxstantia medicamentuin, a medicine of great worth and note. Quercetan in his Spagir Phar. and many other, tell wonders of the Extract. Paracelsus above all the rest is the greatest admirer of this plant; and especially the extract, he calls it Theriacum, terrestre Balsa mum, ano- ther Treacle, a terrestrial Bawm, instar omnium, “all in all, the s sole and last refuge to cure this malady, the Gout, Epi- Iepsie, Leprosie, &c.” If this will not help, no physick in the world can butminerall, it is the upshot of all. Matthiolus laughs at those that except against it, and though some abhor it out of the authority of Mesue, and dare not adventure to prescribe it, “ h yet I (saith he) have happily used it six hundred times without offence, and communicated it to divers worthy Physicians, who have given me great thanks for it.” Look for receipts, dose, preparation, and other cautions concerning this simple, in him, Brassivola, Baracellus, Codronchus, and the rest. d Innocens medicament u, modo rite pavetur. «Abs'it jactantia, ego pri- jnus praehere caepi, &c. f In Catart. Ex una sola evacuatione furor cessavit e. quie:us intie vixit. Talc excmplum apud Sk.enk.ium et apud Scoltzium, cp. '2:31. P Monavms so stolidum curasse jaciat hoc epoto tribus aut quatuor vicibus. * Ultimum refugium, extremum medicamentum, quod cjetcra omnia claudit quaccunq; caeteris laxativis pelli non possunt ad hunc pertinent; si non huic, nulli cedunt. h Testari possum me sexcentis homimbus Helleborum nigvuiu Cxhibuisse, nullo prorsus incommodo, &c. SUBSECT. III. Compound Purgers. COMPOUND medicines which purge melancholy, are either taken in the superior or inferior parts: superior at mouth or nostrils. At the mouth swallowed or not swal- lowed: If swallowed liquid or solid: liquid, as compound wine of Idellebor, Scilla or Sea-onyon, Sena, Vinum Scilli- ticum, Iielleboratuui, which * Quercetan so much applauds “ for melancholy and madness, either inwardly takeq, or out- wardly applied to the head, with little pieces of linen dipped warm in it.” Oxymel. Scilliticum, Syrupus Hellebor.atus major and minor in 2uercetan, and Syrupus Cellist# for Idypocondriacall melancholy in the same Author, compound Syrupe of Succory, of Fumitory, Polypodie, Ac. Heurnius his purging Cockbroth. Some except against these Syiupes, as appears by k Udalrinus Leonorus his Epistle to Matthiolus, as most pernicious and that cut of Hippocrates, corf a mover e, A medicari, non cruda, no raw things to be used in Physick ; but this in the following Epistle is exploded and soundly con- futed by Matthiolus; many Julips, potions, receipts, are com- posed of these, as you shall finde in Hildesheim spicel. 2. Heurnius lib. 2. cap. 14. George Skenkius Ital. med. prax. Sic. Solid purges are confections, electuaries, pills by them- selves, or compound with others, as de lapide Lazulo, Ar- vieno, Pil. Indce, of f umitory, Ac. Confection of Hamech, which though most approve, Solenander sec. 5. consil. 22. bitterly inveighs against, so doth Randoletius Pharmacop. of- ficina, Fernelius and others; Diasena, Diapolypodium, Dia- cassia, Diacatholicdn, Wecker’s Electuarie de Epithymo, Ptolomye’s Hierologadium, of which diverse receipts are daily made. jTtius 22. 33. commends Jlieram Puffi. Trincavelius consil. 12. lib. 4. approves of Iliera; non, imjuit, invenio melius medicamentum, I finde no better medicine, he saith. Heurnius adds pil. Aggregat. pills de Epithymo. pil. Jnd. Mesue describes in the Florentine Antidotary, Pill id x sine quibus esse nolo, Pillida: Cochi a cum Helleboro, Pil. Ara- bic#, Fcetida, de quinq; generibus mirabolanorum, Ac, > Pharmacop. Optimum cst admaniam & omnes melancholicos affectus, turn jntra assumptum, turn extra, secus capiti cum lintcolis in eo madefactis tepide admotum. k Epist. Math. lib. 3. Tales Syrupi nocentissimi ct omnibus mo- «hs extirpandi. More More proper to melancholy, not excluding in the mean time, Turbith, Manna, Rubarb, Agarick, Elescophe, &c. which are not so proper to this humour. For as Montaltus holds cap. 30. and Montanus cholera etiarn purganda, quocl atr<e sit pabulum, choler is to be purged because it feeds the other: and some are of an opinion, as Erasistratus and Asclepiades main- tained of old, against whom Galen disputes, “ 1 that no phy- sick doth purge one humour alone, but all alike or what is next.” Most therefore in their receipts and magistrals which are coined here, make a mixture of several simples and com- pounds to purge all humours in generall as well as this. Some rather use potions than pills to purge this humour, because that as Heurnius and Crato observe, hie succus a sicco reme- dio cfgre trahitur, this juyee is not so easily drawn by dry remedies, and as Montanus adviseth 25 cons. “ All m dry- ing medicines are to be repelled, as Aloe, Hiera,” and all pills whatsoever, because the disease is dry of itself. I might here insert many receipts of prescribed potions, boles, &c. The doses of these, but that they are common in every good Physitian, and that I am loth to incurre the cen- cure of Forestus lib. 3 cap. 6. de urinis, “ n against those that divulge and publish medicines in their mother tongue,” and lest I should give occasion thereby to some ignorant Reader to practise on himself, without the consent of a good Phy- sitian. Such as are not swallowed, but only kept in the mouth, are Gargarisms used commonly after a purge, when the body is soluble and loose. Or Apophlegmatisms, Masticatories, to ’'be held and chewed in the mouth, which are gentle, as Hysope, Origan, Pennvriall, Thyme, Mustard; strong, as Pellitory, Pepper, Ginger, &c. Such as are taken into the nostrils, Errhina are liquid or drie, juyee of Pimpernel], Onions, &c. Castor, Pepper, white Hel- lebor, &cc. To these you may adde odoraments, perfumes, and suffumigations, &e. Taken into the inferior parts are Clysters strong or weak, Suppositories of Castilian sope, honey boiled to a consistence ; or stronger of Scamony, Hellebor, &c. These are all used, and prescribed to this malady upon se- verall occasions, as shall be shewed in his place. 1 Purgantiacensebant medicamcnta, nonunum humorem attrahere,sed quern* cunq; attigerint in suam naturam convertere. m Religantur omnes exsic- cantes medians, ut Aloe, Hiera, pilulse quscunq;. n Contra cos qui lin- gua vulgari et vernacula remedia et medicamenta prxscnbvmt, et quibusvis tom mania faciunt. 12 MEMB. MEMB. III. Chirurgicall Remedies. IN letting of blood, three main circumstances are to be con- sidered, “ ° Who, how much, when.” That is, that it be done to such a one as may endure it, or to whom it may belong, that he be of a competent age, nor too young, nor toq old, overweak, fat, or lean, sore laboured, but to such as have need, are full of bad blood, noxious humors, and may be eased by it. The quantity depends upon the parties habit of body, as he is strong or weak, full or empty, may spare more or less. In the morning is the fittest time : some doubt whether it be best fasting', or full, whether the Moon’s motion or aspect of Planets be to be observed ; some affirm, some deny, some grant in acute, but not in Chronick diseases, whether before or after Physick. ’Tis Heurnius’ Aphorism, d Phlebotomia auspicandum esse curationem, non a, phannacia, you must begin with blood-letting and not physick ; some except this* peculiar malady. But what do I ? Horatius Augenius, aPhy- sitian of Padua, hath lately writ 17. bopks of this subject, Jobertus, &c. Particular kindes of blood-letting in use are three, first is that opening a Vein in the arm with a sharp knife, or in the head, knees, or any other parts, as shall be thought fit. Cupping-glasses with or without scarification, ocyssime com- pescunt, saith Fernelius, they work presently, and are applyed* to severall parts, to divert humours, aches, windes, &c. Horse-leeches, are much user] in melancholy, applied espe- cially to the Haemrods. Horatius Augenius lib. 10. cap. 10. Platerus de mentis alienat. cap. 3. Altomarus, Piso, and many others, prefer them before any evacuations in this kinde. r Cauteries or searing with hot irons, combustions, boarings, launcings, which because they are terrible, Dropax and Sina- pismus are invented, by plaisters to raise blisters, and eating medicines of pich, mustard-seed and the like. Issues still to be kept open, made as the former, and applyed in and to several parts, have their use here on diverse occasions, as shall be shewed. • Quis, quantum, quando. s Fernelius lib. 2. cap. 19. " Renodcus lib. .5. cap. 21. de his Mercurialis lib. 3. dc composit. med. cap. 24. Heurnius lib. 1. prax. mcd. Wecker, 3ce. SECT. SECT. V. MEMB. I. SUBSECT. I. Particular cure of the three sever all k hides ; of head Melancholy. THE generall cures thus briefly examined and discussed, it remains now, to apply these medicines to the three parti- cular species or kindes, that according to the several parts af- fected, each man may tell in some sort how to help or ease himself. I will treat of head melancholy first, in which, as in all other good cures we must begin with Diet, as a matter of most moment, able oftentimes of it self to work this effect. I have read, saith Laurentius cap. 8. de Melanch. that in old diseases which have gotten the upper hand or an habit, the manner of living is to more purpose, then whatsoever can be drawn out of the most pretious boxes of the Apothecaries. This diet, as I have said, is not only in choice of meat and drink, but of all those other non-naturall things. Let air be clear and moist most part: diet moistning, of good juyce, easie of digestion, and not windie: drink clear, and well brewed, not too strong, nor too small. “ Make a melancholy man fat,” as s Rhasis saith, “ and thou hast finished the cure.” Exercise not too remisse, nor too violent. Sleep a little more then or- dinary. 1 Excrements daily to be avoided by art or nature ; and which Fernelius enjoyns his patient consil. 44. above the rest, to avoid all passions and perturbations of the mind. Let him not be alone or idle, (in any kind of melancholy) but still ac- companied with such friends and familiars he most affects, neatly dressed, washed and combed, according to his ability at least, in clean sweet linen, spruce, handsome, decent, and good apparell ; for nothing sooner dejects a man then want, squalor and nastiness, foul, or old cloaths out of fashion. Concerning the medicinal part, he that will satisfle himself at large (in this precedent of diet) and see all at once, the whole cure and man- ner of it in every distinct species, let him consult with Gor- donius, Valescus, with Prosper Calenius lib. de atra bile ad Card. Caesium, Laurentius cap. 8. SC 9. de mela. /Elian Montaltus de mcl. cap. 26. 27. 28. 29. 30. Donat, ab. Alto- man cap. 7. artis vied. Hercules de Saxonia in Panth. • Cont. lib. 1. c. 9. festines ad impinguationem, & cum impinguan.ur, rtmove- tur malum. • JJcncficium venui*. I 3 cap. cap. 7. SC Tract, ejus peculiar, de melan. per Bolzetavi edit. Yenetiis 1620. cap. 17. 18. 19. Savanarola Rub.82. Tract. 8. cap. 1. Skenkius in prax. curat. Ital. vied. Heurnius cap. 12. de morb. Victorius Faventinus pract. Magn. &' Empir. Hildesheim Spied. 2. de man. 5C mel. Fel. Platter, Stokerus, Bruel. P. Baverus, Forestus, Fuchsius, Cappivaccius, Rondo- letius, Jason Pratensis. Salust. Salvian. de reined, lib. 2. cap. 1. Jacchinus in 9. Bhasis, Lod. Mercatus de Inter, morb. cur. lib. 1. cap. 17. Alexan. Messariapract. metl. lib. l.cap. 21. demel. Piso. Hollerius, &c. that have culled out of those old Greeks, Arabians, and Latines, whatsoever is observable or fit to be used. Ov let him read those counsels and consultations of Hugo Senensis constl. 13. £C 14. Renerus Solinander cons. 6. sec. 1. fif consil. 3. sec. 3. Crato tonsil. 16. lib. 1. Monta- nus 20. 22. 229. and his following counsels, Laelius a Fonte. Egubinus consult. 44. 69. 77. 125. 129. 142. Fernelius consil. 44. 45. 46. Jul. Caesar Claudinus, Mercurialis, Frambesarius, Sennertus, <kc. Wherein he shall finde particular receipts, the whole method, preparatives, purgers, correcters, averters, cor- dials in great variety and abundance : Out of which, because every man cannot attend to read or peruse them, I will col- lect for the benefit of the reader, some few more notable me- dicines. SUBSECT. II. Blood-letting. PHLEBOTOMY is promiscuously used before and after Physick, commonly before, and upon occasion is often reiterated, if there be any need at least of it. For Galen, and many others i»ake a doubt of bleeding at all in this kind of head-melancholy. If the malady, saith Piso cap. 23. &c Al- tomarus cap. 7. Fuchsius cap. 33. “ “shall proceed primarily from the mis-affected brain, the Patient in such case shall not need at all to bleed, except the blood otherwise abound, the veins be full, inflamed blood, and the party ready to run mad.” In immateriall melancholy, which especially comes from a cold distemperature of spirits, Hercules de Saxonia cap. 17. will not admit of Phlebotomy ; Laurentius cap. 9. approves it out of the authority of the Arabians; but as Mesue, Rhasis, Alexan- der appoint, “ x especially in the head,” to open the veins * Si ex primario cerebri affectu melancholic! evaserint, sanguinis detractione non indigent, nisi ob alias causa* sanguis mittatur, si multus in vasis, Scc. trustra enim fatigatur corpus &c. * Competit iis phlebotomia froutis. of of the fore-head, nose and ears is good. They commonly set cupping-glasses on the parties shoulders, having first scarified the place, they apply horse-leeches on the head, and in all me- lancholy diseases, whether essential or accidental, they cause the Haemrods to be opened, having the eleventh Aphorism of the 6. book of Hippocrates for their ground and warrant, which saith, “ that in melancholy and mad men, the varicous tu- mour or hemorroides appearing doth heal the same.” Valescus prescribes blood-letting in all three kinds, whom Salust. Salvian follows, “ y If the blood abound, which is discerned by the ful- ness of the veins, his precedent diet, the parties laughter, age, Sec. begin with the median or middle vein of the arm : if the blood be ruddy and clear, stop it, but if black in the spring time, or a good season, or thick, let it run, according to the parties strength : and some eight or twelve dayes after, open the head vein, and the veins in the forehead, or provoke it out of the nostrils, or cupping glasses, See.'” Trallianus allows of this, “ z If there have been any suppression or stopping of blood at nose, or hemrods, or women’s moneths, then to open a vein in the head or about the ankles.” Yet he doth hardly approve of this course, if melancholy be sited in the head alone, or in any other dotage, “ 3 except it primarily proceed from blood, or that the malady be increased by it; for blood-letting refrigerates and dries up, except the body be very full of blood, and a kind of ruddiness in the face.” Therefore I conclude with Areteus, “ b before you let blood, deliberate of it,” anti well consider all circumstances belonging to it. SUBSECT. III. Preparatives and Purgers. AFTER blood-letting we must proceed to other medicines ; first prepare, and then purge, Augetv stabulum purgare, make the body clean before we hope to do any good. Gualter Bruel would have a practitioner begin first with a 1 Si sanguis abundet, quod scitur ex venarum repletionc, vietus ratione prae- cedente, risu aegri, aetate & aliis, Tundatur medians; & si sanguis apparet da- rns & ruber, supprimatur; aut si vere, si niger aut crassus permittatur fluere pro viribus aegri, dein post S. vel 12. diem aperiatur ccphalica partis magis af- fect** Sc vena frontis, aut sanguis provocetur setis per tiares, See. z Si qui- bus consuetae suae suppressae sunt menses, &c. talo secare oportet, aut vena frontis si sanguis peccet cerebro. 1 Nisi ortum ducat a sanguine, ne morbus iade augeatur; phlebotomia refrigerat & exiccat, nisi corpus sit valde sangui- neum, rubicundum. b Cum sanguinem detrahere oportet, deliberatione in- diget. Areteus lib. 7. c. 5. 14- Clistsr Glister of his, which he prescribes before blood-letting : the common sort, as Mercurialis, Montaltus cap. 30, &(c. proceed ^rom lenitives to preparatives, and so to purge rs. Lenitives are well known, Eln tuarium lenitivum, Diaphenicmti, Diaca- tholicon, S(c. Preparatives are usually Syrups of Borage, Bu- glosse, Apples, Fumitory, Thyme and Epithyme, with double- as much of the same decoction or distilled water, or of the wa- ters of Buglosse, Bawm, Hops, Endive, Scolopendry, Fumitory, <k.c. or these sod m whey, which must be reiterated and used for many dayes together. Purges come last, “ which must not be used at all, it the malady may be otherwise helped,” be- cause they weaken nature and dry so much ; and in giving of them, “ c we must begin* with the gentlest first.” Some for- bid all hot |nedicines, as Alexander, and Salvianus, &c. Ne insamores mdefiant, Hot medicines increase the disease “ J bv drying too Inuch.” Purge downward rather then upward, use potions rather then pills, and when'you begin Physick, perse- vere and continue in a course ; for as one observes, * movere $( non educe re in omnibus malum est; To stir up the humour fas one purge commonly doth) and not to prosecute, doth more harm then good. They must continue in a course of Physick, yet not so that they tire and oppress nature, danda quies ncttui (C, they must now and then remit, and let nature have some rest. 1 he most gentle purges to begm with, are f Sena, Cassia, Epithyme, Myrabolanes, Catholkon : If these prevail not, we may proceed to stronger, as the confection of Hamech, Pil. Indae, Fumitoriae, de Assaieret, of Lapis Ar- menus and Lazuli, Oiaseua. Or it pills be too dry; ^ some prescube both Flellebors in the last place, amongst the rest Areteus, “ h because this disease will resist a gentle medicine.” Laurtntius and Heicules de Saxonia would have Antimony tried last, ‘‘ it the * party be strong, and it warily given.” * Trincavelius prefers Hierologodium, to whom Francis Alex- ander m his Apol. i ad. 5. subscribes, a very good medicine they account it. But Crato in a counsell of his, for the Duke of Bavaria’s Chancellour, wholly rejects it. I finde a vast Chaos of medicines, a confusion of receipts and magistrals, amongst writers, appropriated to this disease; some ot the chieicst I will leheaise. •}’ Fo be Sea-sick first is very * A lenioribus auspietmdum. (Valescus, Piso, Brucl) rariusq; mcdicamentis purgantibus utendum, n, sit opus: < Quia corpus exiccam, morhum augent. ' ^“la"e'1U.S lraCt:' )5' c' (l' . ' I>lso- g Kliasis, saepe valent ex Hellebore. L,b- txiguis mcdicamentis morbus non obsequitur. * Modo came dcuir & robustis. ■ Consil. 10. 11. + Pl,n. 1. 31. c. 6. Navigationes ob vo.m- nonem prosum plur mis morbis capi.is, & omnibus ob qua: Hcllebori, bib.tut Idem DiostWKles, lib. 5. cap. 13. Avicenna tenia, imprimis. CfOOtl goodatscasonall times. Helleborismus Matthioli, with which he vants and boasts he did so many several eyres, “ k I never gave it {saith he) but after once or twice, by the help of God, they were happily cured.” The manner of making it he sets down at large in his third book of Epist. to George Hankshius a Physitian. Gualter Bruel, and Henrnius, make mention of it with great approbation ; so doth Skenkius in his memorable cures, and cxperimentall medicines, cen. 6. obser. 37. That famous Helleborisme of Montanus, which he so often repeats in his consultations and counsels, as 28. pro melan. sacerdote, & consil. 148 .pro Ilj/pocondriaco, and cracks, “ m to be a. most soveraign remedy for all melancholy persons, which hr hath often given without offence, and found by long experience, and observation to be such.” Quercetan prefers a Syrupe of Hellebor in his Spagirica. Pharmac. and Hellebors Extract cap. 5. of his invention like- wise (“ a most safe medicine, D and not unfit to be given chil- dren”) before all remedies whatsoever. Paracelsus, in his book of black Hellebor, admits this medi- cine, but as it is prepared by him. “ ° It is most certain (saith he) that the venue of this herb is great, and admirable in ef- fect, and little differing from Balm it self; and he that knowes well how to make use of it, hath more art then all their books contain, or all the Doctors in Germany can shew.” /Elianus Montaltus in his exquisite work dc morb. capitis cap. 31. de mel. sets a special receipt of Hellebor of his own, which in his practice “ p he fortunately used ; because it is but short I will set it down.” “ R Syrupe de pomis ^ ij, aquas borag. J iiij, Ellebori nigri per noctem infusi in ligatura 6 vel 8. gr. mane facta eollatura exhibe.” • > Other receipts of the same to this purpose you shall finde in him. Valescus admires pulvis Halt, and Jason Pratensis after him : the confection of which our new London Pharmacopoea hath lately revived. “ 4 Put case (saith he) all other medicines fail, k Nunquam dedimus, quin ex una aut altera assumptione, Deo juvante, fue- rint ad salu.em restituci. m Lib. 2. Inter eoinposita purgahtia mclancholiani. n Longo experimento a se observaLuin esse, melancholicos sine offensa egre- gic curandos valere. Idem responsione ad Aubertum, veratrum nigrum, alias tircndum & periculosum vim spiritu etiam Sc oleo commodum sic usui redditur ut et am pueris tuto administrari possit. ° Certum est hujus herbx vlrtutem maximam Sc tnirab lein esse, parumq; distare a balsamo. Et qui norit eo recti*, uti, plus habet artis quam tota scribentium cohors aut tjmncs Doctores in Ger- mania. p Quo feliciter usus sum. ‘t Hoc posilo quod alias mediciiu Don valeant, ista tunc Dei misericordia valebit, Sc est medictna coronata, qua- sscretissime teneatur. by the help of God this alone shall do it, and ’tis a crowned medicine which must be kept in secret.” " R Epilhymi semunc. lapidis Lazuli, agarici ana J ij, Scammonii, 3 j, Chariophillorum numero. 20. pulverisentur Ommia, & ip.sius pulveris scrup. 4. singulis seplimanis assumat.” To these I may adde Arnoldi vinum Buglossatum, or Borage wine before mentioned, which s Mizaldus calls vinum tntrabtle, a wonderful wine, and Stockerus vouchsafes to re- peat verbatim amongst other receits. Rubeus his 1 compound water out of Savanarola : Pinetus his Balm; Cardan’s Pulvis Hyacinthi, with which, in his book de curis admirandis, he boasts that he had cured many melancholy persons in eight dayes, which u Sckenkius puts amongst his observable medi- cines; Altomarus his Syrupe, with which x he calls God so solemnly to witness, he hath in his kind done many excellent cures, and which Sckenkius cent. 1. observ. 80. mentioneth, Daniel Sennertus lib. 1 . part 2. cap. 12. so much commends ; Rulandus’ admirable water for melancholy, wdiich cent. 2. cap. 96. he names Spiritinn vita; aiireum, Panaceavi, what not, and his absolute medicine of 50 Egges, curat. Empir. cent. 1. cur. 5. to be taken three in a morning, with a powder of his. y Faventinus prac. Emper. doubles this num- ber of Egges, and will have 101 to be taken by three and three in like sort, which Salust Salvian approves de re vied. lib. 2. c. 1. with some of the same powder, till all be spent, a most excellent remedy for all melancholy and mad men. “ R Epithymi, thy mi, ana drachmas duas, sacchari albi unciam unam, croci grana tria, Cinamomi drachmam unam; misce, fiat pulvis.” All these yet are nothing to those z Chymical preparatives of Aqua Chalidonia, quintessence of Hellebor, salts, extracts, distillations, oyles, Aurum potabile, Sic. D' Anthony in his book de auro potab. edit. IfiOO. is all in all for it. “ a And though all the schools of Galenists, with a wicked and un- thankful pride and scorn, detest it in their practice, yet in • Lib. de artif. med. 1 Sect. 3 Optimum remedium aqua composita Savana- rolae. u Sckenkius observ. 51. » Donatus ab Altomari. cap. 7. Tcstor Deum, me nutltos melancholicos imjus solius syrupi usu curasse, facta prius purgatione. y Centum ova et unum, quolibet mane sumant ova sorbilia, cum sequemi pulverc supra ovum aspersa, et contineant quousq; assumpserint centum etunum, maniacis et melancholicis utilissimum remedium. 1 Quer- cetan cap. 4. Phar. Oswadus Crollius. § a Cap. 1. Licet tota Galcnistarum schola, mineralia non sine impio et ingrato fastu a sua practica detestentur; tamcn in gravioribus morbis omni vegetabilium derelicto subsidio, ad mineralia confugiunt, licet ea temerc, ignaviter, ctinutiliter usurpent. Ad finem libri. more more grievous diseases, when their vegetals will do no good,” they are compelled to seek the help of minerals, though they “ use them rashly, unprofitably, slackly, and to no purpose.” Rheyanus, a Dutch Chymist in his book de Sale e puteo emer- gente, takes upon him to apologize for Anthony, and sets light by all that speak against him. But wrhat do I meddle with this great Controversie, which is the subject of many volumes ? Let Paracelsus, Quercetan, Crollius, and the bre- thren of the Rosy crosse defend themselves as they may. Crato, Erastus, and the Galenists oppugn. Paracelsus, he brags on the other side, he did more famous cures by this means, then all the Galenists in Europe, and calls himself a Monarch ; Galen, Hippocrates, infants, illiterate, See. As Thessalus of old railed against those ancient Asclepiadean writers,“ T he con- demns others, insults, triumphs, overcomes all antiquity (saith Galen as if he spake to him) declares himself a conqueror, and crowns his own doings. b One drop of their Chymical pre- paratives shall do more good then all their lulsome potions.” Erastus, and the rest of the Galenists vilifie them on the other side, as Hereticks in Physick ; “ c Paracelsus did that in Phy- sick, which Luther in Divinity. d A drunken rogue he was, a base fellow, a Magitian, he had the divel for his master, divels his familiar companions, and what he did, w'as done by the help of the Divel.” 1 hus they contend and raile, and every Mart write books pro and con, Si adhuc sab judice hs est; let them agree as they will, I proceed. SUBSECT. IV. Averters. AVERTERS and Purgers must go together, as tending all to the same purpose, to divert this rebellious humour, and turn it another way. In this range, Clysters and Suppo- sitories challenge a chief place, to draw this humour from the brain and heart, to the more ignoble parts. Some would have them still used a few dayes between, and those to be made with the boiled seeds of Anise, Fennel, and bastard Saffron, Hops, Thyme, Epithyme, Mallows, Fumitory, Bugloss, Polypody, Sene, Diasene, Hamech, Cassia, Diacatholicon, Hierologodium, Oyl of Violets, sweet Almonds, £cc. lor * Veteres rr.aledictis incessit, vincit, et contra oronem antiquitatem corona tur, ipscq; a sc victor declarator. Gal. lib. l.meth. c. 2. b Codronchus de sale absynthii. ‘Idem Paracelsus in mediejna, quod Lutherus in Theologia. 4 Disput. in eundem, parte. 1. Magus ebrius, illiteratus, daemonem prseccpto- rem habuit, dxmones familiares, &c, without- without question, a Clyster opportunely used, cannot choose in this, as most other maladies, hut to do very much good; Clysteres nutnunt, sometimes Clysters nourish, as they may be prepared, as I was informed not long since by a learned Lec- ture of our natural Philosophy «Reader, which he handled by way of discourse, out of some other noted Physicians. Such things as provoke urine most commend, hut not sweat. Trin- cavelius consil. 16. cap. 1. in head melancholy forbids it. P. Byarus and others approve frictions of the outward parts, and to bathe them with warm water. Instead of ordinary fric- tions, Cardan prescribes rubbing with nettles till they blister the skin, which likewise f Basardus Visontinus so much magnifies. Sneezing, masticatories, and nasals are generally received. Montaltus c. 34. Hildesheim fpicel. 3. fol. 136 and’ 138. give several receits of all three. Hercules de Saxonia relates of an Lmperick in Venice “ s that had a strong water to purge by the mouth and nostrils, which he still used in head melancholy, and would sell for no gold.” To open months and Hemroids is very good Physick, “ h If they have been formerly stopped.” baventinus would have them opened with horse-leaches, so would Hercul. de Sax. Julius Alexandrinus consil. 185. Scoltzii thinks Aloes fitter: most apptove horse-leaches in this case, to be applied to the fore-head, k nostrils, and other places. Montaltus cap.- 29. out of Alexander and others, prescribes “ 1 cupping-glasses, and issues in the left thigh.” Areteus lib. 7. cap: 5. 1,1 Paulus Regolinus, Sylvius will have them without scarification, “ applied to the shoulders and back, thighs and feet:” "Montaltus cap. 34. “bids open an issue in the aim, or hinder part of the head.” ° Piso injoins liga- tures, frictions, suppositories, and cupping-glasses, still with- out scarification, and the rest. Cauteries and hot irons are to be used “ p in the suture of the crown, and the seared or ulcerated place suffered to run a good while. I is not amiss to bore the skull with an in- * Master D. Lapworth. r Ant. Philos, cap. dc nielan. frictio vertice, Sec. r Aqua fortissipia purgans os, nates, qunm non vult auro venders. h Mer- curialts consil. 6. et 30. hemorroidum ct mensium provocatio juvat, niodo ex ebrmn suppressione ortum habuerit. ‘ Laurentius, Bruel, &c. k p. Bay- crus 1. 2. cap. 13. naribus, &c. 1 Cucurbitulse sicca:, et fontanellx crure si- nistro. n' Hildesheim spied. 2. Vapores a cerebro trahendi sunt frictionibu* nniversi, cucurbitulis'siccis, lnimeris ac dorso aftixis, circa pedes et crura. “ Bontanellam aperi jnxta occipitum, aut brachium. ® Baleni, ligatune. ft ictiones, &c. rCauterium fiat sutura coron.ali, diu flucre permittantur loca ulcerosa, frepano ctiam cranii densilas imminui potent, ut vaporibus iuligino- uis cxitus paieat. strument, Mein. 1. Subs. 4-] strument, to let out the fuliginous vapours.” Salus. Salvia- nus de re medic, lib. 2. cop. 1. “ lJ because this humour hardly yeelds to other Physick, would have the leg cauterized, ev the left leg below the knee, r and the head bored in two or three places,” for that it much availes to the exhalation of the vapours : “ 5 I saw (saith he) a melancholy man at Koine,, that by no remedies could be healed, but when by chance he was wounded in the head, and the skull broken he was ex- cellently cured.” Another to the admiration of the beholders, “ 1 breaking his head with a fall from on high, was instantly recovered ot his dotage.” Gordomus cap. 13. port. 2. would have these cauteries tried last, when no other Physick will serve. “ u The head to be shaved and bored to let out fumes, which without doubt will do much good. I saw a melan- choly man wounded in the head with a sword, his brain pan broken; so long as the wound was open he was well, but when his wound was healed, his dotage returned again.” But Alexander Messaria a professor in Padua, lib. 1. pract. vied, cap. 21. de melancliol. will allow no cauteries at all, his too stiffe an humour and too thick as he holds, to be so evapo- rated. Guianerius c. 8. Tract. 15. cured a nobleman in Savoy, by- boring alone, “ x leaving the hole open a month together,’* by means of which, after two years melancholy and madness, he was delivered. All approve of this remedy in the suture of the crown; but Arculanus would have the cautery to be made with gold. In many other parts, these cauteries are prescribed for melancholy men, as in the thighs, (Mercurialis consil. 86.) arms, legs. Idem consil. 6. SC 19. SC 25. Montanus 86. Rodericus ti Fonseca tom. consult. 84. pro hypocond. . coxa dextra, 8tc. but most in the head, “ If other Physick will do no good.” <!Quoniam diffieulter eedit aliis medicamentis, ideo fiat in vertice cauterium,* autcrurc sinistro infra genu. r Fiant duo aut tria cauteria, cum ossis perfora- tione. 4 Vidi Romse melaneholicum qui adhibitis multis remediis, sauari non poterat; sed cum cranium gladio fractum cssct, optimo sanatus est. ' Et akerum vidi melaneholicum, qui ex alto cadens non sine astantium admirationc, liberatus cst. “ Radatur caput et fiat cauterium in capitc ; procul dubio ista faciuntad fumorurrt cxhalationcm ; vidi melaneholicum a fortuna gladio vul- ntratum, et cranium fractum, quam diu vulnns apertum, curatus optime; at cum vulnus sanatum, reversa cst mania. K Usq; ad duram niatrcm irtpanari $ri i, et per mensam aperte steLit. SUB- SUBSECT. V. < * Alteratives and Cordials, corroborating, resolving the re- liques, and mending the Temperament. BECAUSE this Elumor is so maligne of itself, and so hard to be removed, the reliques are to be cleansed, by altera- tives, cordials, and such means ; the temper is to be altered and amended, with such things as fortifie and strengthen the heart and brain, “ a which are commonly both affected in this mala- dy, and do mutually misaffect one another: which are still to be given every other day, or some few dayes inserted after a purge, or like Physick, as occasion serves, and are of such force, that many times they help alone, and as b Arnoldus holds in his.Aphorismes, are to be “ preferred before all other medicines, in what kind soever. Amongst this number of Cordials and Alteratives, I do not find a more present remedy, then a cup of wine or strong drink, if it be soberly and opportunely used. It makes a man bold, hardy, couragious, “ c whetteth the wit.” if moderate- ly taken, (and as d Plutarch saith, Sjjmp. 7. queest. 12.) “it makes those which are otherwise dull, to exhale and evaporate like frankincense, or quicken (Xenophon adds) * as oyl doth fire. “ c A famous cordial” Matthiolus in Dioscoridum calls it, “ an excellent nutriment to refresh the body, it makes a good colour, a flourishing age, helps concoction, fortifies the stomack, takes away obstructions, provokes urine, drives out excrements, procures sleep, cleers the blood, expels wind and cold poysons, attenuates, concocts, dissipates all thick vapours, and fuliginous humours.” And that which is all in all to my purpose, it takes away feare and sorrow'. t Curas edaces dissipat Evius. “ It glads the heart ol man,” Psal. 104. 15. hilaritatis dulce seminariani. Helena’s boulc, the sole nectar of the Gods, or that true Nepenthes in ^ Homer, which puts away care and grief, as Oribasius 5. Collect, cap. 7. and some others will, a Cordis ratio semper habenda quod cercbro compatitur, & sese invieem offi- ciunt. b Aphor. 3S. Medicina Theviacalis piaeeaUeris eligfcnda. c Galen, d'e temp. lib. 3. c. 3. moderate vinum sumptum, acuit ingenium. 11 Tardos aliter & tristes thuris in modem exhalare tacit. * Hilaritatem ut oleum flam- mam cxcitat. * Viribus retinendis cardiacum eximium, nutriendo corpori sdimentum optimum, aetatem floridam facit, calorem innatum ibvet, concocti- onem juvat, stomachum roborat, excrcmentis viamparat, urinam mover, som- num conciliat, venena, frigidos flatus dissipat, crassos luimorcs attenuat, #oquit, diseutit, &c. •f Hor. lib. ‘2. Od. 11. J Odyss. A. was Mem. 1. Subs. 5.] was nought else but a cup of good wine. “ It makes the mind of the King and of the fatherless both one., of the bond and freeman, poor and rich; it turneth all his thoughts to joy and mirth, makes him remember no sorrow or debt, but en- richeth his heart, and makes him speak by talents, Esdras 3. 19, 20, 21. It gives life it self, spirits, wit, &c. For which cause the Ancients called Bacchus, Liber pater a h- berando, and f sacrificed to Bacchus and Pallas, still upon an altar. “ s Wine measurably drunk, and in time, brings glad- ness and chearfulness of mind, it cheareth God and men,5' Judges 9. 13. Uetltue Bacchus dator, it makes an old wife dance, and such as are in misery to forget evil, and be b merry. “ Bacchus & afflictis requiem mortalibus affert. Crura licet duro compede vincta iorent.” W ine makes a troubled soul to rest. Though feet with fetters be opprest. Demetrius in Plutarch, when he fell into Seleucus’ hands, and was prisoner in Syria, “ * spent his time with dice and drink that he might so ease his discontented mind, and avoid those continual cogitations of his present condition wherewith he was tormented.” Therefore Solomon, Prov. 31. 6. bids “ wine be given to him that is ready to f perish, and to him that hath giief of heart, let him drink that he forget his poverty, and remember his misery no more.” Sollicitis animis onus eximit, it easeth a burdened soule, nothing speedier, nothing better: which the prophet Zachary perceive;!, when he said, “ that in the time of Messias, they of Ephraim should be glad, and their heart should rejoyce as through wine.” All which makes me very well approve of that pretty description of a feast in J Bartholomeus Anglicus, when grace was said, their hands washed, and the Guests sufficiently exhilarated, with good discourse, sweet musick, dainty fare, exhilaration~ is gratia, pocula iterum atque iteruni offer untur, as a Co- rollary to conclude the feast, and continue their mirth, a grace cup came in to cheer their hearts, and they drank healths to one another again and again. Which as I. Fredericus Ma- tenesius Crit. Christ, lib. 2. cap. 5, 6, & 7. was an old custome in all ages in every Commonwealth, so as they be r Pausanias. s Syracides 31. 28, h Legitur & prisci Catonis. Saepe me- to caluisse virtus. * In pocula & aleanl se praccipitavit, & 1 is fere tempus traduxit, ut aegram crapula mentem levaret, 5c cond;tionis preesentis cogitatio- lies quibus agitabatur sobrius vitaret. f So did the Athenians of old, as Suidas relates, and so do the Germans at this day. ^ Lib. (j. cap. 23. 5c 2-1. de rerum proprietat. not not enforced, bibereper violentiam, but as in that royal feast ot * Assuerus which lasted 180 dayes, “ without compulsion they drank by order in golden vessels,” when and what they would themselves. This of drink is a most easie and parable remedy, a common, a cheap, still ready against fear, sorrow, and such troublesome thoughts, that molest the mind; as brimstone with, fire, the spirits on a suddain are enlightened by it. “ No better Physick” (saith k Rhasis) “ for a me- lancholy man : and he that can keep company, and carouse, needs no other medicines,” ’tis enough. His country man Avicenna 31. doct, 2. cap. 8. proceeds farther yet, and will have him that is troubled in minde, or melancholy, not to drink only, but now and then to be drunk : excellent good Physick it is for this and many other diseases. Magnums Reg. san. part. 3. c. 31. will have them to be so once month at least, and gives his reasons for it, “ 1 because it secures the body by vomit, urine, sweat, of all manner of superfluities, and keeps it clean.” Of the same mind is Se- neca the Philosopher in his book de tranquil, lib. 1. c. 15, nonnunquam ut in alns viorbis ad ebmetatem usq ; venien- (luitiCuras deprim it, tristitlec vvedetur, It is good some- times to be drunk, it helps sorrow, depresseth cares, and so concludes this 1 ract with a cup of wine : llabes, Serene c ha- ? issime, quic o.d tranquilhlaieni aninue pertinent. But these are Lpicuroall tenents, tending to looseness of life, Luxury and Atheism, maintained alone by some Heathens, dissolute Arabians, prophane Christians, and are exploded by Rabbi Moses I"ract. 4. Guilel. Placentitis lib. l. cap. 8. Vales- cus de Taranto, and most accurately ventilated by Jo. Sylva- ticus, a late writer and Physitian ot Milan, med. cont. cap. 14. where you shall finde this.tenent copiously confuted. Howsoever you say, if this be true, that wine and strong chink have such vertue to expell tear and sorrow, and to exhi- larate the minde, ever hereafter lets drink and be merry. " " Pro me reeonditum, Lydestrenua, caecubum, Capaeiores puer hue after Scyphos, Irt Cilia vina aut Le'sbia ” Come lusty Lyda, fill’s a cup of sack. And sirrah Drawer, bigger pots we lack, • And Scio wines that have so good a smack, * Hester. IS. 1 Tract. 1. cont. 1. 1. Non estres laudabilior eo, vel cura Hfelior; Cjui melancholicus, utatur societa d liominum & b.beria; & qUi po- test sustinerc usum vini, non imligct alia medicina, quod eo sunt omnia ad mum neccssaria hujus passionis. 1 Turn qaod stquatur inde sudor, vomitio, urina, a quibus superfluitates a corpore removentur U. icmanct corpus mun- «lum. llur. • I say with him in n A. Gellius, “ let us maintain the vigor of our souls with a moderate cup of wine,” * Natis in uswm Itetitia: scyphis, “ and drink to refresh our minde ; if there be any cold sorrow in it, or torpid bashfulness, let’s wash it all away.” Nunc vino pellite curas; so saith f Horace, so saith Anacreon, MsSvovra yap /x-e JtaiffS'at FloXy xpHaaov. n B'xvovtx. Let’s drive down care with a cup of wine : and so say I too, (though I drink none my self) for all this may be done, so that it be modestly, soberly, opportunely used : So that, “ they be not drunk with wine, wherein is excess,” which our f Apostle forewarns ; for as Chrysostome well comments on that place, ad Icetitiam datum est vinum, non ad ebrieta- tem, ’tis for mirth wine, but not for madness : And will you know where, when, and how that is to be understood ? Vis discere ubi bomnn sit vinum ? Audi quid dicat Scriptura, hear the scriptures, “'Give wine to them that are in sorrow,” or as Paul bid Timothy drink wine for his stomack sake, for concoction, health, or some such honest occasion. Other- wise, as ° Pliny telleth us : If singular moderation be not had, “ p nothing so pernitious, ’tis meer vinegar, blandus daemon, poyson it self.” But hear a more fearfull doom, Habac. 2. 15. & 16. “ Wo be to him that makes his neighbour drunk, shamefull spewing shall be upon his glory.” Let not good fel- lows triumph therefore (saith Matthiolus) that I have so much commended wine ; if it be immoderatly taken, “ in stead of making glad, it confounds both body and soul, it makes a gid- dy head, a sorrowfull heart.” And twas well said of the Poet of old, “ Vine causeth mirth and grief, q nothing so good for some, so bad for others, especially as 1 one observes, qiu a causa calida made habent, that are hot or inflamed. And so of spices, they alone, as I have shewed, cause h«ead- melancholy themselves, they must not use wine as an 4 ordi- nary drink, or in their diet. But to determine with Lauren- lius c. 8. de melan. wine is bad for madmen, and such as are troubled with heat in their inner parts or brains ; but to me- lancholy, which is cold (as most is) Wine, soberly used, may be very good. n Lib. 15. 2. noct. Att. Vigorem animi moderate) vim usu tuearrmr, ■*. lefacto simul, refotoq; animo, si quid in eo vel frigid* tristitiae, vel torpentis vereenndi* fuerit, diluamns. * Hor. 1. 1. Od. 27. f Od. 7. lib. 1. 26. Nam prastat ebrium me quam mortuum jaccre. Eplies. 5. 18. ser. 19. in cap. 5. "Lib. 14. 5. Niliil pernitiosius viribus si modus absit, vene- num. r Theocritus idyl. 13. vino dari laetitiam & dolorem. i Renodeus. r Mercurialis consil 25. Vinum frigid.s optimum, & pcssimum ferina melan- cholia. • Fernelius qonsil. 44. & 45. vinum proliibct assiduum, & aromata. Vol„ II. K I may I may say the same of the decoction of China roots, Sassa- fras, Sarsaparilla, Guaiacum: China, saith Manardus, makes a good colour in the face, takes away melancholy, and all infirmities proceeding from cold, even so Sarsaparilla provokes sweat mightily, Guaiacum dries, Claudinus consult. 89. &c 46. Montanus, Capivaccius consult. 188. Scoltzii. make fre- quent and good use of Guaiacum, and China, “ 1 so that the liver be not incensed,” good for such as are cold, as most me- lancholy men are, but by no means to be mentioned in hot. The Turks have a drink calledCoffa (for they use no wine), so named of a berry as black as soot, and as bitter, (like that black drink wdiich was in use amongst the Lacedaemonians and perhaps the same) which they sip still of, and sup as warm as they can suffer ; they spend much time in those Coffa-houses, which are some what like our Ale-houses or Taverns, and there they sit chatting and drinking to drive away the time, and to be merry together, because they finde by experience that kinde of drink so used helpeth digestion, and procureth alacri- ty. Some of them take Opium to this purpose. Borrage, Bawrn, Saffron, Gold, I have spoken of; Mon- taltus c. 23. commends Scorzonera roots condite. Garcius ab Horto plant, hist. lib. 2. cap. 25. makes mention of an hearb called Datura, “ u which if it be eaten, for 24 hours following, takes away all sense of grief, makes them incline to laughter and mirthand another called Bauge, like in effect to Opium, “ Which puts them for a time into a kinde of Extasis,” and makes them gently to laugh. One of the Ro- man Emperours had a seed, which he did ordinarily eat to ex- hilarate himself. '’Christophorus Ayrerus prefers Bezoar’s stone, and the confection of Alkermes, before other cordials, and amber in some cases. “'Alkermes comforts the inner partsand Bezoar stone hath an especiall vertue against all melancholy affections, “ 1 it refresheth the heart, and corroborates the whole body.” * Amber provokes urine, helps the body, breaks winde, &c. After a purge, 3 or4gr.ofBezoarstoneand3.gr of Amber Greece, drunk, or taken in Borage or Bugloss water, in which gold hot hath been quenched, will do much good, and the purge shall diminish less (the heart so refreshed) of the strength and substance of the body. “ R. confect. Alkermes ^ $ lap. Bezor. 9 j. Succini albi subtiliss. pulverisat. 9 j j. cum Syrup, de cort. citri; fiat electuarium.” • Modo jecur non incendatur. u Per. 24. boras sensum doloris omnem tollit,. k riefere facie. y Hildesheim spicel. 2. ‘Alkermes, omnia vitalia viscera mire confortat. * Contra omnes melancholicos affectus confert, accertum est ipsius usu omnes cordis S- corporis vires minim in modum refici. k Suceinum vero albissimum conlonat vcntriculum, statum discutit, urinam movec, &c. To To Bezoar’s stone most subscribe, Manardus, and c many others; “it takes away sadness, and makes him merry that useth it; I have seen some that have been much diseased with faintness, swooning, and melancholy, that taking the weight of three grains ot this stone, in the water of Oxtongue, have been cured.” Garcias ab Horto brags how many despe- rate cures he hath done upon melancholy men by this alone, when all Physitians had forsaken them. But Alchermes ma- ny except against; in some cases it may help, if it be good and of the best, such as that of Monspelior in France, which d Iodocus Sincerus, Itinerant) Galilee, so much magnifies, and would have no traveller omit to see it made. But it is not so generall a medicine as the other. Fernelius consil. 49. suspects Alchermes, by reason of its heat, “ c nothing (saith he) sooner exasperates this disease, then the use of hot work- ing meats and medicines, and would have them for that cause warily taken.” I conclude therefore of this and all othei medi- cines'as Thucydides of the Piague at Athens, No remedy could be prescribed for it, Ham (jiiod uni profuit, hoc alus evat ex- itio: There is no Catholike medicine to be had : that which helps one, is pernitious to another. Diamargaritum frigidum, Dihmbra, Diabor agination, Electuarium leetificans Galeni & Rhasis, de Gemmis, Diant hos, Diamoscion dulce and amarum, Electuarium Conciliatory, syrup. Cidoniormn de pomis, conserves of Roses, Violets, Fumitory, Enula campana, Satyrion, Tim- mons, Orange-pills condite, &cc. have their good use. “ f R. Diamoschi dulcis & amari ana 3 jj. Diabuglossati, Diaboraginati, sacchari violacei ana j. misce cum syrupo de pomis.” Every Physitian is full of such receipts: one only I will add for the rareness of it, which I finde recorded by many learn- ed Authors, as an approved medicine against dotage, head- melancholy, and such diseases of the brain. Take a 8 Ram’s head that never medled with an Ewe, cut off at a blow, and the horns only take away, boyl it well, skin and wooll to- c Gartias ab Horto aromatum lib. 1. cap. 15. adversus omnes morbos melan- cholicos conducit, & venenum. Ego (inquit) utor in morbis melancholias, &c. & deploratos huius usu ad pristinam samtatem restitui. See more in Bau- hinus’book de lap. Bezoar c. 45, d Ed t. 1617. Monspelii electuarium fit preciocissimum Alcherm. &c. e Nihil morbum hunc aeque exaspeiat, ac ali- mentorum vel calidiorum usus Alchermes ideo suspectus, & quod semel mo- neam, came adhibenda cal da medicamenca. f Skenkius 1. 1. Observat. de Mania, ad mentis alien'itionem, & desipientiam vitio lerebri obortam, in ma- nuscripto codice Germanico, tale medicamentum repen. « Caput arietis nondum experti venerem, uno ictu amputatum, cornihus tantum demotis, in- tegrum cum lana & pelle bene elixabis, tum aperto cerebrum eximes, & ad- dens aromata, &c. gether ; after it is well sod, take out the brains, and put these spices to it, Cinamome, Ginger, Nutmeg, Mace,Cloves, ana^fi, mingle the powder of these spices with it, and heat them in a platter upon a chafing-dish of coals together, stirring them well, that they do not bum; take heed it be not overmuch dried, or dryer then a calve’s brains ready to be eaten. Keep it so prepared, and for three daies give it the patient fasting, so that he fast two hours after it. It may be eaten with bread in an egg or broath, or any way, so it be taken. For 14 daies let him use this diet, drink no wine, &c. Gesner. hist, animal, lib. 1. pag. 917. Caricterius pract. 13. in Nich. de metri pag. 129. Iatro: Witenberg. edit. Tubing, pag. 62. men- tion this medicine, though with some variation ; he that list may try it, s and many such. Odoraments to smell to, of Rose water, Violet flowers, Bawm, Rosecakes, Vinegar, Sec. do much recreat the brains and spirits, according to Solomon. Prov. 27. 9. “ They rejoyce the heart,” and as some say, nourish : ’tis a question commonly controverted in our schools, an odores nutriant; let Ficinus lib. 2. cap. 18. decide it; h many arguments he brings to prove it; as of Democritus, that lived by the smel of bread alone, applyed to his nostrils, for some few daies, when for old age he could eat no meat. Ferrerius lib. 2. meth. speaks of an excellent confection of his making, of wine, saffron, See. which he prescribed to dull, weak, feeble, and dying men to smell to, and by it to have done very much good, teque fere profuisse olfactu SC patu, as if he had given them drink. Our noble and learned Lord *Verulam, in his book de vita SC morte, commends therefore all such cold smels as any way serve to refrigerate the spirits. Montanus consil. 81. prescribes a form which he would have his melancholy Patient never to have out of his hands. If you will have them spa- girieally prepared, look in Oswaldus Crollius basil. Chymi- ca. Irrigations of the head shaven, “ ' of the flowers of water lillies, Lettuce, Violets, Camomile, wild Mallows, wether’s- head, See.” must be used many mornings together. Montan. consil. 31. would have the head so washed once a week. Lcelius a fonte Eugubinus consult. 44. for an Italian Count, troubled with head-melancholy, repeats many medicines which * Cinis testudinis ustus, & vino potus melancholiam curat, and rasura cornu Rhinocerolis, &c. Skcnkius. h Instat in matrice, quod sursuin & deorsum ad odoris sensum pracipitatur. * Vicount S. Albans. > Ex decocto flo- rum nymphese, laclucas, violarum, chamoniilse, alibesc, capitis vervecum, &c. he he tried “ k but two alone which did the cure ; use of whey- made of Goats milk, with the extract of Hellebor, and irri- gations of the head with water-lillies, lettuce, violets, camo- mile, &c. upon the suture of the crown.” Piso commends a Ram’s lungs applied hot to the fore part of the head, 1 or a vong Lamb divided in the back, exenterated, occ.; all ac- knowledge the chief cure to consist in moistening throughout. Some, saith Laurentius, use powders, and caps to the brain: but forasmuch as such aromatical things are hot and dry, they must be sparingly administered. ., Unto the Heart- we may do well to apply bags, Epithemes, Oyntments, of which Laurentius c. 9. de melan. gives ex- amples. Bruel prescribes an Epitheme for the Heart, of Bug- loss, Borrage, water-lillv, Violet waters, sweet-wine, Bawm leaves, Nutmegs, Cloves, &c. . , For the Belly, make a Fomentation of oyle, m m which « the seeds of Cummin, Rue, Carrels, Dill, have been boy- ^ Baths are of wonderfull great force in this malady, much admired by » Galen, ° yEtius, Rhasis, £cc. of sweet water, in which is boyled the leaves of Mallows, Roses, Violets, water-lillies, Wether’s head, flowers of Bugloss, Camomile, Melilot, Sec. Guianer. cap. 8. tract. 15. would have them used twice a day, and when they come forth of the Baths, their back bones to be anointed with oyle of Almonds, Vio- lets, Nymphea, fresh capon greas. Sec. Amulets and things to be bom about, I finde prescribed, taxed by some, approved by Renodeus, Platerus, ( amulttct inquit non negligenda) and others ; look for them in Mizal- dus, Porta, Albertus, Sec. Bassardus Visontinus ant. philos. commends Plypericon, or S. John’s wort gathered on a fii- day in the hour of “ Jupiter, when it comes to his eflfectuall operation (that is about the full Moon in July); so gathered and born, or hung about the neck, it mightily helps this .affection, and drives away all-phantasticall spirits.” f Philes, a Greek Author that flourished in the time of Michael Paleologus, writes that a Sheep or Kid’s skin, whom a Woolf worried, 1 Inter auxilia multa adhibita, duo visa sunt remedium adferre, usus seri caprini cum extracto Hellcbori, et irrigatio ex lacte Nymphea;, violarum, S.c. suturse coronali adhibita ; his remediis sanitate pristina adeptus est. 1 Con- fert et pulmo arietis, calidus agnus per dorsum divisus, cxenteratus, admotus sincipiti. »■ Semina Cumini,.ruiae, dauci anethi cocta. " Lib. 3. de locis affect. <* Tetrab. 2. ser. 1. cap. 16.- * Cap. de mel. collectum die vener. hora Jovis cum ad Energia venit. c. 1. ad pleniluniu Julii, inde gesta et coHo apjrensa hunc affeetu apprime juvat et fanaticos spiritus expelht. f L. de proprietat. animal, ovis a lupo corrept* pelle no esse pro indumento covpori* usurpandam, cordis cnim palpitationem excitat, &c. * Hcedus rnhumani raptus above Lapi, ought not at all to be worn about a man, “ because it causeth palpitation of the heart,” not for any fear, but a secret vertue which Amu- lets have. A ring made of the hoofe of an Asse’s right forefoot carried about, <kc. I say with f Renodeus, they are not alto- gether to be rejected. Piony doth cure epilepsie; pretious stones most diseases; q a Wolf’s dung born with one helps the Uohck, r a Spider an Ague, &c. Being in the country in the vacation time not many years since, at Lindley in Leicester- shire, my Father’s house, I first observed this Amulet of a Spi- der in a nut-shell lapped in silke, &c. so applied for an Ague by f my Mother ; whom although I knew to have excellent 3 , 1 in Chirurgery, sore eyes, aches, &c. and such experimen- tal medicines, as all the country where she dwelt can witness, to have done many famous and good cures upon divers poor folks, that were otherwise destitute of help : Yet among all othet experiments, this me thought was most absurd and ridi- culous, I could see no warrant for it. Quid Aranea cumfe- 1 e For what Antipathy ? till at length rambling amongst authors (as often I do) I found this very medicine in Diosco- ndes, approved by Matthiolus, repeated by Alderovandus cap. ae Aranea, lib. de msectis, I began to have a better opinion of it, and to give more credit to Amulets, when I saw it in some parties answer to experience. Such medicines are to be exploded, that consist of words, characters, spels, and charms, which can do no good at all, but out of a strong conceipt, as 1 Pomponatius proves ; .or the Divel’s policy, who is the first founder and teacher of them. SUBSECT. YI. Correctors of Accidents to procure Sleep. Against fearful Dreams, Redness, Me. WHEN you have used all good means and helps of altera- tives, averters, diminutives, yet there will be still cer- tain accidents to be corrected and amended, as waking, fearfull dreams, flushing in the face to some ruddiness, &c. Waking, by reason of their continuall edres, fears, sorrows, dry brains, is a symptome that much crucifies melancholy men, and must therefore be speedily helped, and sleep by all means procured, which sometimes is a sufficient * remedy of it „ n Marb p Phnr; }lb- 1- cap. 12. i A'tius cap. 51. Tct. 3. ser. 4. >SSCS Alderovandus de aranea. + Mistress Dorothy Burton, shc Died, 1629. * Solo somno curata cstcitra medici auxilium, fol. 154. self self without any other Physick. Skenkius in his observations hath an example of a woman that was so cured. The means to procure it, are inward or outward. Inwardly taken, are simples, or compounds; simples, as Poppy, Nymphaea, Vio- lets, Roses, Lettuce, Mandrake, Henbane, Nightshade or Solatium, Saffron, Hempseed, Nutmegs, Willows with their seeds, juyce, decoctions, distilled waters, &cc. Compounds are syrupes, or opiats, syrup of Poppy, Violets, Verbasco, which are commonly taken with distilled waters. R. diacodii J j. diascordii 3 ft aquae lactucae iij ft n.istafiat potio ad horam somni sumenda. Requies Nicholai, Philonium Romanmn, Triphera magna, pilules de Cynoglossa, Dioscordium, Laudanum Paracelsi, Opium, are in use, &c. Country folks commonly make a posset of hemp-seed, which Fuchsius in his herbal! so much discommends; yet I have seen the good effect, and it may be used where better medicines are not to be had. Laudanum Paracelsi is prescribed in two or three grains, with a dram of Dioscordium, which Oswald. Crollius com- mends. Opium it self is most part used outwardly, to smell to in a ball, though commonly so taken by the Turks to the same quantity 1 for a cordiall, and at Goa in the Indies; the dose 40 or 50 grains. Rulandus calls Requiem Nicholai, ultimum refugium, the last refuge ; but of this and the rest look for peculiar receipts in Victorias Faventinus cap. de phrensi. Heurnius cap. de Mania. Hildesheim spicel. 4. de sornno K vigil. Me. Outwardly used, as oyl of Nutmegs by extraction, or expression with Rose- water to annoint the temples, oyls of Poppy, Nenuphar, Man- drake, Purslan, Violets, all to the same purpose. Montan. consil. 24 <Sf 25. much commends ordoraments of Opium, Vineger, and Rosewater. Laurentius cap. 9. pre- scribes Pomanders and nodules; see the receipts in him ; Co- dronchus “ wormwood to smell to. Ungaentum Alablastritum, populeum, are used to annoint the temples, nostrils, or if they be too weak, they mix Saffron and Opium. Take a grain or two of Opium, and dissolve it with three or four drops of Rosewater in a spoon, and after mingle with it as much Unguentum populeum as a nut, use it as before: or else take half a dram of Opium, Unguentum populeum, oyl of Nenuphar, Rose-water, Rose-vineger, of ‘ Bellonius observat. 1.3. c. 15. lassitudinem et labores animi tollunt; inde Garcias ab borto, lib. l.cap. 4. simp.med. “ Absynthium sovnnos allicit ol- factu. each half an ounce, with as much virgin wax as a nut; an- noint your temples with some of it, ad horam somni. Sacks of Wormwood, x Mandrake, ’'Henbane, Roses made like pillows and laid under the patient’s head, are mentioned by z Cardan and Mizaldus, “ to annoint the soles of the feet with the fat of a dormouse, the teeth with care wax of a dog, swines gall, hares ears:” charms, &rc. ! rontlets are well known to every good wife, Rose-water and Vineger, with a little woman’s milk, and Nutmegs grated upon a Rose-cake applied to both temples. For an Emplaster, take of Castorium a dram and half, of Opium half a scruple, mixt both together with a little water of life, make two small plasters thereof, and apply them to the temples. Rulandus cent. I. cur. 17. cent. g. cur. 94. prescribes Epithemes and lotions of the head, with the decoction of flowers of Nymphaea, Violet-leaves, Mandrake roots, Hen- bane, white Poppy. Here, cle Saxonia, stillicidia, or drop- pings, &c. Lotions of the feet do much avail of the said hei bs . by these means, saith Laurentius, I think you may procure sleep to the most melancholy man in the world.* Some use horseleeches behinde the ears, and apply Opium to the place. Bayerus lib. 2. c. 13. sets down some remedies against fearful dreams, and such as walk and talk in their sleep. Eaptista Porta Mag. nat. 1. 2. c. 6. to procure pleasant dreams and quiet rest, would have you take Flippoglossa, or the hearb Horsetongue, Bawm, to use them or their distilled waters after supper, &c. Such men must not eat Beans, Pease, Garlick, Onions, Cabbidge, Venison, Hare, use black wines, or any meat hard of digestion at supper, or lye on their backs, &c. Rusticus pudor, bashfulness, flushing in the face, high coloui, ruddiness are common grievances, which much torture many melancholy men, when they meet a man, or come in * company of their betters, strangers, after a meal, or if they drink a cup of wine or strong drink, they are as red and fleet, and sweat, as if they had been at a Major’s feast, pnesertivi si metus accesserit, it exceeds, bthev think every man observes, takes notice of it: and fear alone will effect it, suspicion with- Rcad Lcmnius lib. her. bib. crip. 2. ot Mandrake. T Pfyoscyamus sub cervicali viridis. 1 Plan turn pedis inungere pinguedinc gliris dicunt cffica- cissimum, et quod vix credi potest, dentes inunctos ex sovditie aurium canis somnurn profundum conciliare, &c. Cardan de rerum varietat. * Yeni mc- eum lib. “ Aut si quid incautius exciderit aut, See. *Nam qua parte pa- *or simul cst pudor additus illi. Statius. out out any other cause. Skenkius observ. med. lib. 1. speaks of a waiting Gentlewoman in the Duke of Savoye s Couit, that was so much offended with it, that she kneeled down to him, and offered Biarus, a Physitian, all that she had to be cured of it. And ’tis most true, thatc Antony Lodovicus saith in his book de Pudore, “ Bashfulness either hurts or helps,” such men I am sure it hurts. If it proceed from suspicion or fear, ri Felix Plater prescribes no other remedy but to reject and con- temn it: Id populus curat scilicet, as a * worthy Physitian in our town said to a friend of mine in like case, complaining without a cause, suppose one look red, what matter is it, make light of it, who observes it ? If it trouble at, or after meals, (as'Jobertus observes med. pract. 1. 1. c. 7.) after a little exercise or stirring, for many are then hot and ied in the face, or if they do nothing at all, especially women ; he would have them let blood in both arms, first one, then another, two or three daies between, if blood abound, to use frictions of the other parts, feet especially, and washing of them, because of that consent which is betwixt the head and the feet. f And withall to refrigerate the face, by washing it often with Rose, Violet, Nenuphar, Lettuce, Lov- atte waters, and the like: but the best of all is that lac virgi- nale, or strained liquor of Litargy: It is diversly prepared ; by Jobertus thus; R. hthar. argent, tine: j. cerussa? candidis- simte, 3 ijj. caphuree. 9 jj. dissolvantur aqua rum solani, lac- tuca, U. nenuphar is ana iLnc.))]. acetivini albi. line. jj. ali- quot horas resideat, delude transmittaturperphilt. aqua ser- vetur in vase xitreo, ac ea bis terve facies quotidie irroretur. *2uercctan spagir. phar. cap. 6. commends the water of frogs spawn for ruddiness in the face. h Crato consil. 283. Scoltzii would fain have them use all summer, the condite flowers of Succory, Strawbury water, Roses (cupping-glasses are good for the time) consil. 28 5. 5C 286. and to defecate im- pure blood with the infusion of Sene, Savory, Bawm water. * Hollerius knew one cured alone with the use of Succory boyl- ed, and drunk for five months, every morning in the summer. k It • is good overnight to annoint the face with Hare’s * Olysipponensis medicus ; pudor aut juvat aut lsedit. d De mentis alienat. * M. Doctor Ashworth. e Facies nonnullis maj.imc calet rubetq; si se pau- lulum exercuerint; ndnnullis quiescentibus idem accidit, heminis praesertim ; causa quicquid lervidum aut halituosum sanguinem tacit. f Interim faciei prospiciendum ut ipsa refrigeretur; utrumq; praestabit frequens potio ex aqua rosarum, violarum, nenupharis, &c. * Ad faqiei ruborem aqua spermatis ranarum. ■> Recto utantur in sestate floribus Cichorii sacchoro conditis vel saccharo rosaceo, &c. ' Solo usu decocti Cichorii. kUtileimprimisnoc- tu faciem illinire sanguine leporino, et mane aqua fragrorum vel aqua floribus verbasci cum succo limouum d.stiliato abluere. blood, blood, and in the morning to wash it with strawbury and cow- sip water, the juyce of distil’d Lemmons, juyce of cowcum- bers, or to use the seeds of Melons, or kernels of Peaches beaten small, or the roots of Aron, and mixt with wheat bran to bake it in an oven, and to crumble it in strawbury water. or to put fresh cheese curds to a red face. If it trouble them at meal times that flushing, as oft it doth With sweating or the like, they must avoid all" violent passions and actions, as laughing, &c. strong drink, and drink very little, m one draught saith Crato, and that about the midst of their meal; avoid at all times indurate salt, and especially spice and windy meat. J r " P!‘e£Cnl)CS the condite fruit of wild rose, to a noble- man his Patient, to be taken before dinner or supper, to the quantity of a chestnut. It is made of sugar, as that of Quinces, i he decoction ot the roots of sowthistle before meat, by the same author is much approved. To eat of a baked Apple some a vise, 01 of a preserved Quince, Comminseed prepared with meat insteed of salt, to keep down fumes: not to study or to be intentive after meals. 3 “ R- Nucleorum persie. seminis melomim ana unc. 3 ft aqua: fragrorum 1. ij. misce, utatur mane.” •To apply cupping glasses to the shoulders is very good For the other kinde of ruddiness which is setled in the face with pimples, &c. because it pertains not to my subject, I will not meddle with it. I refer you to Crato’s Counsels, Arnoldus l\bre?iar' Ca-P-39-1- Rulande, Peter Forestus de Fuco, f . 31. obser. 2. To Platerus, Mercurialis, Ulmus, Rando- ietius, Heurnms, Menadous, and others that have written largely of it. . Th°s,e other grievances and symptomes of headach, palpita- tion of heart, Vertigo, del iq mum, He. which trouble many melancholy men, because they are copiously handled apart in every Physitian, I do voluntarily omit. Utile rubcnii faciei caseum reccntem imponere. Consil 0, lib • vmi haustu sit contentus. '■ Idem consil. 283. Scoltzii laudatu'r condi “ ms* canin* fmetus ante prandium et caenam ad magnitudinem castanese Dccoctumradium Sonchi, si ante cibuna sumatur, valet plurimum. ' •Cu- curbit. ad scapulas appositac. ^ MEMB. MEMB. II. Cure of Melancholy over all the Body. WHERE the melancholy blood possesseth the whole body with the Brain, pit is best to begin with blood-letting. The Greeks prescribe the q Median or middle vein to be opened, and so much blood to be taken away, as the Patient may well spare, and the cut that is made must be wide enough. The Arabians hold it fittest to be taken from that arm, on which side there is more pain and heaviness in the head: if black blood issue forth, bleed on ; if it be clear and good, let it be instantly suppressed, ;t r because the malice of melan- choly is much corrected by the goodness of the blood.” If the partie’s strength will not admit much evacuation in this kindeat once, it must be assayed again and again: if it may not be conveniently taken from the arm, it must be taken from the knees and ancles, especially to such men or women whose hemrods or months have been stopped. s If the malady con- tinue, it is not amiss to evacuate in a part in the fore-head, and to virgins, in the ancles, which are melancholy for love mat- ters ; so to widows that are much grieved and troubled with sorrow and cares: for bad blood flows in the heart, and so crucifies the minde. The hemrods are to be opened with an instrument or horse-leeches, &c. See more in Monfaltus cap. 29. 'Sckenkius hath an example of one that was cured by an accidentall wound in his thigh, much bleeding freed him from melancholy. Diet, Diminutives, Alteratives, Cordials, Cor- rectors as before, intermixt as occasion serves, “ “all their study must be to make a melancholy man fat, and then the cure is ended.’’ Diuretica or medicines to procure urine, are prescribed by some in this kinde hot and cold : hot where the heat of the liver doth not forbid ; cold where the heat of the liver is very great: x amongst hot are Parsely roots, Lovage, Fennel, &c. cold, Melonseeds, &c. with whey of Goat’s milk, which is the common conveigher. To purge and y purify the blood, use Sowthistle, Succory, Sena, Endive, Carduus Benedictus, Dandelion, Hop, Maiden- * Piso. 1 Mediana pr* casteris. r Succi melaneholici malitia a sanguinis bonitate corrigitur. * PCrseverante malo ex quacunq: parte sanguinis detrahi dcbet. ' Obscrvat. fol. 154. curatus ex vulnerc in crure ob cruorem amissum. ■ Studium sit omnc ut melancholieus impinguetur: ex quo enim pingues et carnosi, illicosam sunt. * Hildesheim spied. 2. Inter calida radix petrofelini, apii, fcniculi ; Inter frigida emulsio seminis melonnm cum sero caprino quod est commune vehiculum. y Hoc unum prtemoneo domine ut sis diligens circa victum, sine quo cetera remedia frustraadhiberuqr. hair, hair, Fumitory, Bugloss, Borage, &rc. with their juyce, decoc- tions, distilled waters, Syrups, &cc. Oswaldus, Crollius basil Chijm. much admires salt of Co- rals in this case, and vEtius tetrabib. ser. 2. cap. 114. Hieram Archigenis, which is an excellent medicine to purify the blood, “ for all melancholy afFections, falling sickness, none to be compared to it.” MEMB. III. SUBSECT. I. Cure of llypocondriacall Melancholy. IN this cure, as in the rest, is especially required the rectifi- cation of those six non-naturall things above all, as good diet, which Montanus consil. 27. enjoyns a French Noble- man, “To have an especial care of it, without which all odier remedies are in vain.” Blood-letting is not to be used, except the Patient’s body be very full of blood, and that it be derived from the liver and spleen to the- stomack and his vessels, then b to draw it back, to cut the inner vein of either arm, some say the salvatella, and if the malady be continuate, ‘.to open a vein in the forehead. Preparatives and Alteratives may be used as before, saving that there must be respect had as well to the liver, spleen, sto- mack , hypocondries, as to the heart and brain. To comfort the stomack and inner parts against winde and obstructions, by Areteus, Galen, yEtius, Aurelianus, *&c. and many latter writers, are still prescribed the decoctions of Wormwood, Cen- taury, Penniroyall, Betony sod in whey, and daily drunk: many have been cured by this medicine alone. Prosper Altinus and some others as much magnifie the water ofNilus against this malady, an especiall good remedie for windie melancholy. For which reason belike Ptoloineus Philadelphus, when he married his daughter Berenice to the King of Assyria (as Celsus lib. 2. records) rnagnis .impensis Nili aquam afferri jussit, to his great charge caused the water of Nilu'sto be carried with her, and gave command, that during her life she should use no other drink. I finde those that commend use of Apples, in Splenatick and this kinde of melancholy (Lambswooll some call it), which howsoever ap- proved, must certainly be corrected of cold rawness and winde. Codronchus in his book tie sale absyn. magnifies the oyl and ► Laurentius cap. 15. evulsionis gratia venavn internam alterius brachii se- canius. c Si pertinax morbus, venam fronie sccabis. Bruell. * Ego maximameuram stomacho dclegabo. Octa. Hovatianus lib. 2. c. 7. salt salt of Wormwood above all other remedies, “ d which works better and speedier than any simple whatsoever, and much to be preferred before all those fulsome decoctions, and infusions, which must offend by reason of then cjuantity, this alone in a small measure taken, expels winde, and that most forcibly, moves urine, cleanseth the stomack of all gross humours, crudities, helps ’appetite,” Ac. Arnoldus hath a wormwood wine which he would have used, which every Pharmacopeia speaks of. Diminutives and purgers may e be taken as before, of hiera, manna, cassia, which Ivlontanus coiisil. 2.j0. for an Italian Abbot, in this kind prefers before all other simples, “ f And these must be often used, still abstaining from those which are more violent, lest they' do exasperate the stomack, Ac. and the mischief by that means be increased.” Though in some Physi- tians I finde very strong purgers, Hellebor it self prescribed in this affection. If it long continue, vomits may be taken after meat, or otherwise gently procured with warm water, oxymel, Ac. now and then. Fuchsius cap. 33. prescribes Hellebor; but still take heed in this'maiady, which I have often warned, of hot medicines, “ s because (as Salvianus adds) drought fol- lows heat, which increaseth the diseaseand yet Baptista Svlvaticus controv. 32. forbids cold medicines, “ h because they increase obstructions, and other bad symptomes.” But this varies as the parties do, and ’tis not easie to determine which to use. “ ‘ The stomack most part in this infirmity is cold, the liver hot; scarce therefore (which Montanus insinuates consil. 229. for the Earl of Manfort) can you help the one, and not hurt the other much discretion must be used ; take no Phy- sick at all he concludes without great need. Lselius fiEgubinus consil. for an Hypocondriacall German Piince, used many me- dicines; but it was after signified to him in k letters, that the de- coction of China and Sassafras, and salt of Sassafras, wrought him an incredible good.” In his 108. consult, he used as hap- pily the same remedies; this to a third might have been poison, by overheating his liver and blood. For the other parts look for remedies in Savanarola, Gordo- • d Cuius et efficacius suas vires exercet quam solent dccocta ac oiluta in quantitate mulca, et magna cum assumentium molestia desumpta. Flatus hie sal efficaciter dissipat, urinam mo’vet, humores crassos abstergit, stomachum egregie confortat, cruditatem, nauseam, appetentiam minim in modum reno- vat, &c. 'Piso, Altomarus, Laurentius c. 15. f His utendum saspius iteratis: a vehemcntioribus semper abstinendum ne ventrem exasperent. sLib. 2. cap. 1. Quoniam caliditate conjuncta cst siccitas qua: malum auget. hQuis- quis trigidis auxiliis hoc morbo usus fucrit, is obstructionem aliaq; symptomata augebit. * Ventriculus plerumq; frigidus, eparcalidum; quomodo ergo ven- triculum calefaciet, vel refrigerabit hepar sine alterius maximo detrnnento ? k Significatum per literas, in*redibilem utilitatem ex dccocto Chinae, et Sassa- fras percepisse. nius, nius, Massaria, Mcrcatus, Johnson, &c. One for the spleen, amongst many other, I will not omit, cited by Hildesheim spicel. 2. prescribed by Mat. Flaccus, and out of the authority of Benevenius. Antony Benevenius in an hypocondriacall passion, “'cured an exceeding great swelling of the spleen with Capers alone, a meat befitting that infirmity, and fre- quent use of the water of a Smith’s forge ; by this Physick he helped a sick man, whom all other Physitians had forsaken, that for seven years had been Splenatick.” And of such force is this water, “ ni that those creatures as drink of it, have com- monly little or no spleen.” See more excellent medicines for the Spleen in him, and * Lod. Mercatus, who is a great mag- nifier of this medicine. This Ckalybs pveeparatus, or steel- drink, is much likewise commended to this disease by Daniel Sennertus/. 1 .part. 2. cap. 12. and admired byJ. CssarCJau- dinus Respons. 29. he cals steel the proper fAlexipharmacum of this malady, and much magnifies it; look for receipts in them. Averters must be used to the liver and spleen, and to scoure the Meseriack veins ; and they are either too open or provoke urine. You can open noplace better than the Haemrods, “ which if by horse-leeches they be made to flow, n there may be again such an excellent remedy,” as Plater holds. Salust. Salvian will admit no other phlebotomy but this ; and by his experience in an hospitall which he kept, he found all mad and melancholy men worse for other blood-letting. Laurentius cap. 15. cals this of horse-leeches a sure remedy to empty the spleen and Meseriack membrane. Only Montanus consil. 241. is against it; “ ° to other men (saith he) this opening of the hemrods seems to be a profitable remedy; for my part I do not approve of it, because it drawes away the thinnest blood, and leaves the thickest behind. ^Ttius, Vidus Vidius, Mercurialis, Fuchsius, recommend Diureticks, or such things as provoke urine, as Anniseeds, Dil, Fennel, Germander, ground Pine, sod in water, or drunk in powder; and yet p P. Bayerus is against them; and so is Hol- lerius; “ All melancholy men (saith he) must avoid such things as provoke urine, because by them the subtile or thinnest is evacuated, the thicker matter remains.” ‘Tumorem splenis incurabilem sola cappari curavit, cibo tali aegritudine ap- tissimo: Soloq; usu aquae, in qua faber ferrarius sa;pe eandens ferrum extin- xcrat, &c. m Animalia quae apud hos fabros eduenntur, exiguos liabent lienes. * L. 1. cap. 17. f Continuus ejus usus semper felieem in aegris fincm cst assequutus. * Si Hemorroidcs fiuxerint, nullum praestantius esset remedium, quae sanguifugis admotis provocari poterunt. observat. lib. J. pro liypoc. leguleio. ° Aliis apertio hsec in hoe morbo videtur utilissima; mihi non admodum probatur, quia sanguinem tenuem atrrahit ct crassum relinquit. i Lib. ‘2. cap. i3 omnes melancholici debent omittere urinam provocantia,. quoniam per ea educitur subtile, et xemanet crassum. Clysters Clysters are in good request. Trincavelius lib. 3. cap. 33. for a young Nobleman, esteems of them in the first place, and Hercules de Saxonia Panth. lib. 1. cap. 16. is a great approver of them. I have found (saith he) by experience, that many hypocondriacall melancholy men have been cured by the sole use of Clysters,” receipts are to be had in him. Besides those fomentations, irrigations, inunctions, odora- ments, prescribed for the head, there must be the like used for the Liver, Spleen, Stomack, Hypocondries, &c. “ r In cru- dity” (saith Piso) “ tis good to binde the stomack hard to hinder winde, and to help concoction. Of inward medicines I need not speak ; use the same Cor- dials as before. In this kinde of melancholy, some prescribe ‘ Treacle in winter, especially before or after purges, or in the Spring, as Avicenna, 1 Trincavellius Mithndate,_u Montal- tus Piony seeds, Unicorn’s horn ; os de corde cervi, ike. Amongst Topicks or outward medicines, none are more pretious then Baths, but of them I have spoken. Fomenta- tions to the Hypocondries are very good, of wine and water, in which are sod Southernwood, Melilot, Epithyme, Mug- wort, Sena, Polypody, as also x Cerots, y Plaisters, Lini- ments, Oyntments for the Spleen, Liver, and Hypocondries, of which look for examples in Laurentius, Jobertus, hb. 3. c. I.pra. med. Montanus consil. 231. Montaltus cap. 33. Hercules de Saxonia, Faventinus. And so ot Epithemes, di- gestive powders, bags, oils, Octavius Hoiatianus ho. ... c. 5. prescribes calastick Cataplasms, or dry purging medicines: Piso z Dropaces of pitch, and oil of Rue, applied at ceitain times to the stomack, to the metaphrene, or part of the back which is over against the heart, fiEtius synapisms ; Montaltus cap. 35. would have the thighs to be a cauterised, Mercunal- is prescribes beneath the knees; Laelius Tigubinus cons. 11. for an Hypocondriacall Dutchman, will have the cauteiy made in the right thigh, and so Montanus consil. 55. The same Montanus consil. 34. approves of issues m the arms or hinder part of the head. Bernardus Paternus in Hildesheim spi- ed. 2. would have b issues made in both the thighs ; * Lod. Mercatus prescribes them near the Spleen, aut props vent) i- i Ego experientia probavi, multos Hypocondriacos solo usu Clystcium fuisse sanatos. r In cruditate optimum, ventriculum arctius alligai'i. ‘ 5 j rhe- riacae, Vere prassertim et aestate. 1 Cons. 12. 1. 1. " Cap. 3o. 7 Trin- cavellius consil. 15. cerotum pro sehe mclancholico ad jecur optimum. y Lmplastra pro splene. Ferncl. consil 45. 7 Dropax e pice navali, et oleo rutaceo affigatur ventriculo, el, toti metaphreni. 4 Cauteria cruribus inusta. k Fontanell* sint in utrog: crure. * Lib. 1. c. 17. cull cult regimen, or in either of the thighs. Ligatures, Fric- tions, and Cupping-glasses above or about the belly, without scarification, which * Felix Platerus so much approves, may be used as before. SUB SEC. 2. Correctors to expell winde. Against costiveness, Sic. IN this kind of melancholy one of the most offensive symp- toms is winde, which, as in the other species, so in this, hath great need to be corrected and expelled. The medicines to expell it are either inwardly taken, or out- wardly. Inwardly to expell winde, are simples or compounds: Simples are herbs, roots, &c. as Galanga, Gentian, Angelica, Enula, Calamus Aromaticus, Valerean, Zeodoti, Iris, con- dite Ginger, Aristolochy, Cicliminus, China, Dittander, Pen- nyroyall, Rue, Calamint, • Bay-berries, and Bay-leaves, Beta- hy, Rosemary, Hysope, Sabine, Centaury, Mint, Camo- mile, Stsechas, Agnus Castus, Broom-flowres, Origan, O- range pills, &c. Spices, as Saffron, Cinamome, Bezoar stone, Myrrhe, Mace, Nutmegs, Pepper, Cloves, Ginger, seeds of Annis, Fennell, Arnni, Cary, Nettle, Rue, &c. Juniper ber- ries, grana Paradisi : Compounds, Dianisum, Diagalanga, Diaciminum, Diacalaminth, Elcctuarium de haccis land, Bencdicta laxativa, Pulvis ad status. Antid. Florent. pulvis Carminativus, Aromaticum Rosatum, Treacle, Mithridate, Sic. this one caution of c Gualter Bruell is to be observed in the administring of these hot medicines and dry, “ that whilst they covet to expell winde, they do not inflame the blood, and increase the disease ; sometimes (as he saith) medi- cines must more decline to heat, sometimes more to cold, as the • circumstances require, and as the parties are inclined to heat or cold. Outwardly taken to expell winds, are oils, as of Camomile, Rue, Baies, &c. fomentations of the Hypocondries, with- the decoctions of Dill, Pennyroyal, Rue, Bay-leaves, Cum- min, <kc. bags of camomile iiowres, Aniseed, Cummin, *Dc mentis alienat. c. 3. flatus egregie discutiunt matcriamq; evocant. ' Ciavendum hie diligenter a multum caloiaciontibus, atqj exsiccsntibus, sive aliment a luerint haec, sivc medicamenta : nonnulli cnim ut ventositatts et ru- gitus cor,pest ant, hujusmodi utcn.cs medicanientis, plurimum pccc.nt, mor- bum sit augentes : debent enim medicamenta declinare ad calidum vel fngidum secundum exigentiam circumsiantiarii, vclu; paliens inelinat ad cal. ct frigid. Bayes, Bayes, Rue, Wormwood, ointments of the oil of Spikenard, Wormwood, Rue, &c. d Areteus prescribes Cataplasms, of Camomile-flowres, Fennell, Aniseeds, Cummin, Rosemary, Wormwood-leaves, See. . c Cupping-glasses applied to the Hypocondries, without scarification, do wonderfully resolve winde. Fernelius con- sil. 43. much approves of them at the lower end of the belly; * Lod. Mercatus calls them a powerfull remedy, and testifies moreover out of his own knowledge, how many he hath seen suddenly eased by them, Julius Ctesar Claudinus respons. vied. resp. 33. admires these Cupping-glasses, which he calls out of Galen, “ c a kinde of enchantment, they cause such present help. Empyricks have a myriade of medicines, as to swallow a bullet of lead, &c. which I voluntarily omit. Avialus Lu- sitanus cent. 4. curat. 54. for an Flypocondriacall person, that was extreamly tormented with winde, prescribes a strange remedy. Put a pair of bellows end into a Clyster pipe, and applying it into the fundament, open the bowels, so draw forth the winde, Natura non admittit vacuum. He vants he was the first invented this remedy, and byr means of it, speedily eased a melancholy man. Of the cure of this flatuous melan- choly, read more in Fienus de jlatibus cap. 2G. SC passim alias Against Head-ach, Vertigo, vapours which ascend forth of the stomack to molest the head, read Hercules de Saxonid, and others. If Costiveness offend in this, or any other of the three species, it is to be corrected with suppositories, clysters or lenitives, powder of Sene, condite Prunes, &c. " R. Elect, lenit. e succo rosar. ana^j. misce.” Take as much as a nutmeg at a time, half an hour before din- ner or supper, or pil. mastichin. ^ j. in six pills, a pill or two at a time. See more in Montan. consil. 229. Hilde- sheim spicel. 2. P. Cnemander, and Montanus commend “ g Cyprian Turpentine, which they would have familiarly taken, to the quantity of a small nut, two or three hours before dinner and supper, twice or thrice a week if need be ; d Cap 5. lib. 7. * Piso Brucl. mire flatus t;esolvit. * Lib. 1. c. 17. nor.nullos praetensione ventris deploratos illico resututos his videmus. f Velut mcantamentum quoddam ex flatuoso spiritu, dolorem ortum levant. s Tere- binthinam Cypriam habeant familiavem, ad quantitatem deglutiant nucis par- vx, tribus horis ante prandium vel coenam, ter singulis septimanis pvout cx- pedire videbitur; nam prauerquam quod alvum mollem effleit, obstructiones aperit, ventricuium purgat, urinarn provocat henar mundificat. Vol. II. L for for besides that it keeps the belly soluble, it clears the sto- mack, opens obstructions, cleanseth the liver, provokes unne.” These in brief are the ordinary medicines which belong to the cure of melancholy, which if they be used aright, no doubt may do much good , Si non levando saltern lenicndo Talent, peculiaria bene selecta,” saith Bessardus, a good choice of particular receipts, must needs ease, if not quite cure, ii®t one but all or most, as occasion serves. " Et quae non prosunt singula, mulla juvant.” ANA- Love and love Melancholy, Memb. 1. Sect. ANALYSIS OF THE THIRD PARTITION. ' Preface or Introduction. Subsect. 1. Love’s definition, Pedegree, Object, Fair, Amiable, Gracious and pleasant, from which comes Beauty, Grace, with all desire and love, parts affected. 'Natural, in things without life, as love and hatred of elements ; 1 and with life, as vegetal, vine and elm, sympathy, antipathy- Sec. Sensible, ^ oTBeasts, for pleasure, preservation of kind, mil- tual agreement, cnstome, bringing up together, Sec. ^Profitable ( Health, wealth, honour, we love out benefactors: nothing so amiable as profit, or that which hath a shew o£ commodity. Things without life, made by art, pic- Division 'Simple objects | as M. 1 c o \3 ■< w Su. 1. or Mixt of al three which ex ends .to A/. 3.1 Pleasant Subs. 2. Honest Subs. 3. tures, sports, gajhes, sensible objects, as hauks, hounds, horses. Or emn themselves for similitude of manners, natural affection, as to friends, chil- dren, kinsmen, &c. for glory, such as commend us-. ( Before marriage, as Heroicaf, Of wo- J Mel. Sect. 2. vide y\ men, as \ Or after marriage, as Jealousie, ( Sect. 3. vide Q f Fucate in shew, by some error or hypo- l ensie; some seem and are not; or truly for vertue, honesty, good parts learning, eloquence, &e. Common good, our neighbour, country, friends which is charity; the defect of which is cause of much discontent and Melancholy, 5 In excess, vide II f In defect, vide So or God, Sect. 4 L 2 118 r Heroical or Love- Melan- choly, in which consider, ANALYSIS OF THE THIRD PARTITION. 'Memb. 1. His pedegree, power, extent to vegetals and sensible creatures, as well as men, to spirits, divels, &c. His name, definition, object, part affected, tyranny. f Stars, temperature, full dyet, place, country, clime, condition, idleness. S. 1. Natural allurements, and causes of love, as beauty, its praise, how it allureth. Comeliness, grace, resulting from the whole, or some parts, as face, eyes, hair, hands, &c. Subs. 2. Causes J Artificial allurements, and provocations of lust and Mem. 2. l love, gestures, apparel, dowry, mony, &c. Queest. Whether beauty owe more to Art or Nature? Subs. 3. Opportunity of time and place, conference, discourse, musick, singing, dancing, amorous tales, lascivious ob- jects, familiarity, gifts, promises, &c. Subs. 4. . Bawds and Philters. Subs. 5. f Dryness, paleness,leanness, waking, sigh- r Of Body ■? ing, Sec. ( Quxst. An detur fluhus amatorius ? r Bad, as r Fear, sorrow, suspition, an- Symp- tomes or signs Memb. 3. or LOf mind | xie xiety, &:c. ..Good, as Cures kMemb. 5. < .y j o c An hell, torment, fire, blind- ] ness, &c. ! Dotage, slavery, neglect of (.business. f Spruceness, neatness, courage, < aptness to learn musick, singing, £ dancing, poetry, kc. Prognosticks; Despair, Madness, Phrensie, Death, Memb. 4. r By labour, diet, Physick, abstinence, Subs. I. To withstand tire beginnings, avoid occasions, fair ar.d foul means, change of place, contrary passion, witty in- ventions, discommend the former, bring in another. Subs. 2. ' By good counsel, perswasion, from future miseries, inconveniences, kc. S. 3. By Philters, magical, and poetical cures, S. 4. to let them have their desire disputed Jiro and con. Impede- ments removed, reasons for it. Subs. 5. His name, definition, extent, power, tyranny, Memb. 1. Improper f To many beasts; as Swans, Cocks, Bulls. To Kings and Princes, of their subjects, successors. To friends, parents, tutors over their children, or otherwise. CBefore marriage, corrivals, kc. I After, as in this place our present subject. Idleness, impotency in one party, melancholy, long absence. They have been naught themselves. Hard usage, unkindness, wantonness, Inequality of years, persons, fortunes, &c. \ Outward inticements and provocations of £ others. f Fear, sorrow, suspicion, anguish of mind, strange actions, •? gestures, looks, speeches, locking up, outrages, severe { laws, prodigious tryals, Ac. \ Despair, madness, to make away themselves, l and others. By avoiding occasions, always busic, never to be idle. By good counsel, advice of friends, to contemn or dissemble it. Subs. 1. By prevention before marriage. Pluto's communion. To mairy such as are equal in years, birth, fortunes, beauty like conditions, &c. Of a good family, good education. To use litem welL Division, j HCquivo- I cations, kinds. Subs. 1. Causes Sue. 2. Symptomes, Memb. 2. Prognosticks Memb. 3. Cures /In ex- cess of such as do, is not requi- red. In de- fect, as LMf. 12. ANALYSIS OF THE THIRD PARTITION. 149 A proof that there is such a species of Melancholy, Name, Ob- ject God, what his beauty is, how it allureth, Part and parties affected, superstitious, Idolaters, Prophets, Hcreticks, Sec. Sub. 1. Causes Sub. 2. ' From others • Or \ from thein- ' selves. Symptomcs Subs. 3. r Gene- ral - Or The divel’s allurements, false miracles. Priests for their gain. Politicians to keep men in obedience, Bad instruc- tors, blind Guides. Simplicity, fear, ignorance, solitariness, Melancholy, curiosity, pride, vain- glory, decayed Image of God. Zeal without knowledge, obstinacy, su- perstition, strange devotion, stupidity, confidence, stiffe defence of their te- nents,mutual love and hate of other sects, belief of incredibilities, impossibilities 'OfHereticks, pride, contumacy, contempt of others, wilfulness, vain-glory, singu- larity, prodigious paradoxes. In superstitious blind zealc, obedience, strange works, fasting, sacrifices, obla- f By Physick if need be, conference, good _ . _ J counsel, perswasion, compulsion, cor- Cures. Subs. 5. "S rection, punishment. Quaritur an cogs' debait ? Mffir. Epicures, Atheists, Magitians, Hypocrites, such as have cauterised consciences, or else are in a re- probate sense, worldly-secure, some Philosophers, impenitent sinners. Subs. 1. The divel and his allurements, Rigid Preachers, that wound their consciences, Melancholy, contemplation, solitariness. How melancholy & dispair differ. Distrust, weakness of faith. Guilty conscience for offence comitted, misunderstanding Scr. ' Fear,sorrow, anguish of mind,extream tortures and horror of conscience, v fearful dreams, conceits, visions,&c. Prognosticks ; Blasphemy, violent death. Subs. 4. C Physick as occasion serves, conference, r .. J not to be idle or alone, Good counsel, Cures .5. •< good company, al comforts and con- £ tents, &c. Secure voi.d of grace and - fears. Or Distrustful, or too ti- morous, as desperat. In despair . consider, Causes Subs. Symptomcs Subs. 3. L3 , • u../ , Jh J i .ii” ■ , •. - ( .. J . . . \..-i ., ’ (■ *-.■■< i' '■1 ■ Uil.U■ ■ T /’ U ' 1 •i *• v, s, ....... k ■ - /■ . • '.is , ; . ..ihx .. -at-.,. ' .< i ... «j fci . . n <$ ifh' •••. ■■ ifc } THIRD PARTITION. -=a3-<nrtTyH»»-9<=—— LOVE-MELANCHOLY. the first SECTION, MEMBER, SUBSECTION. The Preface. THERE will not be wanting, I presume, one or other that will much discommend some part of this Treatise of Love- Melancholy, and object (which “Erasmus in his Preface to Sr Thomas More suspects of his) “ that it is too light for a Di- vine, too Commical a subject to speak of Love-Symptomes, too phantastical, and fit alone for a wanton Poet, a feeling young love-sick gallant, an effeminate Courtier, or some such idle person.” And ’tis true they say: for by the naughtiness of men it is so come to pass, as * Caussinus observes, ut castis auribus vox amoris suspccta sit, SC mvisa, the very name of love is odious to chaster ears ; and therefore some again, out of an affected gravity, will dislike all for the name’s sake before they read a word ; dissembling with him in b Petronius, and seem to be angry that their ears are violated with such obscene speeches, that so they may be admired for grave Philosophers, and staid carriage. They cannot abide to hear talk of Love toies, or amorous discourses, vultu, gestu, oculls in their out- ward actions averse, and yet in their cogitations they are all out as bad, if not worse then others. “ f Erubuit, posuitq; meum Lucretia librum, Sed coram Bruto, Brute recede, legit.” 1 Encom. Mori* leviores esse nugas qnam lit Theologum deceant. * Lib. 8. Eloquent, cap. 14. de affectibus mortaliam vitio fit qui praeclara quteq; in pravos nsus vertunt. hQuoties de amatoriis mentio facta est, tam vehementer ex- candui; tam severa tristitia violari aurcs meas obsceno sermone nolui, ut me lanquam unam ex Philosopbis intuerentur. f Martial. L4 But But let tnese cavillers and Counterfeit Cato’s know, that as the Lord John answered the Queen in that Italian * Guazzo, an old, a grave discreet man is fittest to discourse of love matters, because he hath likely more experience, observed more, hath a more staid judgment, can better discern, resolve, discusse, ad- vise, give better cautions, and more solid precepts, better in- form his auditors in such a subject, and by reason of his riper years sooner divert. Besides, nihil in h&c amoris voce subti- viendum, there is nothing here to be excepted at; Love is a species of melancholy, and a necessary part of this my Treatise, which I may not omit; operi suscepto inserviendum fuit; so Jacobus Mysillius pleadeth for himself in his translation of Lucian’s Dialogues, and so do I; I must and will perform my task. And that short Excuse of Mercerus, for his edition of Aristaenetus shall be mine, “ fi If I have spent my time ill to write, let not them be so idle as to read.” But I am perswaded it is not so ill spent, I ought not to excuse or repent my self of this subject, on which many grave and worthy men have writ- ten whole volumes, Plato, Plutarch, Plotinus, Maximus, Ty- rius, Alcinous, Avicenna, Leon Hebreus in three large Dia- logues, Xenophon sympos. Theophrastus, if we may believe Athenaeus lib. 13. cap. 9. Picus Mirandula, Marius Aiquicola, both in Italian, Kornmannus de linea Amoris, lib. 3. Petrus Godefridus hath handled in three books, P. Hsedus, and which almost every Physitian, as Arnoldus, Villanovanus, Valleriola observat. med. lib. 2. observ. 1. JElian Montaltus, and Lau- rentius in their Treatises of Melancholy, Jason Pratensis de morb. cap. Valescus de Taranta, Gordonius, Hercules de Saxonia, Savanarola, Langius, &c. have treated of apart, and in their Works. I excuse myself therefore with Peter Gode- fridus, Valleriola, Ficinus, and in e Langius’ words. Cadmus Milesius writ fourteen books of Love, “ and why should I be ashamed to write an Epistle in favour of young men, of this subject?” A company of stern Readers dislike the second of the zEneads, and Virgil’s gravity, for inserting such amorous passions in an heroical subject; But J Servius his Commentator justly vindicates the Poet’s worth, wisdome, and discretion in doing as he did. Castalio would not have young men read the § Canticles, because to his thinking it was too light and amor- ous a tract, a BaUade of Ballades, as our old English transla- tion hath it*. He might as well turbid the reading of Genesis, * Lib. 4. of civil conversation. -f- Si male locata est opera scribendo, ne ipsi locent in legendo. c Med. epist. 1. 1. cp. 14. Cadmus Milesius teste Suida. de hoc Eroticn Amore. 14. libros scripsit ncc me pigebit in gratinm ado- lescentum banc scribcre epistolam. J Comment, in 1. .Eneid. § Mcros gmores meram impudicitiam sonare videtuy nisi, &c. because Mem. 1. Subs. 1.] Preface. ,3' because of the loves of Jacob and Rachael, the stories of Si- chem and Dinah, Judah and Thamar ; reject die book of Num- bers, for the fornications of the people of Israel with the Moabites; that of Judges for Sampson and Dalilah’s em- bracings; that of the Kings, for David and Bersheba s adul- teries, the incest of Amnion and I harnar, Solomon s Concu- bines, 5cc. The stories of Esther, Judith, Susanna, and many such. Dicearchus, and some other, carp at Plato’s majesty, that he would vouchsafe to indite such love toyes, amongst the rest, for that dalliance with Agatho, “ Suaviadans Agathoni, animam ipse in labra tenebam; Aigra etenim properans tanquam abitura luit.” For my part, saith * Maximus Tyrius, a great Platonist him- self, me non tantnm admiratio habet, sed eliam stupor, I do not only admire, but stand amazed to read, that Plato and So- crates both should expel Homer from then City, because he writ of such light and wanton subjects, 'Huod Junonem cum Jove in Ida cone umbentes indue it, ah immartali nube con- tectos, Vulcan’s net. Mars and Venus fopperies before all the Gods, because Apollo fled, when he was persecuted by Achilles, the f Gods were wounded and ran whining away, as Mars that roared lowder then Stentor, and covered nine akers of ground with his fall; Vulcan was a summer’s day falling down from heaven, and in Lemnos lie brake his leg, &c. with such ridiculous passages ; when as both Socrates and Plato, by his testimony, writ lighter themselves: quid ennn tarn distat fas he follows it) quani amans a iemperanle, fovmanon ad- mirator a demente, what can he more absurd then for grave Philosophers to treate of such fooleries, to admire Autiloquus, Alcibiades, for their beauties as they did, to run after, to gaze, to dote on fair Phsedrus, delicate Agatho, young Lysis, fine Chatmides, lueccme Philosophum decent? Doth this become grave Philosophers ? Thus peradventure Callias, d hrasima- chus, Polus, Aristophanes, or some of his adversaries and aemulators might object; but neither they nor % Anytus and Mclitus his bitter enemies, that condemned him for teaching Critias to tyrannize, his impiety for swearing by dogs and plain trees, for his jugling sophistry, &c. never so much as upbraid- ed him with impure love, writing or speaking of that subject ; and therefore without question, as he concludes, both Socrates and Plato in this are justly to be excused. But suppose they * Ser. 8. f Quod risuivs & eorum amores commemorct. { Quum rnulia <‘i objecisscnt quod Critiam tyraunidem docuisset, quod Platoncni jurarct lo- quacem sophistam, &c. accusationem amor is nullam focrum. Idcoq; boncs- ;us amor, & c had had been a little overseen, should divine Plato be defamed ? no, rather as he said of Cato’s drunkenness, if Cato were drunk, it should be no vice at all to be drunk. They reprove Plato then, but without cause (as d Ficinus pleads)' “ for all love is honest and good, and they are worthy to be loved that speak well of love.” Being to speak of this admirable affec- tion of love (saith 'Valleriola) “there lyes open a vast and philosophical field to my discourse, by which many lovers be- come mad : let me leave my more serious meditations, wander in these Philosophical fields, and look into those pleasant Groves of the Muses, where with unspeakable variety of flow- ers, we may make Garlands to our selves, not to adorn us only, but with their pleasant smell and juyee to nourish our souls, and fill our minds desirous of knowledge,” £fc] After an harsh and unpleasing discourse of Melancholy, which hath hitherto molested your patience, and tired the author, give him leave with f Godefridus the Lawyer, and Laurentius [cap. 5.J to recreate himself in this kind after his laborious studies, “ since so many grave Divines and worthy men have without offence to manners, to help themselves and others, voluntarily written of it.” Heliodorus, a Bishop, penned a love story of Theagines and Chariclea, and when some Cato’s of his time reprehended him for it, chose rather, saith " Nicephorus, to leave his Bishoprick then his book. /Eneas Sylvius an ancient Divine and past 40 years of age, (as hhe confesseth himself, after Pope Pius Secundus) endited that wanton history of Eu- ryalus and Lucretia. And how many Superintendents of learn- ing could I reckon up that have written of light phantastical subjects ? Beroaldus, Erasmus, Alpheratius, twenty foure times printed in Spanish, &c. Give me leave then to refresh my muse a little, and my weary Readers, to expatiate in this de- lightsome field, hoc deliciarum campo, as Fonseca terms it, to ‘season a surly discourse, with a more pleasing aspersion of love matters : Edulcart vitam convenit, as the Poet invites us, curas nugis, Sfc. ’tis good to sweeten our life with some plea- sing toyes to rellish it, and as Pliny tells us, magna pars stu- * Carpunt alii Platonicam majestatem quod amori nimium indulserit, Dicear- chus ic alii; sed male. Omnis amor honestus & bonus, & amore digni qui bene clicuntde Amore. * Med. obser. lib. 2. cap. 7. de admirando amoris affectu dieturus; ingens patet campus & philosophicus, quo saepe homines ducutuur ad insaniam, libcat modo vagari, &c. (^uae non ornent mode, sed fragraniiai & succulentia jucunda plenius alant, &c. f Lib. 1. praelat. de amoribus agens relaxandi an mi causa laboriosissimis studiis fatigati; qunndo Sc Theologi se bis juvari & juvare illaesis moribus volunt? « Hist. lib. 12. cap. 34. ** Pratfat. quid quadragen.uio convenit cum amore ? Ego vero agnosco amatorium scrip- tum mibi non convenire: qui jam meridiem prstergressus in vesperem leror. /T'Aeas Sylvius prxfat. ‘ Ut severiora studia ns amaenitatibus lector condire gpssit. Accius. diosonnn diisorum arruenitates qiuerimus, most of our students love such pleasant * subjects. Though Macrobius teach us other- wise, “ k that those old Sages banished all such light Tracts from their studies, to Nurse’s cradles, to please only the ear ;” yet out of Apuleius I will oppose as honourable Patrons, Solon, Plato, 1 Xenophon. Adrian, &c. that as highly approve of these Treatises. On the other side me thinks they are not to be disliked, they are not so unfit. I wil not peremptorily say as one did f tarnsuavia dicam facinar a, ut male sit ei qui ialibus non delcctetur, I will tell you such pretty stories, that foul befall him that is not pleased with them ; JSIeq; dicam ea qiue vobis usui sit audivisse, X voluptati mtminisse, with that confidence, as Beroaldus doth his enarrations on Propertius. I will not expect or hope for that approbation, which Lipsius gives to his Epictetus ; pluris facio quum relego : semper ut norum, K quum repetivi, repetendum, the more I read, the more shall I covet to read. I will not presse you with my Pamphlets, or beg attention, but if you like them you may. Pliny holds it expedient, and most fit, sevcritatemjucunditalc etiarn in scriptis condire, to season our works with some plea- sant discourse; Synesius approves it, licet in ludicris Indere, the X P°et admires it, “ Omne tulitpunctum qui miscuit utile dulci And there be those, without question, that are more willing to read such toyes, then m I am to write : “ Let me not live,” saith Aratine’s Antonia, “ If I had not rather hear thy dis- course, n then see a play !” No doubt but there be more of her minde, ever have been, ever will be, as ° Hierorne bears me witnesse. A far greater part had rather read Apuleius then Plato : Tully himself confesseth he could not understand Plato’s Timaeus, and therefore cared lesse for it; but every school-boy hath that famous testament of Grunnius Corocotta Porcellus at his fingers ends. The Comicall Poet, ■ “ Id sibi negoticredidit solum dari, Populo utplacerent, quas fecisset labulas,” made this his onely Care and sole study to please the people, tickle the ear, and to delight; but mine earnest intent is as much to profit as to please ; non tarn ut populo placerem, * Discum quam pliilosophum audirc malunt. k In Som. Scip. e sacrario suo turn ad opnas nutricum sapientes eliminarunt, solas aurium delidas profi- tentes. 1 Babylonius et Ephcsius,’ qui dc Amove scripserunt, uterq; amores Myrrhae, Cyrencs, et Adonidis. Suidas. f Pet. Aretine dial. Ital. + Hor. m Legendi cupidiorcs, quam ego scribendi, saith Lucian. 11 Plus capio vo- luptatis inde, quam spectandis in theatro ludis. ° Prooemio in Isaiarn. Multo major pars Milesias fabulas revolvcntium quam Platonis libros. quam quain ut populum juvarem, and these my writings, I hope, shall take like guilded pills, which are so composed as well to tempt the appetite, and deceive the palat, as to help and medi- cinally work upon the whole body ; my lines shall not only recreate, hut rectifie the minde. I think I have said enough ; if not, let him that is otherwise minded, remember that of * Maudarensis, “ he was in his life a Philosopher (as Ausonius apologizeth for him), in his Epigrams a Lover, in his precepts most severe; in his -Epistle to Csrellia, a wanton. Annianus, Sulpitius, Evemus, Menander, and many old Poets besides, did in scriptis prurirc, write Fescennines, Attellanes, and las- civious songs ; l<ctam materiam ; yet they had in moribus censuram, S( scveritatem, they were chast, severe, and up- right livers. “ Castum esse decet pium poetam Ipsum, versieulos nihil neeesse est, Qtii turn deniq; habenl salem & leporem.” I am of Catullus’ opinion, and make the same Apologie in mine own behalf; Hoc etiam quod scribo, pendet plerumq; ex ali- orum sententia & authoritate • nec ipse forsan insanio, sed insanientes scquor. Atqui detur hoc insanire me; Semel insanivimus ovines, A title ipse opinor insanis aliquando, fif is, M illc, cSC ego, scilicet “ Homo sum, human! a me nihil alienum puto:” And which he urgeth for himself, accused of the like fault, I as justly plead, “ f Lasciva est nobis pagina, vita proba est,” Howsoever my lines erre, my life is honest, " | Vita verecunda est, musajocosa mihi.” But I presume I need no such Apologies, I need not, as Socrates in Plato, cover his face when he spake of love, or blush and hide mine eys, as Pallas did in her hood, when she was con- sulted by Jupiter about Mercurie’s marriage, quod super nup- liis virgo consulitur, it is no such lascivious, obscene or wan- ton discourse; I have not offended your chaster ears with any thing that is here written, as many French and Italian Authors in their modern language of late have done, nay some of our Latine pontificiall writers, Zanches, Asorius, Abulensis, Bur- chardus, &c. whom § Rivet accuseth to be move lascivious * In vita philosophus, in Epigram, amator, in Epistolis petulans, in prarccpiis sevcrus. + Mart. } Ov»d. § Isago. ad sac. scrip, cap. Id- then then Virgil in Priapeiis, Pctronius in Catalectis, Aristophanes in Lycistratte, Martialis, or any other Pagan prophane writer, qiti tarn at roc iter (* one notes) hoc gencre peccarunt ut mul- ta ingeniosissime scripta obscanitatmn gratia casta vientes abhorreant. ’Tis not scurrile this, but chast, honest, most part serious, and even of religion it self. “ ^ Incensed (as he said) with the love of finding love, we have sought it, and found it.” More yet, I have augmented and added something to this light Treatise (if light) which was not in the former Editions, I am not ashamed to confess it, with a good f Au- thor, quod extendi K locupletari hoc subjection plenq, pos~ tulabant, K eorum importunitate victus, animum utennq; renitentem ed adegi, lit jam sexta vice calamum in vianuvi sumerem, scriptioniq; longe & d studiis $£ professione vied abena me accingerem, floras aliquas a seriis vieis occupatio- nib us interim siijfuratus, easq; veluti ludo cuidam ac recrea- tioni destinans; “ t Cogor retrorsum Vela dare, atq; iterare cursus Olini relictos” Etsi non ignorarem novos fortassc detractores novis hisce interpolationibus vieis viinime defutaros. And thus much I have thought good to say by way of pre- face, lest any man (which p Godfridus feared in his book) should blame in me lightness, wantouness, rashness, in speak- ing of love’s causes, entisements, symptomes, remedies, law- full and unlawfull loves, and lust itself, 41 speak it only to tax and deter others from it, not to teach, but to shew the vanities and fopperies of this heroicall or Herculean love §, and to apply .remedies unto it. I will treat of this with like liberty as of the rest. ” 1| Sed dicam vobis, vos porro dieite niultis Millibus, & facite haec charta loquatur anus.” Condemn me not good Reader then, or censure me hardly, if some part of this Treatise to thy thinking as yet be too light ; * Barthius nods in Coelestinam, ludum Hisp. ffj Ficinus Comment, c. 17. Amore incensi inveniendi amoris, amorem quresivimus et invenimus. -)• Au- thor Calestin* Barth, interprete. + Hor. lib. 1. Ode 34, t Hsec pnedixi ne quis temere nos putaret scripsisse dc amorum lenociniis, de praxi, t'ornica- tion:bus, ariulteriis, Ac. s Taxandoet ab his deterrendo humanam lasc'viam et insaniam, sed et remedia docendo : fton igitur candidus lector nobis succen- seat, &c. Commonitio erit juvenibus hsec, hisce ut abstineant magis, et omissa lasciviaquae homines redd it insanos, virttitis incumbant studiis (.'tneas Sylvr.) et cu.-am amoris si quis ncscit bine potcrit scire. § Martianus Capella lib. 1. de dipt, philol. virginal! suffus?. rubore oculos peplo obnubens, See, jj Catullus. tut but consider better of it; Omnia munda mundis, ° a naked man to a modest woman is no otherwise then a picture, as Augusta Livia truly said, and * mala mens, mains animus ’tis as ’tis taken. It in thy censure it be too light, I advise thee as Lipsius did his reader for some places of Plautus, Istos quasi Sirenum scopulos pratervehare, if they like thee no/ let them pass ; or oppose that which is good to that which is bad, and reject not therefore all. For to invert that verse of Martial, and with Hierom Wolfius to apply it to my present purpose, “ Sunt mala, sunt qumdam mediocria, sunt bona plura;” Some is good, some bad, some is indifferent. I say farther with him yet, I have insei ted (b leviculu quesdam <Ss vidicula asci ibei e non sum gravatus, circuniforanea queedum d thea- ti IS) e plateis, etiam e popinis) some things more homely, light, or comicall, litans Gratiis, Sic. which I would request every man to interpret to the best, and as Julius Cmsar Sca- liger besought Cardan (Si quid urbaniuscule lusurn d nobis, per deosimmortales te oro Uieronyme Cardane ne me male capias.) I beseech thee, good Reader, not to mistake me, or misconstrue what is here written; Per Musas & Charites, Si omnia Poetarum numina, benigne lector, oro te ne me malt capias. Tis a Comicall subject; in sober sadness I crave pardon of what is amiss, and desire thee to suspend thy judoe- ment, wink at small faults, or to be silent at least; but if thoa likest, speak well of it, and wish me good success. “ Extremum hunc Arethusa mihi concede laborem.” I am resolved howsoever, veils, nolis, audacter stadium zntrare, in the Olympicks, with those Ailiensian Wrestlers in Philostratus, boldly to shew my self in this common Stage, and in this Trage-comedy of Love, to Act severall parts, some Satyrically, some Comically, some in a mixt Tone, as the subject I have in hand gives occasion, and present scene shall require, or offer it self. • Viros nudos castas f('min*i nihil a statuis distare. * Hony Sort oui malv pense, -j- Prscf. Suid. J 1 1 1 SUBS- Mem. 1. Subs. 2.] Objects of Love. SUBSECT. II. Love's Beginning, Object, Definition, Division. “ IT OVE’S limits are ample and great, and a spatious walk it )l j hath, beset with thorns,” and for that cause, which ' Scaliger reprehends in Cardan, “ not lightly to be passed over.” Least I incur the same censure, I will examine all the kinds of love, his nature, beginning, difference, objects, how it is honest or dishonest, a vertue or vice, a naturall passion, or a disease, his power and effects, how far it extends: of which, although something has been said in the first Partition, in those Sections of Perturbations (“ s for love and hatred are the first and most common passions, from which all the rest arise, and are attendant,” as Picolomineus holds, or as Nich. Caussi- nus, the primum mobile of all other affections, which carry them all about them) I will now more copiously dilate, through all his parts and severall branches, that so it may better appear what Love is, and how it varies wdth the objects, how in de- fect, or (which is most ordinary and common) immoderate, and in excess, causeth melancholy. Love universally taken, is defined to be a Desire, as a word of more ample signification: and though Leon Hebreus, the most copious writer of this subject, in his third Dialogue make no difference, yet in his first he distinguisheth them again, and defines love by desire. “ 1 Love is a voluntary affection, and desire to enjoy that which is good. u Desire wisheth, Love enjoyes ; the end of the one is the beginning of the other: that which we love is present; that which we desire is absent.” “ x It is worth the labour,” saith Plotinus, “ to consider well of Love, whether it be a God or a Divell, or passion of the minde, or partly God, partly Divell, partly passion.” He concludes Love to participate of all three, to arise from desire of that which is beautifull and fair, and defines it to be “ an action of the mind desiring that which is good.” y Plato calls it lhe great Divell, for its vehemency, and sovereignty over all r Exerc. 301. Campus amoris maximus et spinis obsitus, nec levissimo pede transvolandus. ‘Grad. 1. cap. 29. Ex P la tone, prims et Communissimse. percurbationes ex quibus ceterae oriunmr et earum sunt pedissequae. 1 Amor est voluntarius affectus et desiderium rc bona fruendi. u Desiderium optantis, amor eorum quibus fruimur; amoris principium, dcsiderii finis, amaium adest. x Pnncipio 1. deamore. Operas pretium est de amore considerate, utvum Deus, an Daemon, an passio quaedam animx, an part mi Deus, partim Daemon, passio partim, Sec. Amor est actus anirni bunum desiderans. r Magnus Daemon other passions, and defines it an appetite, “ z by which we de- sire some good to be present.” Ficinus in his Comment addes the word Fair to this definition, Love is a desire of en- joying that which is good and fair. Austin dilates this common definition, and will have love to be a delectation of the heart, “ “ for something which we seek to win, or joy to have, co- veting by desire, resting in Joy.” b Scaliger Exerc. 301. taxeth these former definitions, and will not have love to be defined by Desire or Appetite; “ for when we enjoy the things we desire, there remains no more appetite as he defines it, “ Love is an affection by which we are either united to the thing we love, or perpetuate our union;” which agrees in part with Leon Hebreus. * Now this love varies as its object varies, which is alwayes Good, Amiable, Fair, Gracious, and Pleasant. “ c All things desire that which is good,” as we are taught in the Ethicks, or at least that which to them seems to be good ; quid enim vis viali (as Austin well inferres) die mi hi? puto nihil in omni- bus actionibus; thou wilt wish no harm I suppose, no ill in all thine actions, thoughts or desires, nihil muli vis; * thou wilt not have bad corn, bad soil, a naughty tree, but all good ; a good servant, a good horse, a good son, a good friend, a good neighbour, a good wife. From this goodness comes Beauty; from Beauty, Grace, and comeliness, which result as so many rayes from their good parts, make us to love, and so to covet it: for were it not pleasing and gracious in our eyes, we should not seek. “ (l No man loves (saith Aristotle 8. vior. cap. 5.) but he that was first delighted with comlines and beauty.” As this fair object varies, so doth our love; for as Proclus holds, Omnepulchrum amabile, ever)' fair thing is amiable, and what we love is fair and gratious in our eyes, or at least we do so apprehend and still esteem of it. “ e Amia- bleness is the object of love, the scope and end is to obtain it, for whose sake we love, and which our minde covets to enjoy.” And it seems to fis especially fair and good; for good, fair, and unity, cannot be separated. Beauty shines, Plato saith, and z Boni pulchriq; fruendi desiderium. ‘ Godcfridus, 1. l.cap. 2. Amor cst delcctatio cordis, alicujus ad aliquid, propter aliquod desiderium in appetendo, ft gaudiuin perlruendo per desideriu currens, requiescens per gaudium. 11 Non est amor desiderium aut appetitus ut ab omnibus hactcnus traditum; nam cum potimuV amata re, non manet appetitns; cst igitur afTcctus epuo cum re amata aut unimuv, aut unioncm perpetuamus. c Omnia appetunt bonum. * Ter- rain non vis matam, malain segetem, sed bonam arborem, equum bonum, &c. ** Nemo ainorc capitur n;si qui fucrit ante forma spccieq; deleetatus. • Aim- bile objectum amoris et scopus, cujus adeptio cst tinis, cujus gratia nmainus. Animus enun aspirat ut eo fruatur, ci formam boni habet et prtecipue videtur et placet, Picolumiuem, grad. 'T. cap. 2. ct grad. 3. cap. 35. by by reason of its splendor and shining causeth admiration ; and the fairer the object is, the more eagerly it is sought. For as the same Plato defines it, “ 1 Beauty is a lively shining or glitter- ing brightness, resulting from effused good, by ideas, seeds, reasons, shadowes, stirring up our minds, that by this good they may be united and made one. Others wiil have beauty to be the perfection of the whole composition, “ s caused out of the congruous symmetry, measure, order and manner of parts, and that comeliness which proceeds from this beauty is called grace, and from thence all fair things are gratious.” For grace and beauty are so wonderfully annexed, . “ h so sweetly and gently win our souls, and strongly allure, that they confound our judgement and cannot be distinguished. Beauty and Grace are like those beams and shillings that come from the glorious and divine Sun,” which are diverse, as they proceed from the diverse objects, to please and affect our.seve- rall senses: “ > As the species of beauty are taken at our eyes, ears, or conceived in our inner soul,” as Plato disputes at large in his Dialogue de pulchro, Phadro, Hyppias, and after many sophistical errours confuted, concludes that beauty is a grace in all things, delighting the eyes, ears, and soul it self; so that as Valesius infers hence, whatsoever pleaseth our ears, eys, and soul, must needs be beautifull, fair, and /delightsome to us. “ k And nothing can more please our ears then musick, or pacifie our minds.” Fair houses, pictures, orchards, gar- dens, fields, a fair Hawk, a fair horse is most acceptable unto us; whatsoever pleaseth our eys and ears, we call beautifull and fair; “ 1 Pleasure belongeth to the rest of the senses, but grace and beauty to these two alone.” As the objects vary and are diverse, so they diversly affect our eys, ears, and soul it self. Which gives occasion to some, to make so many several kindes of love as there be objects: One beauty ariseth from God, of which and divine love S. Dionysius* with many Fathers and Neotericks, have written just volumes, De amove Dei, as they term it, many parsenetical discourses ; another from his crea- tures ; there is a beauty of the body, a beauty of the soul, a f Forma est vitalis fulgor ex ipso bono manans per ideas, semina, rationes, umbras effusus, animos excitans ut per bonum in unum redigar.tur. s Pul- chritudo est perfectio compositi ex congruente ordine, mensura et ratione par- tium consurgens, et venustas inde prodiens gratia dicitur et res omnes pulfchras gratiosae. h Gratia et pulchritudo ita suaviter animos demulcen', ita vehe- rnenter alliciunt, et admirabilitcr connectuntur, ut in unum cont'und.int et distingui non possunt, et sunt tanquam radii et splcndores divini solis in rebus variis vario modo t'ulgentes. * Species pulchritudinis hauriuntur oculis, auri- bits, aut concipiuntur interna mente. k Nihil hinc magis animos conciliat <]uam musica, pulchrs picture, aedes, Sec. 1 In reliquis sensibus voluptas, In his pulchritudo et gratia. * Lib. 4. de divinis. Convivio Piatonis. ol. II. M ' beauty beauty fromvertue, forma,m niartyrum, Austin calls it, qiiain v id emus oculis animi, which we see with the eys of our roinde, which beauty, as lully saith, if we could discein with these corporeal'eys, adnnrabile sui amoves excitaret, .would cause admirable affections, and ravish our souls. 1 his other beauty which ariseth from those extreme parts, and graces which proceed from gestures, speeches, severall motions, and . proportions of creatures, men and women (especially from wo- men, which made those old Poets put the three Graces still in VehuS’ company, as attending on her, and holding up her train) are infinite almost, and vary their names with their objects, as lofve oif mony, covetousness, love of Beauty, Lust, immo- : derate desire of any pleasure, concupiscence, friendship, love, good-will, &:c: and is either vertue or vice, honest, dishonest, in ejtcesse, defect, as shall be shewed in his place: Heroicall " l6ve", Religious' love, &c. which may be reduced to a twofold ; ^ivisioh,':according to the principall parts which are affected, '■ the Braine and Liver: Amor X amicilia, which Scaliger <?*- ercitat. 301. Valesrus and Melancthon warrant out of Plato (piXsTv and from that speech of Pausanias belike, that make, " two Veneres and two loves. “ m One Venus is ancient with- out a mother, and descended from heaven, whom we call ce- lestial; the younger, begotten of Jupiter and Dione, whom commonly we call Venus.” Ficinius in his comment upon this place, cap. 8. following Plato, calls these two loves, two Di- vels, n or good and bad Angels according to us, which are still hovering about our souls. “ °The one rears to heaven, the other depresseth us to hell; the one good, which stirs us tip i0 the contemplation of that divine beauty, for whose sake we perform justice, and all godly offices, study Philosophy, &c. the other base, and though bad, yet to be respected; for indeed both are good in their own natures: procreation of children is as necessary as that finding out of truth, but therefore called bad, because it is abused, and withdrawes our soul from the speculation of that other, to viler objects;” so far Ficinus. S. Austin lib. 15. de civ. Dei & sup. Psal. 64. hath delivered as much in effect. “ >' Every creature is good, and may M loved well or ill:” and “ ’Two cities make two loves, Jeru- salem and Babylon, the love of God the one, the love of the !» Du* Veneres duo atnorcs; quarum una antiquior et sine rnntrc, eivlo r.-ta, qi un ccelestem Venerem nuncupamus; altera vero |unior a Jove et prognata, quam vulgarem Venerem vocamus. n Alter ad supetna er S > alter deprim it ad interna. ° Alter excitat homincm ad divinam pulcbnc ^ nem lustrandam, cujus causa philosophise studia & justitise, &c. '' 0c‘ iuJ < icatura cum bona sit, et bene atnari potest et male. i ciyitate • iaciunt amores; Jerusalem facit amor Dei, B.ibylonem amor ssccuu; 11 > *«■ q\iisq; se quid amet interroget, el invenict unde sit civis. ■ j 165 world the other; of these two cities we all are Citizens, as by examination of our selves we may soon finde, and of which : The one love is the root of all mischief, the other of all good. So in his 15. cap. lib. de amor. Ecclesue, he will have toe four cardinal vertues to be naught else but love rightly composed; in his 15. book de civ. Dei cap. 22. he calls vertue the order of Love, whom Thomas following 1. part. quest. 55. art. 1. and quest. 56. 3. quest. 62. art. 2. confirmes as much, and amplifies in many wor s- £ u cian to the same purpose hath a division of his own, . ?e love was born in the sea, which is as various and raging in young men’s brests as the sea it self, and causeth burning lust: the other is that golden chain which was let down from hea- ven, and with a divine Fury ravisheth our souls, made to the image of God, and stirs us up to comprehend the innate and in- corruptible beauty, to which we were once created. 15ero- aldus hath expressed all this in an Epigram of his . “ Dogmata divini memorant si vera Platonis, Sunt geminae Veneres, & geminatus amor. Caelestis Venus est nullo generata parente. Quae casto sanctos nectit amore viros. Altera sed Venus est totum vulgata perorbem. Quae divum mentes alligat, atq; hominum , Improba, seductrix, petulans, &c. If divine Plato’s tenents they be true. Two Veneres, two Loves there be ; The one from heaven, unbegotten still. Which knits our souls in unitie. The other famous over all the world. Binding the hearts of Gods and men ; Dishonest, wanton, and seducing she. Rules whom she will, both where and when. This twofold division of Love, Origen likewise followes in his Comment on the Canticles, one from God, the other from the Divell, as he holds, (understanding it in the worser sense) which many others repeat and imitate. Both which (to omit all subdivisions) in excesse or defect, as they are abused, or de- generate, cause melancholy in a particular kinde, as shall be shewed in his place. Austin, in another Tract, makes a three- fold division of this love, which we may use well or ill. <£ sGod, our neighbour, and the world: God above us, our rAlter tnari onus, ferox, varius, fluctuans, inanis, juvenum, mare referens, &c. Alter aurea catena coelo demissa bonum furorem mentibus mittens, Sec. Tna sunt, quae amari & nobis bene vel male possunt; Deus, proximus, mundus 3 Dcus supra nos ; juxta nos proximus ; infra nos mundus. Tria Deus, duo proxi- rr.us, unum mundus habet, &c. neighbour next us, the world beneath us. In the course of our desires, God hath three things, the world one our neigh- bour two. Our desire to God, is either from God, with God, or to God, and ordinarily so runs. From God, when it re- ceives from him, whence, and for which it should love him : with God, when it contradicts his will in nothing: to God, when it seeks to him, and rests it self in him. Our Love to our neighbour may proceed from him, and run with him, not to him : From him, as when we rejoice of his good safety, and well doing: with him, when we desire to have him a fe.low and companion of our journey in the way of the Lord : not in him, because there is no aid, hope, or confidence in man b rom the world our love comes, when we begin to admire the Crea- tor in his works : and glorify God in his Creatures. \\ jth t ic world it should run, if, according to the mutability of all tem- poralities, it should be dejected in adversity, or over elevated in prosperity : To the world, if it would settle it self m its vain delights and studies.” Many such Partitions of Love I could repeat, and Subdivisions, but least (which Scahger objects to Cardan, Exercitat. 501.) “ 1 I confound filthy burning lust, with pure and divine Love,” I will follow that accurate Divi- sion of Leon Hebreus dial. 2. betwixt Sophia and Philo, where he speaks of Naturall, Sensible, and Rational Love, and hand- leth each apart. Naturall love or hatred, is that Sympathy or Antipathy, which is to be seen in animate and inanimate crea- tures in the four Elements, Mettals, Stones, gravia tendunt deorsum, as a Stone to his Center, Fire upward, and River? to the Sea. The Sun, Moon, and Stars go still round, * 4mantes nature debita exercere, for love of perfection. This love is manifest, I say, in inanimate creatures. How comes a load-stone to draw iron to it ? jet chaff? the giound to covet showers, but for love? No creature, S. Hierom con- cludes is to be found, quod non aliquid amat, no stock, no stone,’that hath not some feeling of love. Tis more eminent in Plants, Hearbs, and is especially observed in vegctals ; as be- twixt the Vine and Elm a great Sympathy, betwixt the \ me and the Cabbage, betwixt the Vine and Olive, u l irgofugit Bromium, betwixt the Vine and Baies, a great antipathy, the Vine loves not the Bay, “ * nor his smell, and will kill him, n he grow near him;” the Bur and the Lintle cannot endure one • Ne confundam vesanos et fedos amores hcatis, sceleratum cum no cl vero, Sic. * Fonseca cap. 1. Amor cx Augustm. forsan hb-U.« Civit. Dei. Amore inconcussus star mundus, Aloat. - Vitis lauriim non amat, nec cjus odorem; si prope erescat, cncca . I lenti adversatur. another, another, the Olive * and the Mirtle embrace each other, in roots and branches if they grow neer. Read more of this in Picolomineus grad. 1. cap. 1. Crescent ins lib. 5. deagric. Bautista Porta dc mag. lib. 1. cap. dt plant, odio & Element, sum. Fracastorius de sym. SC ant ip. of the love and hatred of Planets, consult with every Astrologer: Leon llebreus gives many fabulous reasons, and morallizeth them withall. Sensible love, is that of brute beasts, of which, the same Leon llebreus dial. 2. assigns these causes. First, for the pleasure they take in the Act of Generation, male and female love one another. Secondly, for the preservation of the species, and desire of yong brood, thirdly, for the mutuall agreement, as being of the same kinde : Sus sill, Cams Cam, Bos Bovi, S, A sinus Asino pulchemmus videtur, as Epicharmus held, and according to that Adagy of Diogenianus, *' Adsidet usq; graculus apud graeulum,” they much delight in one another s company, •< * Formicac grata est formica. Cicada Cicada:,” and birds of a feather will gather together. Fourthly, for cus- tome, use, and familiarity, as if a dog be trained up with a Lion and a Bear, contrary to their natures, they will love each other. Hawks, dogs, horses, love their masters and keepers . many stories I could relate in this kinde, but see Gillius de hist, anim. lib. 3. cap. 14. those two Epistles of Lipsius, of doggs and horses, Agellius, &c. Fifthly, for bringing up, as ,t a Bitch bring up a Kid, a hen ducklings, an hedge-sparrow a Cuckow, See. _ - The third kind is Amor cognitionis, as Leon calls it, Ra- tionall Love, Intellections amor, and is proper to men, on which I must insist. 't his appears in God, Angels, Men. God is love it self, the fountain of Love, the Disciple of love, as Plato stiles him ; the servant of peace, the God of love and peace ; have peace with all men and God is with y„pu. — “ * Quisquis veneratur Olympum, Ipse sibi mundum subjicit atq; Deurn “ 1 By this love (saith Gerson) we purchase heaven,” and buy the kingdom of God. i bis b Love is either in the Trinity itself, for the Iloly Ghost is the Love of the bather and the Son, &c. Joh. 3. 55. and 5. 20. and 14. 31. or towards us his t Sympatbia olei & mvrti ramorum & radicum se complectentitijn. Mizaldus secret, cent. 1. 47. # Theocritus, eidyll. 9. z Mantuan. * Charitas munifica, qua mercamur de Deo regnant Dei. k Polanus partit. Zanchius de patura Dei, c. b. copiose de hoc amore D< i agit. creatures, creatures, as in making the world. Amor viundum fecit. Love built Cities, muncli anima, invented Arts, Sciences, and all * good things, incites us to vercue and humanity, combines and quickens ; keepes peace on earth, quietness by sea, mirth in the windes and elements, expells all fear, anger, and rusti- city : Circulus a bono in bonum, a round circle still from good to good ; for love is the beginner and end of all our actions, the efficient and instrumental cause, as our Poets in their Sym- bols, Impresses, i Emblemes of rings, squares, &cc. shadow unto us, “ Si rerum quaeris fuerit quis finis &: ortus. Desine; nam causa est unica solus amor.” If first and last of any thing you wit. Cease ; love’s the sole and only cause of it. Love, saith c Leo, made the world, and afterwards in redeem- ing of it, “ God so loved the world, that he gave his only be- gotten son for it,” John 3. 16. “ Behold what love the Fa- ther hath shewed on us, that we should be called the sons of God.” 1 John 3. 1. Or by his sweet providence, in protect- ing of it; either all in generall, or his Saints elect and Church in particular, whom he keeps as the apple of his eye, whom he loves freely, as Hosea 14. 5. speaks, and dearly respects, d Charior est ipsis homo qudm sibi. Not that we are fair, nor for any merit or grace of ours, for we are most vile and base ; but out of his incomparable love and goodness, out of his divine Nature. And this is that Homer’s golden chain, which reacheth down from Heaven to Earth, by which every crea- ture is annexed, and depends on his Creator. He made all, saith e Moses, “ and it was good ;” he loves it as good. The love of Angels and living souls, is mutuall amongst themselves, towards us militant in the Church, and all such as love God ; as the Sun beams irradiate the earth from those ce- lestial thrones, they by their well wishes reflect on us, ^ in sa- lute hominum promovenda alacres, &" constantes administri, there is joy in heaven for every sinner that repenteth ; they pray for us, are solicitous for our good, f Cash gout, “Ubi regnat charitas, suave desiderium, Laetitiaq; & amor Deo conjunctus.” Love proper to mortall men, is the third Member of this sub- division, and the subject of my following discourse. * Nidi. Bellus discurs. 28. de amatoribus, virtutem provocat, conscrvat pa- ccm in terra, trnnquillitat«m in aerc, vends lanitiam, Sec. f Camerarius F.nib. 100. cen. 0. c Dial, 3. d juven. * Gen. 1. J Caussinus. f Theodoret e Plotino. MEM, Mem. 2. Subs, l.j Objects of Love. MEMB. II. SUBSECT. I. Love of men, which varies as his objects, prof table, pleasant, honest. VALESIUS lib. 3. contr. 13. defines this love which is m * men “ to be s an affection of both powers, Appetite, and Reason.” The rational resides in the Brain, the other in the Liver (as before hath been said out of Plato and others); the heart is diversly affected of both, and carried a thousand waies by con- sent The sensitive faculty most part over-rules reason, the soul is carried hood-winkt, and the understanding captive like a beast. “ h The heart is variously inclined, sometimes they are merry, sometimes sad, and from love arise Hope and f ear, Tealousie, Furie, Desperation.” Now this love of men is di- vers, and varies, as the object varies, by which they are en- ticed, as vertue, wisdome, eloquence, profit, wealth, money, fame, honour, or comeliness of person, &c. Leon Hebreus, in his first Dialogue, reduceth them all to these three, Utile, Jucundum, Honestum, Profitable, Pleasant, Honest ; (out of Aristotle belike 8. moral.) of which he discoursed at large, and whatsoever is beautifull and fair, is referred to them, oi any wav to be desired. “ ; To profitable is ascribed health, wealth, honour, &e. which is rather Ambition, Desire, Covetousness, then Love:” Friends, Children, love of women, k all delight- full and pleasant objects, are referred to the second. The love of honest things, consists in vertue and wisdome, and is prefer- red before that which is profitable and pleasant: Intellectual!, about that which is honest. *St. Austin calls “ profitable, woi Idly; pleasant, carnal ; honest, spirituall. m Of and from all d^ee> result Charity, Friendship, and true love, which respects C7od and our neighbour.” Of each of these I will briefly dilate, and shew in what sort they cause melancholy. Amongst all these fair enticing objects, which procure Love, and bewitch the soul of man, there is none so moving, so forcible as profit; and that which carrieth with it a shew of commodity. Health indeed is a pretious thing, to recover and preserve which, we will undergo any misery, drink bitter po- * Affectus nunc appetitivx potentix, nunc rationalis, alter cercbro rcsidet, alter hepate, corde, See. h Cor vane indinatur, nunc gauduns, nunc mixiens; statim extimore nascitur Zclotypia, furor, spes, desperado. 1 Au utile sa- nitas refertur; milium est ambitio, cupido desiderium polius quam amor exces- sus avaritia. k Picolom. grad. 7. cap/. 1. 1 bib. dc amicit. utile mundanum, carnale jucundum, spirituale honestum. “ Ex singulis tribus fit charitas et amicitia, quae rcspicit deum et proximum. ■ M 4 tions. tions, freely give our goods : restore a man to his health, his purse lies open to thee, bountifull he is, thankfull and behold- ing to thee ; but give him wealth and honour, give him gold, or what shall be for his advantage and preferment, and thou shalt command his affections, oblige him eternally to thee, heart, hand, life, and all is at thy service, thou art his dear and loving friend, good and gracious Lord and Master, his Mecae- nas ; he is thy slave, thy vassall, most devote, a Sectioned, and bound in all duty: tell him good tydings in this kinde, there spoke an Angel, a blessed hour that brings in gain, he is thy creature, and thou his creator, he hugges and admires thee ; he is thine for ever. No Loadstone so attractive as that of pro- fit, none so fair an object as this of gold; n nothing wins a man sooner then a good turn, bounty and liberality command body and soul: “ Munera (credemihi) placant hominesq; deosque; Placatur donis Jupiter ipse datis.” Good turns doth pacifie both God and men. And Jupiter himself is won by them. Gold of all other is a most delitious object ; a sweet light, a goodly lustre it hath ; gratius aurum quam solem inluemur> saith Austin, and we had rather see it then the Sun. Sweet and pleasant in getting, in keeping ; it seasons all our labours, intolerable pains we take for it, base implovments, endure bitter flouts and taunts, long journeys, heavy burdens, all are made light and easie by this hope of gain; At mihi plando ipse do mi, simul ac nummos contemplor in area. The sight of gold re- fresheth our spirits, and ravisheth our hearts, as that Babylo- nian garment and ° golden wedge did Achan in the camp, the very sight and hearing, sets on fire his soul with desire of it. It will make a man run to the Antipodes, or tarry at home and turn parasite, lye, flatter, prostitute himself, swear and bear false witness; he will venture his body, kill a King, murther his father, and damn his soul to come at it. Formosior aurimassa, as p he well observed, the mass of gold is fairer then all your Graecian pictures, that Apelles, Phydias, or any doting painter could ever make : we are enamoured with it, “ s Prima fere vota, & cunctis notissima templis, Divitice utcrescanl.” All our labours, studies, endeavours, vows, prayers and wishes, are to get, how to compass it. " Bcnefactores prxeipue amamus. Vives 3. dc anima. tronius Arbiter, « Juvenalis. • Jos. Y. t Fe- «t Hare cst ilia cui famulatur maxiinus orbis, Diva potens rerum, domitrixq; petunia f'ati.” This is the great Goddess we adore and worship, this is the sole object of our desire. If we have it, as we think, we are made for ever, thrice happy, Princes, Lords, See. If we lose it, we are dull, heavy, dejected, discontent, miserable, despe- rate and mad. Our estate and bene esse ebbs and flows with our commodity ; and as we are endowed or enriched, so are we beloved and esteemed : it lasts no longer then our wealth; when that is gone, and the object removed, farewell friendship : as long as bounty, good cheer, and rewards were to be hoped, friends enough ; they were tied to thee by the teeth, and would follow thee as Crows do a Carcass : but when thy goods are gone and spent, the lamp of their love is out, and thou shalt be contemned, scorned, hated, injured. r Lucian’s Timon, when he lived in prosperity, was the sole spectacle of Greece, onely admired, who but Timon? Every body loved, honoured, ap- plauded him, each man offered him his service, and sought to be kin to him; but when his gold was spent, his fair posses- sions gone, farewell Timon: none so ugly, none so deformed, so odious an object as Timon, no man so ridiculous on a sud- den, they gave him a penny to buy a rope, no man would know him. ’Tis the generall humour of the world, commodity steers our affections throughout, -we love those that are fortunate and rich, that thrive, or by whom we may receive mutuall kind- ness, hope for like curtesies, get any good, gain, or profit; hate those, and abhor on the other side, which are poor and miserable, or by whom we may sustain loss or inconvenience. And even those that were now familiar and dear unto us, our loving and long friends, neighbours, kinsmen, allies, with whom we have conversed and lived as so many Geryons for some years past, striving still to give one another all good con- tent and entertainment, with mutual invitations, feastings, disports, offices, for whom we would ride, run, spend our selves, and of whom we have so freely and honourably spoken, to whom we have given all those turgent titles, and magnifi- cent elogiums, most excellent and most noble, worthy, wise, grave, learned, valiant, &c. and magnified beyond measure: If any controversie arise betwixt us, some trespass, injury, abuse, some part of our goods be detained, a pcecc of Land come to be litigious, if they cross us in our suit, or touch the string of our commodity, we detest and depress them upon a * Joh. Sccund. lib. sylvarum. r Lucianus Timon. sudden; sudden: neither affinity, consanguinity, or old acquaintance can contain us, but5 ruptojecore exierit Capri ficus. A golden apple sets altogether by the ears, as if a marrow bone, or hony- comb were flung amongst Bears : Father and Son, Brother and Sister, kinsemen are at odds: and look what malice, deadly hat'red can invent, that shall be done, TerribUc, dirum, pestilens, atrox, ferum, mutuall injuries, desire of revenge, and how to hurt them, him and his, are all our studies. If our pleasures be interrupt, we Can tolerate it: our bodies hurt, we can put it up and be reconciled: but touch our commodities, we are most impatient : fair becomes foul, the Graces are turned to Harpyes,' friendly salutations to bitter imprecations, mutuall feastings to plotting villanies, minings and countermin- ings ; good words to Satyres and invectives, we revile e contra, nought but his imperfections are in our eyes, he is a base knave, a Divel, a Monster, a Caterpillar, a Viper, an Hog- rubber, &c. “ Desinit in piscem mulier formosa superne The Scene is altered on a sudden, love is turned to hate, mirth to melancholy : so furiously are we most part bent, our affec- tions fixed upon this object of commodity, and upon money, the desire of which in excess is covetousness: Ambition ty- rannizeth over our souls, as 1 I have shewed, and in defect crucifies as much, as if a man by negligence, ill husbandry, improvidence, prodigality, waste and consume his goods and fortunes, beggery followes, and melancholy, he becomes an abject, ” odious and “ worse then an Infidel, in not providing for his family.” SUBSECT. IE Pleasant Objects of Love. PLEASANT Objects are infinite, whether they be such as have life, or be without life: Inanimate are Countries, Provinces, Towers, Towns, Cities, as he said, * Pule her ri- mam insulam videmus, ctiam cum non videmus, we see a fair Island by description, when we see it not. The y Sun never saw a fairer City, Thessala Tempe, Orchards, Gardens., pleasant walks, Groves, Fountains, bcc. The heaven it self ’Fer.s. 1 Part. 1. sec. 2. memb. sub. 12. u 1 Tim. t. 8. * I.ips. cpist. Camdcno. » Lcland of S. Edmondibwy. . IS is said to be 7 fair or foul: fair buildings, fair pictures, all arti- ficial!, elaborate and curious work?, clothes, give an admirable lustre: we admire, and gaze upon them, ’lit pucn Junorus aiei/i, as children dp on a Peacock : A fair Dog, a fair Horse and Hawk, &c. a * Thessalus amat eqiiwn pulhnum, buca- hun JEgyptius, Lacedawomus Catulum, S<c. such things we love, are most gracious in our sight, acceptable unto us, and whatsoever else may cause this passion, it it be superfluous or immoderately loved, as Guianerius observes. These things in themselves are pleasing and good, singular ornaments, neces- sary, comely, and fit to be had ; but when we fix an immo- derate eye, and dote on them over much, this pleasure may turn to pain, bring much sorrow and discontent unto us, work our finall overthrow, and cause melancholy in the end. Many are carried away with those bewitching sports of gaming, hawk- ing, hunting, and such vain pleasures, as b 1 have said: some with immoderate desire of fame, to be crowned in the Olym- picks, knighted in the field, &c. and by these means ruinate themselves. The lascivious dotes on his fair mistress, the Glutton on his dishes, whicli are infinitely varied to please.the palate, the Epicure on his severall pleasures, the superstitious on his Idoll, and fats himself with future joys, as Turks feed themselves with an imaginary persuasion ot a sensuall Paradise: so several pleasant objects, diversly affect divers men. tut the fairest objects and enticings proceed from men themselves, which most frequently captivate, allure, and make them dote beyond all measure upon one another, and that for many respects: first, as some suppose, by that secret force of stars, (quod me tibi temperat astrum ?) They do singplarly dote on such a man, hate such again, and can give no reason for it. d A on amo te Sabidi, Me. Alexander admired Ephestion, Adrian Antinous, Nero Sporus, &c. The Physitians refer this to their temperament, Astrologers to trine and sextile Aspects, or op- posite of their severall Ascendents, Lords of their genitures, love and hatred of Planets ; + Cicogna, to concord and discord of Spirits ; but most to outward Graces. A merry companion is welcome and acceptable to all men, and therefore saith c Go- mesius, Princes and great men entertain Jesters and Player* commonly in their Courts. But % Pares cum paribus J'acil- lime cougregantur, tis that f similitude of manners, which ties most men in an inseparable link, as if they be addicted to the 1 Caelum serenum, curium visu fsJum. Pol:J. lib. 1. do Anglia. * Credo equidero vivos ducent e marmorc viiltus. *Max. Tyrius ser. 9. 11 Part. 1. Sc- 2. memb. 3. « Mart. fCnrnif. mag. lib. 12. cap. 3. * Do sale geniali 1.3. c. 15. J Thcod, Prodrcmu'- ambr lib. 3. f Similitudo niorum pap: amicitiam. same same studies or disports, they delight in one another’s compa- nies, “ birds of a feather will gather together:” if they he of divers inclinations, or opposite in manners, they can seldome agree. Secondly, g affability, custome and familiarity, may con- vert nature many times, though they be different in manners, as if they be Country-men, fellow-students, colleagues, or have been fellow-souldiers, h brethren in affliction, (* acerba cala- mitatwn societas, diversi etiam ingenii homines conjungit) affinity, or some such accidentall occasion, though they cannot agree amongst themselves, they will stick together like burrs, and hold against a third : so after some discontinuance, or death, enmity ceaseth ; or in a forrain place : “ Pascitur in vivis livor, post fata quiescit: Et ceciddre odia, & tristes mors obruit iras.’* A third cause of love and hate, may be mutuall offices, ac- ceptum benejicittm, ’ commend him, use him kindly, take his partin a quarrell, relieve him in his misery, theu winnest him for ever; do the opposite, and be sure of a perpetuall enemy. Praise and dispraise of each other, do as much, though un- known, as k Schoppius by Scaliger and Casaubonus: mulus milium scabit; who but Scaliger with him ? what Encomions, Epithetes, Elogiums ? Antistes sapientite, perpetuus dictator, liter arum ornament uin, Europe miraculum, noble Scaliger, ■incredibilis ingenii pnestanlia, tic. cliis potius quam homi- nibusper omnia comparandus, scripta ejus aurea ancylia de calo delapsa poplitibus veneramur /lexis, He. but when they began to vary, none so absurd as Scaliger, so vile and base, as his books de Bur donum Jamil id and other Satyrical invectives may witness. Ovid, in Ibin, Archilocus himself was not so bitter. Another great tye or cause of love, is consanguinity ; Parents are dear to their children, children to their parents, brothers and sisters, cosens of all sorts, as an hen and chickens, all of a knot: every Crow thinks her own bird fairest. Many memorable examples are in this kinde, and tis portenti simile, if they do not: “fa mother cannot forget her child;” Salo- mon so found out the true owner: love of parents may not be concealed, ’tis naturall, descends, and they that are inhumane * Vivcs 3. de Animn. h Qui simul fcccre naufragium, ant una pertnlere vincula vel consilii conjurationisvc societatc jungnmur, invieem amant: Bru- tum et Cassium invieem infensos Csesarianus dominatus conciliavit. /Emilias Lgpidus et Julius PL.ecus, quum essent inimicissimi, ccnsores retiunciati si- roultates illico deposuere. Scultet. cap. 4. de causa Amor. * Papinius • Isocrates Demonico praecipit ut quutn alicujus amicitiant vellet, illutn kiudrt, quod laus initium amoris sit, vituperatio simultatunv. * * Suspect, left. Jib. 1. cap, 2. f Isay 49. • in this kinde, are unworthy of that air they breath, and of the four elements ; yet many unnaturall examples we have in this rank, of hard-hearted parents, disobedient children, of 1 disa- greeing brothers, nothing so common. The love of kinsmen is grown cold, “m many kinsmen (as the saying is) few friends;” if thine estate be good, and thou able, par pan referr a, to re- quite their kindness, there will be mutuall correspondence, otherwise thou art a burden, most odious to them above all others. The last object that tyes man and man, is comeliness of person, and beauty alone, as men love women with a wan- ton eye: which is termed Heroicall, or Love Me- lancholy. Other loves (saith Picolomineus) are so called with some contraction, as the love of wine, gold, &c. but this of women is predominant in an higher strain, whose part affected is tire liver, and this love deserves a longer explication, and shall be dilated apart in the next Section. SUBSECT. IIL Honest objects of I^ove. £) EAUTY is the common object of all love, “ n as jet draws ) a straw, so doth beauty love:” vertue and honesty are great motives, and give as fair a lustre as the rest, especially if rhey be sincere and right, not fucate, but proceeding from true form, and an incorrupt judgement; Those two Venus twins, Eros and Anteros, are then most firm and fast. For manv times otherwise men are deceived by their flattering Gnathoes, dis- sembling Camelions, outsides, hypocrites that make a shew of great love, learning, pretend honesty, vertue, zeal, modesty, with affected looks and counterfeit gestures: fained protesta- tions often steal away the hearts and favours of men, and de- ceive them, specie virtutis S( umbra, when as revera and in- deed, there is no worth or honesty at all in them, no truth, but meer hypocrisie, subtilty, knavery, and the like. As true friends they are, as he that Cadius Secundus met by the high way side ; and hard it is in this temporising age to distin- guish such companions, or to finde them out. Such Gnathoes as these for the most part belong to great men, and by this glozing flattery, affability, and such like philters, so dive and insinuate into their favours, that they are taken for men of excellent worth, wisdome, learning, demi-Gods, and so screw themselves into dignities, honours, offices: but these men 1 Kara est coocordia fratrum. m Grad. 1 cap. 22, ' Vives 3. de Ani- ma, ux palcam succinum sic tormam amor trahit. cause cause harsh confusion often, and as many times stirs as Reho. boam’s Counsellors in a Common-wealth, overthrow them- selves and others. Tandlerus and some authors make a doubt, whether Love and Hatred may be compelled by philters or characters; Cardan, and Marbodius by pretious stones and amulets; Astrologers by election of times, &c. as ° I shall elsewhere discuss. The true object of this honest love is ver- tue, wisdome, honesty, p reall worth. Interna forma, and this love cannot deceive or be compelled, nt ameris amabilis esto, love it self is the most potent philtrum, vertue and wisdome, gratia gratum jaciens, the sole and only grace, not counter- feit, but open, honest, simple, naked, “ ^ descending from heaven,” as our apostle hath it, an infused habit from God, which hath given severall gifts, as wit, learning, tongues, for which they shall be amiable and gratious, Eph. 4. II. as to -Saul stature and a goodly presence, 1 Sam. 9-. 1. Joseph found favor in Pharao’s court, Gen. 39. for r his person ; and Daniel with the Princes of the Eunuchs, Dan. 19. 19. Christ was gratious with God and men, Luk. 2. 52. There is still some peculiar grace, aS of good discourse, eloquence, wit, honesty, which is the grimum mobile, first mover, and a most forcible, loadstone to draw the favours and good wills of men’s eys, ears, and affections unto them. When “ Jesus spake, they were all astonied at his answers, (Luk. 2. 47.) and wondred at his gra- tious words which proceeded from his mouth.” An Orator steals away the hearts of men, and as another Orpheus, qu» vult, unde vult, he puls them to him by speech alone : a sweet voice causeth admiration; and he that can utter himself in good words, in our ordinary phrase, is called a proper man, a divine spirit. For which cause belike, our old Poets, Sena- tus populusq; poetarum, made Mercury the Gentleman-usher to the Graces, Captain of eloquence, and those Charites to be Jupiter’s and Eurymone’s daughters, descended from above. Though they be otherwise deformed, crooked, ugly to behold, those good parts of the minde denominate them fair. Plato commends the beauty of Socrates ; yet who was more grim of countenance, stern and ghastly to look upon ? So are and have been many great Philosophers, as s Gregory Nazianzen ob- serves, “ deformed most part in that ■which is to be seen with the eys, but most elegant in that which is not to be seen.” Scope sub uttrita latitat sapientia vestc. ffssop, Democri- tus, Aristotle, Politianus, Melancthon, Gesner, &c. wi- •Sect. seq. r Nihil divinius hominc probo. ’ James 3. 10. r Gra- tlor esc pulchro veniens e eorpore virtus. * Orat. 18. deformes plerumq; pkulosophi ad id quod in aspectum cadil ea parte elegantes qua: oculos fugit. the red thered old men, Sileni Alcibiadis, very harsh and Impolite to the eye; but who were so terse, polite, eloquent, generally learned, temperate and modest ? No man then living was so tair as Alcibiades, so lovely quo ad superficiem, to the eye, as * Boethius observes, but he had Corpus turpissimum internet a most deformed soul; Honesty, vertue, fair conditions, are great entisers to such as are well given, and much avail to get the favour and good will of men. Abdolominus in Curtius, a poor man (but which mine Author notes, “ 1 the cause of this poverty was his honesty”)for his modesty and continency from a private person (for they found him digging in his gar- den) was saluted King, and preferred before all the Magnifi- coes of his time, injecta ei vestis purpura auroq; distincta, “ a purple embroidered garment was put upon him, “and they bade him wash himself, and, as he was worthy, take upon him the stile and spirit of a King,” continue his continency and the rest of his good parts. Titus Pomponius Atticus, that noble Citizen of Rome, was so fair conditioned, of so sweet a car- riage, that he was generally beloved of all good men, of Csesar, ' Pompey, Anthony, Tully, of divers sects, &c, multas hare- ditates (f Cornelius Nepos writes) sold bonitate consequutus. Opera pretium audire., &(c. It is worthy of your attention, Livy cries. “ x you that scorn all but riches, and give no esteem to vertue, except they be wealthy withal, Q. Cincinnatus had but four acres, and by the consent of the Senate was chosen Dictator of Rome. Of such account were Cato, Fabritius, Aristides, Antonins, Probus, for their eminent worth: so Csesar, Trajan, Alexander, admired for valour, | Ephestioa loved Alexander, but Parmenio the King; Titus delitue hu- muni generis, and which Aurelius Victor hath of Vespatian the dilling of his time, as ? Edgar Etheling was in England, for his z excellent vertues : their memory is yet fresh, sweet, and we love them many ages after, though they be dead: Suavem viemoriam sin reliquit, saith Lipsius of his friend, living and dead they are all one. “ a I havfe ever loved as thou knowest (so Tully wrote to Dolabella) Marcus Brutus for his great wit, singular honesty, constancy, sweet conditions ; and believe it * 43. dc consol. * Causa ei paupertatis, philosophia, sicut plerisq; pro- bitas fuit. “ Ablue corpus Sz cape regis animum, Sc in cam fortunam qua digrrns es continemiam istain profer. f Vita ejus. * Qui prae divitiis hu- mana spernunt, nec virtuti locum putant nisi opes afflunnt. Q. Cincinnatus consensu patru in dictatorcm Romanum clectus. \ Curtius. r Edgar Ethe- ling, England’s darling. 1 Morum suavitas, obvia comitas, prompta offi- cia mortalium animos demeventur. *Epist. lib. 8. Semper amavi ut cu «cis, M. Brutum propter ejus summum ingenium, suavissimos mores, singula- rem probitatem S; comtantiam; nihil cst, mihi crede, virtutc foranosaui, nihil amabilius thert bthere Is nothing so amiable and fair as vertue.” “I * do mightily love Calvisinus, (so Pliny writs to Sossius) a most in- dustrious, eloquent, upright man, which is all in all with me:” The affection came from his good parts. And as S. Austin comments on the 84. Psalm, “ 'There is a peculiar beauty of justice, and inward beauty, which we see with the eyes of our hearts, love, and are enamoured with, as in Martyrs, though their bodies be torn in pieces with wild beasts, yet this beauty shines, and we love their vertues ” The d Stoicks are of opinion that a wise man is only fair ; and Cato in Tully 3. de Finibus con- tends the same, that the lineaments of the minde are far fairer then those of the body, incomparably beyond them: wisdom and valour according to t Xenophon, especially deserve the name of beauty, and denominate one fair, incomparabilitcr pulchriar est (as Austin holds) veritas Christianorum qaam Helena Grceeorum. “ Wine is strong, the King is strong, women are strong, but truth overcometh all things,” Esd. 1. 3, 10, 11, 12. “ Blessed is the man that findeth wisdom, and gctteth understanding; for the merchandise thereof is better then silver, and the gain thereof better then gold; it is more precious then pearls, and all the things thou canst desire are not to be compared to her,” Prov. 2. 13, 14, 15, a wise, true, just, upright, and good man, I say it again, is onely fair: cIt is reported of Magdalen Queen of France, and wife to Lew'es 1 1th, a Scottish woman by birth, that walking forth in an evening with her Ladies, she spied M. Alanus one of the King’s Chaplains, a silly, old, f hard-favoured man fast asleep in a Bower, and kissed him sweetly; when the yong Ladies laughed at her for it, she replied, that it was not his person that she did embrace and reverence, but, with a Platonick love, the divine beauty of g his soul. Thus in all ages vertue hath been adored, admired, a singular lustre hath proceeded from it: and the more vertuous he is, the more gratious, the more admired. No man so much followed upon earth as Christ himself; and as the Psalmist saith 45. 2. “ He was fairer then the sons of men./ Chrysostcme Horn. 8. in Mat. Bernard Ser. 1. de omnibus sanctis, Austin, Cassiodore, Hier. in 9. b Ardentes amores excitaret, si simulachrum cjus ad oculos penetraret, Plato Phxdone. * Epist- 1th. 4. Validissime diligo vitum rectum, disertum, quod apud me potentissimym est. c Est quxdain pulchritude justitise quam vjde- mus oculis cordrs, arVtamus, & exardescinnis, ut in martyribus, quum eorum membra bestix lacerarent, etsi alias deformes, &e. d Lipsius manuduc. ad Phys. Stoic, lib. 3. diff IT. solus sapiens pulcher. -f- Fortitudo & pru- dentia pulchritudinis laudem prxeipue merentur. e Franc. Belforist. in hist. An. 14:50. f Erat autem fxde deformis, & ea forma, qua citius pueri terrcri possent, quam invitari ad osculum puellx. * Delormis rste etsi vidcatur senex, diviuum an.mum habet. Mat Mat. interpret it of the ‘beauty of his person; there was a di- vine Majestie in his looks, it shined like Lightning, and drew all men to it; but Basil, Cyril. lib. 6. super. 55. Esay. Theodoret, Arnobius, See. of the beauty of his divinity, jus- tice, grace, eloquence, See. Thomas in Psal. 44. of both; and so doth Baradius, and Peter Morales, lib. (le pulchntud. Jesu SI Maria, adding as much of Joseph and the Virgin Mary, •** hrec alios forma prsecesserit omnes,” according to that prediction of Sybilla Cumea. Be they pre- sent or absent, near us, or afar off, this beauty shines, and will attract men many miles to come and visite it. Plato and Pythagoras left their Countrey, to see those wise Egyptian Priests : Apollonius travelled into ^Ethiopia, Persia, to consult with the Magi, Brachmanni, Gymnosophists. The Queen of Sheba came to visit Solomon; and many, saith kHierom, went out of Spain and remote places a thousand miles, to behold that eloquent Livy: * Multi Romam non ut urbem pulcherri- mam, dut urbis SC, orbis dominion Octavianum, sed ut hunc union inviserent audirentque, a Gadibus profecti sunt. No beauty leaves such an impression, strikes so deep, 1 or links the souls of men closer then vertue. “ f Non per deos aut pictor posset, Aut statuarius uilus fingere Talem pulchritudinem qualem virtus habet;” no Painter, no Graver, no Carver can express vertue’s lustre, or those admirable rayes that come from it, those enchanting rayes that enamour posterity, those everlasting rayes that con- tinue to the world’s end. Many, saith Phavorinus, that loved and admired Alcibiades in his youth, knew not, cared not for Alcibiades a man, nunc intuentes quarebant Alcibiudem j but the beauty of Socrates is still the same; J vertue’s lustre never fades, is ever fresh and green, semper viva to all suc- ceeding ages, pnd a most attractive loadstone, to draw and combine such as are present. For that reason belike, Homer feigns the three Graces to be linked and tied hand in hand, be- cause the hearts of men are so firmly united with such graces. “ m O sweet bands (Seneca exclaims), which so happily com- bine, that those which are bound by them love their binders, 5 Fulgebat vultu suo: fulgor & divina majestas homines ad se trahens. k Prsefat. bib. vulgar. * Pars inscrip. Tit. Livii statu* Patavii. 1 A true love’s knot. •}• Stobaeus e graeco. J Solinus, pulchri nulla est facies. m O dulcissimi laquei, qui tam feheiter devinciunt, ut et.am a vinotis diligan- tur qui a gratiis vincti sunt, cupiunt arctius deligari tx, in unum redigi Vol. II. N desiring desiring withall much more harder to be bound/’ and as so many Geryons to be united into one. For the nature of true friendship is to combine, to be like affected, of one minde, “ » Velle & nolle ambobus idem, satiataq; toto Mens aevo” as the Poet saith, still to continue one and the same. And where this love takes place, there is peace and quietness, a true correspondence, perfect amity, a Diapason of vowes and wishes, the same opinions, as betwixt 0 David and Jonathan, Damon and Pythias, Pylades and Orestes, p Nysus and Euryalus, The- seus and Perithous, q they will live and die together, and pro- secute one another with good turns. * Nam vinci in amove turpissimum put ant, not only living, but when their friends are dead, with tombs and monuments, Narnia's, Epitaphs, Elegies, Inscriptions, Pyramids, Obelisks, Statues, Images, Pictures, Histories, Poems, Annals, Feasts, Anniversaries, many ages after (as Plato’s schollers did) they will pa rent are still, omit no good office that may tend to the preservation of their names, honours, and eternal memory, f Ilium colovi- hus, ilium cerd, ilium cere. Sic. “ He did express his friends in colours, in wax, in brass, in ivory, marble, gold and silver, (as Pliny reports of a Citizen in Rome) and in a great Auditory not long since recited a just volume of his life.” In another place, J speajking of an Epigram which Martial had composed in praise of him, “ || He gave me as much as he might, and would have done more if he could: though what can a man give more then honour, glory, and eternity ? But that which he wrote peradventure, will not continue, yet he wrote it to continue. ’7 is all the recompence a poor scholler can make his well-deserving Patron, Mecnenas, friend, to mention him in his works, to dedicate a hook to his name, to write his life, &c. as all our Poets, Orators, Historiographers have ever done, and the greatest revenge such men take of their adversa- ries, to persecute them with Satyrs, Invectives, Sic. and ’tis both wayes of great moment, as Plato gives us to understand. . ” Statius. 0 He loved him as he loved Iris owiy soul, 1 Sam. 15. 1. Be- yond the love of women. r Virg. 9. JEn. Qui super exanimem sese conje- cit amicum confessus. s Amicus animae dimidium, Austin, confes. 4. cap. 6. Quod de Virgilio Horatius, & serves anim;c dimidium mete. * l'linius. -f- [Hum argento Sc auro, ilium chore, marmore effingit, Sc neper ingenti adhi- bito aliditorio ingentem de vita cjus librum rccitavit. epist. lib. 4. epist. 6S. J Lib. 4. ep. 61. Frisco suo; Declit milii quantum potuit maximum, daturus amplius si potuisset. Tametsi quid homini dari potest majus quam gloria laus & aeternitas ? At non erunt fortasse quae scripsit. Ille tamen scr;psit tanquam #ssent futura. || For, genus iiritabile vatum. § Lib. 13. de Legibus. Magnam enim vim habent, Sec. . Paulu <b Paulus Jovius in the fourth book of the life and deeds of Pope Leo Decimus, his noble Patron, concludes in these words, “ 1 Because I cannot honour him as other rich men do, with like endeavour, affection, and piety, I have undertaken to write his life; since my fortunes will not give me leave to make a more sumptuous monument, I will perform those rites to his sacred ashes, which a small perhaps, but a liberal wit can afford.” But I rove. Where this true love is wanting, there can be no firm peace, friendship from teeth outward, counterfeit, or for some by-respects, so long dissembled, till they have satisfied their own ends, which upon eveiy small oc- casion, breaks out into enmity, open war, defiance, heart- burnings, whispering, calumnies, contentions, and all manner of bitter melancholy discontents. And those men which have no other object of their love, then greatness, wealth, autho- rity, &c. are rather feared than beloved; nec amant quem- quam, nec amantur ab ullo : and howsoever born with for a time, yet for their tyranny and oppression, griping, covetous- ness, currish hardness, folly, intemperance, imprudence, and such like vices, they are generally odious, abhorred of all, both God and men. . “ Non uxor salvum te vult, non filius, omneS Vicini oderunt,” — wife and children, friends, neighbours, all the world forsakes them, would fain be rid of them, and are compelled many times to lay violent hands on them, or else God’s judgments overtake them : instead of Graces, come Furies. So when fair ‘Abigail, a woman of singular wisdorne, was acceptable to David, Nabal was churlish and evil-conditioned ; and therefore £ Mardochy was received, when Haman was executed, Hainan the favorite, “ that had his seat above the other Princes, to whom all the King’s servants that stood in the gates, bowed their knees and reverenced.” Though they flourish many times, such Hypocrites, such temporizing Foxes, and blear the world’s eyes by flattery, bribery, dissembling their natures, or other men’s weakness, that cannot so soon apprehend their tricks, yet in the end they will be discerned, and precipitated in a moment: “ surely/’ saith David* “ thou hast set them in slippery places,” Ps. 37. 5. as so many Sejairi, they will come down to the Gemonian scales; and as Eusebius in “Ammianus, that was in such authority, del jubendum Lnvpevaiortm, be r Pari tariten studio it pictate conscribend® vitae cjos ra'jhus suscepi; & post *juam sumptuosa condere pro fortuna non Licuit, exiguo sed eo forte liberalis ingenti monumento justa sanevissimo cineri solventuiC 1 1. Sam. 25, 3. * Esther, 3. 2. “ Amin. Marcellinus 1. 14. N 2 cast cast down headlong on a sudden. Or put case they escape, and rest unmasked to their lives end, yet after their death their memory stinks as a snuffe of a candle put out, and those ■that durst not so much as mutter against them in their lives, ■will prosecute their name with Satyrs, Libels, and bitter im- precations, they shall male audire in all succeeding ages, and be odious to the world's end. MEMB. III. Charity composed of all three hinds, Pleasant, Profitablct Honest. I BESIDES this love that comes from Profit, Pleasant, Honest, 3> (for one good turn asks another in equity) that which pro- ceeds from the law of nature, or from discipline and Philoso- phy, there is yet another love compounded of all these three, which is Charity, and includes piety, diiection, benevolence, friendship, even all those virtuous habits; for love is the cir- cle equant of all other aff ections, of which Aristotle dilates at large in his Ethicks, and is commanded by God, which no man can well perform, but he that is a Christian, and a true rege- nerate man; this is “ x To love God above all, and our neigh- bour as our self;” for this love is lychnus accendens & accen- sus, a Communicating light, apt to illuminate it self as well as others. All other objects are fair, and very beautifull, I confess; kindred, alliance, friendship, the love that we owe to our country, nature, wealth, pleasure, honour, and such moral respects, &c. of which read * copious Aristotle in his morals; a man is beloved of a man, in that he is a man ; but all these are far more eminent and great, when they shall pro- ceed from a sanctified spirit, that hath a true touch of Reli- gion, and a reference to God. Nature binds all creatures to love their young ones; an hen to preserve her brood will run upon a Lion, an Hinde will fight with a Bull, a Sow with a Bear, a silly Sheep with a Fox. So the same nature urgeth a man to love his Parents. (+dii me pater omnes oderint, ni te magis quam oculos a mem vieos !) ;v.d this love cannot be dis- solved, as Tully holds, “ y without detestable offence but much more God’s commandment, which injoyns a filial love, * Ut muntlus duobus polis sustentatur : ita lex Dei, amore Dei &: proximi; Nimbus his fundament is vincicnr; machrna mundi corruit, si una de polis tur- batur; lex pent divina si una ex his. * 8. Si 9. libro. f Ter. Adolph. 4. 5. y De amici t. and and an obedience in this kind. “ z The love of brethren is great, and like an arch of stones, where if one be displaced, all comes down,” no love so forcible and strong, honest, to the combination of which, nature, fortune, vertue, happily concur; yet this love comes short of it. -fC Dulce &: decorum pro patria mori,” a it cannot be expressed, what a deal of Charity that one name of Country contains. « Amor laudis 81 patriae pro stipendio est The Decii did se devotere, Horatii, Curii, Scmvola, Regulus, Codrus, sacrifice themselves for their Countries peace and good. “ b Una dies Fabiosad bellum miserat omnes. Ad bellum missos perdidit una dies.” One day the Fabii stoutly warred. One day the Fabii were destroyed. Fifty thousand Englishmen lost their lives willingly neer Battle Abbv, in defence of their country. c P. Tsmilius l. 6. speaks of six Senators of Calice, that came with halters in their hands to the King of England, to die for the rest. This love makes so many writers take such pains, so many Historiographers, Physitians, &c. or at least as they pretend, for common safety, and their countries benefit. d Sanctum nomen amicitice, so- do rum commimio saera; Friendship is an holy name, and a sacred communion of friends. “ 0 As the Sun is in the Firma- ment, so is friendship in the world,” a most divine and hea- venly band. As nuptial love makes, this perfects mankind, and is to be preferred (if you will stand to the judgement of ^Cornelius Nepos) before affinity or consanguinity; plus in amicitid valet similitude morum, quam ajfinitas, He. the cords of love bind faster than any other wreath whatsoever .Take this away, and take all pleasure, joy, comfort, happiness, and true content out of the world, his the greatest tye, the surest Indenture, strongest band, and as our modern Maro decides it, is much to be preferred before the rest. f Hard is the doubt, and difficult to deem. When all three kinds of love together meet; And do dispart the heart with power extream, * Charitas parenttim dilui nisi detestabili scetere non potest, lapidum forni- cibus simillima, casura, nisi se invicem sustentaret. Seneca. » Dii immor- tales, dici non potest quantum charitatis nomen illud habet. b Ovid. Fast. * Anno 1347. Jacob Mayer. Annul. Fland. lib. 12. d Tully. * Lucianus Toxari. Amicitia ut sol in mundo, Scc. * Vit. Fompon. Atiici. fSpencer fairy Queen, lib. 3, cant. 9. staff. 1.2. N 3 Whether Whether shall weigh the ballance down ; to wit. The dear affection unto kindred sweet. Or raging fire of love to women kind, Or zeal of friends, combin’d by verlues meet: But of them all, the band of vertuous mind, Me thjnks the gentle heart should most assured bind. For natural affection soon doth cease. And quenched is with Cupid’s greater flame; But faithful friendship doth them both suppress. And them with mastering discipline doth tame. Through thoughts aspiring to eternal fame. For as the soul doth rule the earthly mass. And all the service of the body frame. So love of Soul doth love of body pass. No less than perfect gold surmounts the meanest brass. g A faithful friepd is better then h gold, a medicine of mi- sery, 'an only possession ; yet this love of friends, nuptial, heroical, profitable, pleasant, honest, all three loves put to- gether, are little worth, if they proceed not from a true Chris- tian illuminated soul, if it be not done in ordine ad Deum, for God’s sake. “ Though I had the gift of Prophesie, spake with tongues of men and Angels, though I feed the poor with all my goods, give my body to be burned, and have not this love, it profiteth me nothing,” 1 Cor. 13. 1,3. ’tis splendi- dum peccatum, without charity; This is an all apprehending love, a deifying love, a refined, pure, divine love, the quin- tessence of all love, the true Philosopher’s stone, Non potest etiim, as ^Austin infers, veracitur amicus esse hominis, jiisi fnerit ipsius prirmtus veritatis, He is no true friend that loves not God’s truth. And therefore this is true love indeed, the cause of all good to mortal men, that reconciles all crea- tures, and glews them together in perpetual amity, and firm league, and can no more abide bitterness, hate, malice, then fair and foul weather, light and darkness, sterility and plenty may be together ; as the Sun in the Firmament, (I say) so is love in the world; and for this cause ’tis love without an ad- dition, love, love of God, and love of men. “k The love of God begets the love of man; and by this love of our neigh- bour, the love of God is nourished and increased.” By this happy union of love, “t all well governed families and cities are combined, the heavens annexed, and divine souls compli- cated, the world it self composed, and all that is in it cqn- * Syraejdes. h Plutarch, preciostim numisma. 'Xenophon, verus amicus praestantissima possessio. * Epist. 52. k Greg. Per air.orem Dei, proximi gignitur ; & per hunc amorem proximi, Dei nutritur. 1 Picco'.o- iiincus grad. 7. cap. 27. hoc felici amoris nodo ligantur famiUx civitates, &c. ‘ joyne4 ioyned in God, and reduced to one. ‘"This love causeth true and absolute vertues, the life, spirit, and root of eveiy ver- tuous action, it finisheth prosperity, easeth adversity .corrects all natural incumbrances, inconveniences, sustained by raitlx and Hope, which with this our love make an indissoluble twist, a Gordian knot, an Equilateral Triangle, and yet the greatest of them is love,” 1 Cor. 13, 13. ‘-which inflames our souls with a divine heat, and being so inflamed, purged, and so purgeth, elevates to God, makes an atonement, and re- conciles us unto him. “That other love infects the soul of man, this cleanseth ; that depresses, this erears; that causeth cares and troubles, this quietness of mind; this informs^ that deforms our life ; that leads to repentance, this to heaven, b or if once we be truly link’t and touched with this charity, we shall love God above all, our neighbour as our self, as we are enjoyned, Mark, 12.31. Mat. 19. 19. perform those duties and exercises, even all the operations of a good Christian. “ This love sufFereth long, it is bountiful, envieth not, boasteth not it self, is not puffed up, it deceiveth not, it seek- eth not his own things, is not provoked to anger, it thinketh not evil, it rejoyceth not in iniquity, but in truth. It sufFereth. all things, beheveth all things, hopeth all things,” 1 Cor. 13. 4, 5, 6, 7. “ it covereth all trespasses,” Prov. 10. 12. “a multitude of sinnes,” 1. Pet. 4. as our Saviour told the woman in the Gospel, that washed his feet, “ many sins were forgiven her, for she loved much,'’ Luke 7, 47. “ it will defend the fatherless and the widdow, Isa. 1. 17. “will seek no le- venge, or be mindful of wrong,” Levit. 19. 18. “ will bring home his brother’s oxe if he go astray, as it is commanded, Deut. 22. 1. “ will resist evil, give to him that asketh, and not turn from him that borroweth, bless them that curse him, love his enemie,” Matthew 5. “ bear his brother’s burthen, Gala- thians 6. 7. He that-so loves, will be hospitable, and distribute to the necessities of the saints ; he will, it it be possible, have peace with all men, “ feed his enemy if he be hungry, if he be athirst give him drink he will perform those seven works of merev, l( he will make himself equal to them of the lower 6ort, rejoyce with them that rejoyce, weep with them that weep,” Rom. 12. he will speak truth to his neighbour, be courteous and tender-hearted, “ forgiving others loi Christ s sake, as God forgave him,” Eph. 4. 32. “ he will be like *" Veras absolutas hsec parit virtutes, radix omnium virtutum, mens & spiri- tus. " Divino calore animos incendit, incensos purgat, purgatos elevat ad Petim, Deum placat, hominem Deo conciliat. Bernard. 0 tile inficit, hie periled, ille deprimit, hie elevat; hie tranquillitatcm, itle curas parit: hie vitam recte infovmat, ille deformat,&c. 4 punded, ' minded,” Phil. 2. 2. “ Of one judgement; he humble, meek, long-suffering,” Colos. 3. “ Forbear, forget and forgive,” 12, 13. 23. and what he doth, shall be heartily done to God, and not to men: “ Be pittiful and courteous,” l Pet. 3. “ Seek peace and follow it.” He will love his brother, not in word and tongue, but in deed and truth, Joh. 3. 18. “and he that loves God, Christ will love him that is begotten of him,” Joh. 5. 1, 5tc. Thus should we willingly do, if we had a true touch of this cnarity, of this divine love, if we could perform this which we are enjoyned, forget and forgive, and compose our selves to those Christian Laws of Love. " p O felix hominum genus. Si vestros animos amor Quo ccelum regitur regat!” Angelical souls, how blessed, how happy should we be, so loving, how might we triumph over the divel, and have an- other heaven upon earth! But this wre cannot do ; and which is the cause of all our woes, miseries, discontent, melancholy, ’want of this charity, We do mvxcevi angariare, contemn, consult, vex, torture, molest and hold one another’s no§es to the grindstone hard, provoke, rail, scoffe, calumniate, challenge, hate, abuse (hard- hearted, implacable, malicious, peevish, inexorable as we are) to satisfie our lust or private spleen, for ' toyes, trifles, and im- pertinent occasions, spend our selves, goods, friends, fortunes, to be revenged on our adversary, to ruin him and his. ’Tis all our study, practice and business, how to plot mischief, mine, countermine, defend and offend, ward our selves, injure others, hurt all; as if we were born to do mischief, and that with such eagerness and bitterness, with such rancor, malice, rage and fury, we prosecute our intended designs, that neither affinity or consanguinity, love or fear of God or men can contain us: no satisfaction, no composition will be accepted, no offices will serve, no submission; though he shall upon his knees, as Sarpedon did to Glaucus in Homer, acknowledging his error, yield himself with tears in his eys, beg his pardon, we will not relent, forgive, or forget, till we have confounded him and his, “ made dice of his bones,” as they say, see him rot in prison, banish his friends, followers, £( omne invisum genus, rooted him out and all his posterity. Monsters of men as we are, Pogs, Wolves, ’Tygers, Fiends, incarnate Divels, we do not t Boethius lib. 2. met. 8. i Deliquium patitur charitns, odium cjus loco succedit. Basil. 1. ser. de instit. mon. r Nodum in scirpo qsxrcntCs. * Hir- car.acq; admorunt ubera tygres. only only contend, oppress, and tyrannize ourselves, but as so many fire-brands, we set on, and animate others: our whole life is a perpetual combate, a conflict, a set battle, a snarling fit: Eris dea is setled in our tents, 1 Omnia de lite, opposing wit to wit, wealth to wealth, strength to strength, fortunes to fortunes, friends to friends, as at a sea-fight, we turn our broad sides, or two milstones with continual attrition, we fire our selves, or break another’s backs, and both are ruined and con- sumed in the end. Miserable wretches, to fat and inrich our selves, we care not how we get it, Suocitngue modo remx how many thousands we undo, whom we oppress, by whose ruin and downfall we arise, whom we injure, fatherless chil- dren, widdows, common societies, to satisfie our otvn private lust. Though we have myriads, abundance of wealth and trea- sure, (pittiless, merciless, remorseless, and uncharitable in the highest degree) and our poor brother in need, sickness, in great extremity, and now ready to be starved for want of food, we had rather, as the Fox told the Ape, his tail should sweep the ground still, then cover his buttocks ; rather spend it idly, con- sume it with dogs, hawks, hounds, unnecessary buildings, itl riotous apparel, ingurgitate, or let it be lost, then he should have part of it; u rather take from him that little which he hath, then relieve him. Like the dog in the manger, we neither use it ourselves, let others make use of, or enjoy it; part with nothing while we live: for want of disposing our houshold, and setting things in order, set all the world together by the ears after our death. Poor Lazarus lies howling at his gates for a few crums, he only seeks chippings, offals; let him roar and howl, famish, and eat his own flesh, he respects him not. A poor decayed kinsman of his sets upon him by the way in all his jollity, and runs begging bareheaded by him, conjuring by those former bonds of friendship, alliance, consanguinity, &c. unkle, co*> isen, brother, father, “ Per ego has Iachr^mas, dextramque tuam te. Si quidquam de te merui, fuit aut tibi quidquam Duke meum, miserere mei.” Shew some pitty for Christ’s sake, pitty a sick man, an old man, &cc. he cares not, ride on: pretend sickness, inevitable loss of limbs, goods, plead suretiship, or shipwrack, fires, common calamities, shew thy wants and imperfections, 1 Heraclitus. u Si in gehennam abit, pauperem qui non alatr quid de co fict qui pauperem denudat ? Austin, “ Et “ Et si per sanctum juratus dicat Osyrim, Credite, non ludo, crudeles tollite claudum.” Swear, protest, take God and all his Angels to witness, qiuerc percgrinum, thou art a counterfeit crank, a cheater, he is not touched with it, pauper ubique jacet, ride on, he takes no notice of it. Put up a supplication to him in the name of a thousand Orphans, an Hospital, a Spittle, a Prison, as he goes by, they cry out to him for ayd, ride on, surclo narras, he cares not, let them eat stones, devour themselves with ver- jnine, rot in their own dung, he cares not. Shew him a de- cayed haven, a bridge, a school, a fortification, &c. or some publick work, ride on ; good your worship, your honour, for God’s sake, your Countrie’s sake, ride on. But shew him a role wherein his name shall be registered in golden letters, and commended to all posterity, his arms set up, with his devises to be seen, then peradventure he will stay and contribute ; or if thou canst thunder upon him, as Papists do, with satis- factory and meritorious works, or perswade him by this means he shall save his soul ofit of hell, and free it from Purgatory (if he be of any religion), then in all likelihood he will listen and stay ; or that he have no children, no neer kinsman, heir, he cares for at least, or cannot well tell otherwise how or where to bestow his possessions (for carry them with him he cannot) it may be then he will build some School or Hospitall in his life, or be induced to give liberally to pious uses after his death. For I dare boldly say, vainglory, that opinion of merit, and this enforced necessity, when they know not other- wise how to leave, or what better to do with them, is the main cause of most of our good works. I will not urge this to de- rogate from any man’s charitable devotion, or bounty in this kinde, to censure any good work ; no doubt there be many sanctified, heroical, and worthy-minded men, that in true zeal, and for vertue’s sake (divine spirits) that out of commiseration and pitty, extend their liberality, and as much as in them lies do good to all men, cloath the naked, feed the hungry, comfort the sick and needy, relieve all, forget and forgive injuries, as true charity requires ; yet most part there is simulatum quid, a deal of hypocrisie in this kinde, much default and defect. 31 Cosmus Medices, that rich citizen of Florence, ingenuously confessed to a neer friend of his, that would know of him why he built so many publike and magnificent palaces, and bestowed so liberally on Scholars, not that he loved learning more then others, “ but to y eternize his own name, to be immortall by * Joviu'i, vita ejus. y Immortalitatem beneficio literarum, immortali glo- riosa quadam cupiditatc concupivit, Quod cives quibus bcndfecisset perithri, nuenia ruitura, etsi regio sumpiu aedilicata, non libri. tire the benefit of Scholars ; for when his friends were dead, walls decayed, and all Inscriptions gone, books would remain to the world’s end.?> The lanthorn in * Athens was built by Zeno- cles, the Theater by Pericles, the famous port Pyrseum by Musicles, Pallas Palladium by Phidias, the Pantheon by Cal- licratidas; but these brave monuments are decayed all, and ruined long since, their builders names alone flourish by medi- tation of writers. And as f he said of that Marian Oke, now cut down and dead, nullius Agncolee vianu culta stups ta?n diuturna, qna?n qute poetre versu seviinari potest, no plant can grow so long as that which is ingenio sata, set and manured by those ever-living wits. J Allon Backuth that weeping Oke, under which Deborah, Rebeccha’s nurse died, and was buiied, may not survive the memory of such everlasting monuments. "Vainglory and emulation (as to most men) was the cause effici- ent, and to be a trumpeter of his own fame, Cosmus sole in- tent so to do good, that all the world might take notice of it. Such for the most part is the charity of our times, such our Be- nefactors, Mecamates and Patrons. Shew me amongst so many myriads, a truly devout, a right, honest, upright, meek, hum- ble, a patient, innocuous, innocent, a mercifull, a loving, a charitable man ! z Probus quis nobiscum vivit ? Shew me a Caleb or a Joshua ! “ Die mihi Musa virum” shew a vertuous woman, a constant wife, a good neighbour, a trusty servant, an obedient child, a true friend, &cc. Crows in Africk are not so scant. He that shall examine this a iron age wherein we live, where love is cold, Si jam ter~ ras Astrea reliquit, Justice fled with her assistants, virtue ex- pelled, “ Justitiae sor.or, Incorrupta fides, nudaq; veritas,” - all goodness gone, where vice abounds, the Divel is loose, 8c see one man vilify and insult over his brother, as if he were an innocent, or a block, oppress, tyrannise, prey upon, torture him, vex, gaule, torment and crucify him, starve him, where is charity? He that shall see men b swear and forswear, lye and bear false witness, to advantage themselves, prejudice others, hazard goods, lives, fortunes, credit, all, to be revenged on their enemies, men so unspeakable in their lusts, unnaturall in malice, such bloody * Plularch. Pericle. + Tullius lib. 1. de legibus. J Gen. 35. 8. 1 Hor. a Durum genus sumus. 1 Tull, pro Rose. Mcntiri vis causa mea ? ego vero cupide Sc libenter mentiar tua causa; Sc si quando me vis pej urare, ut paululum tu compendii facias, paratum fore scito. designements, dcsignements, Italian blaspheming, Spanish renouncing, See. may well aske where is charity ? He that shall observe so many law- suits, such endless contentions, such plotting, undermining, so much mony spent with such eagerness and fury, every man for himself, his own ends, the Divel for all: so naanv distressed souls, such lamentable complaints, so many factions, conspiracies, seditions, oppressions, abuses, injuries, such grudging, repining, discontent, so much emulation, envy, so many brawles, quarrels, monomachies, &c. may well require what is become of charity? when we see and read of such cruell wars, tumults, uproares, bloudy battles, so many cmen slain, so many cities ruinated, &c. (for what else is the subject of all our stories almost, but Bills, Bowes, and Gunns!) so many murders and massacres, &c. where is Charity? Or see menw’holly devote to God, Church- men, professed Divines, holy men, “ d to make the trumpet of the Gospel the trumpet of war,” a company of Hell-born Jesuits, and fiery-spirited Friers, facem prefer re to all seditions: as so many firebrands set all the world by the ears (I say nothing of their contentious and raylingbooks, whole ages spent in writing one against another, and that with such virulency and bitter- ness, Bionaisfermonibus H sale nigra), and by their bloody inquisitions, that in thirty years, Bale saith, consumed 39 Princes, 143 Earls, 235 Barons, 14755 Commons ; worse then those ten persecutions, may justly doubt where is Charity ? Obfecro vos quales hi demum Christiani f Are these Christians ? I beseech you tell me: Fie that shall observe and see these things, may say to them as Cato to Caesar, credo qua de infer is dicunturfalsa cxistimas, sure I think thou art of opinion there is neither Heaven, nor Hell. Let them pretend religion, zeal, make what shewes they will, give almes, peace-makers, frequent sermons, if we may guess at the tree by the fruit, they are no better then Hypocrites, Epicures, Atheists, with the “ c fool in their hearts they say there is no God.” ’Tis no marvel then if being so un- charitable, hard-hearted as we are, we have so frequent and so many discontents, such melancholy fits, so many bitter pangs, jnutuall discords, all in a combustion, often complaints, so com- mon grievances, gcnerallmischiefes, sitanta in terris trageedia, qnibus labej'actalur M niiserc laceratur humanum genus, so many pestilences, wars, uproares, losses, deluges, fires, inunda- tions, God’s vengeance and all the plagues of Egypt, come upon us, since we are so currish one towards another, so respcct- less of God, and our neighbours, and by our crying sinnes pull r Gallicnus in Trcb. Pollio lacera, occidc, mea mente irascere. Rabiejecur inccndente feruntur Pneci piles, Vopiscus of Aurclian. Tanturn I'udit sanguinis quantum quis vini potavit. J Evangelii lubam belli tubam Uciuuc; in pulpitis pacem, incolloquiis bellum suadeut. • Psal. lb, 1. " - • these these miseries upon our own heads. Nay more, tis justly to be feared, which * Josephus once said of his Countrymen Jewes, “ If the Romans had not come when they did to sack their City, surely it had been swallowed up with some earthquake, deluge, or fired from Heaven as Sodome and Gomorrah : their despe- rate malice, wickedness and peevishness was such.” ’Tis to be suspected, if we continue these wretched waies, we may look for the like heavy visitations to come upon us. If we had any sense or feeling of these things, surely we should not go on as we do, in such irregular courses, practise all manner of impieties ; our whole carriage would not be so averse from God. If a man would but consider, when he is in the midst and full career of such prodigious and uncharitable actions, how displeasing they are in God’s sight, how noxious to himself, as Solomon told Joab, 1 King. 2. “ The Lord shall bring this bloud upon their heads,” Prov. 1. 27. “ sudden desolation and destruction shall come like a whirlwinde upon them : affliction, anguish, the re- ward of his hand shall be given him,” Isa. 3. 11, &rc. “they shall fall into the pit they have digged for others,” and when they are scraping, tyrannizing, getting, wallowing in their wealth, “This night, O fool, I will take away thy soul,” what a severe account they must make ; and how f gracious on the other side a charitable man is in God’s eys, haurit sibi gratiam. Matth. 5. 7. “ Blessed are the mercifull, for they shall obtain mercy : He thatlendeth to the poor, gives to God,” and how it shall be restored to them again ; “ how by their patience and long suffering they shall heap coals on their enemies heads,” Rom. 12. “ and he that followeth after righteousness and mercy, shall finde righteousness and glory surely they would check their desires, curb in their unnaturall, inordinate affections, agree amongst themselves, abstain from doing evil, amend their lives, and learn to do well. “ Behold how comely and good a thing it is for brethren to live together in s union : it is like the pretious ointment, &c. How odious to contend one with the other! hMiseri quid luctatiunculis hisce volumus? ecce mors supra caput est, supremum illud tribunal, ubi dicta t£ facta nostra e.vaminanda sunt: Sapiamus !” Why do we contend and vex one another ? behold death is over our heads, and we must shortly give an account of all our uncharitable words and actions: think upon it: and be wise. •* Dc bcllo Judaico lib. 6. c. 1C. Puto si Romani contra nqs venire tardassent, jmttoiatu. tense dcvorandam hxisse civiutem, aut diluvio psu-iiiira.m, am fcilmina ac Sodoma cum incendio passuram, ob desperatum populi, &c. 1 Benefacit aniinne suae vir misericors. s Concordia magnae res crescunt, discordia maxima ddabunUrr. h Lipsius. SECT. SECT. II. . MEMB. I. SUBSECT. I. Heroical love causing Melancholy. His Pedegree, Power, and Extent. IN the precedent Section mention was made, amongst other pleasant objects, of this comeliness and beauty which pro- ceeds from women, that causeth Heroicall, or love-melancholy, is more eminent above the rest, and properly called Love. The part affected in men is the liver, and therefore called Heroicall, because commonly Gallants. Noblemen, and the most gene- rous spirits are possessed with it. His power and extent is very large, ' and in that twofold division of Love, (piXeTv and spov k those two Veneries which Plato and some other make mention of, it is most eminent, and xai’ called Venus, as I have said, or Love itself. Which although it be denominated from men, and most evident in them, yet it extends and shews it self in ve- getall and sensible creatures, those incorporeall substances (as shall be specified) and hath a large dominion of soveraignty over them. His pedigree is very ancient, derived from the be- ginning of the world, as 1 Phosdrus contends, and his “pa- rentage of such antiquity, that no Poet could ever finde it out. Hesiod makes n Terra and Chaos to be Love’s parents, before the Gods were born : “ Ante deos omnes primum generavit Amorem.” Some think it is the self same fire Prometheus fetched from heaven. Plutarch aviator, libello, will have Love to be the son of Iris and Favonius; but Socrates in that pleasant Dia- logue of Plato, when it came to his turn to speak of Love, (of which subject Agatho the Rhetoritian, viagniloquus Agatha, that Chanter Agatho, had newly given occasion) in a poetical! strain, telleth this tale : When Venus was born, all the Gods were invited to a banquet, and amongst the rest, ° Porus the God of bounty and wealth ; Penia or poverty came a begging to the door; Porus well whitled with Nectar (for there was no wine in those daies) walking in Jupiter’s garden, in a Bowre met with Penia, and in his drink got her with child; of whom was born Love ; and because he was begotten on Venus’s birth •Memb. 1. Subs 2. k Amor & amicitia. 1 Phaedrusorat. in laudern amoris Platonis convivio. m Vide Boccas. dc Genial deorurn. n See the morall in Plut. of that fiction. ° Afflucncix Deus. day, day, Venus still attends upon him. The morall of this is in p Ficinus. Another tale is there borrowed out of Aristophanes: i In the beginning of the world, men had four armes and four feet, but for their pride because they compared themselves with the Gods, were parted into halfes, and now peradventure by- love they hope to be united again and made one. Otherwise thus, r Vulcan met two lovers, and bid them aske what they would and they should have it; but they made answer, 0 Vul- cane faber Deorum, Sic. “ O Vulcan the Gods’ great Smith, we beseech thee to work us anew in thy furnace, and of two make us one ; which he presently did, and ever since true lo- vers are either all one, or else desire to be united.” Many such tales you shall finde in Leon Hebixeus, dial. 3. and their morall to them. The reason why Love was still painted yong, (as Phornutus s and others will) “ 1 is because yong men are most apt to love, soft, fair, and fat, because such folks are soonest taken : naked, because all true affection is simple and open : he smiles, because merry and given to delights: hath a quiver, to shew his power, none can escape: is blinde, because he sees not where'he strikes, whom he hits, &c.” His power and so- verainty is expressed by the u Poets, in that he is held to be a God, and a great commanding God, above Jupiter himself; Magnus Daemon, as Plato calls him, the strongest and merriest of all the Gods according to Alcinous and x Athenaeus. Amor virorum rex, amor rex Si deivm, as Euripides, the God of Gods and governor of men ; for we must all do homage to him, keep an holy day for his Deity, adore in his Temples, worship his image, (numen enim hoc non est nudum nomenJ and sa- crifice to his altar, that conquers all, and rules all: “ * Mallem cum icone, cervo & apro Atolico, Cum Anteo & Stymphalicis avibus luctari Quam cum amore” 1 had rather contend with Bulls, Lions, Bears, and Giants, then with Love ; he is so powerfull, enforceth r all to pay tribute to him, domineers overall, and can make mad and sober whom he list; insomuch that Caecilius in Tullie’s Tusculanes, holds him p Cap., 7. Comment, in Plat, convivium. i Sec more in Valesius lib. 3. com. mcd. & cont. 13. r Vives 3. <3e anima: oramus te ut tuis artibns & caminis nos refingas, & ex duobus unum facias; quod & fecit, & exinde amatores unum sunt & unum esse petunt. ‘See more in Natalis Comes Imagin. Deorum. Philostratus de Imagirtibits. Lilius Giraldus Syntag. de diis. Phornutus, &e. 1 Juvenis pingitur quod amore plerumq; juvenes ca- piuntur; sic & mollis, formosus, 'nudus, quod simplex & apertus hie affectus ; ridet quod oblectamentum prae se ferat, cum pharetra, &c. u A petty Pope claves habet superorum & inferorum, as Orpheus, &c. 1 Lib, 13. cap. 5. Dyphnoso, * Regnat & in superos jus habet ille deos. Ovid. y Plautnst to to be no better than a fool or an idiot, that doth not acknow- ledge Love to be a great God. “ z Cui in manu sit quem esse dementera velit. Quern sapere, quem inmorbum injici, &c.” That can make sick and cure whom he list. Homer and Ste- sichorus were both made blind, if you will believe a Leon He- breus, for speaking against his godhead : And though Aristo- phanes degrade him, and say that he was * scornfully rejected from the councell of the Gods, had his wings clipped besides, that he might come no more amongst them, and to his farther disgrace banished heaven for ever, and confined to dwell on earth, yet he is of that b power, majesty, omnipotency, and do- minion, that no creature can withstand him. “ f Imperat Cupidoetiam diis pro arbitrio, Et ipsum arcere ne armipotens potest Jupiter/* He is more than quarter Master with the Gods, “ Tenet Thetide aequor, umbras JfLaco, ecelum Jove:” and hath not so much possession, as dominion. Jupiter him- self was turned into a Satyre, Shepheard, a Bull, a Swan, a golden showre, and what not, for love; that as J Lucian’s Juno right well objected to him, Indus amoris tu es, thou art Cupid’s wherlegigg : how did he insult over all the other Gods, Mars, Neptune, Pan, Mercury, Bacchus, and the rest ? c Lucian brings in Jupiter complaining of Cupid that he could not be quiet for him ; and the Moon lamenting that she was so impo- tently besotted on Endymion, even Venus her self confessing as much, how rudely and in what sort her own son Cupid had used her being his § mother, “Now drawing her to mount Ida, for the love of that Trojan Anchises, now to Libanus for that Assyrian youth’s sake. And although she threatened to break his bow and arrows, to clip his wings, || and whipped him besides on the bare buttocks with her phantophle, yet all would not serve, he was too head strong and unruly.” That monster-conquering Hercules was tamed by him : “ Quem non mille ferae, quem non Sthenelejus hsotis, Nec potuit Juno vincere, vicit amor.” * Seldcn pro leg. 3. cap. de diis Syris. * Dial. 3: * A concilia peoriim rejectus & ad majorem ejus ignominiam, &c. b Fulmine conci- tatior. f Sophocles. + Tom. 4. c Dial, deorum. Tom. 3. §Quippe TOatrem ipsiv»s quibr.s modis me afficit, nunc in Idam adigens Anchisx causa U Jampridem & plagas ipsi in nates incussi sandalio. Whom Whom neither beasts nor enemies could tame. Nor Juno’s might subdue. Love quell’d the same. Your bravest souldiers and most generous spirits are enervated with it, *ubi mulieribus blanditiis permit tun t fe, K inq-uinan- tur amplexibus. Apollo, that took upon him to curs all dis- eases, d could not help himself of this; and therefore e So- crates calls Love a tyrant, and brings him triumphing in a Cha- riot, whom Petrache imitates in his triumph of Love, and Fracastorius in an elegant Poem expresseth at large, Cupid riding. Mars and Apollo following his Chariot* Psyche weep- ing, & c. In vegetall creatures what soveraignty LoVe hath, by many pregnant proofs and familiar examples may be proved, especially, of palme trees, which are both he and she, and express not a sympathy but a love-passion, and by many observations have been confirmed. “ f Vivunt in venerem frondes, omnisq; vicissirrt Felix arbor amat, nutant & mutua palmre Fcedera, populeo suspirat populus ictu, Et PlatanoPlatanus, alnoque assibilat alnus.” Constantine de Agricilib. 10. cap.4. gives an instance out of Florentius his Georgicks, of a Palm tree that loved most fer- vently, “ f and would not be comforted untill such time her Love applied her self unto her ; you might see the two trees bend, and of their own accords stretch out their boughs to em- brace and kiss each other: They will give manifest signs of mutuall love.” Ammianus Marcellinus lib. 24. reports, that they marry one another, and fall in love if they grow in sight; and when the winde brings the smell to them, they are marvelously affected. Philostratus in Imaginibus, observes as much, and Galen lib. 6. de locis ajfectis cap. 5. they will be sick for love; ready to dye and pine away, which the husbandmen perceiving, saith g Constantine, “stroke many Palms that grow together, and so stroking again the Palm that is enamoured, they carry kisses from the one to the otheror tying the leaves and branches of the one to the stem of the other, will make them both flourish and prosper a great deal better : “ h which are enamoured, they can perceive by the bending of boughs, and inclination of their bodies.” If any man think this which I say to be a tale, let * Altopilus. fol. 79. d Nullis amor estmedicabilis herbis. * Plutarch, in Amatorio. Dictator quo creato cessant reliqui magistratus. •(- Claudian. descript vener. aulae. f Neq; prius in iis desiderium cessat dum dejectuscon- soletur; videre eniin est ipsam arborem incurvatam, ultro ramis ab utrisq; vi* cissim ad osculum exporrcctis. Manifesta dant mutui desiderii signa. « Mul- tas palmas contingens quae simul crescunt, rursusq; ad amantem regiediens, eamq; manu attingens, quasi osculum mutuo ministrare videtur, Sc expediti concubitus gratiam facit. b Quam vero ipsa dcsideret affectu ramorum sig- nificat, & adullam respicit; amantur, Sec. Vol. II. O him him read that story of two palm trees in Italy, the male growing at Brundusium, the female at Otranto (related by Jovianus Pon- tanus in an excellent Poem, sometimes Tutor to Alphonsus junior, King of Naples his Secretary of State, and a great Philo- sopher) “ * which were barren, and so continued a long time,” till they came to see one another growing up higher, though many Stadiums asunder. Pierius in his Hieroglipicks, and Melchior Guilandinus Mem. 3. tract, de papyro, cites this story of Pontanus for a truth. See more in Salmuth Comment, in Pancirol. de Nova report. Tit. 1. devovo or be, Mizaldus Arcanorum lib. 2. Sand’s voyages lib. 2.fol. 103. Kc. If such fury be in vegetals, what shall we think of sensible creatures, how much more violent and apparent shall it be in them! “ k Omne adeo genus in terris hominumq; ferarum, Et genus mquoreum, pecudes, pictaeq; volucres In furias ignemq; ruunt; amor omnibus idem.” All kinde of creatures in the earth. And fishes of the Sea, And painted birds do rage alike ; This love bears equal sway. “ 1 Hie Deus 8c terras & maria alta domat.’* Common experience and our sense will inform us, how vio- lently brute beasts are carried away with this passion, horses above the rest, “ furor est insignis equarum.” “ m Cupid in Lucian bids Venus his mother be of good cheer, for he was now familiar with Lions, and oftentimes did get on their backs, hold them by the mane, and ride them about like horses, and they would fawn upon him with their tails.” Bulls, Bears, and Boars are so furious in this kinde they kill one ano- ther: but especially Cocks, n Lions, and Harts, which are so fierce that you may hear them fight half a mile off, saith * Turbervile, and many times kill each other, or compell them to abandon the rut, that they may remain masters in their places; “ and when one hath driven his corrivall away, he raiseth his nose up into theayr, and looks aloft, as though he gave thanks to nature,” which affords him such great delight. How Birds k Virg. 3. Georg. 'Propertius. m Dial, deorum. Confide mater, leo- ftibus ipsis familiaris jam factus sum, & sxpe conscendi eorum terga & appre- hend! jubas; equorum more insidens eos agito, & illi mihi caudis ad blandiun- tur. n Leones pras amore furunt, Flin. 1. 8. c. 16. Arist.l. 6. hist, animal. * Cap. 17. of his book of hunting. are are affected in this kind, appears out of Aristotle, he will have them to sing ob futuram venerem, for joy or in hope of their venery which is to come. “ * ALeriae primum volucres te Diva, tuumq; Significant initum, perculsae corda tua vi.” “ Fishes pine away for love and wax lean,” if ° Gomesius’s au* thority may be taken, and are rampant too, some of them: Peter Gellius lib. 10. de hist, animal, tells wonders of a Triton in Epirus : There was a well not far from the shore, where the country wenches fetched water, thev, f Tritons, stupri causd would set upon them and carry them to the Sea, and there drown them, if they would not yeeld ; so love tyrannizeth in dumb creatures. Yet this is naturall, for one beast to dote upon another of the same kinde ; but what strange fury is that, when a Beast shall dote upon a man? Saxo Grammaticus lib. 10. Dav. hist, hath a story of a Bear that loved a woman, kept her in his den a long time and begot a son of her, out of whose loynes proceeded many Northern Kings : this is the originall belike of that common tale of Valentine and Orson: ^®ian, Pliny, Peter Gillius are full of such relations, A Peacock in Lucadia, loved a maid, and when she died, the Peacock pined. “ p A Dolphin loved a boy called Hernias, and when he died, the fish came on land, and so perished.” The likeaddes Gellius lib. 10. cap. 22. out of Appion, JEgijpt. lib. 15. a Dolphin at Puteoli loved a child, would come often to him, let him get on bis back, and carry him about, “ 11 and when by sickness the child was taken away, the Dolphin died. “"Every book is full (saith Busbequius, the Emperor’s Orator with the grand Senior, not long since ep. 3.legal. Tnrc.) and yields such instances, to believe which I was alwaies afraid least I should be thought to give credit to fables, until I saw a Lynx which I had from Assy- ria, so affected towards one of my men, that it cannot be denied but that he was in love with him. When my man was present, the beast would use many notable entisements, and pleasant motions, and when he was going, hold him back, and look after him when he was gone, very sad in his absence, but most jo- cund when he returned: and when my man went from me, the * Lucretius. D De sale lib. 1. c. 21. Pisces ob amorem marcescunt, palles- cunt, &c. Hauriendae aquae causa venientes ex insidiis a Tritone com- prehens*, &c. ? Plin. 1. 10. c. 5.- quumq; aborta tempestate periisset Her- nias in sicco piscis expiravit. s Postquam puer morbo abiit, & ipse delphi- nus periit. rPleni sunt libri quibus ferae in homines infiammatas fuerunt, in quibus ego quidem semper assensum sustinui, veritus ne fabulosa crederem j Donee vidi lyncem quem habui ab Assyria, sic affectum erga unum de meis ho- minibus, Sec, 02 beast beast expressed his love with continual sickness, and after he had pined away some few daies, died.” Such another story he hath of a Crane of Majorca, that loved a Spaniard, that would walk any way with him, and in his absence seek about for him, make a noise that he might hear her, and knock at his dore, “ s and when he took his last farewell, famished her self.” Such pretty prankes can love play with Birds, Fishes, Beasts: “ ( * Coslestis aetheris, ponti, terras claves habet Venus, Solaq; istorum omnium imperium obtinet.)” and it all be certain that is credibly reported, with the spirits of the air, and divells of hell themselves, who are as much ina- moured and dote (if I may use that word) as any other creatures whatsoever. For if those stories be true that are written of Incubus and Succubus, of Nymphes, lascivious Faunes, Satyrs, and those Heathen gods which were divels, those lascivious Telchines, of whom the Platonists tell so many fables ; or those familiar meetings in our daies, and company of witches and di- vels, there is some probability for it. I know that Biarmannus, Wierus lib. 1. cap. 19. &( 24. and some othe. sstoutly deny it, that the divel hath any carnall copulation with women, that the Divel takes no pleasure in such facts, they be meer phanta- sies, all such relations of Incubi, Succubi, lyes and tales; But Austin, lib. 15. cle civit. Dei doth acknowledge it: Erastus de Lamiis, Jacobus Sprenger and his colleagues, &c. 1 Zanchius cap. 16. lib. 4. de oper. Dei. Dandinus in Arist. de Animd lib. 2. Text. 29. com. 30. Bodin lib. 2. cap. 7. and Paracelsus, a great champion of this Tenent amongst the rest, which give sundry peculiar instances, by many testimonies, proofs, and con- fessions evince it. Hector Boethius, in his Scottish history, hath three or four such examples, which Cardan confirmes out of him lib. 16. cap. 43. of such as have had familiar company many years with them, and that in the habit of men and wo- men. Philostratus in his fourth book de vita Apollonii, hath a memorable instance in this kinde, which I may not omit, of one Menippus Lycius, a young man 25 years of age, that going be- twixt Cenchreas and Corinth, met such a phantasm in the habit of a fair gentlewoman, which taking him by the hand, carried, him home to her house in the suburbs of Corinth, and told him she was a Phoenician by birth, and if he would tarry with her, “ u lie should hear her sing and play, and drink, sudi wine as » Desiderium suum testatus post inediam aliquot dierum interiit. * Or- pheus hymno Ven. * Qui hsc in atras bills aut imaginationis vim referre conati sunt, nihil faciunt. “ Cantantem audios & vinum bibes, quale ant«a ruinquam bibisti; te rivalis turbabit nullus; pulclwa autem pulchro contents viv«ni, Si moriar. never never any drank, and no man should molest him ; but she being fair and lovely would live and die with him, that was fair and lovely to behold.” The yong man a Philosopher, otherwise staid and discreet, able to moderate his passions, though not this of love, tarried with her a while to his great content, and at last married her, to whose wedding, amongst other guests, came Apollonius, who by some probable conjectures tound her out to be a Serpent, a Lamia, and that all her furniture was like Tantalus gold described by Homer, no substance, but meer il- lusions. When she saw her self descried, she wept, and de- sired Apollonius to be silent, but he would not be moved, and thereupon She, Plate, House, and all tbat was in it vanished in an instant: “ x many thousands took notice of this lact, for it was done in the midst of Greece.” Sabine in his Comment on the 10th of Ovid’s Metamorphosis, at the tale of Orpheus, tel- leth us of a Gentleman of Bavaria, that for many months to- gether bewailed the loss of his dear wife ; at length the Divel in her habit came and comforted him, and told him, because he was so importunate for her, that she would come and live with him again, on that condition he would be new married, never swear and blaspheme as he used formerly to do ; for if he did, she should be gone : “ y He vowed it, married, and lived with her, she brought him children, and governed his house, but was still pale and sad, and so continued, till one day falling out with him, he fell a swearing; she vanished thereupon, and was never after seen. z This I have heard, saith Sabine, from persons of good credit, which told me that the Duke of Bavaria did tell it for a certainty to the Duke of Saxony.” One more I will re- late out of Florilegus, ad annum 1058. an honest Historian of our nation, because he telleth it so confidently, as a thing in those daies talked of all over Europe: A yong Gentleman of Rome, the same day that he was married, after dinner with the Bride and his friends went a walking into the fields, and towards evening to the Tennis-Court to recreate himself; whilst he played, he put his ring upon the finger of Venus statua, which was thereby made in brass ; after he had sufficiently played, and now made an end of his sport, he came to fetch his ring, but Venus had bowed her finger in, and he could not get it off. Whereupon loath to make his company tarry at present, there left it, intending to fetch it the next day, or at some more con- venient time, went thence to supper, and so to bed. In the night, when he should come to perform those nuptial rites, * Multi factum hoc cognovere, quod in media Graecia gestum sit. v Rem curans domesticam, ut ante, peperit aliquot liberos, semper tamen tristis & pallida. * Haec audivi a multis fide dignis qui asseverabant ducem Bavaria: jiadem rctulisse Duci Saxoni* pro veris. o 3 Venus Venus steps between him and his wife, (unseen or felt of her) and tOld her that she was his wife, that he had betrothed himself unto her by that ring, which he put upon her finger: she troubled him for some following nights. He not knowing how to help himself, made his moan to one Palumbus, a learned Magitian in those daies, who gave him a letter, and bid him at such a time of the night, in such a cross way, at the Town’s end, where old Saturn would pass by with his associ- ates in procession, as commonly he did, deliver that script with his own hands to Saturn himself; the young man of a bold spirit, accordingly did it; and when the old fiend had read it, he called Venus to him, who rode before him, and commanded her to deliver his ring, which forthwith she did, and so the gentleman was freed. Many such stories I finde in severall 3 Authors to confirm this which I have said ; as that more no- table amongst the rest, of Philinium and Machates in * Phle- gon’s Tract de rebus ynirabiUbus, and though many be against it, yet I for my part will subscribe to Lactantius lib. 14, cap. 15. “ b God sent Angels to the tuition of men; but whilest they lived amongst us, that mischievous all-commander of the Earth, and hot in lust, enticed them by little and little to this vice, and defiled them with the company of women: And Anaxagoras de resurrect. c Many of those spiritual bodies, overcome by the love of Maids, and lust, failed, of whom those were born we call Gyants.” Justin Martyr, Clemens Alexan- drinus, Sulpitius Severus, Eusebius, See. to this sense make a twofold fall of Angels, one from the beginning of the world, another a little before the deluge, as Moses teacheth us, d openly professing that these Genii can beget, and have carnal copulation with Women. At Japan in the East Indies, at this present (if we may believe the relation of e travellers) there is an Idol called Teuchedy, to whom one of the fairest virgins in the country is monthly brought, and left in a private room, in theFotoqui, or Church, where she sits alone to be defloured. At certain times f the Teuchedy (which is thought to be the divel) appears to her, and knoweth her carnally. Every month a fair Virgin is taken in ; but what becomes of the old, no man can tell. In that goodly temple of Jupiter Belus in Babylon, there was a fair Chappel, E saith Herodotus, an eye witness of it, in which was splendide stratus lectus SI apposita viensa a Fabula Damarati & Aristonis in Herodoto lib. 6. Erato. * Interpret. Mer- sio. b Deus Angelos misit ad futclam cultumq; generis humani; sed illos cum hominibus commorantes, dominator ille terrae salacissimus paulatim ad vitia pellexit, & rnulierum congressibus inquinavit. c Quidam ex illo capd sunt amore virginum, & libidine victi defecerunt, ex quibus gigantes qui vo- cantur, nati sunt. d Percrius in Gen. lib. 8. c. 6. ver. 1. Zanc. &c. e Pur- chas Hack posth. par. 1. lib. A. cap. 1. S. 7. f In Clio. < Deus ipse hoc cubili requiesccns. aurcat aurca, a brave bed, a table of gold, &c. into which no creature came but one only woman, which their God made choice of, as the Chaldean priests told him, and that their God lay with her himself, as at Thebes in ./Egypt was the like done of old. So that you see this is no news, the Divels themselves, or their jugling Priests’ have plaid such pranks in all ages. Many Divines stifly contradict this ; but I will conclude with h Lipsius, that since “ examples, testimonies and confessions, of those unhappy women are so manifest on the other side, and many even in this our Town of Lovan, that it is likely to be $o. 'One thing I will add, that I suppose that in no age past, I know not by what destiny of this unhappy time, have there ever appeared or shewed themselves so many lecherous divels, Satyrs, and Genii, as in this of ours, as appears by the daily narrations, and judicial sentences upon record.” Read more of this question in Plutarch vit. Numte, Austin de civ. Dei. lib. 15. Wierus lib. 3. depreestig. Deem. Giraldus Cambrensis itinerar. Camb. lib. 1. Malleus malefic, quasi. 5. part. 1. Jacobus Reussus lib. 5. cap.6.fol. 54. Godelman lib. 2. cap. 4. Erastus, Valesius de sacra phi/o. cap. 40. John Nider Fornicar. lib. 5. cap. 9. Stroz. Cicogna. lib. 3. cap. 3. Delrio, Lipsius Bodine deemo- nol. lib. 2. cap. 7. Pererius in Gen. lib. 8. in 6. cap. ver. 2. King James, Sec, SUBSECT. II. flow love tyrannizeth over men. Love, or Heroical Melan- choly, his definition, part affected. YOU have heard how this tyrant Love rageth with brute beasts and spirits; now let us consider what passions it causeth amongst men. k Improbe amor quid non mortalia pectora cogis f How it tickles the hearts of mortal men, “ Horresco referens,” I am almost afraid to relate, amazed, 1 and ashamed, it hath wrought such stupend and prodigious effects, such foul offences. Love indeed (I may not deny) first united Provinces, built Cities, and by a perpetual generation makes and preserves man- * Phys'°logi!« Stoicoruml. 1. cap. 20. Si spiritus unde semen iis, 4tc. at ex- empla turbant nos; mulierum quotidian* confessiones de mistione omnes as- ■-erunt, & sunt in hac urbe Lovanio exempla. 1 Unum dixero, non opinari me ui.o retro *vo tantam copiam Satyrorum, & salacium jstorum Geniorum se ositndisse, quantum nunc quotidian* narrationes, h judiciales sententi* pro- lerunt. Virg, > For it is a shame to speak of those things which are done ot them in secret, F.ph. 5. 12. 04 kind. kind, propagates the Church ; but if it rage it is no more love, but burning lust, a disease, Phrensie, Madness, Hell. m Est orcusille, vis est immedicahilis, est rabies insana ; ’tis no vertuous habit this, but a vehement perturbation of the mind, a monster of nature, wit, and art, as Alexis in n Athenaeus sets it out, viriliter aadax, muliebriter timidum,furore prxceps, labore infractum, mel felleum, blanda percussio, tfc. It subverts kingdoms, overthrows cities, towns, families, mars, corrupts, and makes a massacre of men; thunder and lightning, wars, fires, plagues, have not done that mischief to mankind, as this burning lust, this brutish passion. Let Sodome and Gomorrah, Troy, (which Dares Phrygius, and Dictis Cre- tensis will make good) and I know not how many Cities bear record, SC fuit ante Helenam, &c. all succeeding ages will subscribe : lone of Naples in Italy, Fredegunde and Brun- halt in France, all histories are full of these Basilisks. Besides those daily monomachies, murders, effusion of blood, rapes, riot and immoderate expence, to satisfie their lusts, beggery, shame, loss, torture, punishment-, disgrace, loathsome diseases that proceed from thence, worse then calentures and pestilent feavers, those often Gouts, Pox, Arthritis, palsies, cramps, Sciatica, convulsions, aches, combustions, &c. which tor- ment the body, that feral melancholy which crucifies the Soul in this life, and everlastingly torments in the world to come. Notwithstanding they know these and many such miseries, threats, tortures will surely come upon them, rewards, ex- hortations, e contra ; yet either out of their own weakness, a depraved nature, or love’s tyranny, which so furiously rageth, they suffer themselves to be led like an oxe to the slaughter; (Facilis descensus Averni) they go down headlong to their own perdition, they will commit folly with beasts, men “ leaving the natural use of women,” as * Paul saith, “burned in lust one towards another, and man with man wrought filthi- ness.” Semiramis equo, Pasiphae tauro, Aristo Ephesius asina sc commiscuit, Fulvius equee, alii canibus, capris, Kc. unde wonstra nascuntur aliquandd, Centauri, Sy Irani, St ad ter- ror em honiinum prodig iosa spectra: JYec cum brutis, sed rpsis hominibus rein habent, quod peccatum Sodomite vttlg'd dicitur; SC frequent olim vitium a pud Orientales illos fuit, Graecos nnniruvi, Italos, Afros, Asianos : k Hercules Hylain habmt, Polycletum, Dionem, Perithoonta, Abderum & Phryga; alii SC Euristium ab Hercule amatum tradunt. Socrates " Plutarch, amator, lib- B Lib, 13. * Rom. 1.27. k Lilius Giraldut. \'it» ejus. pulchrorum pulckrorum Adolescentum causa frequens Gymnasium adi- bat, flagitiosoque spectaculo pascebat oculos, quad SC Philebus SC Phaedon Rival es, Charmides SC 1 reliqui Platonis Dialogi, satis superque testatum fadmit: quad verb Alcibiades dc eo- dem Socrate loquatur, hibens conticesco, sed SC abhorreo; tantum incitamentmn preebet lilndini. At kune perstrinxit Theodoretus r/e curat. gr<pc. affect, cap. ultimo. Quin SC ipse Plato sumn demiratur Agathonem, Xenophon Cliniam, Virgilius Alexin, Anacreon Bathyllum ; Quod autem de Ne- rone, Claudio, cceterorumque portentosd libidine memories proditum, mallem d Petronio, Suetonio, cceterisque petatis, quando omnem jidem e.vcedat, qudm d me expectetis ; sed vetera querimur. m Apud Asianos, Turcas, Italos, nunqudm frequentius hoc qudm hoclierno die vitium ; Diana Romanoruni Sodomia : ojficinee horiun aheubi apud Purcas, .——‘f qui saxis semina mandanC arenas arantes ; SC frequentes querela, etiam inter ipsos conjuges hue de re, quae virorum concubitum illicitum calceo in oppositam partem verso magistratui indicant ; nullum apud Italosfamiliare magis peccatum, qui S< post n Lucianum SC °Tatium, scriptis voluminilns defendunt. Johannes de la Casa, Beventinus Episcopus, divinum opus vocat, suave sect us, adeoque jactat se non alia usum Venere. Nihil usitatius apud monachos, Cardinales, sacrificulos, etiam pfuror hie ad mortem, ad insaniam. qAngelus Politianus, ob pueri amoreni, violentas sibi manus injecit. Et horrendum sane dictu, quantum apud nos patrum memona, scelus detestau- dum hoc savierit! Quum enini Anno 1538. prudentissimus Rex Henricus Octavus cucullatorum coenobia, & sacrificoruni collegia, votariorum, per venerabiles legum Doctores Thomam Leum, Richardum Laytonum visitari fecerat, &c. tanto nu- mero reperti sunt apud eos scortamres, cinaedi, ganeones, pae- dicones, puerarii, paederastae, Sodomitae, ('Balei verbis utor) Ganimedes, &c. ut in unoquoque eorum novam credideris Go- morrham. Sed vide si lubet eorundem Catalogum apud eun- dem Baleum ; Puellae (inquit) in lectis dormire non poterant ob fratres necromanticos. Hcee si apud votaries, monachos, sanctos scilicet homunciones, quid in foro, quid in aula factum suspiceris? quid apud nobbles, quid inter fornices, quum non foeditatem, quum non spurcitiem i Sileo in- 1 Pueros amare solis Philosophis relinquendum vult Lucianus dial. Amornm. ™ Busbequius. ° Achilles Tatius lib. 2. ° Lucianus Charidemo. r Non est base mentula deraens. Mart. * Jovius Muse, ‘ Praefat. lectorilib.de yitis pontif. tenm (trim turpes Mas, Si nr. nominandas quidem monachorum * mastrupationes, masturbatores. * Rodericus a Castro vocat, turn Si eos qui se invicem ad Venerem excitan- dam Jiagris ccedunt, Spintrias, Sue cub as, Ambubeias, SL lasciviente luvibo Tribades illas mulierculas, qua se invicem fmeant, Sipreeter Eunuchos etiam ad Venerem expiendam, artificiosa ilia veretra habent. Imvio quod magis mirere, faemina Jam in am Constantinopoli non ita pridem deperiit, ansa ran plane incredibilem, rnuta/o cultu mentita virum cle nuptiis sermoneminit, Si brevi nupta. est: sed authorem ip- sum consule, Busbequium. Omitto 1 Salinarios illos Mgyp- tiacos, formosarum cadaveribus concumbunt; Si eorum vesanam libidinem. qui etiam idola Si imagines depe- reunt. Nota estfalula Pigmalionis apud u Ovidium ; Mundi Si Paulini apud ^Egesippum belli Jud. lib. 2. cap. 4. Pontius C. Csesaris legatus, referente Plinio, lib. 35. cap. 3. quern suspiccr turn esse qui Christum crucifixit, picturis Atalantae Si Helens acted libidine incensus, ut tollere eas vellct si na- lura tectorii permisisset, aims statuam borne Fortuns depe- riit, (Asiianus lib. 9. cap. 37.) alius Bonce dece. Si ne qua pars probro vacet. x Raptus ad stupra (quod ait ille) 6c ne y os quidem a libidine exceptum. Heliogabalus, per omnia cava corporis libidinem recepit, Lamprid. vita ejus. f Hostius quidam specula fecit. Si ita disposuif, ut quum virum ipse pa- teretur, aversus omnes admissarii motus in specula viderct, ac deinde falsa magnitudine ipsiiis viembri tanquam vera gauderet, simul virum Si fasminam passus, quod dicta fadum Si abominandum. Ut veram plane sit, quod apud 7 Plutarehum Gryllus Ulyssi objecit. Ad hunc usque diem apud nos neque mas marem, neque feemina foeminam amavit, qualia multa apud vos memorabiles & prsclari viri fecenint: ut viles missos faciam, Hercules imberbem sectans socium, amicos deseruit,- &c. Vestrs libidines intra suos naturae fines coerceri non pos- sunt, quin instar fluvii exundantis atrocem foeditatem, turnul- tum, confusionemque naturae gignant in re Venerea: nara Sc capras, porcos, equos inierunt viii &c foeminae, insano bestia- rum ainore exarserunt, unde Minotauri, Centauri, Sylvani, Sphinges, &c. Sed ne confutando doceam, aut ea foras ef- feram, quee non omnes scire convenit (hcec enim doctis so- * Mercnrialis cap. de Priapismo. Ccelius 1. II. antiq. lect. cap. 14. Galenus 6. de locis aff. * De morb. mulier. lib. 1. c. 15. 1 Herodotus 1. 2. Eutcrpx; uxorcs insignium virorum non statim vita functas tradunt condendas, ac no eas quidem feeminas quae formosx sunt, sed quatriduo ante defunctas, nec cum iis jlalinarii concumbant, kc. u Metam. 13. x Seneca de ira, 1. 11. c. 13. rtvullus est meatus ad quern non patcat aditus impudicitix. Clem. Alex, pxdag. lib. 3. c. 3. -j- Seneca 1. nsit. qujest. * Tom. P. Gryllo. lummodo. lummodo, quod causa non absimili '* Rodericus, scripta ve- Hm) nc levissimis ivgentis Y depravafis mcntibusfcedissimi scelens notitiam, b(c. nolo quern diutius hisce sordibus inqui- nave. I come at last to that Heroical Love, which is proper to men and women, is a frequent cause of melancholy, and deserves much rather to be called burning lust, then by such an ho- nourable title. There is an honest love I confess, which is na- tural, laqueus occultus captivans corda hominum, ut a mulie.- ribus non possint separari, a secret snare to captivate the hearts of men, as t Christopher Fonseca proves, a strong allurement, of a most attractive, occult, adamantine property, and power- ful vertue, and no man living can avoid it. a Et qui vim non sensit amoris, aut lapis est, cut bellna. He is not a man but a block, a very stone, aut J Numen, aut Nebuchadnezzar, he hath a gourd for his head, a pepon for his heart, that hath not felt the power of it, and a rare creature to be found, one in an age, " Qui nunquam visae flagravit amore puellse for semel insanivimus omnes, dote we either young or old, as b he said, and none are excepted but Minerva and the Muses : so Cupid in c Lucian complains to his mother Venus, that amongst all the rest his arrows could not pierce them. But this nuptiall love, is a common passion, an honest, for men to love in the way of marriage ; ut materia appetit for mam, sic viulier viruni. You know marriage is honorable, a blessed calling, appointed by God himself in Paradise, it breeds true peace, tranquillity, content, and happiness, qua nulla est aut fait unquam sanction conjunction as Daphnseus in § Plutarch could well prove, & quce generi humano immortalitatem pa- rat, when they live without jarring, scolding, lovingly as they should do. “ d Felices ter 8z amplius Quos irrupta tenet copula, nec ullis Divulsus querimoniis Suprema citius solvit amor die.” Thrice happy they, and more then that. Whom bonds oflove so firmly ties. That without brawls till death them part, T is undissolv’d and never dies. * Demorbis mulierum 1. 1. c. 15. f Amphitheat. amor. cap. 4. interpret. Curtio. a ./Eneas Sylvius Juvenal. J Tertul. prover. lib. 4. adversus Mane. cap. 40. 1 Chaucer. c Tom. 1. dial, deorum Lucianus. Amore non ardent Musae, § In amator, dialog. d Hor. As As Seneca lived with his Paulina, Abraham and Sara, Or- pheus and Euridice, Arria and Poetus, Artemisia and Mausolus, Rubenius Celer, that would needs have it engraven on his tomb, he had led his life with Ennea his dear wife forty three years eight moneths, and never fell out. There is no pleasure in this world comparable to it, ’tis summnm mortalitatis bonuni * haminum divumq; voluptas, Alma Venus latet enimin muliere aliquid majus potentiusq-, omnibus a liis humanisvolup- tatibus, as + one holds, there’s something in a woman beyond all humane delight; a magnetique vertue, a charming quality, an occult and powerful motive. The husband rules her as head, but she again commands his heart, he is her servant, she his onely joy and content: no happiness is like unto it, no love so great as this of man and wife, no such comfort as Xplactns uxor, a sweet wife: u e Omnis amor magnus, sed aperto in conjuge major.” when they love at last, as fresh as they did at first, “ § Charaq; charo consenescit conjugi,” as Homer brings Paris kissing Helena, after they had been married ten years, protesting withall that he loved her as dear as he did the first hour that he was betrothed. And in their old age, when they make much of one another, saying as he did to his wife in the Poet, “ f Uxor vivamus quod viximus, & moriamur, Servantes nomen sumpsimus in thalamo ; Nec ferat ulla dies ut commutemur in aevo. Quin tibi sim juvenis, tuq; puella mihi.” Dear wife, lei’s live in love, and dye together. As hitherto we have in all good will: Let no day change or alter our affections. But let’s be young to one another still. Such should conjugal love be, still the same, and as they are one flesh, so should they be of one mind, as in an aristocratical government, one consent, || Geryon-like, coalesccre in ununi, have one heart in two bodies, will and mill the same. A good wife, according to Plutarch, should be as a looking-glass to re- present her husband’s face and passion : If he be pleasant, she should be merry: if he laugh, she should smile; if he look sad, she should participate of his sorrow, and bear a part with * I.ucrctius. f Fonseca. J Hor. « Propert, § Simonides. gr*c. V\monins. |j Gcryon amiciti* symbolum. him, him, and so they should continue in mutual love one towards another. « * Et me ab amore tuo deducet nulla senectus, Sive ego Tythonus, sive ego Nestor ero.” No age shall part my love from thee sweet wife. Though I live Nestor or Tithonu’s life. And she again to him, as the + Bride saluted the Bridegrome of old in Rome, Ubi tu Cains, ego semper Caia, be thou still Caius, lie be Caia. . . * I'is an happy state this indeed, when the fountain is blessed (saith Solomon, Prov. 5. 17.) “ and he rejoyceth with the wife of his youth, and she is to him as the loving Hinde, and pleasant Roe, and he delights in her continually.” But this love of ours is immoderate, inordinate, and not to be compre- hended in any bounds. It will not contain it self within the union of marriage, or apply to one object, but is a wandring, extravagant, a domineering, a boundless, an nrafiagable, a destructive passion: sometimes this burning lust rageth after marriage, and then it is properly called Jealousie ; some- times before, and then it is called Heroicall melancholy; it extends sometimes to corrivals, &tc. begets rapes, incests, murders: Marcus Antonins compressit Faustinam sororem, Car a cal la Juliam Novercam, Nero Matrem, Caligula so- rorcs, Cyneras Mirrhavi Jiliaui, &c. But it is confined within no terms of bloud, years, sex, or whatsoever else. Some furiously rage before they come to discretion or age. I Quartilla in Petronius, never retnembred she was a maid: and the wife of Bath, in Chaucer, cracks, 4*ince 3 lua.s ftueltie pear# oft, toictie, JguftanD# at ftirft-Dooc t)aO J ffte. § Aratine Lucretia sold her maiden-head a thousand times be- fore she was twenty four years old, plus millics vendidcram virginitatem. Sic. neq; te celaho, non deerant qiti ut inte- grum ambirent. Rahab that harlot began to be a professed quean at ten years of age, and was but fifteen when she hid the spies, as || Hugh Broughton proves, to whom Senarius the Jesuite, queest. 6. in cap. 2. Josue, subscribes. Generally wo- men begin pubescerc as they call it, or catullire, as Julius Pollux cites, lib. 2. cap. 3. onomast. out of Aristophanes, K at * Propert. 1. 2. f Plutarch c. SO. Rom. hist. J Junoncm hat-cam ira tarn, si unquam meminerim me virginem luisse. Infans enim paribus inquinata *um, & subinde majoribus me applicui, donee ad netatem perveni ; ut Milo vi- tulum, &c. § Parnodidasc. dial. lat. interp. Gasp. Barihio ex IiuL || An- gelico scrip’ur. concentu. * Epictetus c. 42. mulicrcs statim ab anno 14 Jnovere incipiu:. &c. attrectari se sinunt Ik exponunt. Levinu Lemmus. fourteen fourteen years old, then they do offer themselves, and some plainly rage. * Leo Afer saith, that in Africk a man shall scaice finde a maid at fourteen years of age, they are so for- ward, and many amongst us after they come into the teens do not live without husbands, but linger. What pranks in this kinde the middle agedrave played, is not to be recorded. “ Si mihi sint centum linguae, sint oraq; centum,” no tongue can sufficiently declare, every story is full of men and women’s unsalable lust, Nero’s, Heliogabali, Bonosi, &c. t Can lilts Amphilenum, sed Quint ins Amphelinam dope mint, Sic. They neigh after other men’s wives (as Jeremy cap. 5. 8. complaineth) like fed horses, or range like town Buis, rap- tores virginum Si viduarum, as many of our great ones do. Solomon’s wisdom was extinguished in this fire of lust, Samp- son’s strength enervated, piety in Lot’s daughters quite forgot, gravity of Priesthood in Helie’s sons, reverend old age in the Elders that would violate Susanna, filial duty in Absolon to his stepmother, brotherly love in Ammon towards his sister. Hu- mane, divine laws, precepts, exhortations, fear of God and men, fair, foul means, fame, fortune, shame, disgrace, honor cannot oppose, stave off, or withstand the fury of it, omnia vincit amor. Sic. No cord nor cable can so forcibly draw, or hold so fast, as love can do with a twin’d thread. The scorch- ing beams under the Equinoctial], or extremity of cold within the circle Artique, where the very Seas are frozen, cold or torrid zone cannot avoid or expel this heat, fury, and rage of mortall men. *f § Quo fugisab demens, nulla esl fuga, tu licet usq; AdTanaim fugias, usq; sequetur amor.” Of women’s unnatural, h unsalable lust, what Country, what Village doth not complain ? Mother and daughter some- times dote on the same man, father and son, master and ser- vant, on one woman. ■“ Sed amor, sed ineffrenata libido. Quid castum in terris intentatumq; reliquitf” What breach of vows and oaths, fury, dotage, madness, might I reckon up? Yet this is more tolerable in youth, and such as are still in their hot blood; but for an old fool to dote, to see an old lcacher, what more odious, what can be more absurd? and yet what so common? Who so furious ? * L.3. fol. 126. f Catullus. § Euripides. 11 De mulicrum inexhausta libidine luxuq; iusatiabili omnes aeque rcgioncs conqueri posse existimo. Steph. “ * A mare " * Amare ea aetate si occiperint, multo insanilmt acriits,” Some dote then more then ever they did in their youth. How many decrepit, hoary, harsh, writhen, bursten-bellied, crooked, toothless, bald, blear-eyed, impotent, rotten, old men shall you see flickering still in every place ? One gets him a young wife, another a Curtisan, and when he can scarce lift his leg over a sill, and hath one foot already in Charon’s boat, when he hath the trembling in his joynts, the gout in his feet; a perpetuall rhume in his head, “ a continuate cough, t his sight fails him, thick of hearing, his breath stinks, all his moisture is dried up and gone, may not spit from him, a very child again, that can- not dress himself, or cut his own meat, yet he will be dream- ing of, and honing after wenches, what can be more unseemly ? W orse it is in women then in men, when she is cetate declivis, diu vidua, mater olim, parum decore malrimonium sequi vide- tur, an old widdow, a mother so long since (* in Plinie’s opinion) she doth very unseemly seek to marry, yet whilst she is 1 so old a crone, a beldam, she can neither see, nor hear, go nor stand, a meer k karcass, a witch, and scarce feel; she catter- wauls, and must have a stallion, a Champion, she must and will marry again, and betroth her self to some yong man, 1 that hates to look on, but for her goods; abhors the sight of her, to the prejudice of her good name, her own undoing, grief of friends, and ruin ol her children. But to enlarge or illustrate this power and effects of love, is. to set a candle in the Sun. m It rageth with all sorts and condi- tions of men, yet is most evident among such as are yong and lusty, in the flowre of their years, nobly descended, high fed, such as live idly, and at ease; and for that cause (which our Divines call burning lust) this "ferinus ins anus amor, this mad and beastly passion, as I have said, is named by our Physitians, Heroical love, and a more honourable title put upon it, Amor nobilis, as ° Savanarola stiles it, because noble men and wo- men make a common practise of it, and are so ordinarily af- fected with it. Avicenna lib. 3. Fen. I tract. 4. cap. 23. calleth this passion Ilishi, and defines it “ r to be a disease or * Plautus. f Oculi cahgant, aures graviter audiunt, capilli fluuut, cutis arescit, fiatus oiet, tussis, &c. Cyprian. + Lib. S. Epist. Ruffinus. ■ Hiatq- turpis inter andas nates podex. k Cadaverosa adeo ut ab inferis reversa viderl possit, vult adhuc catullire. 1 Nam &. inatrimoniis est despectum senium. /Eneas Silvius. m Quid toto terrarum tube communius? quae civitas. quod oppidum, quae familia vacat amatorum exemplis ? .Eneas Silvius. Quis trieesi- mum annum natus nullum amoris causa peregit insigne facinus ? ego de me t'a- cio conjecturam, quem amor in millc pericula misit. " Forestus. Plato. maJ°r' TiaCt 6' Ca,V K Rub' 11 ’ de xSrit- caP- quod Ids multum con- i’ Haec ajgntudo est solicitudo melancholica in qua homo applicat <i.)i conttnuam cogitationem super pulchritudine ipsius quarn amat, gestuum, melancholy melancholy vexation, or anguish of mimic, in which a man con- tinually meditates of the beauty, gesture, manners of his Mistris, and troubles himself about it: desiring” (as Savanarola adds) with all intentions and eagerness of minde “ to compass or en- joy her, q as commonly Hunters trouble themselves about their sports, the covetous about their gold and goods, so is he tor- mented stil about bis Mistris.” Arnoldus Villanovanus in his book of Heroical love defines it, “ ' a continual cogitation of that which he desires, with a confidence or hope of compassing it:” which definition his Commentator cavils at. For conti- nual cogitation is not the genus, but a symptome of love; we continually think of that which we hate and abhor, as well as that which we love ; and many things we covet and desire, with- out all hope of attaining. Carolus a Lorme in his Questions makes a doubt, An amor sit morbus, whether this heroicall love be a disease : Julius Pollux Onomast. lib. 6. cap. 44. de- termines it; They that are in love are likewise s sick ; lasci- vus,salax, lasciviens, is (]iii in veneremfur it, vere est cegrotus. Arnoldus will have it improperly so called, and a malady rather of the body, then minde. Tully in his Tusculanes defines it a furious disease of the minde, Plato madness it self, Ficinus his Commentator, cap. 12. a species of madness, “ for many have run mad for women,” Esdr. 4. 26. but 1 Phases “ a me- lancholy passion,” and most Physitians make it a species or kinde of melancholy (as will appear by the Symptomes), and treat of it apart: whom I mean to imitate, and to discuss it in all his kinds, to examine his several causes, to shew his symp- tomes, indications, prognosticks, effect, that so it may be with more facility cured. The part affected in the mean time, as u Arnoldus supposeth, “ is the former part of the head for want of moisture,” which his Commentator rejects. Langius -med. epist. lib. 1. cap. 24. will have this passion sited in the liver, and to keep resi- dence in the heart, “ x to proceed first from the eyes so carried by our spirits, and kindled with imagination in the liver and heart;” cog it arnarejecur, as the saying is. Medium ferct per epar, as Cupid in Anacreon. For some such cause belike r Homer fains Titius’ liver (who was enamored on Latona) to be still gnawed by two Vultures day and night in hell, “ * for t An',mi forte acciclens quo quis rem habere nimi.a aviditate concupiscit, UC ludos venatores, aurtutl & opes avari. r Assidua cogitat o super rem deside* r .tam, rum confideniia obtinendi, ut spe apprehensum delcctabile, &c. * Morbus corporis potius quam animi. 1 Amor est passio melancholics, u Ob calefsedonem spirituum pars anterior capitis lab'orat ob consumptioncm humidiiatis. * AfFeclus animi concupisctbilis e desiderio rei amtux per uculos in mente tonccpto, spiritus in corde & jecore incendens. v Odyss. & Metamor. 4. Ovid. 1 Quod talent carmlicinam in adolesi entunt viscertbus iuiiui lae.at inexplebilis. that young men’s bowels thus enamoured, are so continually tormented by love.” Gordonius cap. 2. part. 2. ‘‘ 1 will have the testicles an immediate subject or cause, the liver an ante- cedent.” Fracastorius agrees in this with Gordonius, inde primitus imaginatio venerea, erectio, See. titillatissimam par tetri vocal, ita ut nisi extruso sevune gestiens voluptasnon cessat, nec assidua veneris recordatio, addit Gnastivinius Comment. 4. Sect. prob. 21. Arist. But b properly it is a passion of the brain, as all other melancholy, by reason of cor- rupt imagination, and so doth Jason Pratensis c. 19. de viorb. cerebri, (who writes copiously of this Erotical love) place and reckon it amongst the affections of the brain. c Melancthon de animd confutes those that make the liver a part affected, and Guianerius Tract. 15. cap. 13. X 17, though many put all the affections in the heart, refers it to the brain. Ficinus cap. 7. in Conviviurn Platoms, “ will have the blood to be the part affected.” Jo. Frietagius cap. 14. noct. med. suppose* all four affected, heart, liver, brain, blood; but the major part concur upon the brain, J ’tis imaginatio Icesa ; and both ima- gination and reason are misaffected ; because of his corrupt judgement, and continuall meditation of that which he desires, he may truly be said to be melancholy. If it be violent, or his disease inveterate, as I have determined in the precedent parti- tions, both imagination and reason are misaffected, first one, then the other. MEMB. II. SUBSECT. I. Causes of Heroic all love, Temperature, full Diet, Idleness, Place, Climate, S(c. OF all causes the remotest are stars. 'Ficinus cap. 19. saith they are most prone to this burning lust, that have Venus in Leo in their Horoscope, when the Moon and Venus be mutually aspected, or such as be of Venus’ complexion. * Plutarch interprets Astrologically that tale of Mars and Venus, “ in whose genitures cf and $ are in conjunction,” they are * Testiculi quoad causam conjunctam, epar antecedentem, possunt esse sufc- jeo turn. b Proprie passio cerebri est ob corruptam imaginationem. c Cap. de affectibus. 4 Est corruptio imaginative & asstimativas tacultatis, ob for- mam fortiter affixam, corruptumq; judicium, ut semper de co cogitet, ideoqt recte melancholicus appellatur. Concupiscentia vehemens ex corns pto judico sestinjativse virtutis. * Comment, in. conviviurn Platonis. Irretiuntur cito quibus nascentibus Venus fuerit in Leone, vel Luna venerem vehementer as- pexerit, & qui eadem complexione sunt prsediti. f Plerumq; amatores sunt, te si feeminse meretrices, 1, de audaend. Vet. II. P commonly commonly lascivious, and if women, queanes; “ as the good wife of Bath confessed in Chaucer 3! follotocD ape mine inclination, foertue of mp constellation. But of all those Astrological Aphorisms which I have ever read, that of Cardan is most memorable, for which howsoever he be bitterly censured by * Marinus Marcennus, a malapert Frier, and some others (which t he himself suspected), yet me thinks it is free, down right, plain and ingenuous. In his J eighth Geniture or example, he hath these words of him- self. d 9 & $ in ? dignitatibus assiduam mihi Veriereorum cogitationem prastabunt, ita lit nunquam quiescam. Et paulo post, Cogitatio Venereorum me torquet perpetud, SC quam facto imp l ere non licuit, autfecisse potentem puduit, cog ita ~ tione assidua mentitus sum voluptatem. Et alibi, ob C SC $ dominium SC radiorum mixtionem, prvfundum fuit ingenium* sed lascivum, egoq; turpi libidini deditus SC obsceenus. So far Cardan of himself, quod de sefatetur ideo ’°ut utilitatem aclferat studiosis hujusce discipline, and for this he is tra- duced by Marcennus, when as in effect he saith no more then what Gregory Nazianzen of old, to Chilo his scholar, offere- bant se mihi visende mulieres, quarum precellcnti eleganiid SC decore spectabili tentabatur mee mtegntaspudi cities. Et quidem flagitium vitavi foniicationis, at munditie virginalis florem arcana cordis cogitatione fazdavi. Sed adrem. Aptiores *ad masculinain venerem sunt quorum genesi Venus estin signo masculino, &; in Saturni finibus aur oppositione, &c. Ptolo- rftaeus in quadnpart. plura de his 5c specialia habet Aphorismata* longo proculdubio usu conffrmata, et ab experientia multa per- fecta, inquit commentator ejus Cardanus. Tho. Campanella Astrologies hb. 4. cap. 8. articulis 4. &C 5. insaniam amato- jiam remonstrantia, multa prse czeteris acc.umulat aphorismata, quae qui volet, consulat. Chiromantici ex cingulo Veneris plerumq; conjecturam faciunt, et monte Veneris, de quorum decretis, Taisnerum, Johan, de Indagine, Goclenium, cete- rosq; si lubet, inspicias. Physitians divine wholly from the temperature and complexion; Phlegmatic persons are seldom taken, according to Ficinus Comment, cap. 9.; naturally melan- choly less than they, but once taken they are never freed; .though many are of opinion flatuous or hypocondriacal melan- choly are most subject of all others to this infirmity. Valescus * Comment in Genes, cap. 3. -[ F.t si in hoc paruma pneclara infamia ttultitiaq; abero, vincit tamen amor veritatis. } Edit. Basil. 1553. Cum Com- mcotar. in Btolumaei quadriparliiunv * Fol. 445, Basil. Edit. assigns assigns their strong imagination for a cause, Bodinc abundance of wind, Gordonius of seed, and spirits, or atomi in the seed, which cause their violent and furious passions. Sanguine thence are soon caught, young folks most apt to love, and by their good wills, saith h Lucian, “ would have a bout with every one they see:” the colt’s evil is common to all complexions. Theomestus a young and lusty gallant acknowledgeth (in the said Author) all this to be verified in him, “ I am so amorously given, '* you may sooner number the Sea sands, and snow fal- ling from the skies, then my severall loves. Cupid had shot all his arrows at me, I am deluded with various desires, one love succeeds another, and that so soon, that before one is ended, I begin with a second ; she that is last is still fairest, and she that is present pleaseth me most: as an Hydra’s head my loves increase, no Iolaus can help me. Mine eys are so moist a re- fuge and sanctuary of love, that they draw all beauties to them, and are never satisfied. I am in a doubt what fury of Venus this should be : Alas, how have I offended her so to vex me, what Hippolitus am I!” What Telchin is my Genius? or is it a natural imperfection, an hereditary passion ? Another in f Ana- creon confesseth that he had twenty sweet-hearts in Athens at once, fifteen at Corinth, as many at Thebes, at Lesbos, and at Rhodes, twice as many in Ionia, thrice in Caria, twenty thousand in ail: or in a word, « <$vKKa sravra, &c. “ Folia arborum omnium si Nosti referre cuncta, Aut computare arenas j In aequore universas. Solum meorum amorum Te fecero Iogistam?” Canst count the leaves in May, Or sands i’th’ Ocean Sea, Then count my loves I pray. His eys are like a ballance, apt to propend each way, and to be weighed down with every wench’s looks, his heart a wea- thercock, his affection tinder, or Napthe it self, which every fair object, sweet smile, or mistris’ favor sets on fire. Guiane- rius tract. 15. cap. 14. refers all this ' to “ the hot temperature of the testicles,” Ferandus a Frenchman in his Erotique Mel. h D*at- amorum. # Citius maris fluctus & nives caelo delabentes numeraris, «juam am ores meos; Alii amores aliis succedunt, ac priusquam desinant priores, incipiunt sequentes. Adeo bumidis oculis meus inhabitat Asylus omnem for* mam ad ie rapien3, ut null;! satietate expleatur. Quaenatn hsec ira Veneris, &c. f Num, 3tf. Calidum testiculorum crisin habent, &c. P 2 (which (which *book came first to my hands after the third Edition) to certain atomi in the seed, “ such as are very spermatick and full of seed.” I finde the same in Aristot. sect. 4. prob. 17. si non secernatur semen, cessare tentigines non possunt, as Gaustavinius his Commentator translates it ; for which cause these yong men, that be strong set, of able bodies, are so sub- ject to it. Hercules de Saxonia hath the same words in ef- fect. But most part I say, such are aptest to love that are young and lusty, live at ease, staul-fed, free from cares, like cattle in a rank pasture, idle and solitary persons, they must needs hirquitullire, as Guastavinius recites out of Censorinus. “ k Mens erit apta capi turn quum laetissima rerum. Utseges in pingui luxuriabit humo.” The minde is apt to lust, and hot or cold. As corn luxuriates in a better mold. The place it self makes much wherein we live, the clime, air, and discipline if they concur. In our Misnia, saith Galen, neer to Pergamus, thou shalt scarce finde an adulterer, but ma- ny at Rome, by reason of the delights of the seat. It was that plenty of all things, which made f Corinth so infamous of old, and the opportunity of the place to entertain those forraign com- mers; every day strangers came in, at each gate, from all quarters. In that one Temple of Venus a thousand whores did prostitute themselves, as Strabo writes, besides Lais and the rest of better note: All nations resorted thither, as to a school of Venus. Your hot and Southern countries are prone to lust, and far more incontinent, then those that live in the North, as Bo- dine discourseth at large, Method, hist. cap. 5. Molles Asiatici, so are Turks, Greeks, Spaniards, Italians, even all that lati- tude: and in those Tracts, such as are more fruitful, plentiful, and delitious, as Valence in Spain, Capua in Italy, domicilium luxus Tully terms it, and (which Hannibal’s souldiers can witness) Canopus in Tsgypt, Sybaris, Phceacia, Baite, 1 Cy- prus, Lampsacus. In m Naples the fruits of the soyl and plea- sant air enervate their bodies, and alter constitutions : insomuch, that Florus calls it Certamen Bacchi M Veneris, but | Foliot admires it. In Italy and Spain they have their stews in every * Printed at Paris 1(52-1. seven years after my first Edition. 11 Ovid de art. ^-Gerbelius descript. Graecix. Rerum omnium affluentia & loci mira opportu- nitas, nnllo non die hospites in portas advcrtebant. Templo Veneris mille me- Tetrices se prostituebant. 1 Tota Cypri insula delitiis incumbit, & ob id tan- tum luxuriae dedita ut sit olim Veneri sacrata. Ortelius, Lampsacus olim Pri- apo sacer ob vinum generosum, Sc loci dclitias. Idem. m Agri Neapolitani delectatio, elegantia, amcemtas, vix intra modum humanum consistere vide- tur; unde, Sec. Leand. Alber. in Campania. £ Lib. de laud. urb. Neap. Pisputat, de moibis anrnu, Reinoldo Interpret, grcat city, as in Rome, Venice, Florence, wherein, some say, dwell ninety thousand Inhabitants, of which ten thousand are Curtizans ; and yet for all this, every Gentleman almost hath a peculiar Mistlis ; fornications, adulteries are nowhere so com- mon: urbs est jam tota lupanar; how should a man live ho- nest amongst so many provocations ? now if vigor of youth, greatness, liberty I mean, and that impunity of sin which gran- dies take unto themselves in this kinde shall meet, what a gap must it needs open to all manner of vice, with what fury will it rage ? For, as Maximus Tyrius the Platonist observes, libido conscquuta quum fuerit materiam tmprobam, SC preempt am licentiam, SC effrenatam audaciam, &cc. what will npt lust effect in such persons ? For commonly Princes and great men make no scruple at all of such matters, but with that whore in Spartian, quicquid libel licet, they think they may do what they list, profess it publikely, and rather brag with Proculus (that writ to a friend of his in Rome, n what famous exploits he had done in that kind) then any way be abashed at it. ° Ni- cholas Sanders relates of Henry the 8th. (I know not how truly) Suod paucas vidit pulchriores quas non concupient, SC pau- cissimas non concupieret quas non violarit, He saw very few maids that he did not desire, and desired fewer whom he did not enjoy : nothing so familiar amongst them, tis most of their business: Sardanapalas, Messalina, and Jone of Naples, are not comparable to p meaner men and women ; Solomon of old had a thousand Concubines ; Assuerus his Eunuches and keepers; Nero his Tigillinus Panders, and Bawds ; the Eurks, i Muscovites, Mogors, XerifFs of Barbary, and Persian Sophies, are no whit inferior to them in our times. Delectus fit omnium puellarum toto regno forma prastantiorum (saith Jovius) pro imperatore ; Si quas ille linquit, nobiles habent; They press and muster up wenches as we do souldieis, and have their choice of the rarest beauties their countries can afford, and yet all this cannot keep them from adultery, incest, sodomy, bug- gery, and such prodigious lusts. We may conclude, that if they be yong, fortunate, rich, high-fed, and idle withall, it is almost impossible they should live honest, not rage, and precipitate themselves into those inconveniencies of burning lust. « r Otium & reges prius & beatas , Perdidit urbes.” * Lampridiu', Quod decem noctibus centum virgincs fecisset muliere*. "Vitaejus. v If they contain themselves, many times it is not virtulis amore ; non deest voluntas sed facultas. sin Muscov. 'Catullus ad Lcsbiam. Idleness overthrows all, l acuo pectore Tcgnat amor, love tyrannizeth in an idle person. Amove abundas Antipho. If thou hast nothing to do, “ 1 InvidiS. vel amorc miser torquebere” Thou shalt be haled in pieces with envy, lust, some passion or other. Homines nihil agendo male agere discant; ’Tis Aristotle’s simile, “ 1 as match or touchwood takes fire, so doth an idle person love.” " QuaeriturJEgistus quare. sit factus adulter,” &c. why was ALgistus a whoremaster ? You need not ask a reason of it. Ismenedora stole Baccho, a woman forced a man, as * Aurora did Cephalus : No marvel, saith “Plutarch, Luxu- rious opibus more hominum mulier a git: She was rich, for- tunate and jolly, and doth but as men do in that case, as Ju- piter did by Europa, Neptune by Amymone. The Poets there- fore did well to feign all Shepheards Lovers, to give thefn- selves to songs and dalliances, because they lived such idle lives. For love, as + Theophrastus defines it, is otiosi animi affectus, an affection of an idle minde, or as J Seneca describes it, Ju- venta gigmtur, juxu nutritur, feriis alitur, otioq; inter lata'■ for tuna bona; Youth begets it, riot maintains it, idle-* ness nourisheth it, 8cc. which makes x Gordonius the Physi- tian cap. 20. part. 2. calls this disease the proper passion of Nobility. Now if a weak judgment and a strong apprehen- sion do concur, how, saith Hercules de Saxonia, shall they resist ? Savanarola appropriates it almost to “ * Monks, Friers, and religious persons, because they live solitary, fare daintily, and do nothingand well he may, for how should they other- wise choose ? Diet alone is able to cause it: A rare thing to see a young man or a woman that lives idly, and fares well, of what condi- tion soever, not to be in love. § Alcibiades was still dallying with wanton young women, immoderate in his expences, effe- minate in his apparel, ever in love, but why ? he was over de- icate in his diet, too frequent and excessive in banquets. Ubi- cunq; secuntas, ibi libido dopiinatar; lust and security do- 3 Hor, 1 Polit, 8. nnm. 2S. ut naptha. ad ignem, sic amor ad illos qui torpescunt ocio. * Pausanias Attic, lib. 1. Cephalus egregiae form* juvenis ab aurora raptus quod ejus amorc captaesset. » In amatorio. f E. Stobreo apr, 62. f Amor otiosae cura cst sollicitudinis. 1 Principes plerumq: ob ljcentiam Sc adfluentiam divitiarum istam passioncm solent incurrerc. y Ar- c}cptcr appetit qui otiosam vitam agit, & communitcr incurrit haec passio soli— t«4rio$ delitiose viventes, incontinentcs, religiosos, &c, § Plutarch, vit. ejus. mincer mineer together, as S. Hierome averreth. All which the wife of Bath in Chaucer Ireely justifies. for all to sicfirr, a? colO cnseiiOreff) tjail, a ligttoti.sf) tongue must tjaOe a liporist) fail. Especially if they shall further it by choice Diet, as many times those Sybarites and Phaeaces do, feed liberally, and by then good will eat nothing else but lascivious meats. * Vinum im- primis generosum, legumen, fabas, radices omnium gene- rum bene conditas, Sk largo pipcre aspersas, curduos hoi - tula nos, lactucas, 1 erucas, rapas, porros, ceepas, nuctm piceam, amygdalas dulces, electuaria, syrupos, succos, coch- leas, conchas, pisces optime preeparatos, aviculas, testiculos animalium, ova, condimenta diversorum generum, molles iectos, pulvinaria. Sic. Et quicquid fere medici impoten- tid rei venerea labor anti preescribunt, hoc quasi diasatynon habent in delitiis. Si his dapes multd dehcatiores; mu/sum, exquisitas Si exoticas fruges, aromata, placentas, expressos succos multis ferculis vamatos, ipsumque vinum suavitate Vincentes, Si quicquid culina, pharmacopcea, aut qiueque fere ojficina sub min ist rare pnssit. Et hoc plerumque victu quum se ganeones infarciant, a ut ille ob Chreseida suavi, se bulb is Si cochleis curavit; etiam ad Venerem se parent, Si ad hanc palestram se exerceant, qui fieri possit, ut non misere depereant, b ut non penitus msaniant ? /Estuans ven- ter cito despuit in libidinem, Hieronymus ait. c Post prandia, Callvroenda. 2uis enirn continere se potest ? d Luxuriosa res vinum, fomentum libidinis vocat Augustinus, blandum chs- monem, Bernardus; lac veneris, Aristophanes. Non ^Etna, non Vesuvius tantis ardoribus sestuant, ac juveniles medullae vino plenae, add it 'Hieronymus: uncle ob optimum vmum Lamsacus olim Priapo sacer: Si veneranch Bacchi socia, apud fOrpheum Venus audit. Hac si vinum simplex. Si per se sumptum preestare possit, nara + quo me Bacche rapis tui plenum ? quamnon insaniam, quern non fur or etn d Crete- ris expectemus? f Gomesius salem enumerat inter ea quee intempestivam libidinem provocare solent, Et salaciores fieri foeminas ob esum salis contendit: Venerem ideo dicunt ab Oceano ortam* * Vina parant animos veneri. 1 Sed nihil erucae faciunt bulbiq; salaees ; Improba nec prosit jam satureia tibi. Ovid. a Petronius. Curavi me mox cibis validioribus, &c. Uti ille apud Skenkium, qui post potionem, uxo- rem & quatuor ancillas proximo cubiculo cubantes, compressit. ' Pers. bat. 3. d Siracides. Nox, & amor vinumq; nihil moderabile suadent. * Lip. gd Olympiam, f Hymno. J Hor, 1. 3. Od, 23. 1 De sale lib. cap. 21. « * Unde tot in Veneta scortorum niillia cur sunt ? In promptu causa est, est Venus orta mari.” Et hine fceta mater Salacea Oceani conjux, verbumque for- tasse salax a sale ejjluxit. Mala Bacchica tanturn olim in amoribus pravaluerunt, ut corona ex Hits statu a Bucchi jjonerentur. g Cubebis in vino maceratis utuntur Incli Ori- entales ad Venerem excitandum, & h Surax radice Africani. Chinas radix eosdem effectus ha bet, talisque herb a nieminit mag. nat. lib. 2. cap. 16. fBaptista Porta ex India allot a, cujus vientionem facit $( Theophrastus. Sed inf nit a his si- milia apud Rhasin, Matthiolum, Mizaldum, caterosque me- dicos occurrant, quorum ided mentionem feci, ne quis impe- ritior in hos scopulos impingat, sed pro virili tanquam syrtes SC cautes consultd effugiat. MEMB. II, SUBSECT. II, Other causes of Love-Melancholy, Sight, Beauty from tlit face, eyes, other parts, and how it pierceth, MANY such causes may be reckoned up, but they cannot avail, except opportunity be offered of time, place, and those other beautiful objects, or artificial enticements, as kis- sing, conference, discourse, gestures concur, with such like las- civious provocations. Kornmannus in his book de linea amoris makes five degrees of lust, out of 1 Lucian belike, which he handles in five Chapters, ,f Visus, Colloquium, Convictus, Oscula, Tactus.” Sight, of all other, is the first step of this unruly love, though sometime it be prevented by relation or hearing, or rather in- censed. For there be those so apt, credulous, and facile to love, that if they hear of a proper man, or woman, they are in love before they see them, and that meerly by relation, as Achilles Tatius observes. “ k Such is their intemperance and lust, that they are as much maimed by report, as if they saw them. Calisthenes a rich young gentleman of Byzance in * Kornmannus lib. de virginitate. s Garcias ab horto aromatum, lib. 1,' eap. 128. h Surax radix ad coitum summe facit si quis comcdat, aut int’usio- nem bibat, membrurn subito erigitur. Leo Afer. lib. 9. cap. ult. f Qua non solum edentibus sed & genitale tangentibus tantum valet, ut coire summe de-, sidcrent; quoties fere velint, possint; alios duodecies profecisse, alios ad l>0 vices pervenisse refert. ‘ Lucian. Tom. 4. Dial, amorum. k Ea cnim ho* minum intemperantium libido est ut etiam fama ad amandum unpellantur, & audientes seque afficiuntur ac videntes, Thrace, Thvac.e, hearing of 1 * * * Leucippe, Sostratus’ fair daughter, was far in love with her, and, out of fame and common rumour, so much incensed, that he would needs have her to be his wife.” And sometimes by reading they are so affected, as he in m Lu- cian confesseth of himself, “ 1 never read that place of Panthea in Xenophon, but I am as much affected as if I were present with her.” Such persons commonly n fain a kind of beauty to themselves; and so did those three gentlewomen in ° Balthasar Castilio fall in love with a yong man whom they never knew, but only heard him commended : or by reading of a letter; for there is a grace cometh from hearing, p as a moral Philosopher informeth us, as “ -well as from sight; and the species of love are received into the phantasie by relation alone;” ^Ut cupere ab aspectu, sic velle ah audita, both senses affect. Inter dim is absentes amamus, sometimes w:e love those that are absent, saith Philostratus, and gives instance in his friend Athenodorus, that lov’d a maid at Corinth whom he never saw; non oculv sed mens videt, We see with the eyes of our understanding. But the most familiar and usual cause of Love, is that w’hich comes by sight, which conveys those admirable rayes of beauty and pleasing graces to the heart, Plotinus derives love from sight, ipus quasi opxais. “ r Si nescis, oeuli sunt in arnore duces/’ theeys are the harbingers of love, and the first step of love is sight, as 5 Lilius Giraldus proves at large, hist. dear, syntag. 13. they as two sluccs let in the influences of that divine, powerful, soul-ravishing, and captivating beauty, w'hich, as •one saith, “ is sharper than any dart or needle, wounds deeper into the heart; and opens a gap through our eys to that lovely wound, which pierceth the soul it self (Eccles. 18,) Through it love is kindled like a fire. This amazing, confounding, admi- rable, amiable Beauty, “ " then which in all Nature’s treasure (saith Isocrates) there is nothing so majestical and sacred, no- thing so divine, lovely, pretious,” ’tis nature’s Crown, gold and glory; bonum si non summum, de suvimis tamen ?io?i in- frequenter tnumphans, whose power hence may be discerned; 1 Formosam Sostrato filiam audiens, uxorem cupit, & sola illius, auditions ardet. m Quoties de Panthea Xenophontis locum perlego, ita animo affectus ac si coram intuerer. n Pulchritudinem sibi ipsis confingunt, Imagines, * Dc aulico lib. 2. fol. 116. ’tis a pleasant story, and related at large by him, * Gratia venit ab auditu a:que ac visu, & species amoris in phantasiam rccipi- unt sola relatione. Picolomineus grad. 8. c. 38. <i Lips cent. 2. epist. 22, Beautie’sEncomions. r l’ropert. * Amoris primum gradum visus habet, ut aspiciatrem amatarn. * Achilles Tatius lib. 1. Forma tclo quovis acutior ad , inferendum vulnns, perq: oculos amatorio vulneri aditum patefaciens in ani- inum penetrat. u In tota rerum natura nihil forma divinius, nihil augus- tius, niiiij pretiosius, cujus vires hint facile intelhgunlm, &c. we contemn and abhor generally such things as are foul and ugly to behold, accompt them filthy, but love and covet that which is fair. ’Tis * beauty in all things, which pleaseth and allureth us, a fair hawk, a fine garment, a goodly building, a fair house, &c. That Persian Xerxes when he destroyed all those Temples of the Gods in Greece, caused that of Diana, in integrum servari, to be spared alone for that excellent beauty and magnificence of it. Inanimate beauty can so com- mand. ’Tis that which Painters, Artificers, Orators, all aym at, as Eriximachus the Physitian in Plato contends, “ x It was beauty first that ministered occasion to art, to find out the knowledge of carving, painting, building, to find out models, perspectives, rich furnitures, and so many rare inventions.” Whiteness in the Lilly, red in the Rose, purple in the Violet, a lustre in all things without life, the cleer light of the Moon, the bright beams of the Sun, splendor of gold, purple, spark- ling Diamond, the excellent feature of the Horse, the majesty of the Lion, the colour of Birds, Peacocks tails, the silver scales of Fish, ■we behold with singular delight and admiration. “ y And which is rich in plants, delightful in flowers, wonder- ful in beasts, but most glorious in men,” doth make us affect and earnestly desire it, as when we hear any sweet harmony, an eloquent tongue, see any excellent quality, curious work of man, elaborate art, or ought that is exquisite, there ariseth in- stantly in us a longing for the same. We love such men, but most part for comeliness of person; we call them Gods and Goddesses, divine, serene, happy, &c. And of all mortal men they alone (TCalcagninus holds) are free from calumny; ■qui divitiis, magistratu K gloria Jlorent, injuria lacessimus, we back-bite, wrong, hate renowned, rich, and happy men, we repine at their felicity, they are undeserving we think, for- tune is a step-mother to us, a parent to them. “ We envy (saith z Isocrates) wise, just, honest men, except with mutual offices and kindnesses, some good turn or other, they extort this love from us ; only fair persons we love at first sight, de- sire their acquaintance, and adore them as so many Gods: we had rather serve them then command others, and account our- selves the more beholding to them, the more service they en- joyn us : though they be otherwise vitious, unhonest, we love them, favour them, and are ready to do them any good office * Christ. Fonseca. * S. L. y Bruys prob. 11. de forma e Lucianos f Lib. de calumnia. Formosi Calumninia vacant; dolemus alios meliore loco positos, fortunam nobis novercam illis, Sec. 1 Invidemus sapientibus, justis, nisi bencficiis assidue amorem extorquent; solos formosos amamus & primo velut aspeetu benevolentia conjungimur, & eos tanquam Deos column, liben- Hus iis servimus quain aliis imperamus, majoremq; Sec. » for their a beauties sake, though they have no other good qua- lity beside. Die igitur 6 formose adolescens (as that eloquent Phavorinus breaks out in * Stobeus) die Autiloque, suavius nectar e loqueris; die 6 Telemache, vehementius Ulysse die is; die Alcibiades utcunq-, ebrius, libentius tibi licet ebrio aus- cultabimus. Speak fair youth, speak Autiloquus, thy words are sweeter then Nectar, speak O Telemachus, thou art more powerful then Ulysses, speak Alcibiades though drunk, we will willingly heat thee as thou art. Faults in Such are no faults: For when the said Alcibiades had stoln Anytus his gold and silver plate, he was so far from prosecuting so foul a fact (though every man else condemned his impudence, and inso- lencv) that he wished it had been more, and much better (he loved him dearly) for his sweet sake. No worth is eminent in such lovely persons, all imperfections hid; non enimfacile dc his quosplurimum diligimus, turpitudinem suspicamur, for hearing, sight, touch, &c. our mind and all our senses are captivated, ornnes sensus formosus delectat. Many men have been preferred for their person alone, chosen Kings, as amongst the Indians, Persians, /Ethiopians of old; the properest man of person the country could afford, was elected their Soveraign Lord; Gratior est pulchro veniens e corpore virtus, and so have many other nations thought and done, as t Curtius ob- serves ; Ingens enim in corporis majestate veneratio est, for there is a majestical presence in such men; and so far was beauty adored amongst them, that no man was thought fit to reign, that was not in all parts compleat and supereminent. Agis King of Lacedaemon had like to have been deposed, be- cause he married a little wife ; they would not have their royal issue degenerate. Who would ever have thought that Adrian the fourth, an English Monk’s bastard (as J Papirius Masso- vius writes in his life), inops a suis relictus, squalidus id miser, a poor forsaken child, should ever come to be Pope of Rome ? But why was it? Erat acri ingenio, facundid expeditd, elc- ganti corpore, facie que Let a ac hilari, (as he follows it out of §Nubrigensis,for he plows with his heifer,) he was wise, learned, eloquent, of a pleasant, a promising countenance, a goodly proper man ; he had, in a word, a winning look of his own, and that carryed it, for that he was especially advanced. So “ Saul was a goodly person and a fair.” Maximinus elected Emperour, &cc, Branchus the son of Apollo, whom he begot * Forms majestatem Bavbari verentur, nec alii majores quam quos eximia forma natura donata est, Herod, lib. 5. Curtius 0, Arist, Polit. * Seim. t>S. Plutarch, vit. ejus. Brisonius Strabo. +Lib.5. magnorumq; operum non alios capaces putant quam quos eximia specie natura doruvit. J Lib. de vitis Pontificum, Rom. § Lib. 2. cap, 6. r* Q1 of Jance, Succron’s daughter (saith Lactantius), when he kept King Admetus’ heards in Thessaly, now grown a man, was an earnest suitor to his mother to know his father; the Nymph denyed him, because Apollo had conjured her to the contrary ; yet overcome by his importunity at last she sent him to his father ; when he came into Apollo’s presence, malas Dei re- verent er osculatus, he carried himself so well, and was so fair a yong man, that Apollo was infinitely taken with the beauty of his person, he could scarce look off him, and said he was worthy of such parents, gave him a crown of gold, the spirit of Divination, and in conclusion made him a Demi-god. O vis superba forma, a Goddess beauty is, whom the very Gods adore, nam pulchros dii amant; she is Amor is domino, love’s harbinger, love’s loadstone, a witch, a charm, &c. Beauty is a dowre of it self, a sufficient patrimony, an ample commen- dation, an accurate epistle, as b Lucian, cApuleius, Tiraquel- lus, and some others conclude. Jmperio digna forma, Beauty deserves a Kingdome, saith Abulensis, paradox. 2. cap. 110. immortality; and “ d more have got this honour and eternity for their beauty, then for all other vertues besides and such as are fair, “ are worthy to be honoured of God and men.” That Idalian Ganymedes was therefore fetched by Jupiter into Heaven, Hephestion dear to Alexander, Antinous to Adrian. Plato calls beauty for that cause a priviledge of Nature, ATa- tura gaudentis opus, nature’s master-piece, a dumb com- ment ; Theophrastus, a silent fraud ; still rhetorick Carneades, that perswades without speech, a kingdome without a guard, because beautiful persons command as so many Captains; So- crates, a tyranny, “ which tyrannizeth over tyrants them- selves which made Diogenes belike call proper women Queens, quod facerent homines qua praciperent, because men were so obedient to their commands. They will adore, cringe, complement, and bow to a common wench (if she bq fair) as if she were a noble woman, a Countess, a Queen or a goddess. Those intemperate yong men of Greece erected at Delphos a golden image with infinite cost, to the eternal me- mory of Phryne the curtizan, as ./Elian relates, for she was a most beautiful woman, in so much saith *Athenaeus, that Apelles and Praxitiles drew Venus’ picture from her. Thus yong men will adore and honour beauty; nay Kings them- b Dial, amonime. 2.demagia. Lib. 2. connub. cap. 27. Virgo formosa et si oppido pauper, abunde est dotata. * Isocrates plures ob formam immortali- tatem adepti sunt quam ob reliquas omnes virtutes. 4 Lucian Tom. 4. Clia- ridaemon. Qui pulchri, mcrito apud Deos & apud homines honore aflfecti, Muta commcntatio, quavis epistoli ad commendandum efficacior. * Lib. 9, Var. hist, tanta formas elegantia ut ab ea nude. &c, selves selves I say will do ir, and voluntarily submit their sovereignty to a lovely woman. “ Wine is strong, Kings are strong, but a woman strongest,” 1 Esd. 4. 10. as Zerobabel proved at large to King Darius, his Princes and Noblemen. “ Kings sit still and command Sea and Land, &c. all pay tribute to the King; but women make Kings pay tribute, and have domi- nion over them. When they have got gold and silver, they submit all to a beautiful woman, give themselves wholly to her, gape and gaze on her,- and all men desire her more then, gold or silver, or any pretious thing : they will leave father and mother, and venture their lives for her, labour and travel to get, and bring all their gains to women, steal, fight and spoil for their mistress’ sake. And no King so strong, but a fair woman is stronger then he is. All things (as * he pro- ceeds) fear to touch the King ; yet T saw him and Apame his concubine, the daughter of the famous Bartacus, sitting on the right hand of the King, and she took the crown off his head, and put it on her own, and stroke him with her left hand; yet the King gaped and gazed on her, and when she laughed he laughed, and when she was angry he flattered to be reconciled to her.” So beauty commands even Kings themselves; nay whole armies and kingdomes are captivated together with their Kings: '■Forma vincit armatos, ferrmn pulchritudo capti- vate vincentur specie, q-ui non vincentur pmelio. And ’tis a great matter saith k Xenophon, “ and of which all fair persons may worthily brag, that a strong man must labour for his liv- ing if he will have ought, a valiant man must fight and endan- ger himself for it, a wise man speak, shew himself, and toil; but a fair and beautiful person doth all with ease, he compasseth his desire without any pains taking:” God and men, Heaven and earth conspire to honour him ; every one pitties him above other, if he be in need, 1 and all the world is willing to do him good. mChariclea fell into the hands of Pyrats, but when all the rest were put to the edge of* the sword, she alone was pre- served for her person. n When Constantinople was sacked by the Turk, Irene escaped, and was so far from being made a captive, that she even captivated the grand Senior himself. So did Rosamond insult over King Henry the second. f I was so fair an object; Whom fortune made my King, my love made subject; * Esdras. 4, 29. * Origen hom. 23. in Numb. In ip9os ty ran nos tyrannidem exercet. * IUud certe magnum ob quod gloriari possunt formosi, quod ro- bustis necessarium sit laborare, fortem periculis se objicere, sapientem, &c. Majorem vim habet ad commendandum forma, quam accurate scripta epistola. Arist. "Heliodor.ltb, 1, n Knowles, hist. Turcica. + Daniel in com- plaint of Rosamond. He He found by proof the priviledge of beauty. That it had power to countermand all duty. It captivates the very Gods themselves, Morosiora numina, • “ * Deus ipse deorum Factus ob hanc formam bos, equus imber, olor.” And those mail genii are taken with it, as f I have already proved. Formosam Barbari verentur, & ad spectum pul- chrum immanis animus mansuescit. (Heliodor. lib. 5.) The Barbarians stand in awe of a fair woman, and at a beautifull aspect a fierce spirit is pacified. For when as Troy was taken, and the wars ended (as Clemens °Alexandrinus quotes out of Euripides) angry Menelaus with rage and fury armed, came with his sword drawn, to have killed Helena with his own hands, as being the sole cause of all those wars and miseries: but when he saw her fair face, as one amazed at her divine beauty, he let his weapon fall, and embraced her besides, he had no power to strike so sweet a creature. Ergo hebetantuv enscs ptilchritudine, the edge of a sharp sword (as the saying is) is dulled with a beautiful aspect, and severity it self is over- come. Iliperides the orator, when Phryne his client was ac- cused at Athens for her lewdness, used no other defence in her cause, but tearing her upper garment, disclosed her naked breast to the Judges, with which comeliness of her body and amiable gesture they were so moved and astonished, that they did acquit her forthwith, and let her go. O noble piece of justice ! mine author exclaims ; and who is he that would not rather lose his seat and robes, forfeit his office, then give sen- tence against the majesty of beauty ? Such prerogatives have fair persons, and they alone are free from danger. Partheno- preus was so lovely and fair, that when he fought in the The- ban wars, if his face had been by chance bare, no enemy would offer to strike at or hurt him, such immunities hath beauty. Beasts themselves are moved with it. Sinalda was a woman of such excellent feature, f and a Queen, that when she was to be trodden on by wild horses for a punishment, “ the wild beasts stood in admiration of her person, (Saxo Gramma- ticus lib. 8. Dan. Hist.) and would not hurt her.” Wherefore did that royal virgin in jApuleius, when she fled from the theeves den, in a desart, make such an Apostrophe to her Asse on whom she rode: (for what knew she to the contrary. * Stroza filius Epig. f Sect. 2. Mem. 1. Sub. 1. • Stromatum 1. post cap- tain Trojam cum impetu fcrretur, ad occidendam Helenam, siupore adeo pul- chritudinis correptus ut ferrum excidcret, Sec. » Tantte formae fuit ut cum vincta loris, feris exposita fnret, equorum calcibus obterenda, ipsis jumentis admiration! fuit; lscdcrc noluerum. J Lib. 8. miles. but that he was anasse?) Si vie parentibus SC proco formoso reddideris, quas tibi gratias, quos honores habebo, quos cibos exhibebo? She would comb him, dress him, feed him, and trick him every day herself, and he should work no more, toil no more, but rest and play, &cc. And besides she would have a dainty picture drawn, in perpetual remembrance, a virgin riding upon an Asse’s back with this motto, Asino vectore re- gia virgo fugiens captivitatem; why said she all this? why did she make such promises to a dumb beast ? But that she per- ceived the poor Asse to be taken with her beauty; for he did often obliquo collo pedes paella decoros basiare, kiss her feet as she rid, SC ad dclicalulas voculas tentabat adhinnire, offer to give consent as much as in him was to her delicate speeches, and besides he had some feeling as she conceived of her mi- sery. And why didTheogine’s horse in Heliodorus * curveat, prance, and go so proudly, exultans alacriter SC superbiensf SCc. but that sure as mine author supposeth, he was in love with his master? dixisses ipsum equum pulchrum intelligere pulchram dominiformam ? A fly lighted on + Malthius cheek as he lay asleep ; but why ? Not to hurt him, as a parasite of his standing by wrell perceived, non ut pungeret, sed ut os- cularetur, but certainly to kiss him, as ravished with his di- vine looks. Inanimate creatures, I suppose, have a touch of this. When a drop of p Psyche’s Candle fell on Cupid’s shoul- der, I think sure it was to kiss it. When Venus ran to meet her rose-cheeked Adonis, as an elegant J Poet of our’s sets her out, the bushes in the way Some catch her neck, some kiss her face. Some twine about her legs to make her stay. And all did covet her for to embrace. Aer ipse amove inficitur, as Heliodorus holds, the ayr it self is in love: For when Hero plaid upon her Lute, § The wanton Air in twenty sweet forms danc’t After her fingers and those lascivious winds staid Daphne when she fled from Apollo, “ ||nudabant corpora venti, Obviaque adversas vibrabant flamina vestes.” Boreas Ventus loved Hyacinthus, and Orithya Ericthon’s daughter of Atheus: vi rapuit, He. he took her away by force, * A'thiop. 1. 3. f Atheneus. lib. 8. r Apuleius Aur. asino. i Shake- speare. § Marlow. || Ov. Met. 1. as as she was playing with other wenches at llissus, and begat Zetes and Galais his two sons of her. That seas and waters are enamoured with this our beauty, is all out as likely as that of the air and winds; for when Leander swimmed in the Hel- lespont, Neptune with his Trident did beat down the waves, but They still mounted up intending to have kiss’d him. And fell in drops like tears because they mist him. The * River Alpheus was in love with Arethusa, as she tels the tale herself, . “ viridesque manu siccata capillos, Fluminis Alphei veteres recitavit amores; Pars ego Nympharum,” &c. When our Tame and Isis meet •• p Oscula mille sonant, connexu brachia pallent, Mutuaque explicitis connectunt colla lacertis.” Inachus and Pineus, and how many loving rivers can I reckon up, whom beauty hath enthral’d! I say nothing all this while of Idols themselves that have committed Idolatry in this kind, of looking glasses, that have been rapt in love (if you will be- lieve i Poets) when their Ladies and mistresses looked on ta dress them. •‘ Et si non habeo sensum, tua gratia sensum Exhibet, & calidi sentio amoris onus. Dirigis hue quoties spectantia lumina, fiamma Succendunt inopi saueia membra mihi.” Though I no sense at all of feeling have. Yet your sweet looks do animate and save; And when your speaking eys do this way turn, Methinks my wounded members live and burn. I could tell you such another story of a spindle that was fired by a fair Ladies’ §looks, or fingers, some say, I know not well whether, but fired it was by report, and of a cold bath that suddenly smoaked, and was very hot when naked Ccelia came into it, “ Miramur quis sit tantus & unde vapor,” &c. But of all the talcs in this kind, that is the most memorable of j| Death himself, when he should have stroken a sweet young * Ovid. Met. lib. 5. -f-Lei and. + Angerlanus. § Si longe aspicicns hrve unt lunnne divos Atq; homines prope, cur urere Una nequit ? Angenanus. jl Idem Anger. Virgin Virgin with his dart, he fell in love with the object. Many- more such could I relate which are to be believed with a poeti- cal faith. So dumb and dead creatures dote, but men are mad, stupifyed many times at the first sight of beauty, amazed, * as that fisherman in Aristasnetus, that spied a maid bathing herself by the sea side, “ f Soluta mihi sunt omnia membra Acapite adcalcem, sensusque omnis periit De pectore, tarn immensus stupor animum invasit mihi.” And as r Lucian, in his images, confesseth of himself, that he was at his mistriss’ presence void of all sense, immovable, as if he had seen a Gorgon’s head : which was no such cruel mon- ster, (as 5 Coeiius interprets it, lib. 3. cap. 9.) “but the very quintessence of beauty,” some fair creature, as without doubt the Poet understood in the first fiction of it, at which the spectators were amazed. 1 Miser i (/in bus intent at a nites, poor wretches are compelled at the very sight of her ravishing looks to run mad, or make away themselves. 1 They vvait the sentence of her scornful eys ; And whom she favours lives, the other dyes. “ Heliodorus hb. 1. brings in Thyamis almost besides himself, when he saw Chariclia first, and not daring to look upon her a second time, “ for he thought it unpossible for any man. living to see her and contain himself.” The very fame of beauty will fetch them to it many miles off, (such an attractive power this loadstone hath) and they will seem but short, they will undertake any toil or trouble, x long journeys. Penia or Atalanfa shall not overgo them, through Seas, Desarts, Moun- tains, and dangerous places, as they did to gaze on Psyche : “ many mortal men came far and neer to see that glorious ob- ject of her age,” Paris for Helena, Corebus to Troja. “ IllisTrojam qui forte diebus Venerat insano Cassandrae incensus amore.” King John of France, once prisoner in England, came to visit his old friends again, crossing the seas; but the truth is, his comming was to see the Countess of Salisbury, the Non-pereil ♦Obstupuit mirahundus membrorum elegantiam, &c. Ep.7. f Stobseus e graeco. yParum abfuitquo minus faxum ex homine factus sum, ipsis statuis immobilio- -em me fecit. • Veteres Gorgonis fabulam confinxerunt, eximium formte lecus stupidos reddens. * Hor. Ode. 5.• % Marios Hero. “Aspcctum qrgmis sponte fugit insanus fere, & impossible existimans ut simul earn as- Jicere quis possit, & intra temperantix metas se commute. * Apuleius l. 4. Vlulti mortales longis itincribus, &c. VOL. II Q of of those times, and his dear mistress. That infernal God Plu- tus came from hell it self, to steal Proserpina ; Achilles left all his friends for Polixena’s sake, his enemie’s daughter ; and all the * Grecian Gods forsook their heavenly mansions for that fair Lady, Philo Dioneus daughter’s sake, the Paragon of Greece in those days; ed enim venustate fuit, ut earn certatim om- nes dii conjugem expeterent. “ f Formosa divis imperat puella.” They will not only come to see, but as a Faulkoner makes an hungry hawke hover about, follow, give attendance and ser- vice, spend goods, lives, and all their fortunes to attain; Were beauty under twenty locks kept fast. Yet love breaks through, and picks them all at last. When fair * Hero came abroad, the eys, hearts, and affections of her spectators were still attendant on her. “ jEt medios inter vultus supereminet omnes, , Perque urbem aspiciunt venientem numinis instar.* § So far above the rest fair Hero shin’d. And stole away th’ inchanted gazer’s mind. ]j When Peter Aretine’s Lucretia came first to Rome, and that the fame of her beauty, ad urbanarum delitiaruvi sectatores venerat, nemo non ad videndam earn, Me. was spread abroad, they came in (as they say) thick and threefold to see her, and hovered about her gates, as they did of old to Lais of Corinth, and Phryne of Thebes. “ Ad cujus jacuit Graecia tota fores,” •* ** Every man sought to get her love, somewith gallant and costly apparel, some with an affected pace, some with musique, others with rich gifts, pleasant discourse, multitude of follow- ers ; others with letters, vows, and promises, to commend themselves, and to be gratious in her eys.” Happy was he that could see her, thrice happy that enjoyed her company, Charmides z in Plato was a proper young man, in comeliness of person, “ and all good qualities, far exceeding others; when- * Nic. Gerbel. 1. 5. Achaia. -j- I. Secundus basiorum lib. » Mnsxns. Ilia autem bene morata, per sedem quocuncq; vagabatur, sequentem mentem ha- bebat, & oculos, & corda viroruin. + Homer. § Mario. || Peroo didascalo dial. Ital. Latin, donat. a Gasp. Bavthio Gevmano. Propertius. ** Vestium splendore & elegantia, ambitione incessus, donis, cantilcnis, &c. gratiam adipisci. * Prx castcris corporis proceritate & egregia indole miran- dus apparebat, caetcri autem capti ejus amort videbantur, &c. soevef soever fair Charmides came abroad, they seemed all to be in love with him (as Criiias describes their carriage) and were troubled at the very sight of him; many came neer him, many followed him wheresoever lie went,” as those * formation spectatores did Acontius, if at any time he walked abroad : The Athenian lasses stared on Alcibiades ; Sapho and the Miti- lean women on Phaon the fair. Such lovely sights do not only please, entise, but ravish and amaze. Cleonimus a delicate and tender youth, present at a feast which Androcles his un- cle made in Pirjeo at Athens, when he sacrificed to Mercury, so stupified the guests, Dineas, Aristippus, Agasthenes, and the rest, (as Charidemus in f Lucian relates it) that they could not eat their meat, they sate all supper time gazing, glancing at him, stealing looks, and admiring of his beauty. Many will condemn these men that are so enamoured, for fools ; but some again commend them for it; many reject Paris’ judge- ment, and yet Lucian approves of it, admiring Paris for his choice; he would have done as much himself, and by good desert in his minde; Beauty is to be preferred “ 4 before wealth or wisdom.” b Athenseus Deipnosophist. lib. 13. cap.!, holds it not such indignity for the Trojans and Greeks to contend ten years, to spend so much labour, lose so many men’s lives for Helen’s sake, c for so fair a Ladie’s sake, “ Ob talem uxorem cui prsestantissima forma. Nil mortale refert.” That one woman was worth a kingdom, a hundred thousand other women, a world itself. Well might $ Sterpsichores be blind for carping at so fair a creature, and a just punishment it was. The same testimony gives Homer of the old men of Troy, that were spectators of that single combat betwixt Paris and Menelaus at the Seian gate; when Helena stood in pre- sence ; they said all, the war was worthily prolonged and un- dertaken d for her sake. The very gods themselves (as Hornet and § Isocrates record) fought more for Helena, then they did against the Gyants. When || Venus lost her son Cupid, she made proclamation by Mercury, that he that could bring tidings of him should have seven kisses ; a noble reward some say, and much better then so many golden talents; seven such kisses * Aristenaetus ep. 10. f Tom. 4. dial, meretr. respicientes & ad formam ejus obstupescentes. * In Charidemo sapientiae merito pulchritudo praefettuv & opibus. b [ndignum nihil est Troas fortes & Achivos tempore tarn longo perpessos esse labore. c Digna quldem facies pro qua vel obiret Achilles, vel Priamus, belli causa probando luit. Proper, lib. 2. J Coecus qui Helenas formam carpserat. 11 Those mutinous Turks that murmured at Mahomet, when they saw Irene, excused his absence. Knowls. § In laudem Helena: orat. || Apul, miles, lib, 4. Q2 to to many men, were more pretious then seven Cities, or so many Provinces. One such a kiss alone, would recover a man if he were a dying, “ * Suaviolum Stygia sic te de valle reducet,” &c. Great Alexander married Roxane, a poor man’s child, onely for her person. e ’Twas well done of Alexander, and heroically done, 1 admire him for it. Orlando was mad for Angelica, and who doth not condole his mishap ? Thisbe died for Piramus, Dido for ./Eneas; who doth not weep, as (before his conver- sion) f Austin did in commiseration of her estate ! she died for him ; “ me thinks (as he said) I could die for her?” But this is not the matter in hand ; what prerogative this Beauty hath, of what power and soveraignty it is, and how far such persons that so much admire, and dote upon it, are to be justified ; no man doubts of these matters; the question is how and by what meanes Beauty produceth this effect ? By sight: the Eye betraves the soul, and is both Active and Pas- sive in this business; it wounds and is wounded, is an especiall cause and instrument, both in the subject and in the object. “ t As teares, it begins in the eyes, descends to the breastit conveyes these beauteous rayes, as I have said, unto the heart. Utvidiut peril. * Mars videt hanc, visarnq; cupit. She- them saw Dinah the daughter of Leah, and defiled her. Gen. 34. 3. Jacob Rachel. 29. 17. “ for she was beautiful and fair:” David spied Bershaba afar off, 2 Reg. 11.2. the Elders Susanna, J as that Orthomenian Strato saw fair Aristoclea the daughter of Theophanes, bathing herself at that Hercyne well in Lebadea; and were captivated in an instant. Viderunt oculi, rapuerunt pectora jlammce; Ammon fell sick for Tha- mar’s sake, 2 Sam. 13. 2. The beauty of Esther was such, that she found favour not onely in the sight of Assuerus, “but of all those that looked upon her.” Gerson, Origen, and some others, contended that Christ himself was the fairest of the sons of men, and Joseph next unto him, speciosus pr<e filiis hopninum, and they will have it literally taken ; his very per- son was such, that he found grace and favor of all those that looked upon him. Joseph was so fair, that as the ordinary Gloss hath it, Jilice decurrerent per murum, & ad fenestras, they ran to the top of the walls and to the windows to gaze on him, as we do commonly to see some great personage go by: and so Matthew Paris describes Matilda the Empress go- ing through Cullen. hP. Morales the Jesuit saith as much of * Sccun. has, 13. ' Curtins I. 1. f Confcssi. f Seneca. Amor, in oculis oritur. * Ovid Fast. J Plutarch. h Lib. dc pulchrit. Jem ct 5l3ris. the the Virgin Mary. Antony no sooner saw Cleopatra, but, saith Appian lib. 1. he was enamored on her. k Theseus at the first sight of Helen was so besotted, that he esteemed him- self the happiest man in the world if he might enjoy her, and to that purpose kneeled down, and made his pathetical prayers unto the gods. * Chariclcs by chance espying that curious picture ot smiling Venus naked in her temple, stood a great while gazing, as one amazed; at length he brake into that mad passionate speech, “ O fortunate God Mars, that wast bound in chains, and made ridiculous for her sake!” He could not contain himself, but kissed her picture, I know not how ott, and heartily desired to be so disgraced as Mars was. And what did he that his Betters had not done before him ? ” f alq; aliquis de diis non tristibus optat Sic fieri turpis” V hen Venus came first to heaven, her comeliness was such, that (as mine author saith) “ 1 all the gods came flocking about, and saluted her, each of them went to Jupiter, and desired he mighty have her to be his wife.” When fair '"Antilochus came in presence, as a candle in the dark his beauty shined, all men s eyes (as Xenophon describes the manner of it) “ were instantly fixed on him, and moved at the sight, insomuch that they could not conceal themselves, but in gesture or looks it was discerned and expressed.” Those other senses, hearing, touching, may much penetrate and affect, but none so much, none so forcible as sight. Forma B rise is mediis in arviis viovit Achillem, Achilles was moved in the midst of a battle by fair Briseis, Ajax by Tecmessa; Judith captivated that great Captain Holofernes; Dalilah, Sampson; Rosamund, "Henry the second ; Roxolana, Solyman the Magnificent, &c. J Ni xa Js xj mtiwpov Tlvp XxXri Tis S(70C. A fair woman overcomes fire and sword. ° Naught under heaven so strongly doth allure The sense of man and all his minde possess. As beautie’s loveliest bait, that doth procure Great warriers erst their rigor to suppress. * Char!tfemon supra onines mortales feHcissimum si hac frui rossit deomm MaTs0oui nSailUmlqU‘ddam ac Juribnndum exclamans. O fortunatisiime acorurn Mars qui propter hanc vinctus fuisti. + Ov. Met 1 3 inm„« cl kxlS’ m UXOrCm Slb‘ Petierunt> Comes de Venere. - Ut ni lux noctis affulget, omnium oculos incurrit: sic Antiloquus, &c " De X™? a„t,“f*, »*«• nXtoU»5. puicura est. Anacreon, 2. • Spencer in h s Fairy Qu. Q 3 And And mighty hands forget their manliness. Driven with the power of an heart-burning eye. And lapt in flowres of a golden tress. That can with melting pleasure mollifie Their hardned hearts inur’d to cruelty. v Clitiphon ingenuously confesseth, that he no sooner came in Leucippe’s presence, but that he did corde tremere, SC oculis lascivius intueri; qhe was wounded at the first sight, his heart panted, and he could not possibly turn his eys from her. So doth Calysiris in Heliodorus lib. 2. Isis Priest, a reverend old man, complain, who by chance at Memphis seeing that Thracian Rodophe, might not hold his eyes off her: “ r I will not conceal it, she overcame me with her presence, and quite assaulted my continency which I had kept unto mine old age ; I resisted a long time my bodily eyes with the eyes of my un- derstanding; at last I was conquered, and as in a tempest car- ried headlong.” *Xenophiles, a Philosopher, railed at women down right for many years together, scorned, hated, scoffed at them; coming at last into Daphnis a fair maid’s company, (as he condoles his mishap to his friend Demaritis), though free before, “ Intactus nullis ante cupidinibus,” was far in love, and quite overcome upon a sudden. “ Victus sum fateor a Daphnide,” &rc. I confess I am taken, “ f Sola haec inflexit sensus, animumq; labentem Impulit”— I could hold out no longer. Such another mishap, but worse, had Stratocles the Physitian, that blear-eyed old man, muco plenus (so JProdromus describes him); he was a severe woman’s hater all his life, fada SC contumcliosa semper in famines profatus, a bitter persecutor of the whole sexe, humanas as- pides £C viper as appellabat, he forswore them all still, and mocked them wheresoever he came, in such vile terms, ut matrem 6C sorores odisses, that if thou hadst heard him, thou would’st have loathed thine own mother and sisrers for his word’s sake. Yet this old doting fool was taken at last with i* Achillas Tatius lib. 1. a Statim ac earn contemplates sum, occidi; oculos a virgine avertere conatus sum, sed '.Hi repugnabant. ’ Pudet diccrc, non celabo tamen. Memphim veniens me vicit, & contincntiam expugnavit, qu.un ad scnectutem usq; servaram, oculis corporis, &c. * Nui.c primum circa banc anxius animi liaeroo, Aristasnotus, ep. 17. f Virg. .Eu. 1. + Am** ranto dial. that that celestial and divine look of Myrilla the daughter of Anti- cles the Gardner, that smirking wench, that he shaved off his hushie beard, painted his face, * curl’d his hair, wore a law- rel crown to cover his bald pate, and for her love besides was ready to run mad. For the very day that he married, he was so furious, lit solis occasion minus expectare posset, (a terri- ble, a monstrous long day) he could not stay till it was night, sed omnibus insalutatis in thalamum fcstinus irrupit, the meat scarce out of his mouth, without any leave taking, he would needs go presently to bed. What young man therefore, if old men be so intemperate, can secure himself? Who can say I will not be taken with a beautiful object ? I can, I will contain : No, saith 5 Lucian of his mistris, she is so fair, that if thou dost but see her, she will stupifie thee, kill thee straight, and, Medusa like, turn thee to a stone; thoucanst not pull thine eyes from her, but, as an adamant doth iron, she will carry Thee bound headlong whither she will her self, infect thee like a Basilisk. It holds both in men and women. Dido was amazed at Eneas’ presence; “ Obstupuit primo aspectu Sidonia Dido;” and as he feelingly verified out of his experience; " ' Quam ego postquam vidi, non ita amavi ut sani solent Homines, sed eodem pacto ut insani solent.” I lov’d her not as others soberly. But as a mad man rageth, so did I. So Museus of Leander, nusquam lumen dctorquet ab ilia ; and u Chaucer of Palamon, caft J)i# ene upon Cmilia, anD f j)ereluttf) be blent anD crieD j)a i)a, a.s fboufii) })e gab been ftrofie unto fbe bearfa. If you desive to know more particularly what this Beauty is, how it doth Influere, how it doth fascinate (for, as all hold, love is a fascination), thus in brief. “ x This comeliness or Beauty ariseth from the due proportion of the whole, or from each several part.” For an exact delineation of which, I refer you to Poets, Historiographers, and those amorous writers, to Lucian’s Images, and Charidemus, Xenophon’s description of * Comasq; ad speculum disposuit. !Imag. Polistrato, Si illam saltern in- tueans, statuis immobiliorem te faciet: si conspexcris earn, non relinquetur facultas oculos al> ea amovendi; abducet te alligatum quocunq; voluerit, ut fer- rum ad se trahcre ferunt adamantem. 1 Plaut. Merc. u In the Knight’s tale. x Ex debita totius proportione aptaq; pardum compositioue. Piccolo- uuncHS. Q 4 Panthea,, Panthea, Petronius Catalectes, Heliodorus Chariclia, Tacius Leucippe, Longus Sophista’s Daphnis and Cloe, Theodorus Prodromus his Rhodanthes, Aristasnetus and Philostratus Epis- tles, Balthasar Castilio lib. 4. (le aulico. Laurentius cap. 10, de melon. ./Eneas Sylvius his Lucrctia, and every Poet almost, which have most accurately described a perfect beauty, an ab- solute feature, and that through every member, both in men and women. Each part must concur to the perfection of it ; for as Seneca saith, Ep. 33. lib. 4. Non cst formosa mulier cujus eras laudatur & brachium, seal ilia cujus simul uni- versa facies admitationem singulis partibus dedit; she is no fair woman, whose arm, thigh, See. are commended, except the face and all the other parts be correspondent. And the face especially gives a lustre to the rest: the face is it that com- monly denominates fair or foul: arx forma: facies, the Face is Beautie’s Towre ; and though the other parts be deformed, yet a good face carries, it (fades non uxor amatur) that alone js most part respected, principally valued, delitiis suis ferox, and of it self able to captivate. “ Y Urit te Glyceras nitor, Urit grata protervitas, Et vultus nimium lubricus aspici Glycera’s too fair a face was it that set him on fire, too fine to be beheld. When t Chasrea saw the singing wenches sweet looks, he was so taken, that he cried out, Ofaciem pule hr am, deleo omnes de hinc ex animo mulieres, teedet quotidianarum harum forma rum! O fair face, lie never love any but her, look on any other hereafter but her, I am weary of these or- dinary beauties, away with them. The more he sees her, the worse he is, uritqi videndo, as in a burning-glass, the Sun beames are recollected to a center, the rayes of love are projected from her eyes. It was ./Eneas’ countenance ravished Queen Dido, Os humerosq; Deo similis, he had an angelical face. “ * O sacros vultus Baecho vel Apolline dignos, Quos vir, quos tutb foemina nulla videt!” O sacred looks befitting Majesty, Which never mortal wight could safely see. Although for the greater part this beauty be most eminent in the face, yet many times those other members yield a most pleasing grace, and are alone sufficient to enamour, An high v Hor. Od. 19. lib. 1. fTer. Eunuch. Act. 2. seen. 3. * Petronius Catcll. brow brow like unto the bright heavens, call pulcherrhna plaga, Frons ubi vivit honor, frons ubi ludit amor, white and smooth like the polished alabaster, a pair of cheeks of Vermilian co- lour, in which love lodgeth ; * Amor qui mollibus gems pucl- he pernoctas: A corall lip, suaviorum delubrum, in which “ Basia mille patent, basia inille latent,” gratiarum sedes gratissim-a ; a sweet smelling flowre, from which Bees may gather hony, f Mellilegce volucres quid ad~ hue cava thyma rosasq; Me. “ Omnes ad dominae labra venite mem. Ilia rosas spirat,” &c. A white and round neck, that via lactea, dimple in the chin, black eye-brows, Cupidinis areas, sweet breath, white and even teeth, which some call the sale-piece, a fine soft round pap, gives an excellent grace, • t Quale decus tumidis Pario de marmore mammis!” § and make a pleasant valley lac team sinum, between two chaulkie hills, Sororiantes papillulas, SC adpruritum, frigidos amatores solo aspeetu excitantes. Unde is, “ a Forma papillarum quam fuit apta premi !”■— Again “ Urebant oculos durrn stantesq; mamillm.” A flaxen hair; golden hair was even in great account, for which Virgil commends Dido, Nondum sustulerat jlavum Proserpinina crinem, Et crines nodantur in aurum. Apol- lonius (Argonaut. lib. 4. Jasonis Jiava coma incendit cor Medere) will have Jason’s golden haire to be the main cause of Medea’s dotage on him. Castor and Pollux were both yellow hail’d. Paris, Menelaus, and most amorous young men, have been such in all ages, molles ac suaves, as Baptista Porta infers || Physiog. lib. 2. lovely to behold. Homer so commends Helena, makes Patroclus and Achilles both yellow hair’d: Pulchriconra Venus, and Cupid himself was yellow hair’d, in aurum coruscante £C crispante capillo, like that neat picture of Narcissus in Callistratus ; for so b Pysche spied him asleep, “ Bryseis, Polixena, &c. flavicomm omnes,” * Sophocles. Antigone. f fo. Secundus has. 19. £ Loechsus. § Arnn- dus. vallis amoenissima e duobus montibus composita niveis. a Ovid. |j Fob 77. Dapsiles hilares amatores, &c. b When Cupid slept. Caisariem auream habentem, ubi Psyche vidit, mollemq; ex ambrosia cervicem inspexit, crines crispos, purpureas genas candidar.q-, &c. Apuleius. and and Hero the fair. Whom young Apollo courted for her hair. Leland commends Guithera, King Arthur’s wife, for a fair flaxen hair : so Paulus ALmilius sets out Clodeveus that lovely King of France. c Synesius holds every effeminate fellow or adul- terer is fair hair’d: and Apuleius adds that Venus her self, Goddess of Love, cannot delight, “ * Though she come ac- companied with the Graces, and all Cupid’s train to attend upon her, girt with her own girdle, and smell of Cynamon and Bawm, yet if she be bald or bad hair’d, she cannot please her Vulcan. Which belike makes our Venetian Ladies at this day to counterfeit yellow hair so much, great women to ca- Jamistrate and curie it up, vibrantes ad gratiam crines, K tot orbibus in cap twit atem fiexos, to adorn their heads with span- gles, pearls, and made flowers ; and all Courtiers to effect a pleasing grace in this kinde. In a word, “ f The hairs are Cupid’s nets, to catch all comers, a brushie wood, in which Cupid builds his nest, and under whose shadow all Loves a thousand several ways sport themselves. A little soft hand, pretty little mouth, small, fine, long fingers, " Gratia qua? digitis” ’tis that which Apollo did admire in Daphne, “ laudat digitosq; manusque a straight and slender body, as small Foot, and well propor- tioned leg, hath an excellent lustre, J Cut totnm incumbit corpus uti fundamento cedes. Clearchus vowed to his friend Amyander in § Aristinsetus, that the most attractive part in his Mistriss, to make him love and like her first, was her pretty leg and foot: a soft and white skin, &c. have their peculiar graces, J Nebula baud est molhor ac hujus cutis est, cedipol papillam bellulatn. Though in men these parts are not so much respected; a grim Sarazan sometimes, " nudus membra Pyracmon,’' a Martiall hirsute face pleaseth best; a black man is a pearl in * In laudem calvi; splendida coma qursq; adulter est; allicit aurca coma. * Venus ipsa non placcret comis nudata, capite spoliata, si qualis ipsa Venus cum fuit virgo omni gratiarum choro stipata, & toto cupidinum populo concin- nata, baltheo suo cincta, cinnama fragrans, & batsama, si calva processerit, placerc non potest Vulcano suo. f Arandus. Capilli rctia Cupidinis, sylvx cxdua, in cjna nidificat Cupido, sub cujus umbra amorcs millc modis sc cxcr- ccnt. J Theod. Prodromes Amor. lib. 1. §Epist.T2. Ubi pukhram tibi- am, bene compactum tenuemq; pedem vidi. •* Plaut. Cas. a fait a fair woman’s eye, and is as acceptable as * lame Vulcan was to Venus; for he being a sweaty fuliginous blacksmith, was dearly beloved of her, when fair Apollo, nimble Mer- cury were"rejected, and the rest of the sweet-fac’d gods for- saken. Many women (as Petronius c observes) sor dibus ca- lent (as many men are more moved with kitchen wenches, and a poor market maid, then all these illustrious Court and City dames) will sooner dote upon a slave, a servant, a Dirt- dawber, a Brontes, a Cooke, a Player, if they see his naked legs or arms, thorosaq; brachial, ckc. like that Huntsman Me- leager in Philostratus, though he be all in rags, obscene and dirty, besmeared like a ruddleman, a gypsie, or a chinny- sweeper, then upon a Noble Gallant, Nireus, Ephestion, Al- -cibiades, or those embroidered Courtiers full of silk and gold. f Justine’s wife, a Citizen of Rome, fell in love with Pylades a Player, and was readv to run mad for him, had not Galen himself helped her by chance. Faustina the Empress doted on a Fencer. Not one of a thousand falls in love, but there is some pecu- liar part or other which pleaseth most, and inflames him above the rest. J A company of young Philosophers on a time fell at variance, which part of a woman was most desirable and pleased best? some said the forehead, some the teeth, some the eyes, cheeks, lips, neck, chin, &c. the controversie was referred to Lais of Corinth to decide ; but she, smiling, said, they were a company of fools ; for suppose they had her where they wished, what would they § first seek? Yet this notwith- standing I do easily grant, neq; quis vest rum negaverit opinorK All parts are attractive, but especially 8 the eysh, <e videt igne micantes, Syderibus similes oculos”) which are Love’s Fowlers; |] aucupium amor is, the shooing homes, “ the hooks of Love (as Arandus will), the guides, touchstone, Judges, that in a moment cure mad men, and make sound folks'mad, the watchmen of the body; what do they not?” How vex they not? All this is true, and (which Athaeneus lib. 13. dip. cap. 5. and Tatius hold) they are the * Claudus optime rem agit. * Fol.5. Si servum viderint, aut flatorem al- this cinctum, aut pulverc perfusum, aut histrionem in scenam traductum, &c. f Me pulcra fateor caiere forma, v.erum lueulenta nostra est. Petronius Casal. de Priapo. f Galen. J Calcagninus Apologis, Quae pars maxime deudcrabil s? alius frontem, alius genas, &c. § Inter foemineum. « Hen- s' us. *' Sunt ertim oc uli, praecipu* pulchritudinis sedes. lib. G. || Amoris hann, duces, judices 5c indices qui momento insanos sanant, sanos insanire co- gunt, oeulatissinii corporis excubitores, quid non agunt ? quid non cogunt ? thief chief seats of Love, and James Lernutius * hath facetely ex- pressed in an elegant Ode of his, " Amorem ocellis flammeolis herae Vidi insidentem, credite posteri, Fratresq; circum ludibundos Cum pharetra volitare & arcu,” &c. I saw Love sitting in my Mistris eyes Sparkling, believe it all posterity. And his attendants playing round about With bow and arrows ready for to fly. Scalager calls the eys, “ k Cupid’s arrows; the tongue, the lightning of Love; the paps, the tents:” 1 Balthasar Castilio, the causes, the chariots, the lamps of Love, “ asmula lumina stellis, Lumina quae possent sollicitate Deos.” Eys emulating stars in light, Entizing gods at the first sight; Love’s Orators, n Petronius. “ O blandos oculos, & 6 facefos, Et qu&dam propria nota loquaces Illic est Venus, & leves amores, •Atq; ipsa in medio sedet voluptas.” O sweet and pretty speaking eys. Where Venus love and pleasure lies ! .Love’s Torches, Touch-box, Napthe and Matches, p Tibullus. “ Illius ex oculis quum vult exurere divos, Accendit geminas lampades acer amor.” Tart Love, when he will set the godson fire. Lightens the eyes as Torches to desire. Leander, at the first sight of Hero’s eys, was incensed, saith Musa: us. “ Simul in q oculorum radiis crescebat fax amorum, Et cor fervebat invecti ignis impetu; Pulchritudo enim Celebris immaculata foeminae, Acutior hominibus est veloci sagitta. Oculus verb via est, ab oculi ictibus Vulnus dilabitur, & in pracordia viri manat.” ■ Ocelli carm. 17. cujus & Lipsius epist. quxst. lib. 3. cap. 11. meminit ob elegantiam. k Cynthia prima suis miserum me cepit ocellis, Contactum nullis ante cupidinibus. Propert 1.1. "lncatalect. f De Sulpitiolib. 4. * Pulchritudo ipsa per occultosradios in pectus amamis dimanans anutse rei lor- jnam insctllpsit, Tatius 1. 5. Love’s Love’s torches ’gan to burn first in her eyes. And set his heart on fire, which never dies : For the fair beauty of a Virgin pure Is sharper then a dart, and doth inure A deeper'wound, which pierceth to the heart By the eyes, and causeth such a cruel smart. rA modern Poet brings in Amnon complaining of-Thamar, ” & me fascino Occidit ille risus & formre lepos, Ille nitor, ilia gratia, & verus decor, lllae remulantes purpuram, & ■ rosas genar, Oculiq; vinctseq; aureo nodo comae.”—— It was thy beauty, ’twas thy pleasing smile. Thy grace and comeliness did me beguil. Thy rose-like cheeks, and unto purple fair Thy lovely eyes and golden knotted hair. * Philostratus Lemnius cries out on his Mistris Basilisk eyes, ardentes faces, those two burning glasses, they had so in- flamed his soul, that no water could quench it. “ What a tyranny, (saith he) what a penetration of bodies is this! thou drawest with violence, and swallowest me up, as Charybdis doth Saylers with thy rocky eyes; he that falls into this <mlf ot Love, can never get out.” Let this be the Corailary then, the strongest beames of beauty are still darted from the eyes. “ * Nam quis Iumina tanta, tanta. Posset lurnimbus suis tueri. Non statim trepidansq; palpitansq$ Prae desiderii restuantis aura ?” &c. For who such eyes with his can see And not forthwith enamour’d be ! And as men catch dotrels, by putting out a leg or an arm, with those mutual glances of the eyes they first inveagle one another. “ t Cynthia prima suis miserum me cepit ocellis. Of all eyes (by the way) black are most amiable, entising and fairer, which the Poet observes in commending of his mistriss. “ " Spectandum nigris oculis, nigroq; capillo.” which Hesiod admires in his Alcmena, „niJ Coh Cornelius Amnon Tragaed. Act. 1. sc. 1. ’ Rosse formosarum , fn , et hdaritas vultus elegami* corona. Pliilostratus dclitiis. f|-n«Vn „ndtmiS’ Abiet °PPu2natlonern relinque, quam flamma non ex- iingui., nam ab amorc ipsa flamma sentit incendium : quae corporum penetra- awiorum, RR f “ *■ Cujus " * Cujus a vertice ac nigricantibus oculis. Tale quiddam spirat ac ab aurea Venere.” From her black eyes, and from her golden face. As if from Venus came a lovely grace. and f Triton in his Milaene “ nigra oculos formosa mihi.” * Horner useth that Epithite of Oxe-eyed, in describing Juno, because a round black eye is the best, the Son of beauty, and farthest from black the worse: Which ? Polydore Virgil taxeth in our Nation; Angli ut plurimum coesiis oculis, we have gray eyes for the most part. Baptista Porta Phyosignom. lib. 3. puts gray colour upon children, they be childish eyes, dull and heavy. Many commend on the other side Spanish Ladies, and those z Greek Dames at this day, for the blackness of their eys, as Porta doth his Neopolitan young wives. Sueton de- scribes Julius Caesar to have been nigris vegetisque oculis mi- cantibus, of a black quick sparkling eye: and although Aver- roes in his Colliget will have such persons timerous, yet with- out question they are most amorous. Now last of all, I will shew you by what means beauty doth fascinate, bewitch, as some hold, and work upon the soul of a man by the eye. For certainly I am of the Poet’s mind, Love doth bewitch and strangely change us. <( » Ludit amor sensus, oculos perstringit, & aufert Libertatem animi, mira nos fascinat arte. Credo aliquis daemon subiens praecordia flammara Concitat, & raptam tollit de cardine mentem.” Love mocks our senses, curbs our liberties. And doth bewitch us with his Art and rings, I think some Divel gets into our entrals. And kindles coals, and heaves our souls from th’hinges. Heliodorus lib. 3. proves at large, b that love is witch-craft, “ it gets in at our eys, pores, nostrils, ingenders the same qualities, and affections in us, as were in the party whence it came.” The manner of the fascination, as Ficinus 10. cap. com. in Plat, declares it, is thus : “ Mortal men are then espe- cially bewitched, when as by often gazing one on the other, they direct sight to sight, joyn eye to eye, and so drink and suck in Love between them; for the beginning of this disease • -Sent. Hercul. •(• Calcagninus dial. * Iliad 1. i Hist. lib. 1. * Sands’relation fol. 67. * Mantuan. 8 Amor per oculos, nares, poros in- fiuens, &c. Mortales turn summopere faseinantur quando frequentissimo in- tuitu acicm dtrigentes, &c. ldeo si quis nitore pollcat ocvlorum, &c. is the Eye. And therefore he that hath a cleer Eye, though, he be otherwise deformed, by often looking upon him, will make one mad, and tye him fast to him by the eye.” Leonard. Varius lib. 1. cap. 2. deJascinat. telleth us, that by this inter- view, “ c the purer spirits are infected,” the one Eye pierceth through the other with his rays, which he sends forth, and many men have those excellent piercing eys, that, which Suetonius relates of Augustus, their brightness is such, thev compel their spectators to look off, and can no more endure them then the Sun beams. d Barradius lib. 6. cap. IQ.de Hannonut Evangel, reports as much of our Saviour Christ, and c Peter Morales of the Virgin Mary, whom Nicephorus describes likewise to have been yellow-hair’d, of a wheat colour, but of a most amiable and piercing eye. The rays, as some think, sent from the eys, carry certain spiritual vapours with them, and so infect the other party, aud that in a moment. I know', they that hold visio Jit intra mittendo, will make a doubt of this ; but Ficinus proves it from blear-eys. “ fThat by sight alone, make others blear eyed: and it is more then manifest, that the vapour of the corrupt blood doth get in together with the rays, and so by the contagion, the spectators eys are in- fected. Other arguments there are of a Basilisk, that kills afar off by sight, as that Ephesian did of whom s Philostratus speaks, of so pernitious an eye, he poysoned all he looked steddily on: and that other argument, menstriue foemince, out of Aristotle’s Problems, morbosa Capivaccias adds, and. * Septalius the Commentator, that contaminate a looking- glass with beholding it. “ 11 So the beams that come from the agent’s heart, by the eys infect the spirits about the patients, inwardly wound, and thence the spirits infect the blood.” To this effect she complained in ‘Apuleius, “Thou art the cause of my grief, thy eys, piercing through mine evs to mine inner parts, have set my bowels on fire, and therefore pitty me that am now ready to dye for thy sake.” Ficinus illustrates this with a familiar example of that Marrhusian Phaedrus and The- ban Lycias, “ k Lycias he stares on Phaedrus face, and Phaedrus c Spirit us puriores fascinantur, oculus a sc radios ernitit, &c. d Lib. de pulch. Jes. et Mar. e Lib. 2. c. 23. colore tritrcum referente, crine, ft.ava, aeribus oculis. f Lippi solo intuitu alios lippos faciunt, & patet una cum radio vaporem corrupt) sanguinis emanare, cujus contagione oculus spcctantis infiqitur. s Vila Apollon. * Comment in Aristot. Probl. h Sic radius a corde percutientis missus, regimen proprium repetit, cor vulnerat, per ocu- los & sanguinem inficit & spiritus, subtili quadam vi. Castii. lib. 3. de aulico. 1 Lib. 10. Causa omnis & origo omnis prs sends doloris tute es ; Esti enim tur oculi, per meos oculos ad indma delapsi praecordia, acerrimum meis mcdullis commovent ineendium ; ergo miserere tui causa pereuntis. k Lvcias in Phae- ori vultum inhiat, Phaedrus in oculos Lycix scintillas suorum defigit oculorum ; ciimq; scintillis, &c. Sequitur Phaedrus Lyciam, quia cor sumn petit spiritum; ruatarum Lycias, quia spiritus propriam sedem postuUc. Verum Lycias, &c. fastens fastens the balls of his eys upon Lycias, and with those spark- ling rays sends out his spirits. The beams of Phaedrus’ eys are easily mingled with the beams of Lycias, and spirits are joyned to spirits. This vapour begot in Phaedrus’ heart, enters into Lycias’ bowels: and that which is a greater wonder, Phaedrus’ blood is in Lycias’ heart, and thence come those ordinary love- speeches, my sweet heart Phaedrus, and mine own self, my dear bowels. And Phaedrus again to Lycias, O my light, my joy, my soul, my life. Phaedrus follows Lycias, because his heart would have his spirits, and Lycias follows Phaedrus, because he loves the seat of his spirits; both follow; but Lycias the earnester of the two : the river hath more need of the fountain, then the fountain of the river ; as iron is drawn to that which is touched with a loadstone, but draws not it again : so Lycias draws Phaedrus.” But how comes it to pass then, that the blind man loves, that never saw ? We read, in the Lives of the Fathers, a story of a child that was brought up in the wilder- ness, from his infancy, by an old Hermite: now come to man’s estate, he saw by chance, two comely women wandring in the woods; he asked the old man what creatuies they were, he told him Fayries; after a while talking obiter, the Hermite demanded of him, which was the pleasantest sight that ever he saw in his life ? he readily replied, the two * Fayries he spied in the wilderness. So that, without doubt, there is some seciet loadstone in a beautiful woman, a magpetique power, a natu- ral inbred affection, which moves our concupiscence, and as he sings, Methinks I have a mistress yet to come. And still I seek, I love, I know not whom. ’Tis true indeed of natural and chaste love, but not of this He- roical passion, or rather brutish burning lust of which we treat; we speak of wandring, wanton, adulteious eys, which, as 1 he saith, “ lie still in wait as so many souldiers, and when they spy an innocent spectator fixed on them, shoot him through, and presently bewitch him: especially when they shall gaze and glote, as wanton lovers do one upon another, and with a pleasant eye-conflict participate each others souls.” Hence you may perceive how easily and how quickly w e may be taken in love; since at the twinkling of an Lye, 1 haedrus spirits may so pernitiously infect Lycias blood. L. either is it any wonder, if we but consider how many other diseases * Dxmonia inquit qux. in hoc Ercmo nuper occurrcbant. ' Castilio de au- lico 1. 3. fol. ‘228. Oculi ut milites in insidiis semper recubant, et subito ad vi- sum’ sagittas emittunt, &c. Nec nurum si reliquos morbos qui ex conta- gions nascuntur considcrcmus, pestem, pruntum, scabicm, &c. -}osc]y closely, and as suddainly are caught by infection, Plague, Itch, Scabs, Flux,” &c. The spirits taken in, will not let him rest that hath received them, but egg him on. “ n Idque petit corpus mens unde est saucia amore;” and we may manifestly perceive a strange eduction of spirits, by such as bleed at nose after they be dead, at the presence of the murderer; but read more of this in Lemnius lib. 2. de occult, nat. mir. cap. 7. Valleriola lib. 2. observ. cap. 7. Valesius controv. Ficinus, Cardan, Libavius cle cruentis cadaveribusy Me. MEMB. III. SUBSECT. III. Artificial allurements of love, causes and provocations to lust; Gestures, Cloaths, Dowre, Me. NATURAL beauty is a stronger loadstone of it self, as you have heard, a great temptation, and pierceth to the very heart; ° forma verecundee nocuit mihi visa puell-a; but much more when those artificial inticements and provocations of Gestures, Cloaths, Jewels, Pigments, Exornations, shall be annexed unto it; those other circumstances, opportunity of time and place shall concur, which of themselves alone were all sufficient, each one in particular to produce this effect. It is a question much controverted by some wise men, forma de- beat plus arti an naturce ? Whether natural or artificial ob- jects be more powerful ? but not decided : for my part I am of opinion, that though beauty it self be a great motive, and give an excellent lustre in so r dibus, in beggery, as a Jewel on a dunghil will shine and cast his rays, it cannot be suppressed, which Hcliodorus fains of Chariclia, though she were in beg- gar’s weeds: yet as it is used, artificial is of more force, and much to be preferred. “ * Sic dentata sibi videtur JEglc, Emptis ossibus Indicoque cornu; Sic quae nigrior est cadente moro, Cerussata sibi placet Lychoris.” So toothless ALgle seems a pretty one. Set out with new bought teeth of Indy bone: So foul Lychoris blacker then berry Her self admires, now finer then cherry. " Lucretius. a In beauty, that of favor is preferred before that of colours, #ad decent motion is more then that of favor. Bacon’s Essaies. * Martialis. Vol, II. R John John Lerius the Burgundian cap. 8. hist, navigat. in Brasil. is altogether on my side. For whereas (saith he) at our com- ing to Brasil, we found both men and women naked as they were born, without any covering, so much as of their privities, and could not be perswaded, by our Frenchmen that lived a year with them, to wear any, “ p Many will think that our so long commerce with naked women, must needs be a great provocation to lustbut he concludes otherwise, that their nakedness did much less entice them to lasciviousness, then our women’s cloaths. “ And I dare boldly affirm (saith he) that those glittering attires3 counterfeit colors, headgears, curled hairs, plaited coats, cloaks, gowns, costly stomachers, guarded and loose garments, and all those other coutrements, wherewith our country-women counterfeit a beauty, and so curiously set out themselves, cause more inconvenience in this kind, then that Barbarian homeliness, although they be no whit inferior unto them in beauty. I could evince the truth of this by many other arguments, but I appeal (saith he) to my companions at that present, which were all of the same mind. ’ His country-man, Montague, in his Essayes, is of the same opinion, and so are many others ; out of whose assertions thus much in brief we may conclude, that Beauty is more behold- ing to Art then Nature, and stronger provocations proceed from outward ornaments, then such as nature hath provided. It is true that those fair sparkling eys, white neck, coral lips, turgent Paps, Rose-coloured cheeks, <kc. of themselves are potent enticers ; but when a comely, artificial, well-composed look, pleasing gesture, an affected carriage shall be added, it must needs be far more forcible then it was, when those curi- ous needle-works, variety of colours, purest dyes, Jewels, spangles, pendants, lawn, lace, tiffanies, fair and fine linnen, embroideries, calamistrations, oyntments, &c. shall be added, they will make the veriest dowdy otherwise, a Goddess, when nature shall be furthered by Art. For it is not the eye of it self that entiseth to lust, but an “ adulterous eye,” as Peter terms it, 2. 2. 14. a wanton, a rolling, lascivious eye: A wandring eye, which Isaiah taxeth, 3.16. Christ himself, and the Virgin Mary, had most beautiful eys, as amiable eys as any persons, saith 11 Baradius, that ever lived, but withal 1 so modest, so chaste, that whosoever looked on them, was freed from that passion of burning lust, if we may believe x Gerson p Multi tacit c opinantur commetcium illud adeo frequeus cum Barbaris nu- dis, ac presertim cum fueminis, ad libidinem provocate, at minus multd noxia illorum nuditas quam nostrarum feeminarum cultus. Ausim asseverate splenc i- dum ilium cultum, fucos, &c. « Harmo. evangel, lib. 6. cap. 6. r Serm. de concep. virg. Physiognomia virginis omnes movet ad castitatem. and 5 Bonaventure: there was no such Antidote against it, as the Virgin Marie’s face ; ’tis not the eye, but carriage of it, as they use it, that causeth such effects. When PaJlas, Juno, Venus, were to win Paris favour for the golden apple, as it is elegantly described in that pleasant euterlude of *Apuleius, Juno came with majesty upon the stage, Minerva gravity, but Venus, dulce subridens, constitit amcene; &( gratissinue Gratue (team propitiantes, &(c. came in smiling with her gra- tious graces and exquisite musick, as if she had danced, nonnunqudm saltare soils oculis, and which was the main matter of all, she danced with her rolling eys : they were the Brokers and Harbingers of her sute. So she makes her brags in a modern Poet, f Soon could I make my brow to tyrannize. And force the world do homage to mine eys. The eye is a secret Orator, the first bawde, Amoris porta, and with private looks, winking, glances and smiles, as so many dialogues they make up the match many times, and un- derstand one another’s meanings, before they come to speak a word. 1 Eurialus and Lucretia were so mutually enamored by the eye, and prepared to give each other entertainment, be- fore ever they had conference : he asked her good will with his eye; she did suffragan, and gave consent with a pleasant look. That “Thracian Rodophe was so excellent at this dumb Rhetofick, “ that if she had but looked upon any one almost (saith Calisiris) she would have bewitched him, and he could not possibly escape it.” For as x Salvianus observes, “ the eys are the windows of our souls, by which as so many channels, all dishonest concupiscence gets into our hearts.” They reveal our thoughts, and as they say, frons animi index, but the eye of the countenance. “ t Quid procacibus intuere ocellis?” &c. I may say the same of smiling, gait, nakedness of parts, plau- sible gestures, Sec. To laugh is the proper passion of a man, an ordinary thing to smile; but those counterfeit, composed, affected, artificial and reciprocal, those counter-smiles are the dumb shews and prognosticks of greater matters, which they most part use, to inveagle and deceive; though many fond 5 3. sent. d. 3. q. 3. mirum, virgo formosissima, sed a nemine coiicupita. * Met. 10. f Rosamond’s complaint, by Sam. Daniel. ■ iEneas Silv. “ Hehodor 1. 2. Rodophe Thracia tarn inevitabili fascino instructa, tarn exacts oculis intuens attraxit, ut si in illam quis incidisset, fieri non posset quin cape- remr. * Lib. 3. de providentia: Animi fenestras oculi, et omnis improba tupiditas per ocellos tanquam canales introit. + Buchanan. R 2 lovers lovers again are so frequently mistaken, and led into a fool’s paradise. For if they see but a fair maid laugh, or shew a pleasant countenance, use some gratious words or gestures, they apply it all to themselves, as done in their favour, sure she loves them, she is willing, coming, See. “ Stultus quando videt quod pulchra puellula ridet. Turn fatuus credit se quod amare velit:” When a fool sees a fair maid for to smile. He thinks she loves him, ’tis but to beguile. They make an art of it, as the Poet telleth us, “ y Quis credat ? discunt etiam ridere puellae, Quaeritur atque illis hac quoque parte decor Who can believe ? to laugh maids make an Art, And seek a pleasant grace to that same part. And ’tis as great an enticement as any of the rest, “ 1 subrisit molle puella. Cor tibi rite salit.” She makes thine heart leap with 3 a pleasing gentle smile of hers. “ b Dulce ridentem Lalagen amabo, Dulce loquentem,” I love Lalage as much for smiling, as for discoursing, delectata ilia visit tarn blandum, as he said in Petronius of his Mis- triss, being well pleased, she gave so sweet a smile. It won Ismenius, as he c confesseth, Ismene subrisit aviatorium, Is- mene smiled so lovingly the second time I saw her, that I could not chuse but admire her : and Galla’s sweet smile quite overcame * Faustus the Shepheard, “ Me aspiciens rnotis blande subrisit ocellis.” All other gestures of the body will enforce as much. Daphnis in f Lucian was a poor tattered wench when I knew her first, said Corbile, pannosa Si facera, but now she is a stately piece indeed, hath her rnaids to attend her, brave attires, rnony in her purse, &c. and will you know how this came to pass ? “ by setting out her self after the best fashion, by her pleasant carriage, affability, sweet smiling upon all,” &c. Many y Ovid de arte amandi. 1 Fers. 3. Sat. * Vel centum Charites rider* putaret, Museus of Hero. b Hor. Od. 22. lib. 1. * Eustathius 1. 5. * Man- tuan. -f- Tom. 4. merit, dial. Exornando seipsam eleganter, facilcm et hila- rmc *e gcrendo ciga cunctos, ridendo suave ae blandum tjuid, &c. women women dote upon a man for his complement only, and good behaviour, they are won in an instant; too credulous to be- lieve that every light, wanton sutor, who sees or makes love to them, is instantly inainored, he certainly dotes on, admires them, will surely marry, when as he means nothing less, ’tis his ordinary carriage in all such companies. So both delude each other by such outward shews ; and amongst the rest, an upright, a comely grace, curtesies, gentle salutations, cringes, a mincing gate, a decent and an affected pace, are most pow- erful enticers, and which the Prophet Esay, a Courtier him- self, and a great observer, objected to the daughters of Sion, 3. 16. “they minced as they went, and made a tinkling with their feet.” To say the truth, what can they not effect by such means ? Whilst nature decks them in their best attires Of youth and beauty which the world admires, “ * Urit voce, manu, gressu, pectore, fronte, oculis.” When Art shall be annexed to beauty, when wiles and guiles shall concur: for to speak as it is, Love is a kind of legerde- main ; meer jugling, a fascination. When they shew their fair hand, fine foot and leg withal, magnum sui desiderium nobis relinquunt, saith J Balthazar Castilio lib. 1. they set us a longing, “ and so when they pull up their petty-coats, and outward garments,” as usually they do to shew their fine stockings, and those of purest silken dye, gold fringes, laces, embroyderings, (it shall go hard but when they go to Church, or to any other place, all shall be seen) ’tis but a springe to catch woodcocks; and as cChrysostome telleth them down- right, “ though they say nothing with their mouths, they speak in their gate, they speak with their evs, they speak in the carriage of their bodies.” And what shall we say otherwise of that baring of their necks, shoulders, naked breasts, arms and tvrists, to what end are they but only to tempt men to lust! “ f Nam quid lacteolus sinus, & ipsas Prac te fers sine linteo papillas? Hoc est dicere, posce, posce, trado ; Hoc est ad Venerem vocare amantes.” There needs no more, as ^ Fredericus Matencsius well observes, * Angerianus. d Vel si forte vestimentum de industria elevetur, in pedum at tibiarum pars aliqua conspiciatur, dum templum aut locum aliquem adierit. ' Scrmone, quod non foeminae viris cohabitent. Non loquuta es lingua, sed lo- quuta es gressu : non loquuta es voce, sed oculis loquuta es r.larins quam voce. + Jovianus Pontanus Baiar. lib. 1. ad Hcrmionem. JDeluxu veslium dis- curs. 6. Nihil aliud deest nisi ut prxco vos pixced.it, &c. R 3 b»t but a cryer to go before them so dressed, to bid us look out, a trumpet to sound, or for defect a Sowgelder to blow, 6 Look out look out and see What object this may be That doth perstringe mine eye: A gallant Lady goes In rich and gaudy clothes. But whether away God knows, look out, &p. & quce scquuntur, or to what end and purpose ? but to leave all these phantastical raptures, I’le prosecute mine intended Theam. Nakedness, as I have said, is an odious thing of it self, remedium amor is \ yet it may be so used, in part, and at set times, that there can be no such enticement as it is; “ e Nec mihi cincta Diana placet, nec nuda Cythere, Ilia voluptatis nil habet, hape nimium.” David so espied Bersheba, the Elders Susanna : f Apelles was inamored with Campaspe, when he was to paint her naked. Tiberius in Suet. cap. 42. supped with Sestius Gallus an old leacher, libidinoso sene, ed lege ut nuda puella administra- ven t ; some say as much of Nero, and Pontus Huter of Caro- lus Pugnax. Amongst tbe Babylonians, it was the custome of some lascivious queans to dance friskin in that fashion, saith Curtius lib. 5. and Sardus de mor. gent. lib. 1. writes of others to that effect. The g Tuscans at some set banquets had naked women to attend upon them, which Leonicus de Varna hist. lib.?>. cap. 96. confirms of such other bawdy nations. Nero would have filthy pictures still hanging in his chamber, which is too commonly used in our times ; and Heliogabalus, etiam coram agentes, ut ad venerem incitarent: So things may be abused. A servant maid in Aristaenetus spyed her Master and Mistress through the keyhole * merrily disposed; upon the sight she fell in love witVher Master, t Antoninus Caracalla^ observed his mother in law with her breasts amorously laid open, he was so much moved, that he said, Ah si liceret, O that I might; which she by chance overhearing, replyed as impudently, h Suicquid lihet licet, thou maist do what thou wilt: and upon that temptation he married her: this object was not in cause, not the thing it self, but that unseemly, un- decent carriage of it. *• If you can tell how, you may sing this to the tune a Sow gelder blows. * Auson. epig. 28. 1 Plin. lib. S3, cap. 10. Gampaspen Nudam picturus Apelles, amorc cjus illaqucatus cst. s In Tyrrhenis conviyiis inulv muli- eres ministrabant. * Amatoria misccntes vidit, ct in ipsis Complcxibus audit, &c. cmersit indc cupido in pectus Virginis. f hpist. 7. lib. ‘2. When When you have all done, veniunt a veste sagittee, the greatest provocations of lust are from our apparel; God makes, they say, man shapes, and there is no motive like unto it; * Which doth even Beauty beaulifie. And most bewitch a wretched eye. a filthy knave, a deformed quean, a crooked carkass, a maukin, a witch, a rotten post, an hedgstake may be so set out and tricked up, diat it shall make as fair a shew, as much enamour as the rest: many a silly fellow is so taken. Prirnum luxuries au~ cupiwn, one calls it, the first snare of lust; ’ Bossus aucupium animarum, le.thalem arundinem, a fatal reed, the greatest bawd, forte lenocinium, sanguineis lachnjmis deplorandum, saith f Matenesius, and with tears of blood to be deplored. Not that comeliness of clothes is therefore to be condemned, and those usual ornaments: there is a decency and decorum in this as well as in other things, fit to be used, becoming several persons, and befitting their estates; he is only phantastical that is not in fashion, and like an old image in Arras hangings, when a manner of attire is generally received : but when they are so new fangled, so unstaid, so prodigious in their attires, beyond their means and fortunes, unbefitting their age, place, quality, condition, what should we otherwise think of them ? Why do they adorn themselves with so many colours of hearbs, fictitious flowers, curious needle-works, quaint devices, sweet smelling odours, with those inestimable riches of pretious stones, pearls, rubies, diamonds, emeralds, &c. Why do they crown themselves with gold and silver, use coronets and tires of several fashions, deck themselves with pendants, brace- lets, ear-rings, chains, girdles, rings, pins, spangles, embroy- deries, shadows, rebatoes, versicolor ribbands ? why do they make such glorious shews with their scarfs, feathers, fans, masks, furs, laces, tiffanies, ruffs, falls, calls, cuff's, damasks, velvets, tinsels, cloth of gold, silver, tissue ? with colours of heavens, stars, planets: the strength of mettals, stones, odours, flowers, birds, beasts, fishes, and whatsoever Africk, Asia, America, sea, land, art, and industry of man can afford ? Why do they use and covet such novelty of inventions ; such new fangled tires, and spend such inestimable summs on them ? “To what end are those crisped, false hairs, painted faces,” as k the Satyrist observes, “ such a composed gait, not a step awry?” Why are they like so many Sybarites, or Neroe’s Pop- * Sidney’s Arcadia. ■ De immod. mulier. cultu. •)• Discurs. 6. dc luxn vcstium. k Petronius fol. 95. cjuo spectant flexae comae? quo facies mcdica anue attiita & oculorum mollis pctulantia? quo incessus tam composiius, Sic. pma, Assuerus’ concubines, so costly, so long a dressing, as Caesar was marshalling his army, or an hawk in pruning? l Dum moliuntur, clum commitur, annas est: A # Gardiner takes not so much delight and pains in his garden, an horse- man to dress his horse, scour his armour, a Marfiner about his ship, a Merchant his shop and shop-book, as they do about their faces, and all those other parts: such setting up with corks, streightning with whale-bones ; why is it, but as a day- net catcheth Larks, to make yong men stoop unto them ? Philocharus, a gallant in Aristajnetus, advised his friend Poli- senus to take heed of such entisements, “ + for it was the sweet sound and motion of his Mistris spangles and bracelets, the smell of her oyntments, that captivated him first, “ Ilia fait mentis prima ruina meae.” 2iud sibi vull pixidum turba, saith "> Lucian, “To what use are pins, pots, glasses, ointments, irons, combes, bod- kins, setting-sticks'? why bestow they all their patrimonies and husbands.yearly revenues on such fooleries ?” J btna pa- trimonia .singulis aaribas; “ why use they dragons, waspes, snakes, for chains, inarnelled jewels on their necks, ears ?” dignum potius foret ferro manus istas religari, atc/ue utinam monilia verb dracones essent; they had more need some of them be tied in Bedlam with iron chains, have a whip for a fan, and hair-cloaths next ’ to their skins, and instead of wrought smocks, have their cheeks stigmatised with a hot iron ; I say, some of our jezabels, instead of painting, if they were well served. But why is all this labour, all this cost, preparation, riding, running, far fetched, and dear bought stuffe ? “ n Because forsooth they would be fair and fine, and where nature is defective, supply it by art. « § Sanguine quae vero non rubet, arte rubet,” (Ovid.) and to that purpose they annoint and paint their faces, to make Helen of Hecuba “ parvanrque exortamque puellam Europen 1 Ter. * P. Aretine. Iiovtulanus non ita exercetur visendis hortis, equej equis, artnis, nauta navibus, &c. -f-Epist. 4. Sonus armillarum bene sonan- tuim, odor unguentoruin, &c. m Tom. 4. dial. Amor, vascula plena multaB jnfelicitatis omnenr maritorum opulentiam in hsec inpendunt, dracones pro monilibus habc-nt, qui utinam vere dracones essent. Lucian. + Seneca. * Castilio de aulic. lib. 1. Mulieribus omnibus hoc imprimis in votis est, ut for- mosae sint, aut si reipsa non sint, videantur tamen esse; & si qua parte nature tlefuit, artis suppetias adjungunt: unde illae faciei unctiones, dolor et Qruciatus in arctandis corporibus, &c. § Ovid, cpist. Med. Jasoni. To To this intent they crush in their feet and bodies, hurt and crucifie themselves, sometimes in laxe cloathes, an hundred yards I think in a gown, a sleeve ; and sometimes again so close, ut nudos exprimant artus. ° Now long tails and trains, and then short, up, down, high, low, thick, thin, &c. now- little or no bands, then as big as cart wheels ; now loose bo- dies, then great fardingals and close girt, &c. Why is all this, but with the whore in the Proverbs, to intoxicate some or other ? oculorum decipulam, * one therefore cals it, SC Indicem libi- dinis, the trap of lust, and sure token, as an Ivy-bush is to a Tavern. “ Quod pulchros Glycere sumas de pixide vultus. Quod tibi compositae nec sine lege comae: Quod niteat digitis adamas, Beryllus in aure. Non sum divinus, sed scio quid cupias.” O Glycere in that you paint so much. Your hair is so bedeck’t in order such. With rings on fingers, bracelets in your ear, Athough no Prophet, tell I can, I fear. To be admired, to be gazed on, to circumvent some novice; as many times they do, that instead of a Lady he loves a cap and a feather, instead of a maid that should have verem colo- rem, corpus sohdum &( sued plenum (as Chasrea describes his mistriss in the f Poet), a painted face, a ruffe-band, fair and fine linnen, a coronet, a flowre, (7 t Naturceque putat quod fuit artificis,)” a wrought wastcoate he dotes on, or a pied petticote, a pure die instead of a proper woman. For generally, as with rich furred Conies, their cases are far better then their bodies, and like the bark of a Cinnamon tree, which is dearer than the whole bulk, their outward accoutrements are far more pretious then their inward indowments. ’Tis too commonly so. “ p Auferimur cultu, & gemmis, auroque teguntur Omnia ; pars minima est ipsa puella sui.” With gold and jewels all is covered. And with a strange tire we are won, (While she’s the least part of herself) And with such baubles quite undone.” Why do they keep in so long together, a whole winter some- times, and will not be seen but by torch or candle-light, and ° Motlo caudatas tunicas, Sec. Bossus. *Scribanins philos, Christ. cap. 6. f Ter. Eynuc. Act. 2, Seen. 3. % Stroza fit, t Ovid. come come abroad with all the preparation may be, when they have no business, but only to shew themselves ? ■m “ Spectatum veniunt, veniunt spectentur ut ipsae. * For what is beauty if it be not seen. Or what is’t to be seen if not admir’d. And though admir’d, unless in love desir’d ? why do they go with such counterfeit gait, which q Philo Ju- daeus reprehends them for, and use (I say it again) such gest- tures, apish, ridiculous, undecent attires, Sybaritical tricks, fncos genis, purpurissam venis, cerussam fronti, leges ocu- lis, SCc. use those sweet perfumes, powders and ointments in publike ; flock to hear sermons so frequent, is it for devotion ? or rather, as ' Basil tels them, to meet their sweet-hearts, and see fashions ; for, as he saith, commonly they come so pro- vided to that place, with such curious complements, with such gestures and tires, as if they should go to a dancing school, a stage-play, or bawdy-house, fitter then a Church, When such a she-Priest comes her Mass to say Twenty to one they all forget to pray. “ They make those holy Temples consecrated to godly Mar- tyrs, and religious uses, the shops of impudence, dens of whores and theeves, and little better then brothel houses.” When we shall see these things dayly done, their husband* bankrupts, if not cornutos, their wives light huswives, daugh- ters dishonest; and hear of such dissolute acts, as dayly we do, how should we think otherwise ? what is their end, but to deceive and inveagle young men ? As tow takes fire, such in- ticing objects produce their effect, how can it be altered ? When Venus stood before Anchises (as 5 Homer fains in one of his Hymns) in her costly robes, he was instantly taken, " Cum ante ipsum staret Jovis filia, videns earn Anchises, admirabatur formam, & stupendas vestes; Erat enim induta peplo, igneis radiis splendidiore; Habebat quoque torques fulgidos, flexiles haslices, Tenerum collum ambiebant monilia pulchra, Aurea, variegata.” * S. Daniel. s Lib. de victimis. Fracto incessu, obtuitu lascivo, calamis- trata, cineinnata, fucata, recens lota, purpurissata, pretiosoque amicta pallio- 1«), spirans wnguenta, ut juvenum animos circumveniat. r Oral, in ebrios. Jmpudenter se masculorum aspectibus exponunt, insolentcr comas jactantes, iraliunt tunicas pedibus collidentes, oculoque petulanti, risu effuso, ad tripudi- \un insanientes, omnera adolcscentnm internperantiam in sc provocantes, id- que in templis memoriae martyrum consecratis; pomcerium civitatis officinam ftcerunt impudentia:. ‘llymno Veneri dicato. Wh*B When Venus stood before Anchises first. He was amaz’d to see her in her tires; For she had on a hood as red as fire, And glittering chains, and Ivy twisted spires, A hour her tender neck were costly bruches. And neck-laces of gold, inamell’d ouches. So when Medea came in presence of Jason first, attended by her Nymphs and Ladies, as she is described by 'Apollonius, “ Cunclas vero ignis instar sequebatur splendor, Tantum ab aureis fimbriis resplendebat jubar, Accendilque in oculis dulce desiderium.” A lustre followed them like flaming fire. And from their golden borders came such beams. Which in his eys provok’d a sweet desire. Such a relation we have in * Plutarch, when the Queens came and offered themselves to Anthony, “ u with divers presents, and entising ornaments, Asiatick allurements, with such won- derful joy and festivity, they did so inveagle the Romans, that no man could contain himself, all was turned to delight and pleasure. The women transformed themselves to Bacchus shapes, the men-children to Satyrs and Pans; but Anthony himself was quite besotted with Cleopatra’s sweet speeches, philters, beauty, pleasing tires : for when she sailed along the river Cydnus, with such incredible pomp in a gilded ship, her self dressed like Venus, her maids like the Graces, her pages like so many Cupids, Anthony was amazed, and rapt beyond himself.” Heliodorus lib. 1. brings in Damenetn, stepmother to Cnemon, “ whom she x saw in his scarfs, rings, robes and coronet, quite mad for the love of him.” It was Judith’s Pantofles that ravished the eys of Olofernes. And y Cardan is not ashamed to confess, that seeing his wife the fust time all in white, he did-admire and instantly love her. If these outward ornaments were not of such force, why doth * Naomi give Ruth counsel how to please Boaz ? and a Judith, seeking to captivate Olo- fernes, washed and anointed her self with sweet ointments, dressed her hair, and put on costly attires. The riot in this kind hath been excessive in times past; no man almost came abroad, but curled and annointed, 1 Argonaut. 1. 4. * Vit. Anton. u Regia domo ornatuque certantes, sese ac formam suam Antonio offerentes, kc. Cum ornaru et incredibiti pompa per Cydnum fiuvium navigarent aurata puppi, ipsa ad similitudinem Veneris ornata, puellae Gratiis similes, pueri cupidinibus, Antonins ad visum stupc- factus. * Arntctum Clilamyde et (.oroms, quum prirtnnn aspexit Cnemo- nem, ex potestate mentis ex<adit > bib de lib. prop 1 2 Ruth 3. 3. f Cap. 9. 5. << Et re h Et matutino sudans Crispinus amorao, Quantum vix redolent duo funera,” one spent as much as two funerals at once, and with perfumed hairs, c &C rosa canos odorali capillos Assyriaijue nardo. What strange tiling doth '• Sueton relate in this matter of Cali- gula’s riot? And Pliny lib. 12. # 13. Read more in Diosco- rides, Ulmus, Arnoldus, Randoletius de f uco decoratione; for it is now an art, as it was of old, (so c Seneca records) offi- ciate sunt odores coqutntimn. Women are bad and men worse, no difference at all betwixt their and our times; “ f Good manners (as Seneca complains) are extinct with wantonness, in tricking up themselves men go beyond women, they wear harlots colours, and do not walk, but jet and dance,” hie mu- lier, hcec vir, more like Players, Butterflies, Baboons, Apes, Anticks, then men. So ridiculous moreover we are in our at- tires, and for cost so excessive, that as Hierome said of old, JJno Jilio villa-rum insnnt pretia, uno lino decies sestertium inseritur; ’tis an ordinary thing to put a thousand Okes and an hundred Oxen into a suit of apparel, to wear a whole Man- nor on his back. W'hat with shooe- ties, hangers, points, caps and feathers, scarfs, bands, cuffs, &c. in a short space their whole patrimonies are consumed. Heliogabalus is taxed by Lampridius, and admired in his age for wearing jewels in his shoos, a common thing in our times, not for Emperours and Princes, but almost for serving men and taylors : all the flowres, stars, constellations, gold and pretious stones do con- descend to set out their shooes. To repress the luxury of those Roman matrons, there was g Lex Valeria and Oppia, and a Cato to contradict; but no Laws will serve to repress the pride and insolency of our days, the prodigious riot in this kinde. Lucullus wardrope is put down by our ordinary Citizens; and a Cobler’s wife in Venus, a Courtesan in Florence, is no whit inferior to a Queen, if our Geographers say true: and why is all this ? “ Why do they glory in their Jewels (as h he saith) or exult and triumph “ in the beauty of clothes ? why is all this cost? to incite men the sooner to burning lust. They pretend decency and ofnament; but let them take heed, that while they set out their bodies, they do not damn their souls 'tis 1 Ber- k Juv. Sat. 6. c Hor. lib. 2. Od. 11. A Cap. 27. * Epist. PO. f Quicquid est boni moris levitate extinguitur, ct politura corporis muliebres niunditias antecessimus, colores meretricios viri sumimus, tenero et molli gradu suspendimus gvadum, non ambulamus, nat. quaest. lib. 7. cap. til. * Liv. lib. 4. dec. 4. h Quid exultas in pulchritudine panni ? quid gloriaris in gem- Snis ut facilius invites ad libidinosum im endium ? Mat. Bossus de immoJer. ntulie. cultu. ‘Epist. 113. fulgent monilibus, jnaribus sordent, puvpurau vestis, cocscicntia pannosa, cap. 3. 17. nard’s nard’s counsel: “shine in Jewels, stink in conditions; have purple robes, and a torn conscience.” Let them take heed of Esaye’s Prophesie, that their slippers and attires be not taken from them, sweet balls, bracelets, eatings, vailes, wimples, crisping-pins, glasses, fine linnen, hoods, lawns, and sweet savours, they become not bald, burnt, and stinke upon a sud- den. And let maids beware, as k Cyprian adviseth, “ that while they wander too loosely abroad, they loose not their vir- ginities and like ./Egyptian temples, seem fair without, but prove rotten carcasses within. How much better were it for them to follow that good counsel of Tertullian ? “ 1 To have their eyes painted with chastity, the Word of God inserted into their ears, Christ’s yoke tied to the hair, to subject themselves to their husbands. If they would do so, they should be comely enough, cloathe themselves with the silk of sanctity, damask of devotion, purple of piety and chastity, and so painted, they shall have God himself to be a suiter : Let whores and queans prank up themselves, m let them paint their faces with minion and cerusse, they are but fuels of lust, and signs of a corrupt soul: if ye be good, honest, vertuous, and religious Matrons, let sobriety, modesty and chastity be your honour, and God himself your love and desire.” Mulier recte olet, ubi nihil olet, then a woman smells best, when she hath no perfume at all; no crown, chain, or jewel (Guivarra adds) is such an or- nament to a Virgin, or vertuous woman, quam virginipudor, as chastity is : more credit in a wise man’s eye and judgement they get by their plainness, and seem fairer than they that are set out with babies, as a Butcher’s meat is with pricks, puffed up and adorned like so many Jays with variety of colours. It is reported of Cornelia, that vertuous Roman Lady, great Scipio’s daughter, Titus Scmpronius’ wife, and the mother of the Gracchi, that being by chance in company with a companion, a strange gentlewoman (some light huswife belike, that was dressed like a May Lady, and, as most of our gentlewomen are, “ was n more solicitous of her head tire, then of her health, that spent her time betwixt a comb and a glass, and had rather k De virginali habitu: dum ornari cultius, dum evagari virgines volunt, dc- sinunt esse virgines. Clemens Alexandrinus lib de pulchr. animse, ibid. 1 Lib. 2. de culm mulierum, oculos depictos verecundia, inferentes in aures sermonem dei, annectentes crinibus jugum Christi, caput maritis subjicientes, sic facile et satis eritis ornatas: vestite vos serico probitatis, byssino sanctitatis, purpura pudicitiae ; taliter pigmematne deum habebitis amatorem. m Suas liabeant Roman* lascivias ; purpurissa, ac cerussa ora perungant, fomentalibi- dinum, et corrupt® mentis indicia; vestrum ornamentum deus sit, pudicitia, virtutis studium. Bossus Plautus. “ Sollicitioresde capitis sui decore quam de salute, inter pectinem ct speculum diem perdunt, concinniores esse inalunt ^uam honestiores, et rempub. tpinus turbari cuiant quam contain. Seneca. be be fair than honest (as Cato said) and have the Cominonweabh turned topsie turvie, then her tires marred) and she did naught but brag of her fine robes and jewels, and provoked the Roman Matron to shew her’s : Cornelia kept her in talk till her children came from school, and these, said she, are my jewels, and so deluded and put off a proud, vain, phantasticall huswife. How much better were it for our Matrons to do as she did, to go civilly and decently, ° Honestre mulieris instar qiue utitur auro pro to quod est, ad ea tantum quibus opus est, to use gold as it is gold, and for that use it serves, and when they need it, then to consume it in riot, begger their husbands, prostitute themselves, inveagle others, and peradven- ture damn their own souls ? How much more would it be for their honour and credit ? Thus doing, as ITierom said of Ble- silla, “pFurius did not so triumph over the Gaules, Papyrius of the Samnites, Scipio of Numantia, as she did by her tem- perance;’7 pulla semper veste, He. they should insult and do- mineer over lust, folly, vain-glory, all such inordinate, furious and unruly passions. But I am over tedious, I confess, and whilst I stand gaping after fine clothes, there is another great allurement, (in the world’s eye at least) which had like to have stoln out of sight, and that is mony, veniunt d dote sagittre, mony makes the match ; *Movov upyupov pH,raw : ’Tis like sauce to their meat, cum came condiment urn, a good dowry with a wife. Many men if they do hear but of a great portion, a rich heir, are more mad then if they had all the beauteous ornaments, and those good parts Art and Nature can afford, they f care not for ho- nesty, bringing up, birth, beauty, person, but for mony. “ t Canes & equos (6 Cyrne) quoerimus ^ Nobiles, & a bona progenie ; Malam vero uxorem, malique patris filiam Ducere non curat vir bonus, Modo ei magnarn dotem afferat.” Our dogs and horses still from the best breed We carefully seek, and well may they speed: Bui for our wives, so they prove wealthy. Fair or foul, we care not what they be. If she be rich, then she is fair, fine, absolute and perfect, then they burn like fire, they love her dearly, like pig and pve, and are ready to hang themselves if they may not have her. No- • Lucian. r Non sic Furius de Gallis, non Pnpyrius de Samnitibus, Scipio de Kumantia triumphavit, ac ilia se vincendo in hac parte. * Anacreon. 4. solum intuemur aun.m. f Asser tecum si vis vivere mecum. + Theognrs. thing thing so familiar in these dayes, as for a young man to marry an old wife, as they say, for a piece of gold; asinum auro onustum; and though she be an old crone, and have never a tooth in her head, neither good conditions, nor a good face, a natural fool, but onely rich, she shall have twenty young Gallants to be juiters in an instant. As she said in Suetonius, non me, sed mea ambiunt, ’tis not for her sake, but for her lands or mony; and an excellent match it were (as he added) if she were away. So on the other side, many a young lovely maid will cast away herself upon an old, doting, decrepit dizard, * Bis puer effoeto quamvis balbutiat ore, Prima legit rarae tarn culta roseta puellae, that is rheumatick and gouty, hath some twenty diseases, per- haps but one eye, one leg, never a nose, no hair on his head, wit in his brains, nor honesty, if he have land or r mony, she will have him before all other suiters, « Dummodo sit dives barbarus ille placet. Ifheberich, he is the man, a fine man, and a proper man, »hc’l go to Jacaktres or Tidore with him ; Galesimus de monte aureo. Sir Giles Goosecap, Sr. Amorous La-Fool, shall have her. And as Philemasium in f Aristaenetus told Emmusus, absq; argento omnia vana, hang him that hath no mony, “ ’tis to no purpose to talk of marriage without means,” J trouble me not with such motions ; let others do as they will, “ He be sure to have one shall maintain me fine and brave,” Most are of her minde, 1 De moribus ultima jiet Questio, for his conditions, she shall enquire after them another time, or when all is done, the match made, and every body gone home. § Lucian’s Lycia was a proper young maid, and had many fine Gentlemen to her suiters ; Ethecles a Senator’s son, Melissus a Merchant, &c. but she forsook them all for one Passius a base, hirsute, bald-pated knave ; but why was it ? “ His father lately died and left him sole heir of his goods and lands.” This is not amongst your dust-worms alone, poor snakes that will prostitute their souls for mony, but with this bait you may catch our most potent, puissant, and,illustrious Princes. That proud upstart domineering Bishop of Ely, in the time of Richard * Chaloner 1.9. de Repub. Ang. r Uxorem ducat Danaen, &c. 5 Ovid. + Epist. 14. formam spectant alii per gratias, ego pecuniam, &c. ne mihi ne- gotium facesse. J Qui caret argento, frustra utitur argumento. 1 Juvenalis. § Tom. 4. merit, dial, multos amatores rejecit, quia pater ejus nuper moituus, ac dominus ipse {actus bonorum omnium. the first, Viceroy in his absence, as * Nubergensis relates it, to fortifie himself, and maintain his greatness, prapinquarum suarum connubiis, plurimos sibi potent es $( nobiles devincire curavit, married his poor kinswomen (which came forth of Normandy by droves) to the chiefest nobles of the land, and they were glad to accept of such matches, fair or foul, for themselves, their sons, nephews, &c. Et quis tarn prceclaram affinitatem sub spe ■magnte promotiunis non optaret ? Who would not have done as much for mony and preferment ? as mine author u adds. Vortiger, King of Britain, married Row- ena the daughter of Hengist the Saxon Prince, his mortall enemy ; but wherefore ? she had Kent for her dowry Iagello the great Duke of Lituania, J 386, was mightily enamoured on Hedenga, insomuch that he turned Christian from a Pagan, and was baptized himself by the name of Uladislaus, and all his subjects for her sake : but why was it ? she was daughter and heir of Poland, and his desire was to have both Kingdoms incoporated into one. Charls the great was an earnest suiter to Irene the Empress, but, saith x Zonarus, ob regnum, to annex the Empire of the East to that of the West. Yet what is the event of all such matches, that are so made for mony, goods, by deceit, or for burning lust, quos foeda libido conjunxit, what follows? they are almost mad at first, but ’tis a meer flash ; as chaff and straw soon fired, burn vehemently for a while, yet out in a moment ; so are all such matches made by those allurements of burning lust ; where there is no respect of honesty, parentage, vertue, religion, education, and the like, they are extinguished in an instant, and instead of love comes hate; for joy, repentance^and desperation itself. Franciscus Barbarns in his first book de reuxoria, c. 5. hath a story of one Philip of Padua that fell in love with a common whore, and was now ready to run mad for her ; his father having no more sons let him enjoy her; “ y but after a few days, the young man began to loath, could not so much as endure the sight of her, and from one madness fell into another.” Such event commonly have all these lovers ; and he that so marries, or for such respects, let them look for no better success, then Mene- laus had with Helen, Vulcan with Venus, Theseus with Phse- dra, Minos with Pasiphae, and Claudius with Messalina; shame, sorrow, misery, melancholy, discontent. * Lib. 3. cap. 14. quis nobilium eo tempore, sibi aut filio aut nepoti uxorem accipere cupiens, oblatam sibi aliquam propinquarum cjus non accipcret obviis xnanibus ? quorum turbam accivcrat e Narvnannia in Angliam cjus rei gratia. * Alexander Gaguinus Sarmat. Europ. descript. x Tom. 3. Annal. y Libido s.atiin doferbuit,' fastidium csepit, & quod in ea tantopere adamavit aspernatur, it ab XKiitudine liberatus in angorem incidit. SUB- SUBSECT. IV. Importunity and opportunity of time, place, conference, dis- course, singing, dancing, musick, amorous tales, objects, kissing, familiarity, tokens, presents, bribes, promises, protestations, tears, Ike. LL these allurements hitherto are afar off, and at a dis- tance; I will come nearer to those other degrees of Love, which are conference, kissing, dalliance, discourse, singing, dancing, amorous tales, objects, presents, &c. which as so many Syrens steal away the hearts of men and women. For as Tacitus observes, 1. 2. “ z It is no sufficient trial of a maid’s affection by her eys aloiie, but you must say something that shall be more available, and use such other forcible engines ; therefore take her by the hand, wring her fingers hard, and sigh withall; if she accept this in good part, and seem not to be much averse, then call her Mistress, take her about the neck and kiss her, &c.” But this cannot be done except they first get opportunity of living, or coming together, ingress, egress, and regress ; letters and commendations may do much, outward gestures, and actions : but when they come to live near one another, in the same street, village, or together in an house, love is kindled on a sudden. Many a Serving-man by reason of this opportunity and importunity inveagles his Master’s daughter, many a Gallant loves a Dowdy, many a gentleman runs upon his wife’s maids ; many Ladies dote upon their men, as the Queen in Ariosto did upon the Dwarf, many matches are so made in haste, and they are compelled as it were by + necessity so to love, which had they been free, come in company of others, seen that variety which many places afford, or compared them to a third, would never have looked one upon another. Or had not that opportunity of discourse and familiarity been offered, they would have loathed and contemned those whom, for want of better choice and other objects, they are fatally driven on, and by reason of their hot bloud, idle life, full diet, &c. are forced to dote upon them that come next. And many times those which at the first sight cannot fancy or affect each other, but are harsh and ready to disagree, offended with each other’s 1 De puellae voluntate periculum facere solis oculis non est satis, sed effica- cius aliquid agere oponet, ibiq; etiam machinam alteram adhibere : itaq; ma- nus tange, digitos constringe, atq; inter stringendum suspira; si haec agentem aequo se animo feret, neq; facta hujusmodi aspernabitur, turn veto dominum ap- pella, ejusq; collum suaviare. f Hungry dogs will eat dirty puddings. V01" II. S carriage, » carriage, like Benedict and Betteris in the * Comedy, and in whom they finde many faults, by this living together in a house, conference, kissing, colling, and such like allurements, begin at last to dote insensibly one upon another. It was the greatest motive that Potiphar’s wife had to dote upon Joseph, and a Clitiphon upon Leucippe his Uncle’s daugh- ter, because the plague being at Bizance, it was his fortune for a time to sojourn with her, to sit next her at the table, as he tells the tale himself in Tatiuslib. 2. (which, though it be but a fiction, is grounded upon good observation, and doth well ex- press the passions of lovers,) he had opportunity to take her by the hand, and after a while to kiss, and handle her paps, &c. b which made him almost mad. Ismenius the Orator makes the like confession in Eustathius lib 1. when he came first to Sosthene’s house, and sat at table with Cratistes his friend, Ismene, Sosthene’s daughter, waiting on them “ with her breasts open, arms half bare,” f Nudapedem, discincta sinum, spoliata lacertos, after the Greeck fashion in those times,—J nudos media phis parte lacertos, as Daphne was when she fled from Phoebus (which moved him much), was ever ready to give attendance on him, to fill him drink, her eyes were never off him, rogabundi oculi, those speaking eyes, courting eyes, enchanting eyes ; but she was still smiling on him, and when they were risen, that she had got a little opportunity, “ c she came and drank to him, and withall trod upon his toes, and would come and go, and when she could not speak for the company, she would wring his hand,” and blush when she met him: and by this means first she overcame him fbibens amorem hauriebam simul) she would kiss the cup and drink to him, and smile, “ and drink where he drank on that side of the cup,” by which mutual compressions, hissings, wringing of hands, treading of feet, &c. Ipsdmmikividebar sorhillare virgitiem, I siptand sipt so long, till at length I was drunk in love upon a sudden. Philo- charinus, in § Aristrenetus, met a fair maid by chance, a meer stranger to him, he looked back at her, she looked back at him again, and smiled withall. 1| 111c dies lethi primus, priinusq; malomm Causa fuit * Shakespeare. a Tatius lib. 1. b In mammarum attractu, non aspernanda inest jucunditas, & attrectatus, &c. f Mantuan. J Ovid. 1. Met. c Manus ad cubitum nuda, coram astans, fortius intuita, tenucm de pcctore spiritum ducens, digitum meuin pressit, & bibens pedem pressit; niutu* compressiones corporum, labiorum commixtiones, pedum connexiones, &c. Et bibit codem loco, &.c. § Epist. 4. Rcspexi, respexit & ilia subriuens, &c. || Vir. JEn. 4. , It It was the sole cause of his farther acquaintance, and love that undid him. v * O nullis tutum credere blanditiis. This opportunity of time and place, with their circumstances, are so forcible motives, that it is unpossible almost for two young folks equall in years to live together, and not be in love, especially in great houses, Princes Courts, where they are idle in summo gradu, fare well, live at ease, and cannot tell other- wise how to spend their time. * Illic Hippolitum pone, Priapus erit. Achilles was sent by his mother Thetis to the Island of Scyros in the TLgean sea (where Lycomedes then raigned) in his non- age to be brought up ; to avoid that hard destiny of the Oracle (he should be slain at the siege of Troy) : and for that cause was nurtured in Geneseo, amongst the King’s children in a woman’s habit; but see the event: He comprest Deidamia, the King’s faire daughter, and had a fine son, called Pyrrhus by her. Peter Albelhartius the Philosopher, as he tells the tale himself, being set by Fulbertus her unkle, to teach Helonissa his lovely neice, and to that purpose sojourned in his house, and had committed agnam tcnellam famelico lupo, I use his own words, he soon got her good will, pluraerant oscula quwm sententix, and he read more of love than any other Lecture ; such prety feats can opportunity plea ; primiim ciomo conjuncti, inde animis, Sic. But when as I say, nox, vinum, SC adolescentia, youth, wine, and night, shall concur, nox amoris SC quietis conscia, ’tis a wonder they be not all plunged over head and ears in love ; for youth is benigna in amorem, SC prona materies, a very com- bustible matter, Napthe itself, the fueil of love’s fire, and most apt to kindle it. If there be seven servants in an ordinary house, you shal. have three couple in some good liking at least, and amongst idle persons how should it be otherwise? “ Living at f Rome, saith Aratine’s Lucretia, in the flowreof my fortunes, rich, fair, young, and so well brought up, my conversation, age, beauty, fortune, made all the world admire and love me.” Night alone, that one occasion, is enough to set all on fire, and they are so cunning in great houses, that they make their best advantage of it : Many a Gentlewoman, that is guilty to her- scll of her imperfections, paintings, impostures, will not wil- lingly be seen by day, but as e Castilio noteth, in the night, * Propertius. d Ovid amor. lib. 2. eleg. 2. + Rom* vivens flore for- tune, & opulenti* me*, *tas, forma, gratia conversationis, maxime me fece- ruat expettbilem, &c. • DeAulic, 1. 1. fol. 6.2. Diem lit glis odit, t&damiin lucem super omnia mavult, She hateth the day like a dor-mouse, and above all things loves torches and candle-light, and if she must come abroad in the day, she covets, as * in a Mercer’s shop, a very obfuscate and obscure sight. And good reason she hath for it: Nocte latent mendee, and many an amorous gull is fetched over by that means. Gomesius lib. 3. de sale gen. c. 22. gives instance in a Florentine Gentleman, that was so deceived with a wife, she was so radiantly set out with rings and jewels, lawns, scarfs, laces, gold, spangles, and gaudy devices, that the young man took her to be a goddess (for he never saw her hut by torch- light); but after the wedding solemnities, when as he viewed her the next morning without her tires, and in a clear day, she was so deformed, a lean, yellow, riveld, See. such a beastly crea- ture in his eyes, that he could not endure to look upon her. Such matches are frequently made in Italy, where they have no other opportunity to wooe but when they go to Church, or, as f in Turkie, see them at a distance, they must enterchange few or no words, till such time they come to be married, and then as Sardus lib. 1. cap. 3. de morb. gent, and8 Bohemus relate of those old Lacedemonians, “ the Bride is brought into the chamber, with her hair girt about her, the Bridegroom comes in, and unties the knot, and must not see her at all by day-light, till such time as he is made a father by her.” In those hotter countries these are ordinary practises at this day ; but in our Northern parts amongst Germans, Danes, French, and Bri- taines, the continent of Scandia and the rest, we assume more liberty in such causes ; we allow them, as Bohemus saith, to kiss coming and going, & inodo absit lascivia, in cauponem ductre, to talk merrily, sport, play, sing, and dance, so that it be modestly done, go to the Alehouse and Ta- vern together. And ’tis not amiss, though h Chrysostome, Cyprian, Hierome, and some other of the Fathers speak bit- terly against it : but that is the abuse which is commonly seen, at some drunken matches, dissolute meetings, or great unruly feasts. “ ' A young pittivanted, trim-bearded fellow,” saith Idierom, “ will come with a company of complements, and hold you up by the arm as you go, and wringing your fingers, will so be enticed, or entice : one drinks to you, another em- * Ut ndulterini mercatorum panni. f Busbeq. epist. * Faranympha in- cubiculum adducta capillos ad cutim referebat ; sponsus inde ad earn ingressus cingulum solvcbat, nee prius sponsam aspexit interdiu quam ex ilia factus essec pater. h Serm. font, concub. ' Lib. 2. epist. ad filium, & virgincm Si inatrem viduam epist. 10. dabit tibi barbatulus quispiam manum, sustentabit lassarn, & pressis digitis aut centabitur aut tentabit, &c. bra ceth. braceth, a third kisseth, and all this while the Fidler plays or sings a lascivious song ; a fourth singles you out to dance, k one speaks by becks and signs, and that which he dares not say, sig- nifies by passions ; amongst so many and so great provocations of pleasure, lust conquers the most hard and crabbed minds, and scarce can a man live honest amongst feastings, and sports, or at such great meetings.” l' oras he goes on, “ 1 she walks along and with the ruffling of her clothes, makes men look at her, her shoes creek, her paps tied up, her waste pulled in to make her look small, she is straight girded, her hairs hang loose about her ears, her upper garment sometimes falls, and some- times tarries to shew her naked shoulders, and as if she would not be seen, she covers that in all haste, which voluntarily she shewed.” And not at Feasts, Playes, Pageants, and such as- semblies, m but as Chrysostome objects, these tricks are put in practice “ at Service time in Churches, and at the Communion itself.” If such dumb shews, signs, and more obscure signifi- cations of Love can so move, what shall they do that have full liberty to sing, dance, kiss, coll, to use all manner of dis- course and dalliance ! What shall he do that is beleagred of all sides ? t Quem tot, tam rosea? petunt puellre, Quern culta? cupiunt nurus, amorque Omnis undique & undecunque & usque, Omnis ambit Amor, Venusque Hymenque: After whom so many Rosie maids enquire. Whom dainty Dames and loving wights desire. In every place, still, and at all times sue. Whom Gods and gentle Goddesses do vvooe ; How shall he contain ? The very tone of some of their voices, a pretty pleasing speech, an affected tone they use, is able of itself to captivate a yong man ; but when a good wit shall concur, Art and eloquence, fascinating speech, pleasant dis- course, sweet gestures, the Syrens themselves cannot so in- chant. n P. Jovius commends his Italian Country-women, to have an excellent faculty in this kind, above all other nations, and amongst them the Florentine Ladies : some prefer Roman k Loquetur alius nutibus, Sc quicquid metuit dicere, significabit affectibus. Inter has tantas voluptatum illecebras etiam ferreas mentes libido domat. Difficile inter epulas servatur pudicitia. 1 Clamore vestium ad se juvenes vocat; capilli lasciolis comprimuntur crispati, cingulo pectus arctatur, capilli vel in frontena, vcl in aures dc fluunt : palliolum interdum cadit, utnudethu- mtros, Sc quasi videri noluerit, festinans celat, quod volcns detexerit. m Serm. cont. concub. in sancto & reverendo sacramciuorum tempore multas occasi- ones, ut illis placeant qui eas. vident, praebent. f Pont. Baia. 1. 1. » Descr. Brit. S3 and and Venetian Curtesans, they have such pleasing tongues, and such ° elegancy of speech, that they are able to overcome a Saint, Pro facie multis vox sua lena fuit. Tanta gratia vocis faviam conciliabat, saith Petronius * in his fragment of pure impurities, I mean his Satyricon, tam dulcis so- nuspennulcebat aera, utputares inter auras Cantare Syrenum concordiam ; She sang so sweetly that she charmed the Ayr, and thou wouldst have thought thou hadst heard a consort of Syrens. “ O good God, when Lais speaks, how sweet it is !” Philocolus exclaims in Aristenaetus, To hear a fair young Gentle- woman play upon the Virginals, Lute, Vial, and sing to it, which as Gellius observes, lib. 1. cap. 11. are lascivientium delitice, the chief delighte of Lovers, must needs be a great en- ticement. Parthenis was so taken. Mi vox ista avida haurit ab aure animam : O sister Harpedona (she laments) I am undone, “ f how sweetly he sings, lie speak a bold word, he is the properest man that ever 1 saw in my life : O how sweetly he sings, I die for his sake, O that he would love me again !” If thou didst but hear her sing, saith p Lucian, “ thou wouldst forget Father and mother, forsake all thy friends, and follow her.” Helena is highly commended by q Theocritus the Poet for her sweet voice and musick ; none could play so well as she, and Daphnis in the same Edyllion, Quam tibi os dulce est, & vox amabilis 6 Daphni, Jucundius est audire tecanentem, quam mel lingere ! How sweet a face bath Daphne, how lovely a voice ! Honey it self is not so pleasant in my choice. A sweet voice and musick are powerful enticers. Those Samian singing wenches, Aristonica, Onanthe and Agathocleia, regiis diadematibus insultarunt, insulted over Kings themselves, as f Plutarch contends. Centum luminibus cinctum caput Argus habebat, Argus had an hundred eys, all so charmed by one silly pipe, that he lost his head. Clitiphon complains in r I atius or Leu- “ Res est blanda canor, discunt cantare puellae profacie, Sec. Ovid. 3. de art. amandi. * Epist. 1. 1. Cum loquitur Lais, quanta, O diiboi.i, vocis ejus dul- cedo! + Aristenaetus lib. 2. epist. 5. Quam suave canit ! verbum audax dixi, omnium quos vidi formosissimus, utinam amare me dignetur ! t Ima- gines, si cantantcm audieris, ita demulcel ere, ut parentum & patriae statim obliviscaris. 'J F.dyll. 18. ncque sane ulla sic Cytharam pulsare novit- J Ama- totio.Dialogo. ‘ Fuellam Cythara canentcm vidimus. cippe’s cippe’s sweet tunes, “ he heard her play by chance upon the Lute,” and sing a pretty song “ to it in commendations of a Rose, out of old Anacreon belike ; Rosa honor decusque florum, Rosa flos odorque divum, Horn in um rosa est voluptas, Dccus ilia Gratiarum, Florente amoris hora, Rosa suavium Diones, &c. Rose the fairest of all flowers. Rose delight of higher powers. Rose the joy of mortal men. Rose the pleasure of fine women. Rose the Graces ornament. Rose Dione’s sweet content. To this effect the lovely Virgin with a melodious air upon her golden wired Harp or Lute, I know not well whether, plaid and sang, and that transported him beyond himself, “ and that ravished his heart.” It was Jason’s discourse as much as his beauty, or any other of his good parts, which delighted Medea so much. 5 Delectabatur enim Animus simul forma dulcibusque verbis. It was Cleopatra’s sweet voice and pleasant speech which in* veagled Anthony, above the rest of her enticements. Verba ligant hominem, ut Taurorum cornua funes, as Bulls horns are bound with ropes, so are mens hearts with pleasant words. “ Her words bum as fire,” Eccles. 9. 10. Roxalana bewitched Solyman the magnificent, and Shore s wife by this engine overcame Edward the fourth, 1 Omnibus una omnes surripuit Veneres, The wife of Bath in Chaucer confesseth all this out of her expe- rience, ^ome folk neDtre 110 for rickc0, ^ome for Dpape, gome for falrne00, ^ome for tfjat 0pe can Ding or nance, ^omc for gcntlene00, or for Dalliance. * Apollonius, Argonaut. 1. 3, ' Catullus. * Peter Aretine’s Lucretia telleth as much and more of her self, “ I counterfeited honesty, as if I had been virgo virginissima, more than a Vestal virgin, I looked like a wife, I was so de- mure and chaste, I did adde such gestures, tunes, speeches, signs and motions upon all occasions, that my spectators and auditors were stupified, enchanted, fastened all to their places, like so many stocks and stones.” Many silly Gentlewomen are fetched over in like sort, by a company of guls and swaggering companions, that frequently bely noblemen’s favours, riming Coribantiasmi, Thrasonean Rhadomantes or Bombomachides, that have nothing in them but a few player’s ends and comple- ments, vain braggadocians, impudent intruders, that can dis- course at table of Knights and Lords combats, like + Lucian’s Leontiscus, of other mens’ travels, brave adventures, and such common trivial news, ride, dance, sing old ballet tunes, and wear their clothes in fashion, with a good grace ; a fine sweet gentleman, a proper man, who could not love him ! She will have him though all her friends say no, though she beg with him. Some again are incensed by reading amorous toys, Amadis de Gaul, Palmerin de Oliva, the Knight of the sun, &c. or hearing such tales of u lovers, descriptions of their persons, lascivious discourses, such as Astvanassa, Llelena’s waiting woman, by the report of Suidas, writ of old, de varus concu- bitus niodis, and after her Philenis and Elephantine ; or those light tracts of J Aristides Milesius (mentioned by Plutarch) and found by the Persians, in Crassus army amongst thespoiles, Aretine’s Dialogues, with ditties, Love songs, See. must needs set them on fire, with such like pictures, as those of Aretine, or wanton objects of what kind soever ; “ no stronger engine then to hear or read of love toyes, fables and discourses (x one saith), and many by this means are quite mad.” At Abdera in Thrace (Andromeda one of Euripides Tragedies being played) the spectators were so much moved with the object, and those pathetical love speeches of Perseus, amongst the rest, “ O Cupid, Prince of Gods and men,” &.c. that every man almost a good while after spake pure Iambicks, and raved still on Perseus speech O Cupid, Prince of Gods and men.” As Car-men, Boyes and Prentises, when a new song is published with us, go singing that new tune still in the streets; they continually acted that Tragical part of Perseus, and in every man’s mouth * Parnodidascalo dial. ltal. Lat. interp, Jasper. Bartiiio. Germ, pingebam honestatem plusquam virginis Vestalis, intuebar oculis uxoris, addebam gestus tec. f Topi. 4. dial, merit. u Amatorius sermo vehemens veliemcntis eupiditatis incitatio est, Tatius 1. 1. J De luxuria & dclitiis composite /Eneas Sylvius. Nulla machina validior quam lccto lasciv?s histor:*; sxpe etiam hujusmodi fabulis ad l'urorcjn incenduniur, was was “O Cupid,” in every street, “ O Cupid,” in every house almost, “ O Cupid, Prince of Gods and men,” pronouncing still like stage-players, “ O Cupid they were so possessed all with that rapture, and thought of that pathetical love speech, they could not a long time after forget, or drive it out of their minds, but “ O Cupid, Prince of Gods and men, was evei in their mouths. This belike made Aristotle Polit. lib. 7. cap. 18. forbid young men to see Comcedies, or to hear amorous tales. * Hate igitur Juvenes nequam facilesque puellae Inspieiant let not yong folks meddle at all with such matters. And this made the Romanes as t Vitruvius relates, put Venus temple in the Suburbs, extra murum, ne adolescentes venereis insuescant, to avoid all occasions and objects. For what will not such an object do ? Ismenius, as he walked in Sosthene’s garden, being now in love, when he saw so many y lascivious pictures, Thetis marriage, and I know not what, was almost beside himself. And to say truth, with a lascivious object who is not moved, to see others dally, kiss, dance ? And much more when he shall come to be an actor himself. To kiss and to be kissed, which amongst other lascivious provocations, is as a, burden in a song, and a most forcible bat- tery, as infectious, J Xenophon thinks, as the poyson of a spider; a great allurement, a fire it seif, procnnimn aut anti~ canuum, the prologue of burning lust (as Apuleiets adds), lust it self, ) z Venus quinta parte sui nectaris imbuit. A strong assault, that conquers Captains, ancLtifiose all com- manding forces, ( a Domasque ferro sed domaris osculo. ) § Aretiqe’s Lucretia, when she would in kindness overcome a suiter of hers, and have her desire of him, “ took him about the neck, and kissed him again and again,” and to (that, which she could not otherwise effect, she made him so speedily and wih lingly condescend. And ’ris a continual assault, * b hoc non deficit incipitque semper, * Martial. 1 4. rf Lib. 1, c.7. y Eustathius 1. 1, Picturae parant ani- mumad Vencrem, &c. Horatius ad res venerer.s intemperamior traditur; nam cubiculo suo sic specula dicitur habuissc disposita, ut quocun<iue respexisset ima- gincm coitus rcfcnent. Suetonius vit, ejus. J Osculum ut phylangium inficit. 1 Hor. » Heinsius. § Applico me illi ptpximius & spissc iteosculata sagum peto, b Pvtronius catalect. always always fresh, and ready to c begin as at first, barium nulla fine terminatin', sed semper recens est, and hath a fiery touch with it. * Tenta modd tangere corpus. Jam tua mellifluo membra calore fluent. Especially when they shall be lasciviously given, as he feel' ingly said, c U, me pr<essidum deosculata Fotis, Catenatis la- certis, * Obtorto valgiter labello. f Valgiis suaviis, Dum semiulco suavio Meam puellam suavior, Anima tunc aegra & saucia Concurrit ad labia mihi. The soul and all is moved ; f Jam pluribus osculis labra crepi- tabant, animarum quoque mixturam facientes, inter mutues complexus animas anhelantes -. * Haesimus calentes, Et transfudimus hinc & hinc labellis Errantes animas, valete eurm. They breathe out their souls and spirits together with their kisses, saith h Balthazar Castilio, “ change hearts and spirits, and mingle affections as they-do kisses, and it is rather a con- nexion of the mind than of the body.” And although these kisses be delightsome and pleasant, Ambrosian kisses, i Suaviohim dulci dulcius Ambrosia, such as 'Ganymedes gave Jupiter, Nectare suavius, sweeter than § Nectar, Balsome, hony, k Oscula merum amorem stil- lantia, Love dropping kisses ; for The Gilliflower, the Rose is not so sweet. As sugred kisses be when Lovers meet: Yet they leave an irksome impression, like that of aloes or gaul, || Ut rai ex Ambrosia mutatum jam foret illud Suaviolum tristi tristius Helleboro. c Catullus ad Lcsbiam : da rnihi basiamilte, deinde centum, &c. •'Pctro- nius. * Apuleius }. 10. & Catalect. * Petronius. f Apuleius. 1 Pe- tron us Proselios ad Circcn. s Petron.us. h Animus conjungitur, & spiritus ctiam nosier per osculum effluit; alternatim se in utriusq; corpus infundentes corruniscent; Animre potius quam corporis connectio. J Catullus. ' Lu- cian. Tom. 4. § Non dat basja, dat Nera nectar, dat rores animx suaveo- lcntes, dat Nardurn, Thymumq. Cinnamumq; & xncl, kc. Secundus bas. 4. k Eustathius lib. 4, |j Catullus. At first Ambrose itself was not sweeter. At last black Hellebor was not so bitter. They-are deceitful kisses, * Quid me mollibus implicas lacertis ? Quid fallacibus osculis inescas ? &c. Why dost within thine arms me lap. And with false kisses me intrap ? They are destructive, and the more the worse : J Et quae me perdunt, oscula mille dabat. They are the bane of these miserable Lovers. There be honest kisses, I deny not, osculum chart tat is, friendly kisses, modest kisses, Vestall-virgin kisses, officious and ceremonial kisses, &c. Osculi sensus, brachioruvi amplexus, kissing and embracing are proper gifts of nature to a man ; but these are too lascivious kisses, m Implicuitque suos circum mea colla lacertos, &c. too continuate, and too violent, n Brachia non hederce, non vincunt oscula conclue ; they cling like Ivy, close as an Oy- ster, bill as Doves, meretricious kisses, biting of lips, cum ad- ditamento : Tam impresso ore (saith + Lucian) nt vix la- bia detrahant, inter deosculandum mor die antes,.turn $( os ape- rientes quoque Sf mammas attreclantes, &(c. such kisses as she gave to Gyton, innumera oscula dcdit non repugnanti puero, cere icon invaders, innumerable kisses, &c. More then kisses, or too homely kisses : as those that ° he spake of, Ac- cepturus ab ipsa venere 1, suavia, He. with such other ob- scenities that vain lovers use, which are abominable and perni- tious. If, as Peter de Ledesmo cas. cons, holds, every kiss a man gives his wife after marriage, be niortale pec cat urn, a mortal sin, or that of p Hierome, Adulter est quisquis in uxo- rent suam ardentior est amator ; or that of Thomas Secund. Secund. qiuest. 154. artic. 4. contactus SC osculum sit morlale peccatum, or that of Durand. Rational, lib. 1. cap. 10. absti- nere debent conjugcs d complexu, toto tempore quo solennitas nuptiarum interdicitur, what shall become of all such i im- modest kisses and obscene actions, the fore-runners of brutish lust, if not lust itself! What shall become of them, that often, abuse their own wives ? But what have I to do with this ? * Buchanan. 1 Ovid. art. am. Elcg. 18. m Ovid. "Cum capita liment solitis morsiunculis, & cum mammillarum prossiunculis. Lip. od. anr. Icc. lib. f Tom. 4. dial, mcrctr. ° Apuleius Miles. 6. Et unum blandi- entis linguae admulsum longe mellitum : & post lib. 11. Arctius earn corn- plexus caepi suaviari jamque pariter patentis oris inhalitu cinnameo & occur- santis linguae illi.su nectareo, Ac. t Lib. 1. advers. Jovin. cap. 30. ’Os- cula qui sumpsit, si non A cetera sumpsit, Sec. That That which I aim at, is to shew you the progress of this burning lust: to epitomize therefore all this which I have hi- therto said, with a familiar example out of that elegant Musaeus; observe hut with me those amorous proceedings of Leander and Hero : They began first to look one on another with a lascivi- ous look, “ Oblique intuens inde nutibus, Nutibus mutuis inducens in errorem mentem puellae. Et ilia e contra nutibus mutuis juvenis Leandri quod amorem non renuit, &e. Inde Adibat in tenebris tacite quidem stringens Roseos puellae digitos, ex imo suspirabat Vehementer Inde Virginis autem benci olens collum osculatus. Tale verbum ait amoris ictus stimulo, Preces audi & amoris miserere mei, &c. Sic fatus recusantis persuasit mentem puellae.” With becks and nods he first began. To try the wenche’s mind. With becks and nods and smiles again An answer he did find. And in the dark he took her by the hand. And wrung it hard, and sighed grievously. And kiss’d her too, and woo’d her as he might. With Pitty me sweet heart or else t die, And with such words and gestures as there past. He won his Mistress favour at the last. The same proceeding is elegantly described by Apollonius in his Argonauticks, between Jason and Medea, by Eustathius in the ten books of the loves of Ismenius and Ismene, Achilles Tatius betwixt his Clitophon and Leucippe, Chaucer’s neat poeme, of Troilus and Cresseide ; and in that notable tale in Petronius of a Souldier and a Gentlewoman of Ephesus, that was so famous all over Asia for her chastity, and that mourned 'for her husband : the Souldier wooed her with such Rhetorick as Lovers use to do, placitone etiam pugnabis amori? tic. at last, frangi pertinaciam passa estl he got her good will, not only to satisfie his lust, 1 but to hang her dead hus- band’s body on the cross (which he watched in stead of the theeve’s that was newly stoln away), whilest he wooed her in her Cabin. These are tales, you will say, but they have most significant Morals, and do well express those ordinary proceed- ings of doting Lovers. ’ Corpus placuit mariti sui iolli ex area, atqj illi quae vocabac cruci ad fig i. Many Many such allurements there are, Nods, Jests, Winks, Smiles, Wrastlings, Tokens, Favours, Symbols, Letters, Va- lentines, &c. For which cause belike, Godfridus lib. 2. cle amor, would not have women learn to write. Many such pro- vocations are used when they come in presence, * they will and will not. “ Malo me Galatea petit lasciva puella, Et fugit ad salices, & se cupit ante videri.” My Mistress with an apple wooes me. And hastily to covert goes To hide herself, but woul be seen With all her heart before God knows. Hero so tripped away from Leander as one displeased, * Yet as she went full often look’d behind. And many poor excuses did she find To linger by the way, but if he chance to overtake her, she is most averse, nice and coy, ” Denegat & pugnat, sed vult super omnia vinci.” She seems not won, but won she is at length. In such wars women use but half their strength. Sometimes they lye open and are most tractable and coming, apt, yielding and willing to embrace, to take a green gown, with that hhepardess in Theocritus, Edyl. 27. to let their Coats, 8cc. to play and dally, at such seasons, and to some, as they spy their advantage; and then coy, close again, so nice, so surly, so demure, you had much better tame a colt, Catch or ride a wild horse, then get her favour, or win her love, not a look, not a smile, not a kiss for a kingdome. bAretine’s Lu- cretia was an excellent Artisan in this kind, as she tels her own tale, “ Though I was by nature and art most beautiful and fair, yet by these tricks I seem’d to be far more amiable than I was, for that which men earnestly seek and cannot attain, draws on fheir affection with a most furious desire. I had a sutor lov’d me dearly (said she), and the c more he gave me, the more eagerly he wooed me, the more I seem’d to neglect, to scorn * Novi ingenium mulierum, nolunt ubi velis, ubi nolis cupiunt ultro. Ter. Eunuc. act. 4. sc. 7. » Mario. b Pornodidascalo dial. Itai. Latin, donat. a Gasp. Barthio Germano, Quanqua natura, & arte eram formosissima, isto la- men astu tanto speciosior videbar, quod enim oculis cupitum ?egre prsebetur, multo magis affectus hunranos incendit. c Quo majoribus me donis propitia- kat, eo pejoribus ilium modis tracubam, ne bastum impetravit, See. him, and which I commonly gave others, I would not let him see me, converse with me, no not have a kiss.” To gull him the more, and fetch him over (for him only I aimed at) I per- sonated mine own servant to bring in a present from a Spanish Count, whilst he was in my company, as if he had been the Count’s servant, which he did excellently well perform : AComes de monte Turco, “ my Lord and Master hath sent your Ladi- ship a small present, and part of his hunting, apiece of Veni- son, a Phesant, a few Partridges, &c. (all which she bought with her own mony) commends his love and service to you, desiring you to accept of it in good part, and he means very shortly to come and see you.” VVithall she shewed him rings, gloves, scarfs, coronets which others had sent her, when there was no such matter, but onely to circumvent him. cBy these means (as she concludes) “ I made the poor Gentleman so mad, that he was ready to spend himself, and venture his dearest bloud for my sake.” Philinna, in f Lucian, practised all this long before, as it shall appear unto you by her discourse; for when Diphilus her sweet-heart came to see her (as his daily custome was) she frowned upon him, would not vouchsafe him her company, but kissed Lamprias his corrivall, at the same time " before his face: butwhywasit? Tomakehim (as she telleth her mother that chid her for it) more jealous; to whetten his love, to come with a greater appetite, and to know that her favour was not so easie to be had. Many other tricks she used besides this (as she there cont'esseth), for she would fall out with, and anger him of set purpose, pick quarrels upon no occasion, because she would be reconciled to him again. Amantium ir<e amoris redintegratio, as the old saying is, the falling out of lovers is the renewing of love ; and according to that of Aristenaetus, jucundiores a morion post injurias deliti<e, love is increased by injuries, as the Sun beams are more gra- tious after a cloud. And surely this Aphorism is most true; for as Ampelis informs Crisis in the said Lucian, “ hIf a lover be not jealous, angry, waspish, apt to fall out, sigh and swear, he is no true lover.” To kiss and coll, hang about her neck, protest, swear and wish, are but ordinary symptomes, inapi- entis adhuc &C crescentis amoris signa; but if he be jealous, d Comes de monte Turco Hisp3nus has de Venatione sua partes misit, jussitq; peramanter orare, ut hoc qualecunq; donum suo nomine accipias. * His ar- tibus hominem ita excantabam, ut pro me ille ad omnia paratus, &c. fTom. 4. dial, merit. * Kelitto illo, tegre ipsi interim faciens, & omnino difficilis. h Si quis enim nec Zelotypus irascitur, nec pugnat aliquando amator, nec per- jurat, non est habendus amator, See. Totus iiic ignis Zelotypia constat, &c. maximi amores indc n..scuntur. Std si persuasum illi fuerit te solum habere, elauguescit illico amorsuus. angry, angry, apt to mistake, &:c. belie spcres licet, sweet sister he is thine own ; yet if you let him alone, humour him, please him, &c. and that he perceive once he hath you sure, without any corrivall, his love will languish, and he will not care so much for you. Hitherto (saith he) can I speak out of expe- rience ; Demophantus a rich fellow was a„ suitor of mine, I seem’d to neglect him, and gave better entertainment to Cal- liades the Painter before his face, principio abiit, verbis me insectatus, at first he went away all in a chafe, cursing and swearing, but at last he came submitting himself, vowing and protesting that he loved me most dearly, I should have all he had, and that he would kill himself for my sake. Therefore I advise thee (dear sister Crisis) and all maids, not to use your suitors over kindly ; insolentes enim sunt hoc cum sentiunt, ’twill make them proud and insolent; but now and then reject them, estrange thyself, S£ si me audies semel atq; iterum ex- clude, shut him out of doors once or twice, let him dance at- tendance ; follow my counsell, and by this means 1 you shall make him mad, come off roundly, s^and to any conditions, and do whatsoever you will have him. These are the ordinary practises ; yet in the said Lucian, Melissa me thinks had a trick beyond all this; for when her suitor came coldly on, to stir him up, she writ one of his corrivals names and her own in a paper, Melissa amat Hermolimum, Hermotimus Mel is- sum, causing it to be stuck upon a post, for all gazers to be- hold, and lost it in the way where he used to walk; which when the silly novice perceived, statim ut legit credidit, in- stantly apprehended it was so, came raving to me, ike. “ k and so when I was in despair of his love, four months after I re- covered him again.” Eugenia drew Timocles for her Valen- tine, and w'ore his name a long time after in her bosomc : Ca- mama singled out Pamphilus to dance, at Myson’s wedding (some say), for there she saw him first; Frelicianus overtook Caslia by the high wayside, offered his service, thence came farther acquaintance, and thence came love. But who can re- peat half their devices ? What Aratine experienced, what con- ceited Lucian, or wanton Aristenaetus ? T hey will deny and take, stiffly refuse, and yet earnestly seek the same, repel to make them come with more eagerness, fly from if you follow, but if averse, as a shadow they will follow you again, fugien- tein sequitur, sequentem J'ugit; with a regaining retrait, a gentle reluctancy, a smiling threat, a pretty pleasant peevish- • Venientem videbis ipsum denuo inflammatum & prorsus insinientein. * Et £ic cum fere de illo despcra&sein, post menses quatuor ad me rediit. ness. ness, they will put you off, and have a thousand such several enticements. For as he saith, “ ' Non est forma satis, nec quae vult bella videri. Debet vulgar: more placere suis. Dicta, sales, lusus, serinones, gratia, risus, Vincunt naturae candidioris opus.” JTis not enough though she be fair of hew. For her to use this vulgar complement: But pretty toys and jests, and savves and smiles. As far beyond what beauty can attempt. * For this causebelike Philostratus, in his Images, makes divers Loves, “ some yong, some of one age, some of another, some winged, some of one sex, some of another, some with torches, some with golden apples, some with darts, gins, snares, and other engines in their hands,” as Propertius hath prettily paint- ed thetft out, hh. 2. 5C 29. and which some interpret, divers enticements, or divers affections of Lovers, which if not alone, yet joyntly may hatter and overcome the strongest constitutions. It is reported of Decius, and Valerianus, those two notorious persecutors of the Church, that when they could enforce a yong Christian by no means (as * Hierome records) to sa- crifice to their Idols, by no torments or promises, they took another course to tempt him: they put him into a fair Garden, and set a yong Curtesan to dally with him, “ y she took him about the neck and kissed him, and that which is not to be named,” manibusque attrectarc, Kc. and all those entice- ments which might be used, that whom torments could not, Love might batter and beleaguer. But such was his constancy, she could not overcome, and when this last engine would take no place, they left him to his own ways. At 2 Barclye in Glo- cester-shire, there was in times past a Nunnery (saith Gualte- rus Mapes, an old Historiographer, that lived 400 years since), “ of which there was a noble and a fair Lady Abbess: Godwin, that subtile Earl of Kent, travelling that way, (seeking not her but hers) leaves a Nephew of his, a proper young Gallant (as jfhehad been sick) with her, till he came back again, and gives the young man charge so long to counterfeit, till he had de- ' Petronius Catal. " Imagines dcorum. fol. 327. varios amorcs facit, quos afliqui interpretantur multiplies affectus & illeccbras, alios puellos,puellas,alatos, alios poma aurea, alios sagittas, alios laqueos, &c. 31 Rpist. lib. 3. vita Pauli £ remit* v Meretrix speciosa ccpit delicatius stringere colla complexibus, & corpore in libidinem concitato, &c. * Camden in Glocestershire, huic pros- fait nobilis & formosa Abbatissa, Godwinus comes indolo subtilis, non ipsam, sed sua cupicns, reliquit nepotem suum forma elcgantissimum, tanquam mfir-' psum donee reverteietur, instruit, &c. , flowred flowred the Abbess, and as many besides of the Nuns as he could, and leaves him withall rings, jewels, girdles, and such toyes to give them still, when they came to visit him. The young man, willing to undergo such a business, plaid his part so well, that in short space he got up most of their bellies, and when he had done, told his Lord how he had sped; 1 his Lord makes instantly to the Court, tells the King how such a Nunnery was become a bawdy house, procures a visitation, gets them to be turned out, and begs the lands to his own use.” This story I do therefore repeat, that you may see of what force these enticements are, if they be opportunely used, and how hard it is even for the most averse and sanctified souls to resist such allurements. John Major in the life of John the Monk, that lived in the dayes of Theodosius, commends the Hermite to have been a man of singular continency, and of a most austere life; but one night by chance the Devil came to his Cell in the habit of a young market wench that had lost her way, and desired for God’s sake some lodging with him. “ b The old man let her in, and after some common confer- ence of her mishap, she began to inveagle him with lascivious talk and jests, to play with his beard, to kiss him, and do worse, till at last she overcame him. As he went to address himself to that business, she vanished on a sudden, and the Devils in the ayr laughed him to scorn.” Whether this be a true story, or a tale, I will not much contend, it serves to illustrate this winch I have said. Yet were it so, that these of which I have hitherto spoken, and such like inticing baits, be not sufficient, there be many others, which will of themselves intend this passion of burning lust, amongst which, Dancing is none of the least; and it is an engine of such force, I may not omit it. fncitamentum libidinis, Petrarch calls it, the spur of lust, “A * circle of which the Devil himself is the Center. c Many women that use it, have come dishonest home, most indifferent, none bet- ter.” d Another terms it “ the companion of all filthy delights and enticements, and ’tis not easily told what inconveniences come by it, what scurrile talk, obscene actions,” and many * Ille impiger regem adit, Abbatissam Sc suas prsegnantes edocet, explorato- ribus missis probat, & iis ejectis, a domino suo manerium accepit. k Post sermoncs de casu suo suavitate sermonis conciliat animum hominis, manumque inter colloquia & risus ad barbam protendit Sc palpare cuepit cervicem suam Sc osculari; quidmultar captivum ducit militem Christi. Complexura evanescit, demones in aere monachum riserunt. * Choraea circulus, cujus centrum diab. £ Multae inde impudicse domum rediere, plures ambiguse, melior nulla. d Turpium delitiarum comes est externa saltatio; neque certe facile dictu qu* mala hinc visus liauriat, Sc quae pariat, colloquia, monstrosos, in- conditos gestus, Scc. Vol. II. T time* times such monstrous gestures, such lascivious motions, such wanton tunes, meretricious kisses, homely embracings, “ * (ut Gaditana canoro Jncipial prurire choro, plausuq; probatae Ad terram tremula descendant clune puellae, Irritamentum Veneris languentis)” that it will make the spectators mad. When that Epitomizer of * Trogus had to the full described and set out King Ptolo- mie’s riot, as a chief engine and instrument of his overthrow, he adds, tympanum M tripudiurn, fidling and dancing ; “ the King was not a spectator onely, but a principall Actor himself.” A thing nevertheless frequently used, and part of a Gentle- woman’s bringing up, to sing, dance, and play on the Lute, or some such instrument, before she can say her Pater Noster, or ten Commandements. ’Tis the next way their Parents think to get them husbands, they are compelled to learn, and by that means, f Incctstos amoves cle tenero vieditantur ungue; ’Tis a great allurement as it is often used, and many are un- done by it. Thais, in Lucian, inveagled Lamprias in a dance, Herodias so far pleased Herod, that she made him swear to give her what she would ask, fohn Baptist’s head in a platter. g Robert Duke of Normandy, riding by Falais, spied Arlette a fair maid, as she danced on a green, and was so much ena- moured with the object, that h he must needs lie with her that night. Owen Tudor won Queen Catherine’s affection in a dance, falling by chance with his head in her lap. Who cannot parallel these stories out of his experience ? Speusippas a noble gallant in t that Greek Aristenaetus, seeingPanareta a fair yong Gentlewoman dancing by accident, was so far in love with her, that for a long time after he could think of nothing but Panareta: he came raving home full of Panareta: “ Who would not admire her, who would not love her, that should but see her dance as I did ? O admirable, O divine Panareta ! I have seen old and new Rome, many fair Cities, many proper women, but never any like to Panareta, they are dross, dow- dies all to Panareta ! O how she danced, how she tript, how she turn’d, with what a grace ! happy is that man that shall en- joy her. O most incomparable, only, Panareta!” When Xeno- phon in Symposio, or Banquet, had discoursed of love, and • Juv. Sat. 11. * Justin. 1. 10, Adduntur instrumenta luxuri*, tympana ct tripudia; nec tam spectator rex, sed nequitiae magister, &c. 1 Hor. 1. 5. od. 6. g Havarde vitaejus. h Of whom he begat William the Conqueror; by the same token she tore her smock down, saying, &c. f Epist. 26. q>uis non miratus est sahantem ? Quis non vidit et amavit ? veterem et novam villi Remain, swd tibj similem non vidi Panareta; felix qui Panareta fruitur, Sec. used all the engines that might be devised, to move Socrates, amongst the rest, to stir him the more, he shuts up all with a pleasant Enterlude or dance of Dionysius and Ariadne. “ ‘ First Ariadne dressed like a Bride came in and took her place; by and by Dionysius entered, dancing to the Musick. The spec- tators did all admire the yong man’s carriage; and Ariadne her self was so much affected with the sight, that she could scarse sit. After a while Dionysius beholding Ariadne, and incensed with love, bowing to her knees, embraced her first, and kissed her with a grace ; she embraced him again, and kissed him with like affection, &c. as the dance required; but they that stood by and saw this, did much applaud and commend them both for it. And when Dionysius rose up, he raised her up with him, and many pretty gestures, embraces, kisses, and love complements passed between them ; which when they saw fair Bacchus and beautiful Ariadne so sweetly and so unfainedly kissing each, so really embracing, they swore they loved in- deed, and were so inflamed with the object, that they began to rouse up themselves, as if they would have flown. At the last when they saw them still, so willingly embracing, and now ready to go to the Bride chamber, they were so ravished with it, that they that were unmarried, swore they would forthwith marry, and those that were married called instantly for their horses, and gallopped home to their wives.” What greater motive can there be then this burning lust? - What so violent an oppugner ? Not without good cause therefore so many ge- neral Councels condemn it, so many Fathers abhor it, so many grave men speak against it; “ Use not the company of a wo- man,” saith Syracides, 8. 4. “ that is a singer, or a dancer ; neither hear, least thou be taken in her craftiness.” In circo non tam cernitur qaam discitur libido. * Hsedus holds, lust in Theaters is not seen, but learned. Gregory Nazianzen that eloquent Divine, (f as he relates the story himself), when a noble friend of his solemnly invited him with other Bishops, to his daughter Olympia’s wedding, refused to come : “ J For it is absurd to see an old gouty Bishop sit amongst dancers he 1 Principio Ariadne velut sponsa prodit, ac sola recedit; prodiens illico Dio- nysius ad numeros cantante tibia saltabat; admirati sunt omnes saltantem jitve- nem, ipsaq; Ariadne, ut vix potuerit conquiescere ; postea vero cum Dionysius earn aspexit, &c. Ut autem surrexit Dionysius, erexit simul Ariadnem, lice* batq; spectare gestus osculantium, & inter se complectentium; qui autem spec- tabant, &c. Ad extremum videntes eos mutuis amplexibus implicatos et jam- jam ad thalamum ituros; qui non duxerant uxores jurabant uxores se ducturos; qui autem duxerant conscensis equis et incitatis, ut iisdem fruerentur, domum festinarunt. * Lib 4. de contemnend. amoribus. f Ad Anysium epist. 57, + Intempestivum enim est, ct a nuptiis abhorrens, inter saltantes podagneum viderc sencm, et Episcopum. T 2 held held it unfit to be a spectator, much less an actor. Nemo sal- tat sobnus, Tully writes, he is not a sober man that danceth ; for some such reason (belike) Domitian forbade the Romanc Senators to dance, and for that fact removed many of them from the Senate. But these, you will say, are lascivious and Pagan dances, ’tis the abuse that causeth such inconvenience, and! do not well therefore to condemn, speak against, or “ in- nocently to accuse the best and pleasantest thing (so * Lucian calls it) that belongs to mortall men.” You misinterpret, I condemn it not; I hold it notwithstanding an honest disport, a lawful recreation, if it be opportune, moderately and soberly used: I am of Plutarch’s mind, “ k that which respects plea- sure alone, honest recreation, or bodily exercise, ought not to be rejected and contemned I subscribe to f Lucian, “ ’tis an elegant thing, which cheareth up the mind, exerciseth the body, delights the spectators, which teacheth many comely gestures, equally affecting the ears, eyes, and soul it self.” Salust discommends singing and dancing in Sempronia, not that she did sing or dance, but that she did it in excess, ’tis the abuse of it: and Gregorie’s refusal doth not simply condemn it, but in some folks. Many will not allow men and women to dance together, because it is a provocation to lust: they may as well, with Lycurgus and Mahomet, cut down all Vines, for- bid the drinking of wine, for that it makes some men drunk. •' ♦ Nihil prodest quod non laedere posset idem: Igne quid utilius r” I say of this as of all other honest recreations, they are like fire, good and bad, and I see no such inconvenience, but that they may so dance, if it be done at due times, and by fit per- sons: and conclude with Wolfongus § Hider, and most of our modern divines: Si decora, graves, verecunda, plena luce bonorum virorum fif matronarum honestarum, tempestive jiant, probari possunt, debent. “ There is a time to mourn, a time to dance,” Eccles. 3. 4. Let them take their pleasures then, and as 1 he said of old, “ young men and maids flourishing in their age, fair and lovely to behold, well attired, * Rem omnium in mortalium vita oprimam innocenter accusare. k Qn:e honestain voluptatem respicit, ant corporis exercitium, contcmni non debet. •f-Elegantissima res est, quae et mcniem acuit, corpus excrccat, ct spectantes ohlcctet, nmltos gestus decoros docens, oculos, aures, animum ex aequo dcmul- cens. + Ovid. § System, moralis Philosophise. 1 Apuleius. 10. Puclli, puellaeque virenti florentes aetatula, forma conspicui, vcste nitidi, incessu gra- tiosi, Graecanicam saltantes Pyrrhicam, disposals ordinationibus, decoros ambi- tus inerrabant, nunc in orbem flexi, nunc in obliquam seriem conaexi, nunc in quadrum cuneati, nunc iude separati, See. and and of comely carriage, dancing a Greek Galiard, and as their dance required, kept their time, now turning now tracing, now apart now altogether, now a courtesie then a caper,” &c. and it was a pleasant sight to see those pretty knots, and swim- ming figures. The Sun and Moon (some say) dance about the earth, the three upper Planets about the Sun as their cen- ter, now stationary, now direct, now retrograde, now in apo- g<eo then in pecrigeeo, now swift then slow, occidental^ ori- entall, they turn round, jumpe and trace, 9 and 9 about the Sun with those thirty three Maculae or Burbonian planet, circa Solent saltantes Cytharedum, saith Fromundus. Four Medi- cean stars dance about Jupiter, two Austrian about Saturn, &c. and all (belike) to the musick of the Sphears. Our greatest Counsellors, and staid Senators, at some times dance, as David before the Ark, 2 Sam. 6. 14. Miriam Exod. 15. 20. Judith 15. 13. (though the devil hence perhaps hath brought in those baudy Bacchanals) and well may they do it. The greatest Souldiers, as * Quintilianus, f TLmilius Probus, J Coelius Rho- diginus, have proved at large, still use it in Greece, Rome, and the most worthy Senators, cantare, saltare. Lucian, Macro- bius, Libanus, Plutarch, Julius, Pollux, Athenseus, have written just tracts in commendation of it. In this our age it is in much request in those countries, as in all civil Common- wealths, as Alexander ab Alexandro, lib. 4. cap. 10. K lib. 2. cap. 25. hath proved at large, § amongst the Barbarians them- selves none so pretious ; all the World allows it. “ || Divilias coptemno tuas, rex Craese, tuamq; Vendo Asiam, unguentis, flore, mero, Choreis.” m Plato, in his Common-wealth, will have dancing-schools to be maintained, “ that young folks might meet, be acquainted, see one another, and be seennay more, he would have them dance naked; and scoffs at them that laugh at it. But Eu- sebius prapar. Evangel, lib. 1. cap. 11. and Theodoret lib. 9. curat, greec. affect, worthily lash him for it; and well they might; for as one saith, “"The very sight of naked parts, causeth enormous, exceeding concupiscences, and stirs up both men and women to burning lust.” There is a mean in all things : this is my censure in brief; Dancing is a pleasant recreation of body and mind, if sober and modest (such as our * Lih. 1. cap. 11. f Vit. Epaminondae. J Lib. 5. §Read P. Martyr Ocean Decad. Benzo, Lerius Hacluit, &c. || Angerianus Erotoptedium. " 10. Leg. rrts yxp toixl/tvs <xtTs^rii evexx, &e. hujus causa oportuit disci- plinam constitui, ut tarn pueri quam puells choreas celebrent, spectenturq; ac spcctent, See. n Aspectus enim nudorum corporum tam mares quam femina* irritare solet adenormes lascivise appetites. T 3 Christian Christian dances are); if {empestively used, a furious motive to burning lust ; if as by Pagans heretofore, unchastely abused. But I proceed. If these illurements do not take place, for * Simierus, that great master of dalliance shall not behave himself better, the more effectually to move others, and satisfie their lust, they will swear and lye, promise, protest, forge, counterfeit, brag, bribe, flatter and dissemble of all sides. ’Twas Lucrecia’s counsel in Aretine, Si vis arnica frui, promitte, finge, jura, perjura,jacta, simula, mentire ; and they put it well in prac- tice, as Apollo to Daphne, “ f mihi Delphica tellus EtClaros & Tenedos, Patareaq; regia servit, Jupiter est genitor” Delphos, Claros and Tenedos serve me, * And Jupiter is known my Sire to be. J The poorest swaines will do as much, “ § Milie pecus nivei sunt & mihi vallibus agni;” J have a thousand sheep, good store of cattle, and they are all at her command, “ || Tibi nos, tibi nostra supellex, Ruraq; servierint” house, land, goods, are at her service, as he is himself. Dino- machus, a Senator’s Son in 3 Lucian, in love with a wench in- ferior to him in birth and fortunes, the sooner to accomplish his desire, wept unto her, and swore he loved her with all his heart, and her alone, and that as soon as ever his father died (a very rich man and almost decrepit) he would make her his wife. The maid by chance made her Mother acquainted with the business, who being an old fox, well experienced in such matters, told her daughter, now ready to yield to his desire, that he meant nothing less, for dost thou think he will ever care for thee, being a poor wench, b that may have his choice of all the beauties in the City, one noble by birth, with so many talents, as yong, better qualified, and fairer then thy self? daughter heleeve him not ; the maid was abasht, and so the matter broke off. When Jupiter woed Juno first (Lilius Giraldus relates it out of an old Comment on Theocritus) the * Camden Annal. Anno 1578, fol. 276. Amatoriis faeetiis & illccebris exqui- sitissimus. f Met. 1. Ovid. J Erasmus egl. milie mei Siculis errant in montibus agni. § Virg. j| Lechcus. * Tom. 4. merit, dial amare se jurat et lachrimatur dicitq; tixorcm me ducere velle, quum pater oculos clau- sisiet. b Quum dotem alibi multo majorcm aspiciet, (See. better better to effect his sute, he turned himself into a Cuckow, and spying her one day walking alone, separated from the other Goddesses, caused a tempest suddenly to arise, for fear of which she fled to shelter: Jupiter to avoid the storm likewise flew into her lap, in virginis Junonis gremium devolavit, whom Juno for piety covered in her *Apron. But he turned himself forthwith into his own shape, began to embrace and offer violence unto her, seel ilia matns metu abnuebat, but she by oo means would yield, donee pollicitus Connubium obtinuit, till he vowed and swore to marry her, and then she gave consent This fact was done atThornax hill, which ever after was called Cuckow hill, and in perpetuall remembrance, there was a Temple erected to Telia Juno in the same place. So powerlull are fair promises, vows, oaths and protestations. It is an ordi- nary thing too in this case to belie their age, which widdows usually do, that mean to marry again, and batchelours too sometimes, «* f Cujus octavum trepidavit astas, cernere lustrum ; to say they are younger then they are. Carmides in the said Lucian loved Philematium, an old maid of 45. years ; c she swore to him she was but 32. next December. But to dissem- ble in this kind, is familiar of all sides, and often it takes. “ j Fallere credentem res est operosa paellam,” ’tis soon done, no such great mastery, “ Egregiam verd laudem, & spolia ampla,” And nothing so frequent as to bely their estates, to prefer their suites, and to advance themselves. Many men to fetch over a young woman, widdows, or whom they love, will not stick to crack, forge and fain any thing comes next, bid his boy fetch his cloak, rapier, gloves, jewels, &c. in such a chest, scarlet- golden-tissue breeches, &c. when there is no such matter; or make any scruple to give out, as he did in Petronius, that he was master of a ship, kept so many servants, and to personate their part the better take upon them to be gentlemen of good houses, well descended and allied, hire apparell at brokers, some Scavinger or prick-louse Tailors to attend upon them for the time, swear they have great possessions, ‘'bribe, lye,cog, and foist how dearly they love, how bravely they will maintain * Or upper garment. Quem Juno miserata veste contexit. f Hor. ‘ Dejeravit ilia secundum supra trigesimum ad proximum Decembrem com- pleturam se esse. t OYid. * Nam doni$ vipcitur omnis amor. Catullus 1. el. 5. her, T 4 hei, like any Lady, Countess, Dutchess, or Queen; they shall have gowns, tiers, jewels, coaches, and caroches, choice diet, The heads of Parrats, tongues of Nightingals, The brains of Peacocks, and ofEstriches, Their bath shall be thejuyce of Gilliflowres, Spirit of Roses, and of Violets, The milk of Unicorns, &c. as old Vulpone courted Coelia in the e Comoedv, when as they ai e no such men, not worth a groat, but meer sharkers, to make a fortune, to get their desire, or else pretend love to spend their idle hours, to be more welcome, and for better entertain- ment. The conclusion is, they mean nothing less, " * Nil metuunl jurare, nihil promittere curant: Sed simul ac cupid® mentis satiata libido est. Dicta nihil metuere, nihil perjuria curant,” Oathesy vows, promises, are much protested; But when their minde and lust is satisfied, Oathes, vows, promises, are quite neglected. though he solemnly swear by the Genius of C®sar, by Venus* shrine, Hymen’s deity, by Jupiter, and all the other Gods, give no credit to his words. For when Lovers swear, Venus laughs, Venus hcec perjuria ridet, f Jupiter himself smiles, and pardons it withall, as grave | Plato gives out ; of all per- jury, that alone for love matters is forgiven by the gods. If promises, lies, oathes, and protestations will not avail, they fall to bribes, tokens, gifts, and such like feates. § Plurimus auro conciliatur amor; as Jupiter corrupted Danae with a golden shower, and Liber Ariadne with a lovely Crown, (which was afterwards translated into the heavens, and there for ever shines ;) they will rain Chickins, Florens, Crowns, Angels, all manner of coines and stamps in her lap. And so must he certainly do that will speed, make many feasts, banquets, in- vitations, send her some present or other every foot. Sumvio studio parentur epulte (saith f Hoedus) 6f ere bra jiantlargi- tiones, he must be very bountiful and liberal, seek and sue, not to her onely, but to all her followers, friends, familiars, fidlers, panders, parasites, and houshold servants ; he must in- sinuate himself, and surely will, to all, of all sorts, messengers, porters, carriers ; no man must be unrewarded, or unrespected, * Fox. act. 3. sc. 3. * Catullus. -|- Perjuria ridet amantum Jupiter, et vcnt.os irr*ta ferre jubet, Tibul. lib. 3. et 6, J InPhilebo. pejeraiuibus, his dii soli ignoswnt. § Catul, f Lib, 1, de contemncndisamoribus. I had I had a suiter (saith*Aretine’s Lucretia) that when he came to my house, flung gold and silver about, as if it had bin chaff. Another suitor I had was a very cholerick fellow; but I so handled him, that for all his fuming, I brought him upon his knees: If there had been an excellent bit in the market, any novelty, fish, fruit, or fowl, muskadel, or malmesey, or a cup of neat wine in all the city, it was presented presently to me, though never so dear, hard to come by, yet I had it: the poor fellow was so fond at last, that I think if I would I might have had one of his eyes out of his head. A third suiter was a Merchant of Rome, and his manner of wooing was with *ex- quisite musick, costly banquets, poems, &c. I held him off till at length he protested, promised, and swore pro virginitate regno me donaturum, I should have all he had, house, goods and lands, pro concubitu solo; h Neither was there ever any Conjurer, I think, to charm his spirits that used such attention, or mighty words, as he did exquisite phrases; or General of any army so many stratagems to win a city, as he did tricks and devices to get the love of me. Thus men are active and passive, and women not far behinde them in this kinds : Au- dax ad omnia fannnia, qiue velamat, vel odit. + JFor fcalf 00 fcoltJlg tbere can non, §>toeat ants Ige as toomen can. * They will crack, counterfeit, and collogue as well as the best, with handkerchiefs, and wrought nightcaps, purses, poses, anti such toyes: as he justly complained, “ ' Cur mittis violas ? nempe ut violentius urer; Quid violas violis me violenta tuis ?" &c. Why dost thou send me Violets, my dear £ To make me burn more violent I fear ; With Violets too violent thou art. To violate and wound my gentle heart. When nothing else will serve, the last refuge is their tears. H<ec . scripsi (testor am or cm) mixta lachrymis X suspiriis, ’twixt tears and sighs, I write this (I take love to witness), saith +Cheli- doniato Philonius. Lumina quce mpdo fulmina, jam Jlurnbia * Dial. Ital. argentum ut paleas projiciebat. Biliosum habui amatorem qui sup- plex flexis genibus, &c. Nullus recens allatus terr® fructus, nullum cupedia- rum genus tarn carum erat, nullum vinum Creticum pretiosum, quin ad me ferret illico ; credo alterum oculutn pignori daturus, &c. * Post musicam opiperas epulas, et tantis juramentis, donis, kc. h Nunquam aliquis um- brarum conjurator tanta attentione, tamq; potentibus verbis usus est, quain ille exquisitis mihi dictis, &c. •(• Chaucer. • Ab crudele genus nec tutum foemina nomen' Tibul. 1. 3. eleg. 4. ' Jovianus Pon. + Aristsenetus lachrymarum, those burning torches are now turn’d to floods of tears. Aretine’s Lucrctia, when her sweet heart came to town, * wept in his bosome, “that he might be perswaded those tears were shed for joy of his return.” Quartilla in Pe- tronius, when nought would move, fell a weeping, and as Balthazar Castilio paints them out, “uTo these Crocodile’s tears, they will add sobs, fiery sighs, and sorrowful counte- nance, pale colour, leanness, and if you do but stir abroad, these fiends are ready to meet you at every turn, with such a sluttish neglected habit, dejected look, as if they were now ready to dye for your sake ; and how, saith he, shall a young novice thus beset, escape ?” But beleeve them not. —“ f animam ne crede puellis, Namque est fosminea tutior unda fide.” Thou thinkest peradventure, because of her vows, tears, smiles, and protestations, she is solely thine, thou hast her heart, hand, and affection, when as indeed there is no such matter, as the X Spanish Bawd said, gauclet ilia habere unurn in lecto, al- terurn in porta, tertium qui domi suspiret, she will have one sweet heart in bed, another in the gate, a third sighing at home, a fourth, &C. Every yong man she sees and likes hath as much interest, and shall as soon injoy her as thy self. On the other side, which I have said, men are as false, let them swear, protest, and lye; *• 1 Quod vobis dicunt, dixerunt mille puellis.” They love some of them those eleven thousand Virgins at once, and make them believe, each particular, he is besotted on her, or love one till they see another, and then her alone: like Milo’s wife in Apuleius, lib. 2. Si quern conspexemt spe- eiosce form re invenern, venustate ejus sumitur, in eum animuvi intorquet. ”1 is their common complement in that case, they care not what they swear, say, or do: One while they slight them, care not for them, rail down right and scoffe at them, and then again they will run mad, hang themselves, stab and kill, if they may not enjoy them. Henceforth there- fore, ■ “ nulla virojuranti fcemina credat,” let not maids believe them. These tricks and counterfeit pas- * Suaviter flebam, ut persuasum habeat lachrymas prae gaudio illius reditws mifai cmanare. " Lib. 3. his accedunt, vultus subtristis, color pallidus, ge- raebunda vox, ignita suspiria, iachrim* prope innumcrabiles. Ista? se statim umbrae offerunt tamo squalore et in omni fere diverticulo tanta rnacie, ut illas janajam vnoribundas putes. f Petronius. J Coelestina act. Barthio in- terpret omnibus arridet, et a singulis amari se solam dicit. * Ovid. S1011S sions are more familiar with women, * finevi hie dolorifiaciet aut vita dies, miserere amantis, quoth Phaedra to Hippolitus. Joessa, in f Lucian, told Pythias, a yong ifian, to move him the more, that if he would not have her, she was resolv’d to make away her self. “ There is a Nemesis, and it cannot cliuse but grieve and trouble thee, to hear that I have either strangled or drowned my self for thy sake.” Nothing so common to this sexe, as oaths, vows, and protestations, and as I have already said, tears, which they have at command; for they can so weep, that one would think their very hearts were dissolved within them, and would come out in tears, their tys are like rocks, which still drop water, diarize lachrynue N sudoris in mod-urn turgeri promptre, saith jAristaenetus, they wipe away their tears like sweat, weep with one eye, laugh with the other; or as children § weep and cry, they can both together. ** r Neve puellaruni lachrymis moveare memento, Ut flerent oculos erudiere suos.” Care not for women’s tears, I counsel thee. They teach their eys as much to weep as see. And as much pity is to be taken of a woman weeping, as of a Goose going bare-foot. When Venus lost her son Cupid, she sent a Cryer about, to bid every one that met him take heed. “ 1 Si flentem aspicias, ne mox failure, caveto; Sin arridebit, magis effuge ; & oscula si fors Ferre volet,' fugito ; sunt oscula noxia, in ipsis Suntque venena labris,” &c. Take heed of Cupid’s tears, if cautelous. And of his smiles and kisses I thee tell. If that he ofler’t, for they be noxious, And very poyson in his lips doth dwell. *A thousand years, as Castilio conceives, “ will scarce serve to reckon up those allurements and guiles, that men and women use to deceive one another with. * Seneca Hippol. -{-Torn. 4. dial, merit, tu veroaliquando mnerore affine- ris ubi audieris me a meipsalaqueo mi causa suffocatam aut in puceum pr*cipi- taiam. J Epist. 20. 1. 2. § Matron* flent duobus oculis, monialcs quatuor, virginesuno, nieretrices nullo. rOvid. 1 Imagines deorum fol. 332. e Moschi amore fugitive, quern Politianus Latinum fecit. * Lib. 3. mille vix anni sufficerent ad omnes illas machinationes, dolosq; commcmorandos, quos y:ri et mulieres ut se invicem circumvcniant, excogitare solcnt. SUB- SUBSECT. V. Bawds, Philters, causes. WHEN all other engines fail, that they can proceed no farther of themselves, their last refuge is to flye to Bawds, Panders, Magical Philters, and receits; rather then fail, to the Divel himself. “ Flectere si nequeunt superos, Acheronta movebunt.” And by those indirect means many a man is overcome, and precipitated into this malady, if he take not good heed. For these Bawds first, they are every where so common, and so many, that as he said of old Croton, b omnes hie aut cap- tantur, aut captant, either inveagle or be inveagled, we may say of most of our Cities, there be so many professed, cunning bawds in them. Besides, bawdry is become an art, or a liberal science, as Lucian calls it; and there be such tricks and sub- tleties, so many nurses, old women, Panders, letter-carriers, beggers, Physitians, Friers, Confessors, employed about it, that nullus tradere stilus sufficiat, one saith, — “ * trecentis versibus Suas impuritias traloqui nemo potest.” Such occult notes, Stenography, Polygraphy, Nuntius ani- Hiatus, or magnetical telling of their minds, which + Cabeus the Jesuit, by the way, counts fabulous and false; cunning conveyances in this kind, that neither Juno’s jealousie, nor Danae’s custody, nor Argo’s vigilancy can keep them safe. ’Tis the last and common refuge to use an assistant, such as that Catanean Philippa was to Jone Queen of Naples, a - Bawd’s help, an old woman in the business, as c Myrrha did when she doted on Cyniras, and could not compass her desire, the old Jade her Nurse was ready at a pinch, die inquit, opemque me sine ferre tibi & in hdc men (pone timo- rem) Sedulitas erit apta tibi, fear it not, if it be possible to be done, I will effect it: non est mulieri mulier insuperabi- lis, J Caelestina said, let him or her be never so honest, watched, and reserved, ’tis hard but one of these old women will get access : and scarse shall you find, as rAustin observes, b Petronius. * Plautus. Tritemius. fDe Magnet. Philos, lib. 4. cap. 10. * Catul. eleg. !i. lib. 1. Venit in exitium callida lena meum. * Ovid. 10. met. I Parabosc. Barthii. f De vit. Erem. c. 3. ad sororem vix aliquam redusarum hujus temporis solam invenies, ante cujus fenestram non anus gar- rula, vel nugigerula mulier sedet, quae cam fabulis occupet, rumoribus pascat, hojus vel illius monaehi, &c. in a Nunnery a maid alone, “ if she cannot have egress, before her window you shall have an old woman, or some prating Gossip tell her some tales of this Clerk, and that Monk, de- scribing or commending some yong Gentleman or other unto her.” “ As I was walking in the street (saith a good fellow in Petronius) to see the town served one evening, g I spied an old woman in a corner selling of Cabbages and Roots, (as our Hucksters do. Plums, Apples, and such like fruits ;) mother (quoth he) can you tell where 1 can dwell ? she being well pleased with my foolish urbanity, replied, and why sir should I not tell ? with that she rose up and went before me ; I took her for a wise woman, and by and by she led me into a by-lane, and told me there I should dwell; I leplyed again I knew not the house ; but I perceived on a sudden by the naked queans, that I was now come into a Bawdy-house, and then too late I began to curse the treachery of this old Jade.” Such tricks you shall have in many places, and amongst the rest it is or- dinary in Venice, and in the island of Zante, for a man to be Bawd to his own wife. No sooner shall you land or come on shore, but as the Comical Poet hath it, “ k Morem hunc meretrices habenf. Ad portum mittunt servulos, aneillulas. Si qua peregrina navis in portum aderit, Rogant cujatis sit, quod ei nomen siet. Post illae extemplo sese adplieent.” These white Divels have their Panders, Bawds and Factors in every place to seek about, and bring in customers, to tempt and way-lay novices, and silly travellers. And when they have them once within their clutches, as iEgidius Maserius in his comment upon Valerius Flaccus describes them, “'wdth pro- mises and pleasant discourse, with gifts, tokens, and taking their opportunities, they lay nets which Lucretia cannot avoid, and baits that Hippolitus himself would swallow; they make such strong assaults and batteries, that the Goddess of Vir- ginity cannot withstand them : give gifts, and bribes to move Penelope, and with threats able to terrifie Susanna. How many Proserpina’s with those catchpoles doth Pluto take ? These are * Agreste olus anus vendebat, & rogo inquam, inater, nunquid scis ubi ego nabitem ? delectata ilia urbanitate tarn stulta, & quid nesciam inquit > consur- rexttq; & cepit me prascedcrc ; divinam ego putabam, &c. nudas video mcre- trices & ui lupanar me adductum, sero execrates anicula insidias. ■> Plautus Menech. * Promissis everberant, molliunt dulciloquiis, & opportunum tern- pus aucupantes laqueos ingcrunt quos vix Lucretia vitare; escam parant quatn. vel satur Hippolitus sumeret, &c. Hae sane sunt virga: soporifer* quibus con- tact* ammae ad Orcum descendunt; hoc gluten quo compact* mentium al* evolare nequeunt, d*mouis ancdl*, qu* soliicitant, &e. the the sleepy rods with which their souls touched descend to hell; this the glew or lime with which the wings of the mind once taken cannot fly away ; the Divel’s ministers to allure, entice,” •See. Many yong men and maids without all question are in- veagled by these Eumenides and their associates. But these are trivial and well known. The most slye, dangerous, and cunning bawds, are your knavish Physitians, Empyricks, Mass- Priests, Monks, *Jesuirs, and Friers. Though it be against Hippocrates’ oath, some of them will give a dram, promise to restore maidenheads, and do it without danger, make an abort if need be, keep down their paps, hinder conception, procure lust, make them able with Satyrions, and now and then step in themselves. No Monastry so close, house so private, or prison so well kept, but these honest men are admitted to cen- sure and ask questions, to feel their pulse, beat at their bed side, and all under pretence of giving Physick. Now as for Monks, Confessors, and Friers, as he said, “ k Non audet Stygius Pluto tentare quod audet Effrenis Monachus, plenaque fraudis anus.” That Stygian Pluto dares not tempt or do. What an old hag or Monk will undergo: either for himself to satisfie his own lust, for another, if he he hired thereto, or both at once, having such excellent means. For under colour of visitation, auricular confession, comfort and penance, they have free egress and regress, and corrupt God knows how many. They can such trades some of them, practice Physick, use exorcisms, &c. 1 £bat tofjereag toas toont to toalfe anu 4Elf, Cfrcrc note toalfcis ttje limiter frimseif, %n elietp tmatf) ano unoer eOerp tree, Cfcere neeO0 no other 31ncubu0 but be- m In the Mountains betwixt Dauphine and Savoy, the Friers perswaded the good wives to counterfeit themselves possessed, that their husbands might give them free access, and were so familiar in those days with some of them, that, as one " ob- serves, “ wenches could not sleep in their beds for Necroman- tick Friers : and the good Abbess in Bocace may in some sort witness, that rising betimes, mistook and put on the Frier’s breeches instead of her vail or hat. You have heard the story, * See the practices of the Jesuits Anglice, edit. 1630. k.3in. Sylv. 1 Chaucer in the wife of Bath’s tale. H. Stephanus Apol. Herod, lib. 1. cap. 21. “ Bale. Puellae in lectis dormire non poteram. I presume, 1 presume, of * Paulina, a chast matron in Tlgesippus, whom one of Isis’ priests did prostitute to Mundus a yong knight, and made her believe it was their God Anubis. Many such pranks are played by our Jesuits, sometimes in their own habits, some- times in others, like souldiers, courtiers, citizens, Schollars, Gallants, and women themselves. Proteus like, in all forms and disguises, that go abroad in the night, to inescate and be- guile yong women, or to have their pleasure of other men’s wives : and, if we may believe ° some relations, they have wardrops of several suits in the Colledges for that purpose. Howsoever in -publike they pretend much zeal, seem to be vety holy men, and bitterly pieach against adultery, fornica- tion, there are no verier Bawds or whoremasters in a country “ _p Whose soul they should gain to God, they sacrifice to the Divel.” But I spare these men for the present. The last battering engins, are Philters, Amulets, Spells, Charms, Images, and such unlawful means; if they cannot prevail of themselves by the help of Bawds, Panders, and their adherents, they will fiye for succour to the Divel himself. I know there be those that deny the Divel can do any such thing. (Crato, epist. 2. lib. vied.) and many Divines, there is no other fascination then that which comes by the eys, of which I have formerly spoken ; and if you desire to be better in- formed, read Camerarius opev. subcis. cent. 2. c. 5. It was given out of old, that a Thessalian wench had bewitched Kin<r Philip to dote upon her, and by Philters enforced his love- but when Olympia the Queen saw the maid of an excellent beauty, well brought up, and qualified: these, quoth she were the Philters which inveagled King Philip ; those the true charms, as Henry to Rosamund, f One accent from thy lips the blood more warms, Then all their Philters, exorcisms and charms. With this alone Lucretia brags in JAretine, she could do more then all Philosophers, Astrologers, Alchymists, Necroman- cers, Witches, and the rest of the crew. As for hearbs and Philters, I could never skill of them, “ The sole Philter that ever I used, was kissing and embracing, by which alone 1 made men rave like beasts stupified, and compelled them to worship me like an Idol.” In our times it is a common * Idem Josephus lib. 18. cap. 4 • Liber edit. August* Vintlelicorum An. u Quarum an,mas lucrarl d<*ent deo, sacrificam diabolo. + M Drayton Her. epist. + Barnodidascalo dial. Ital. lai n. fact, a Casp Barthio rnuLeT^qrm,°mn^ P‘ulos°Phi< Astrologi, Necromantici, &c. sola saliva coei u^nMarldTL adoSh11 lun0se furcje> tam obstupesien tiling, thing, saith Erasfus, in his hook de. Lamiis, for witches to take upon them the making of these Philters, “ s to force men and women to love and hate whom they will, to cause tem- pests, diseases,” &c. by Charms, Spels, Characters, Knots. i " * hie Thessala vendit Philtra.” St. Hierome proves that they can do it, (as in Hilarius’ life, epist. lib. 3.) he hath a story of a yong man, that with a Philter made a maid mad for the love of him, which maid was after cured by Hilarian. Such instances I find in John Nider, Formicar. lib. 5. cap. 5. Plutarch records of Lucullus that he died of a Philter ; and that Cleopatra used Philters to inveagle Anthony, amongst other allurements. Eusebius reports as much of Lucretius the Poet. Panormitan. lib. 4. dege.it. Al- phonsi, hath a story of one Stephan a Neapolitan Knight, that by a Philter was forced to run mad for love. But of all others, that which + Petrarch epist. Jamil. lib. 1. ep. 5. relates of Charls the Great is most memorable : He foolishly doted upon a woman of mean favour and condition, many years together, wholly delighting in her company, to the great grief and in- dignation of his friends and followers. When she was dead, he did embrace her corps, as Apollo did the bay-tree, for his Daphne, and caused her Coffin (richly embalmed and decked with Jewels) to be carried about with him, over which he still lamented. At last a venerable Bishop that followed his Court pray’d earnestly to God (commiserating his Lord and Master’s case) to know the true cause of this mad passion, and whence ' it proceeded; it was revealed to him, in fine, “that the cause of the Emperor’s mad love lay under the dead woman’s tongue.” The Bishop went hastily to the carkass, and took a small ring thence; upon the removal the Emperour abhorr’d the Coarse, and, instead J of it, fell as furiously in love with the Bishop, he would not suffer him to he out ot his presence: which when the Bishop perceived, he flung the ring into the midst of a great Lake, where the King then was. From that houre the Emperour neglected all his other houses, dwelt at § Ache, built a fair house in the midst of the Marsh, to his infinite expence, and a || Temple by it, where after he was buried, and in which city all his posterity ever since use to be Sagrc omnes sibi arrogant notitiam, et facultatem in amorem allicictidi quoi velint; odia inter conjuges serendi, tempestates excitandi, morbos infligendi, &c. * [tivenalis Sat. f Idem rel'ert Hen. Kormannus de mir. mort. lib. 1. Cap. I t. Pcrditc amavit mulierculum quandam, illius amplexibus acquiescens, Kunima cum indignatione suorum et dolofe. J Et inde totus in Episcopum fnrere, ilium coicrc. § Aquisgranum, vulgo Aixe. || Immenso sumptu tern- plum et aides, Stc. crowned, crowned. Marcus the Heretick is accused by Irenaeus to have inveagled a yong maid by this means: and some writers speak hardly of the Lady Katharine Cobham, that by the same Art she circumvented Humphrey Duke of Glocester to be her hus- band. Sycinius Aunilianus summoned rApuleius to come be- fore Cneius Maximus, Proconsul of Africk, that he being a poor fellow, “ had bewitched by Philters Pudentilla an ancient rich Matron to love him,” and, being worth so many thousand sesterces, to be his wife. Agrippa lib. 1. cap. 48. occult, phi- los. attributes much in this kind to Philters, Amulets, Images : and Salmutz com. in Pancirol. Tit. 10. dc IJorol. Leo Afer. lib. 3. saith, ’tis an ordinary practice at Fez in Africk, Prcesti- giatores ibi plures, qui cogunt amoves SC concubitus: as skil- ful all out as that Hyperborean Magitian, of whom Cleodemus, in * Lucian, tells so many line feats perform’d in this kind. But Erastus, Wierus, and others are against it; they grant in- deed such things may be; done, but (as Wierus discourseth, lib. 3. de Lamiis cap. 37.) not by charms, Incantations, Philters, but theDivel himself; lib. 5. cap. 2. he contends as much; so doth Freitagius noc. vied. cap. 74. Andreas Cisalpi- nus cap. 5. and so much Sigismtindus Schereczius cap. 9. de hirco nocturno, proves at large. “ f Unchast women by the help of these witches, the Divels kitehin maids, have their loves brought to them in the night, and carried back again by a phantasm flying in the air in the likeness of a Goat. I have heard (saith he) divers confess, that they have been so carried on a Goat’s back to their sweet hearts, many miles in a night.” Others are of opinion that these feats, which most suppose to be done by Charms and Philters, are meerly effected by natural causes, as by man’s blood Chimically prepared, which much avails, saith Emestus Burgranius, in Lucernd vitce SC mortis Indice, ad amorem conciliandum SC odium, (so huntsmen make their dogs love them, and farmers their pullen) ’tis an excellent Philter, as he holds, sed vulgo proderegrande nefas, but not fit to be made common : and so be Mala ms ana, Man- drake roots, Mandrake “apples, pretious stones, dead men’s cloaths, candles, mala Bacchica, panis porcinus, Hippo- manes, a certain hair in a J Wolf’s tail, &c. of which Rhasis, Dioscorides, Porta, Wecker, Rubeus, Mizaldus, Albertus, treate: a swallow’s heart, dust of a Dove’s heart, multum va- r Apolog. quod Pudentillam viduam ditem & provectioris aepvtrs fccminam cantarruiiibus in amorem sui pellexisset. * Philopseude, Tom. 3. f Im- pudicae mulieres opera veneficarum, diaboli coquarum, am a tores suos ad se noau dicunt & reducunt, ministerio hirci in aere volantts : multos novi qui he* fassi sunt, &c. ! Mandrake apples, Lemnius lib. herb. bib. c. ‘2. 1 Of which read Plin. lib. 8. cap..22. & lib. 13. c. 25. Sc Quimihanum 1-b. 7. Vol. II. u lent lent lingua viperarum, cerebella asinorum, tela equina, palliota qidbus inf antes obvoluti n'ascunfur, funis: strangulati liomifils. lapis de nido Aquila, Me. 'See morein 'Skenkius.tA- seryat, medicinal, lib. 4. &cc. which are as forcible and-of as much vertiie, a§ that fountain Salmacis in ‘Vitruvius, Ovid, Strabo, that made all such mad for love that drank of it, or that hot Bath at *Afx in Germany, wherein Cupid once dipt his arrows, which ever since hath a peculiar vertue to make'them Jovers all that wash in it. But hear the Poet’s own description of it, “ u Unde hie fervor aquis terra crumpentibus uda ? Tela olim hie ludens igoea tinxit Amor ; Et gaudens stridore novo, Fervete perennes Inquit, haec pharetrae sint monumenla meae. Ex illo fervet, rarusque hie mergitiir hospes, Cui non titillet pectora blandus amor.” These above-named remedies have happily as much power as ^hat bath of Aix, or Venus’ inchanted girdle, in which, saith .Natales Comes, “ Love toys and.dalliance, pleasantness, sweet- ness, perswasions, subtilties, gentle speeches, And all witch- craft to enforce Jove, was contained.” Read more of these in Agrippa de occult. Philos, lib. 1, cap. 50. SC 45. Malleus ma- lefic. part. 1quast. 7. Tielrio Vow. 2. quest. 3i lib. 3. Wie- jus, Pomponatius, cqp. 8. de incantat. Ficinuslib. ft.Theol. Plat. Calcagninus, occ. MEMB. IV, SUBSECT. I. Symptomes or signs of Love Melancholy, in Body, Mind, good, bad, SCc, SYMPTOMES are cither of Body or Mind ; of body, pale- ness, leanness, drincss, &c. x Pallidus dnmis amans, color hie est aptus amanti, as the Poet describes lovers : fecit amor maciem, love causeth leanness. y Avicenna de Ilishi c. 33. “ makes hollow eys, driness, Symptomes of this disease, to go smiling to themselves, or acting as if they saw or heard some delectable object.” Valleriola lib. 3. observat, cap. 7. 'Lib. 11. c. ft. Venere implicit cos, qui ex co bibunt. Idem Ov. Met. 4. Strabo. Gcog. 1. 14. *Lod. Guicciardimc’s descript. Ger. in Aqoisgrano. u Baltticus Veneris, in quo suavitas, et dulcia colloquia, benevolentiar, ct blan- dittac, suasiones, fraudes et vepeficia includebantur. * Ovid. Facit hunc atner ipse colorem. Met. 4. . r Signa ejus. profunditns oculorum, privatio la- ehrimarum, suspiriii, s*pe rident sibi, ac si quod dclectabile viderent, aut audirent. • Laurentms Laurentius cap. 10. ALlianus Montaltus de Her. amove. Lan- gius epist. 24. lib. J. epist. vied, deliver as much, corpus ex- angue pallet, corpus gracile, oculi cavi, lean, pale, “ ut nudis qui pressit caleibus anguem,” hollow-ey’d, their eys are hidden in their heads, * Tenerque nitidi corporis eecidit decor,” They pine away, and look ill with waking, cares, sighs. “ Et qui tenebant signa Phosbeae facis Oculi, nihil gentile nec patrium micant.” With groans, griefs, sadness, dulness, ... i ' ■ “ + Nulla jam Cereris subit Cura aut salutis” want of appetite, &c. A reason of all this, z Jason Pratensis gives, “ because of the distraction of the spirits the Liver doth not perform his part, nor turns the aliment into blood as it ought, and for that cause the members are weak for want of sustenance, they are lean and pine, as the hearbs of my garden do this month of May, for want of rain.” The green sick- ness therefore often happeneth to yong women, a Cacexia or an evil habit to men, besides their ordinary sighs, complaints, and lamentations, which are too frequent. As drops from a still, — ” ut occluso stillat ab igne liquor,” doth Cupid’s fire provoke tears from a true Lover’s eys, t The mighty Mars did oft for Venus shreek. Privily moistning his horrid cheek With womanish tears,- “ § ignis distillat in undas. Testis erit largus qui rigat ora liquor,” with many such like passions. . When Chariclia was enamored on Theagines, as a:Heliodorus sets her out, “ she was half distracted, and spake she.knew not what, sighed to herself, lay much awake, and was lean upon a sudden and when she was besotted on her son in law, |j pallor deformis, viarcentcs * Seneca Hip. f Seneca Hip. ‘ De morbis cerebri de erot. amore. Obspintuum distractionem liepar officio suo non fungiiur,' npc'vertit alimentum in sapguioem, ut debeat. Ergo membra debilja, et penuria alibilis sued mar- cescunt, squaleutque ut herbae in horto meo hoc mense Naio Zeriscae, ob im- brium defectum. J Fairy Queen 1. 3. cant. 11. § Amator Emblem. 3. * Lib. 4. Ammo errat, & quid vis obvium loquitur, vigilias absq; causa spstinet, It fuccurn corporis subi’to amjstt. |[ Apuietus, oculi, Me. she had ugly paleness, hollow eys, restless thoughts, short wind, &c. Eurialus, in an Epistle sent to Lucretia his Mistress, complains amongst other grievances, tu mihi M somni M cibi nsum abstulisti, thou hast taken my stomack and iny sleap from me. So he describes it aright; ialeep, hte meat, W Hunk, in him bereft. Chat lean be toareth, anti Dtp as a shaft, Jf>i0 ep0 holloto anti gri0l£ to fcehoU), ipis heto pale arm ashen to unfolD, ano solitary he teas eber alone, ano toaking all the night making mone. "Theocritus Edyl. 2. makes a fair maid of Delphos, in love witll a yorgman of Minda, confess as much, “ Ut vidi utinsanii, ut animus mihi male affectus est, Miserae mihi forma tabescebat, neque amplius pompam Ullum curabam, aut quandodomum redieram Novi, sed me ardens quidam morbus consumebat, Decubui in lecto dies decern, &z noctes decern, De fluebant capite capilli, ipsaque sola reliqua Ossa & cutis.” No sooner seen I had, but mad I was. My beauty fail’d, and I no more did care For any pomp, I knew not where I was. But sick I was, and evil I did fare; I lay upon my bed ten days and nights, A Sceleton I was in all men’s sights. All these passions are well expressed by c that Heroical Poet in the person of Dido ; “ At non infaelix animi Phaenissa, nec unquam Solvitur in somnos, oculisque ac pectore amores Accipit; ingemmant curas, rursusque resurgens Ssevit amor,” &c. Unhappy Dido could not sleep at all. But lies awake, and takes no rest: And up she gets again, whilst care and grief. And raging love torments her brest. Accius Sanazarius Kgloga l. de Galatea, in the same man- ner fains his Lychoris d tormenting herself for want ot sleep, sighing, sobbing, and lamenting ; and Eustathius in his Isme- #Chau cerrn the Knight’s tale. c Virg.j'En. 4. * Dum vaga passim sydera fulgent, numeral longas tetricus lioras, Sc sollicito nixvtt cubito suspirando viscera rumpie nias nias much troubled, and “ c panting at heart, at the sight of his mistress,” he could not sleep, his bed was thorns. f All make leanness, want of appetite, want of sleep ordinary Symp- tomes, and by that means they are brought often so low, so much altered and changed, that as * he jested in the Comcedy, “one scarce know them to be the same men.” “ Attenuant juvenum vigilataj corpora noctes, Curaque & immenso qui fit amore dolor.” Many such Symptomes there are of the. Body to discern lovers by> “ quis enim bene celet amorem r” Can a man, saith Solomon, Prov. 6. 27. carry fire in his bo- some and not burn ? it will hardly be hid, though they do all they can to hide it, it must out, " plus quani mille notis” it may be described, " * Quoque magis tegitur, tectus magis aestuat ignis,” ’Twas Antiphanes the Comoedian’s observation of old, Love •and drunkenness cannot be concealed, Celare alia possis, hac prater duo, vini potum, Hie. words, looks, gestures, all will betray them : but two of the most notable signs are observed by the pulse and Countenance. When Antiochus the son of Seleucus was sick for Stratonice his Mother-in-law, and would not confess his grief, or the cause of his disease, Erasi- stratus the Physitian found him by his Pulse and Coun- tenance to be in love with her, “ h because that when she came in presence, or was named, his pulse varied, and he blushed besides.” In this very sort was the love of Cal- licles, the son of Polycles, discovered by Panaceas the Phy- sitian, as you may read the stoiy at large in + Aristenaetus. By the same signs Galen brags that he found out Justa, Boe- thius the Consul’s wife, to dote on Pylades the Player, be- cause at his name still she both altered Pulse and Countenance, as t Polyarch us did at the name of Argenis. Franciscus Va- lesius, l. 3. controv. 13. vied, contr. denies there is any such pulsus amatorius, or that love may be so discerned ; but Avi- cenna confirms thisof Galen out of his experience, lib. 3. Fen. 1. e Saliebat crcbro tepidum cor ad aspectum Ismenes. f Gordonius c. 20, amittunt saepe cibum, potum, Sc merccratur inde totum corpus. s Ter Eunuch. Dii boni, quid hoc est, adeone homines mutari ex amore, ut non cog- noscas eundem esse ! * Ovid. Met. 4. b Ad ejus nomen rubebat, Sc ad aspectum pulsus variebatur. Plutar. f Epist. 13. J Barck. lib. 1. Oculi medico tremore eirabant. U3 and and Gordonius, cap. 20. “ ' Their pulse, he saith, is ordinate and swift, if she go by whom he loves,” Langius Epist. 24. lib.l. med. Epist. Neviscanus lib. 4. numer. 66. syl. nup- tiuliSy Vale sens de Taranto, Guianerius, Tract. 15. Vale- riola sets down this for a symptome, “ k Difference of Pulse, neglect of business, want of sleep, often sighs, blushings, wheii there is any speech of their Mistress, are manifest signs.” But amongst the rest, Josephus Struthius that Polonian, in the fift Book cap. 17. of his Doctrine of Pulses, holds that this and all other passions of the minde, may be discovered by the Pulse. “ 1 And if you will know, saith he, whether the men suspected be such or such, touch, their arteries, &c.” And in his fourth Book, 14 Chapter, he speaks of this particular Pulse, <£ m -Love makes an unequal pulse, &c.” he gives instance of a Gentlewoman, n a Patient of his, whom by this means he found to be much enamoured, and with skhom : he named many persons, but at the last when his name came whom he sus- pected, “ ° her pulse began to vary and to beat swifter, and so by often feeling her pulse, he perceived what the matter was.” Apollonius Argonaut, lib. 4. poetically setting down the meet- ing of Jason and Medea, makes them both to blush at one another’s sight, and at the first they were not able.to speak. “ * totus Parmeno Tremo, horreoque postquam aspexi hanc,” Phaedria trembled at the sight of Thais, others sweat, blow short, “ Crura tremunt ac poplites, ” are troubled with palpitation of heart upon the like occasion, cor proximurn ori saith f Aristenastus, their heart is at their mouth, leaps, these burn 3nd freeze, (for love is fire, ice, hot, cold, itch, feaver, frenzy, plurisy, whatnot) they look pale, red, and commonly blush at their first congress ; and sometimes through violent agitation of spirits bleed at nose, or when she is talked of ; which very sign p Eustathius makes an argument of Ismene’s affection, that when she met her Sweet-heart by chance, she changed her countenance, to a Maiden-blush. ’Tis a common thing amongst Lovers, as q Arnulphus that merry- ■ Pulsus eoru velox & inordinatus, si mulier quarn amat forte transeat. 4 Signa sunt cessatio ab omni opere insueto, privatip somni, suspiria efebra, rnbor cum sit sermo de re amata, Sc commotio pulsys. 1 Si noscere vis an homines suspccti tales sint, tangito eoru arterias. m Amor facit inxquales, inordinatos. n In nobilis cujusdam uxore quum nibolfacercm gdultcri amore fuisse correptam Sc quam maritus, Sec. “C-cpit illico pulsus vhriari Sc tetri celeries et sic inveni. * Eunuch, act. seen. 2. f Epist>L4ib. i. Tcnerstldor Sc crebet anhelrtns, palpitatio cordis, kc. r Lib 1. a Lexo- viensis Fpiscopus. conceited conceited Bishop, hath w&ll expressed in a facete Epigram oif his, “ Alterno facies sibi dat responsa rubore, Et terier affectum’ prodit utrique pudor, &c. Their faces answer, and by blushing say. How both affected are, they do bewray.” But the best conjectures are taken from such symptom^es as ap- pear when they are both present ; all their speeches, amorous glances, actions, lascivious gestures will bewray them, they can- not contain themselves, but that they will be still kissing. *Stfa- tocles the Physltiqn upon his Wedding day, when He was tit dinner, Nihil priiis sorbillavit, qudm iria basia puellte pan- gcret, could not eat his meat for kissing the Bride, &c. EiVst a word, and then a kiss, then some other Complement, and thefl a kiss, then an idle question, then a kiss, and when he had pumped his wits dry, can say no morej kissing and colling are never out ofseason, “ f Hoc non deficit incipitque semper,” * Tis never at an end, X another kiss, and then another, another, and another, 6cc. *' hue ades O Thelayra” Come kiss me Corinna f » Centum basia centies. Centum basia miljies, Mille basia millies, Et tQt millia millies, Quot guttrn Sieulo mari, (^uct sunt sydera coslo, Istis purpureis gbnis, Istjs turgidulis labris, Ocelisque loquaculis, Fjgam confinuo impetu ; O formosa Neaera. As Catullus to Lesbia. Damihi basia mille, delude centum, Dein mille altera, da secunda centum, Dein usq; altera miilia, deinde centum.” § first give an hundred. Then a thousand, then another Hundred, then unto the other Add a thousand, and so fnore. Sic. Till you equall with the store, all the grass, See. So Venus did .* Theodorus prodromes Amaranto dial. Gaulimo interpret. f Petron* Catal. + Sed unum ego usq; et unum Petam a tuis labcllis, postq; unum et .unum et unum, dari rogabo. Lcecheus Anacreon. r Jo. Scctindus bas. 7. Translated or imitated by M. B. Johnson our arch Poet in his 119 Ep. by by her Adonis, the Moon with Endymion, they are still dallying and culling, as so many Doves, “ Columbatimque labra conserentes Iabiis,” and that with alacrity and courage, “ * Affligunt avide corpus, junguntque salivas Oris, & inspirant prensantes dentibus ora.” k Tam impresso ore ut vix inde labra detrahant, ccrvice recli- nata, as Lamprias in Lucian kissed Thais, Philippus her c in Aristrenetus,” a/more lymphato tarn furiose adluvsit, ut vix labra solvere esset, totunig; os mi hi contrivit; d Aretine’s Lu- cxetia, by a suiter of hers was so saluted, and ’tis their ordinary fashion. dentes illudunt sacpe labellis, Atque premunt arete adfigentes oscula” —— They cannot, I say, contain themselves, they will be still not only joyning hands, kissing, but embracing, treading on their toes, &c. diving into their bosomes, and that lib enter, & cum delectatione, as c PhilostratuS confesseth to his Mistress ; and Lamprias in Lucian, Mammillas premens, per sinum clam dextrd, Kc. feeling their paps, and that scarce honestly some- times : as the old man in the f Comcedy well observed of his son, Non ego te viclebam manum huic puellce in sinum in- serere ? Did not 1 see thee put thy hand into her bosome ? go to, with many such love tricks. g Juno in Lucian deorum, Tom. 3. dial. 3. complains to Jupiter of Ixion, “ h he looked so attentively on her, and sometimes would sigh and weep in her company, and when I drank by chance, and gave Gany- mede the cup, he would desire to drink still in the very cup that I drank of, and in the same place where I drank, and would kiss the cup, and then looksteddily on me, and sometimes sigh, and then again smile.” If it be so they cannot come neer to dally, have not that opportunity, familiarity, or acquaintance to confer and talk together ; yet if they be in presence, their eye will bewray them : Ubiamor ibi oculus, as the common saying is, where I look I like, and where Hike I love ; but they will lose themselves in her looks. “ Alter in alterius jactantes lumina vultus, Quaerebant laciti noster ubi esset amor.’, “ Lucret. 1. 4. b Lucian, dial. Tom. 4. Merit, sed et aperientes, Sec. c Epist. 16. (l Deducto ore longome basio demulcet. * In dclitiis mammas tuas tango, &c. f Tercnt. e Tom. 4. merit, dial. h Attente adeo in me aspexit, ct interdum ingemiseebat, ct lachrymabatur. Et si cpiando fcibens, kc. The They cannot look off whom they love, they will impregnare earn ipsis oculis, deflovvre her with their eyes, be still gazing, staring, stealing faces, smiling, glancing at her, as u Apollo on Leucothoe, the Moon on her *Endymion, when she stood still in Caria, and at Latmos caused her chariot to be stayed. They must all stand and admire, or if she go by, look after her as long as they can see her, she is anivue auviga, as Anacreon calls her, they cannot go by her door or window, but, as an Adamant, she draws their eyes to it, though she be not there present, they must needs glance that way, and look back to it. Aristeraetus of + Exithemus, Lucian in his Imagin. of himself, and Tatius of Clitophon, say as much, Hie oculos de LeilcippeX nunquam dcjiciebat, and many Lovers confess when they came in their Mistress’ presence, they could not hold off their eyes, but looked wistly and steddily on her, inconnivo aspectu, with much eagerness and greediness, as if they would look thorqw, or should never have enough sight of her. “ Fixis ardens obtutibus haeret $ So she will do by him, drink to him with her eyes, nay drink him up, devourehim, swallow him, as Martial’s Mamurrais re~ membred to have done : “ Inspexit molles pueros, oculisque comedit,” Stc. There is a pleasant story to this purpose in Navigat. Vcrtovi. lib. 3. cap. 5. The Sultan of Sana’s wife in Arabia, because Vertomannus was fair and white, could not look off him, from Sun-rising to Sun-setting, she could not desist, she made him one day come into her chamber, SC gemirue hoc a spatio intue- batur, non a me unquam aciem oculorum avertebat, me ob- servans veluti Cupidinem quendam, for two hours space she still gazed on him. A young man in § Lucian fell in love with Venus’ picture, he came every morning to her Temple, and there continued all day long |f from Sun-rising to Sun-set, unwilling to go home at night, sitting over against the Goddess’ Picture, he did continually look upon her, and mutter to himsell I know not what. If so be they cannot see them whom they love, they will still be walking and waiting about their mistress’ doors, taking all opportunity to see them, as in x Longus Sophista, Daphnis and Chloe, two Lovers, were still hovering at one “ Quiq; omnia cerncre debes Leucothoen spectas, et virgine figis in uni quos mundo debes oculos, Ovid. Met. 4. * Lucian. Tom. 3. quo ties ad ca- riam veiiis currum sistis, et desuper aspectas. -}- Ex quo te primum vidi Py- ihia alio oculos vertere non fuit. J Lib. 4. § Dial, amovum. || Ad oecasum Solis aegre domum rediens, atq; totum die cx adveiso de* sedens recto, in ipsam perpetuo oculorum ictus duexit, &c. * Lib. 3. another’s another’s gates, he sought all occasions to be in her company* to hunt in Summer, and catch Birds in the Fiost about her Father’s house in the winter, that she might see him, and he her. “ *A King’s Palace was not so diligently attended,” saith Aretine’s Lucretia, “ as my house was when I lay in Rome,” the Porch and street was ever full of some, walking or riding, on set purpose to see me, their eye was still upon my window, as they passed by, they could not choose but look back to my house when they were past, and sometimes hem or cough, or take some impertinent occasion to speak aloud, that I might look out and observe them-. ’Tis so in other places, ’tis com- mon to every Lover, ’tis all his felicity to be with her, to talk with her, he is never well but in her company, and will walk “ i seven or eight times a day through the street where she dwells, and make sleveless errands to see her;” plotting still where, when, and how to visit her, " f Levesque sub nocte susurri. Composite repetuntur hora.” And when he is gone, he thinks eveiy minute an hour, every hour as long as a day, ten days a whole year, till he see her again. " J Tempora si numeres, bene quae numeramus amantes." And if thou be in love, thou wilt say so too, Et longiim formosa vale, farewell Sweetheart, vale charissima Argenis, #V. Farewell my dear Argenis, once more farewell, farewell. And though he is to meet her by compact, and that very shortly, perchance to-morrow, yet loath to depart, he’l take his leave again, and again, and then come back again, look after, and shake his hand, wave his hat afar off. Now gone, he thinks it long till he see her again, and she him, the clocks are surely set back, the hour’s past, “ § HospitaDemophoon tua te Rodopheia Phillis, Ultra promissum tempus abesse queror.” she looks out at window still to see whether he come, || and by report Phillis went nine times to the Sea side that day, to see if her Demophoon were approaching, and ** Troilus to the City gates, to look for his Creisseid. She is ill at ease, and sick till she see him again, peevish in the mean time, discontent, heavy, * Regum palatium non ram diligenti custodia septum ac xdes meas Stipabant, &c. * Uno, et eodem die sexties yel septies ambulant per ean- dem plateam ut vel unico arnicas suse .fruantur aspcctu, lib. 3. Tiieat. Mundi. * Hor. J Ovid. § Ovid. fj Hvginus, fab. 59. £o die dicitur nopies ad irttus currisse. ** Chaucer, sad, sad, and why come? he not ? where is he? why breaks he pro- mise ? why tarries he so long ? sure he is not well ; sure he hath some mischance, sure he forgets himself and me, with infinite such. And then, confident again, up she gets, out she looks, listens and enquires, harkens, kens, every man afar off is sure he, every stirring in the street, now' he is there, that’s he, male aurora, mala soli dicit, deiratq; He. the longest day that ever was, so she raves, restless and impatient ; for Amor non patitur moras, Love brooks no delayes : the time’s quickly gone that’s spent in her company, the miles short, the way pleasant, all weather is good whilst he goes to her house, heat or cold, though his teeth chatter in his head, he moves not, wet or dry, ’tis all one, wet to the skin, he feels it not, cares not at least for it, but will easily endure it and much more, be- cause it is done w'ith alacrity, and for his Mistress’ sweet sake ; let the burden be never so heavy, Love makesit light. * Jacob served seven years for Rachel, and it was quickly gone because he loved her. None so merry, if he may happily enjoy her company, he is in heaven for a time ; and if he may not, de- jected in an instant, solitary, silent, he departs weeping, la- menting, sighing, complaining. But the Symptomes of the mind in Lovers are almost infi- nite, and so diverse, that no Art can comprehend them ; though they be merry sometimes, and rapt beyond themselves for joy : yet most part, Love is a plague, a torture, an hell, a bitter sweet passion at last; t Amor tnelle X felle est facundissimus, gus'tiun dot dulcem X amarum, *Tis suae is amaricics, dolentm delectabiiis, hilar & tormentum; “ i Et me mellebeant suaviora, Et me felle necant amariora j” Like a summer fly or Sphine’s wings, or a rainbow of all colours, tf Quse ad solis radios conversas aurem eranf, Adversus nubes cerulem, quale jubar Iridis,” fair, foul, and full of variation, though most part irksome and bad. Lor in a word, tire Spanish inquisition is not comparable to it ; “ a torment” and “' execution” as it is, as he calls it in the poet, an unquenchable fire, and what not ? a From it, saith Austin, arise “ biting cares, perturbations, passions, sor- * Geu. 29. 20. •{- Plautus Cistel. J Stobaeus e Grseco. z Plautus ; Crfedo fcgo’ad liominis cariuficinnm amorem inventum eese. a De r.ivitat. lib. 22. cap. 20. Ex eo oriuntur mordaces cur*, pcrturbationcs, maerores, form id i;- tors, insanagaudia, discordise, lites, bella, insidise, Lracundipe, immicitiae, fal.la- itisr, adulatio, fraus, lujtujn, neguiiia, impudeutia. row6, rows, fears, suspicions, discontents, contentions, discords, wars, treacheries, enmities, flattery, cosening, riot, impudence, crur city, knavery, &c. “ * dolor, querela?, Lamentatio, lachrymae perennes. Languor, anxietas, amaritudo; Aut si triste magis potest quid esse, Hos tu das Comites Nezcra vitae.” These be the companions of lovers, and the ordinary symp~ tomes, as the Poet repeats them. “ k In amore haec insunt vitia, Suspitiones, inimicitiae, audaciae> Bellum, pax rursum,” &c * *•c Insomnia, aenlmna, errors terror, IkTuga, Excogitantia, excors immodestia, Petulantia, cupiditas, & maIevolenlia ; Inhaeret etiam aviditas, desidia, injuria, Inopia, contumelia &: dispendium,” &c.- In love these vices are ; suspitions. Peace, war, and impudence, detractions. Dreams, cares, and errors, terrors and affrights. Immodest pranks, devices, sleights and flights. Heart-burnings, wants, neglects, desire of wrong. Loss continual, expence and hurt among. Every Poet is full of such catalogues of Love symptomes ; fcut fear and sorrow may justly challenge the chief place. Though Hercules de Saxonid cap. 3. Tract, de melanch. will exclude fear from Love Melancholy, yet I am otherwise persuaded, A Res est solliciti plena timoris amor. ’Tis full of fear, anxiety, doubt, care, peevishness, suspicion, it turns a man into a woman, which made Hesiod belike put fear and paleness Venus’ daughters, “ Marti clypeos atque arma secanti Alma Venus peperil Pallorem, unaque Timorem:” because fear and love are still linked together. Moreover they are apt to mistake, amplifie, too credulous sometimes, too full of hope and confidence, and then again very jealous, un- apt to believe or entertain any good news. The Comical Poet hath prettily painted out this passage amongst the rest in a +Dia- * Maruthis I. 1. kTer. Eunuch.. • T Plautus Mcrcat. * Ovid. -fAdel- phi, Act. 4. seen. 5. M. Bono animo es, duces uxorena hanc /Esclunts. yE II em. pater, num tu ludis me nunc? M.. Ego tie te, quamobrem ? JE. Quod tara misere cupio, &c. logue logue betwixt Mitio and ./Eschines, a gentle father and a love* sick son. “ Be of good cheer, my son, thou shalt have her to wife. JE. Ah father, do you mock me now ? M. I mock thee, why l JE. That which I so earnestly desire, I more suspect and fear. M. Get you home, and send for her to be your wife. /E. What now a wife, now father, &c.” These doubts, anxieties, suspitions, are the least part of their torments; they break many times from passions to actions, speak fair, and flat- ter, now most obsequious and willing, by and by they are averse, wrangle, fight, swear, quarrel, laugh, weep: and he that doth not so by fits, * Lucian holds, is not throughly touched with this Loadstone of Love. So their actions and passions are intermixt, but of all other passions, Sorrow hath the greatest share ; e Love to many is bitterness it self; rem amaravi Plat# calls it, a bitter potion, an agony, a plague. “ Eripite hanc pestem perniciemque mihi; Quae mihi subrepens imos ut torpor in artus, Expulit ex omni pectore lastitias.” O take away this plague, this mischief from me, Which, as a numness over all my body. Expels my joys, and makes ray soul so heavy. Phsedria had a true touch of this, when he cry’d out, — “ f O Thais, Utinam esset mihi Pars Eequa amoris tecum, ac pariter fieret ut Aut hoc tibl doleret itidem, ut mihi dolet.” 0 Thais would thou liadst of these my pains a part. Or as it doth me now, so it would mhke thee smart. So had that yong man, when he roared again for discontent, “ X Jactor, crucior, agitor, stimulor, Versor in amoris rota miser, Exanimor, feror, distrahor, deripior, Ubi sum, ibi non sum ; ubi non sum, ibi est animus." 1 am vext and toss’d, and rack’t on love’s w'heel; Where not, I am ; but where am, do not feel. The Moon in a Lucian made her mono to Ven’us, that she wa» almost dead for love, pereo equidem amove, and after a long tale, she broke off abruptly and wept, “ b O Venus, thou . * Tom. 4. dial, amorum. •* Aristotle 2. Rhet. puts love therefore in the irascible part. Ovid, f Ter. Eunuch, Act. 1. sc. 2. + Plautus, * Tom. 3. Sets quod posthac dktuxus fusrioi. know est knowest my pool heart.” Charmides, in c Lucian, was so im- patient, that he sob’d and sighed, and tore his hair, and said he Would hang himself, “ I am undone, O sister Tryphena, I can- not endure these love pangs, what shall I do?” Vos 0 dii Averncnci solvite me his cur is, O yee Gods, free me from these cares and miseries, out of the anguish of his Soul, J Theocles pTays. Shall I say, most part of a Lover’s life is full of agony, anxiety, fear and grief, complaints, sighs, suspi- tions, and cares, (high-ho, my heart is wo) full of silence and irksofne solitariness ? Frequenting shady bowers in discontent. To the ayre his fruitless clamors he will vent. •except at such times that he hath lucida intervalla, pleasant gales, or sudden alterations, as if his Mistress smile upon him, give him a good look, a kiss, or that some comfortable mes- sage be brought him, his service is accepted, See. He is then too confident and rapt beyond himself, as if he had heard the Nightingale in the'Spring before the Cuckow, or as e Calisto was at Melebseas’ presence, 2uis unquam hac mortali vita tarn gloriosum corpus vidit ? human itaiem transcendere videor, Sic. who ever saw so glorious a sight, what man ever enjoyed such delight ? More content cannot be given of the Gods, wished, had or hoped of any mortal man. There is no happiness in the world comparable to his, no content, no joy to this, no life to Love, he is in Paradise. “ f Quis me uno vivit feelieior? aut magis hac est Optandum vita dicere quis poteritr” Who lives so. happy as myself ? what bliss lathis our life may be-compar’d to this? He will not change fortune in that case with a Prince, « s Donee gratus eram tibi, Persarmn vigui re-ge. beatior.” The Persian Kings are not so joviall as he is, 0 e festus dies hominis, O happy day ; so Ch«erea exclaims when he came from Pamphila his Sweetheart, well pleased, “ Nunc.est profecto. interfiei cum perpeti mepossem, , Ne. hoc gaudium coataminet.vita aliqua tygritudine,” ‘Tom. 4..dial, .meiit. Tryphena,/Amor me perdit, ncq; malum hoc.araplius .su,;uipera possum, 1 * Aristae actus, lib. 2. epist. S. ' Ccelestiqs, act. 1. Sancti majori Ixtitia non fruumur. Si jmihl "Dciis omnium votorum mortalium smriniam concedat, non magis, &c. 1 Catullus dc Lesbia. * Hor.'ode?. lib. 3. *Acu3. »ccn. 5. Eunuch. Ter. He He could find in his heart to be killed instantly, lest if he live longer, some sorrow or sickness should contaminate hisjoyes. A little after, he was so merrily set upon the same occasion, that he could not contain himself. “ f O populares, ecquis me vivit hodie fortunatior ? N^mo hercule quisquam ; nam in medii plane potestatem Strain omnem ostend^re;” Is’t possible (O my countrymen) for any living to be so happy as my self ? No sure it cannot be, for the Gods have shewed all their power, all their goodness in me. Yet by and by when .this young Gallant was crossed in his wench, he laments, and cries, and roars down-right. “ Occidi” I am undone, “ Neque virgo est usquam, neque ego, qui e conspectu illam amisi meo. Ubi quaeram, ubi investjgem, quern percuncter, quam insistam viam?” The Virgin’s gone, and I am gone, she’s gone, she’s gone, and what I do ? where shall I seek her, where shall I find her, whom shall I ask ? what way, what course shall I take? what will become of me? “ * vitales 'auras invitus agebat, he was weary of his life, sick, mad, and desperate, t utinam miki esset aliquid kic\ quo nunc me prceoipitem darem. ’Tis not Ghaereas’ case this alone, but his, and his, and every • Lover’s m the like state. If he hear ill news, have bad success in his suit, she frown upon him, or that his Mistress in his pre- sence respect another more {as S Hedus observes) “ Prefer an- other suiter, speak more familiarly to him, or use more kindJy then himself, it by nod, smile, message, she discloseth herself to another, he is-irrstantly tormented, none so dejected as he is,” utterly undone, a castaway, i In quim for tuna omnia odiorum suorum crudelissima tela exonerate a dead man, the scorn of fortune, a monster of fortune,-worse then naught, the losse of a’Kingdom had been less. h Aretine’s Lucretia made very good proof of this, as she relates it her self. “ For when [ made some of my suiters beleeve I would betake rnyself to a Nunnery, they took on, as if they had lost father and Mother, f Act. 5. seen. 9. * Mantuan f Ter. Adelph. 3. 4. e Lib. 1. de. contemn, ainoribus. Si quem alium rcspexerit arnica suavius,-«t fSrniliarius, si quern alloquuta fuerit, si nutu, nuncio,1.Sec. statim cruciatur. J Calisto in Celestina. k Pornodidasc. dial. Ital. Patre et rriatre se -singultu orb’os cense- bant, quod mco coniubeimo carencfum esse:, because because they were for ever after to want my company.” Omv.es labores Icves filere, all other labour was light; * but this might not be endured, “ Tui carendum quod erat” “ for I cannot be without thy company,” mournfull Amyntas, painfull Amyntas, carefull Amyntas; better a Metropolitan City were sackt, a Royall Army overcome, an invincible Ar- madosunk, and twenty thousand Kings should perish, then her little finger ake, so zealous are they, and so tender of her good. They would all turn Friers for my sake, as she follows it, in hope by that means to meet, or see me again, as my Confes- sors, at stool-ball, or at barly-break : And so afterwards when an importunate suiter came, “ 1 If I had bid my Maid say that: I was not at leisure, not within, busy, could not speak with, him, he was instantly astonished, and stood like a pillar of marble ; another went swearing, chafing, cursing, foaming. “ f Ilia sibi vox ipsa Jovis violentior ira, cum tonat,” &c. the voice of a mandrake had been sweeter musick; “ but he to whom I gave entertainment, was in the Elysian fields, ra- vished for joy, quite beyond himself.” ’Tis the generall hu- mor of all Lovers, she is their stern, Pole-star, and guide. “ k Deliciumque animi, deliquiumqne sui. As a Tulipant to the Sun (which our Herbalists call Narcissus) when it shines, is Admirandus flos ad radios soli's se pandens, a glorious Flower exposing it self; 1 but when the Sun sets, or a tempest comes, it hides it self, pines wav, and hath no plea- sure left, (which Carolus Gonzaga, Duke of Mantua, in a cause not unlike, sometimes used for an Impress) do all inamo- rates to their Mistress, she is their Sun, their Primum mobile, or anima inform a ns; this m one hath elegantly expressed by a windmill, still moved by the wind, which otherwise hath no motion of it self. " Sic tua ni spiret gratia, truncus ero.” He is wholly animated from her breath, his soul lives in her body, J sola claves habet interitus SC salutis, she keeps the keys of his life ; his fortune ebbs and flows with her favour, a gracious or bad aspect turns him up or down, * Ter. tui carendum quod crat. ' Si responsum esspt cTorriinam oceupatam esse aliisq; vacaret, ille statim vix boc audito velut in armor dbriguit, alii'se damnare, &c. at eui favebam, in campis Elysiis esse vidchatur, &c. f Man- tuan. k Lacclieus. 1 Sole se occultante, aut tempestate veniente, statim felauditur ac languescit. m Emblem, amat. 13. t Calisto de Mcleb*a. “ Mens “ Mens mea lucescit Lucia luce tua." Howsoever his present state be pleasing or displeasing, his continuate so long as he ' loves, he can do nothing, think of nothing but her; desire hath no rest, she is his Cynosure, Hes- perus and Vesper, his morning and evening Star, his Goddess, his Mistress, his life, his soul, his every thing ; dreaming, waking, she is always in his mouth; his heart, his eys, ears, and all his thoughts are full of her. His Laura, his Victorina, his Columbina, Elavia, Flaminia, Caelia, Delia or Isabella, (call her how you will) she is the sole object of his senses, the substance of his soul, nidulus aninue siue, he magnifies her above measure, lotus in ilia, full of her, can breathe nothing but her. “ I adore Melebaea,” saith Love-sick * Calisto, “ I believe in Melebaea, I honour, admire and love my Melebaea;” His soul was sowced, iinparadised, imprisoned in his Lady. When a Thais took her leave of Phaedria, “ mi Phaedria, & nunquid aliud vis ?” Sweet heart (she said) will you command me any further ser- vice ? he readily replied, and gave in this charge, “ egone quid velim ? Dies noctesque ames me, me desideres. Me somnies, me expectes, me cogites. Me speres, me te oblectes, meoum tota sis, Meus fac postremo animus, quando ego sum tuus. Dost ask (my dear) what service I will have? To love me day and night is all I crave, To dream on me, to expect, to think on me. Depend and hope, still covet me to see. Delight thy self in me, he wholly mine. For know my love, that 1 am wholly thine. But all this needed not, you will say ; if she affect once, she will be his, settle her love on him, on him alone, “ f ilium absens absentem Auditque videtque” she can, she must think and dream of nought else but him, continually of him, as did Orpheus on his Euridice, “ Te duleis conjux, te solo in littore mecum, Te veniente die, te discedente canebam.” ‘Anima non est ubi animat, sed ubi amat. * Celcstine act. 1. credo in Mclebaeam, &c. “Ter. Eunuch. Act. 1. sc. 2. f Virg.4. An, Mol. II. X On On thee sweet wife was all my song. Morn, Evening, and all along. And Dido upon her ^Eneas; “ & quae me insomnia terrent, Multa viri virtus, & plurima currit Imago.” And ever and anon she thinks upon the man That was so fine, so fair, so blith, so debonair. Clitophon, in the first book of Achilles Tatius, complaineth how that his Mistress Leucippe tormented him much more in the night, then in the day. “ k For all day long he had some object or other to distract his senses, but in the night all ran upon her: All night long he lay * awake and could think of nothing else but her, he could not get her out of his mind, to- wards morning sleep took a little pitty on him, he slumbred awhile, but all his dreams were of her.” “ f te nocte sub atra Alloquor, amplector, falsaque in imagine somni, Gaudia solicitam palpant evanida mentem.” In the dark night I speak, embrace, and finde That fading joys deceive my careful mind. The same complaint Eurialus makes to his Lucretia, “ 1 day and night I think of thee, I wish for thee, I talk of thee, call on thee, look for thee, hope for thee, delight my self in thee, day and night I love thee.” “ m Nec mihi vespere Surgente decedunt amores, Nec rapidum fugiente solem;” Morning, Evening, all is alike with me, I have restless thoughts, “ n Te vigilans oculis, animo te nocte requiro.” Still I think on thee. Anima non est nbi animat, sed ubi amat. I live and breath in thee, I wish for thee. “ J O niveam quae te poterit mihi reddere lucem, O mihi felicem terque quaterque diem.” O happy day that shall restore thee to my sight. In the mean k Interdiu oculi, k aures occupaUe distrahunt animum, at noctu solus jactor, ad auroram somnus paulum misertus, nec tamen ex animo puella abiit, sed om- nia mihi de Leucippe somnia erant. * Tota hac nocte soranum hisce oculis non vidi. Ter. + Buchanan. Sylv. 1 .En. Sylv. Te dies, noctesq; amo, te oogito, te desidero, te voco, te expecto, te spero, tecum oblecto me, totus in te sum. m Hor. lib. 2. ode 9, * FeUonius. J Tibullus 1. 3. Elcg. 3. time time he raves on her; her sweet face, eys, actions, gestures, hands, feet, speech, length, bredth, height, depth, and the rest of her dimensions, are so survaied, measured, and taken, by that Astrolabe of phantasie, and that so violently sometimes, with such earnestness and eagerness, such continuance, so strong an imagination, that at length he thinks he sees her indeed; he talks with her, he imbraceth her, Ixion-like proJunone nu- bem, a cloud for Juno, as he said. Nihil prater Leucippen cerno, Leucippe mihi perpetud in oculis, <5C animo versatur, I see and meditate of naught but Leucippe. Be she present or absent, all is one; ** * Et quamvis aberat placid® praesentia forma?. Quern dederat praesens forma, manebat amor,” That impression of her beauty is still fixed in his mind, “ f haerent infixi pectore vultus;” as he that is bitten with a mad dog thinks all he sees dogs, dogs in his meat, dogs in his dish, dogs in his drink: his mistress is in his eys, ears, heart, in all his senses. Valleriola had a merchant his patient in the same predicament; and °Ulricus Molitor, out of Austin, hath a story of one, that through vehe- mency of his love passion, still thought he saw his Mistress present with him, she talked with him, Et commisceri cum ea vigilans videbatur, still embracing him. Now if this passion of love can produce such effects, if it be pleasantly intended, what bitter torments shall it breed, when it is with fear and continual sorrow, suspicion, care, agony, as commonly it is, still accompanied, what an intolerable Ppabi must it be? " Non tarn grandes Gargara culmos, quot demerso Pectore curas long& nexas Usque catena, vel quae penitus Crudelis amor vulnera miscet.” Mount Gargarus hath not so many stems. As Lover’s breast hath grievous wounds. And linked cares, which love compounds.” When the King of Babylon would have punished a Courtier of his, for loving of a yong Lady of the royal blood, and far above his fortunes, ‘‘Apollonius in presence by all means perswaded * Ovid. Fast. 2. ver. 775. f Virg. .dSn. 4. 0 De Pythonissa. rjuno, nee ira deum tantum, nec tela, nec hostis, quantum tute potis animis illapsus. Silius Ital. 15. bcl. Punic, de amore. i Philostratus vita ejus. Maximum tormentum quod excogitate, vel doedre te possum, est ipse amor. X 2 to to let him alone ; “ For to love and not enjoy was a most un- speakable torment,” no tyrant could invent the like punish- ment ; as a gnat at a candle, in a short space he would consume himself. For Love is a perpetual v jlux, avgor animi, a war- fare, militat omni amans, a grievous wound is love still, and a Lover’s heart is Cupid’s quiver, a consuming * fire, * accede ad hanc ignem, Me. an inextinguible fire. “ * alitur & crescit malum, Et ardet intus, qualis iEtnaso vapor Exundat antro” As .Etna rageth, so doth Love, and more than iEtna or any material fire. “ “Nam amor saepe Lyparco Vulcano ardentiorem flammam incendere solet.” Vulcan’s flames are but smoak to this ; For fire, saithf Xeno- phon, burns them alone that stand neer it, or touch it; but this fire of Love burneth and scorcheth afar off, and is more hot and vehement then any material fire: J Ignis in igne furit, ’tis a fire in a fire, the quintessence of fire. For when Nero burnt Rome, as Calisto urgeth, he fired houses, consumed men’s bodies and goods ; but this fire devours the soul it self, “ and || one soul is worth 100000 bodies.” No water can quench this wild fire. “ * In pectus coecos absorbuit ignes, Ignes qui nec aqua perimi potuere , nec imbre Diminui, neque graminibus, magicisque susurris.” A fire he took into his brest. Which water could not quench. Nor herb, nor art, nor Magick spells Could quell, nor any drench. Except it be tears and sighs, for so they may chance find a little ease. “ § Sic candentia colla, sic patens frons. Sic me blanda tui Neaera ocelli. Sic pares minio gen» perurunt, TJ t ni me lachrym* rigent perennes, Totus in tenues earn favillas.” ' Ausonius c 35. s Et ctcco enrpitur igne; & mihi sese offert ultra meus ignis Amyntas. * Ter. Eunuc. 1 Sen. Hippol. " Theocritus cdyl. 2. Levi- bus cor est violabile telis. f Ignis tangentes solum writ, at forma procul astantes infiammat. J Nonius. || Major ilia flamma quse consumic imam animam, quam quas centum millia corporum. x Mant. egl. 2. § Ma- rullus Epig. lib. 1. So thy white neck Nexra me poor soul Doth scorch, thy cheeks, thy wanton eys that roul: Were it not for my dropping tears that hinder, I should be quite burnt up forthwith to cinder. This fire strikes like lightning, which made those old Grsecians paint Cupid in many of their y Temples with Jupiter’s thunder- bolts in his hands; for it wounds, and cannot be perceived how, whence it came, where it pierced. “ 1 Urimur, & caecum, pectora vulnus habent,” And can hardly be discerned at first. ■“ * Est mollis flamma medullas, Et taciturn insano vivit sub pectore vulnus.” A gentle wound, an easie fire it was. And die at first, and secretly did pass. But by and by it began to rage and burn amain ; • “ b Pectus insanum vapor, Amorque torret, intus sxvus vorat Penitus medullas, atque per venas meat Visceribus ignis mersus, & venis latens, Utagilis altas flamma percurrit trabes.” This fiery vapour rageth in the veins. And scorcheth entrals, as when fire burns An house, it nimbly runs along the beams. And at the last the whole it overturns. Abraham Hoffemannus lib. I. amor conjugal, cap. 2. pag. 22. relates out of Plato, how that Empedocles the Philosopher was present at the cutting up of one that died for love, “ * his heart was combust, his liver smoakie, his lungs dried up, inso- much that he verily believed his soul was either sod or rosted, through the vehemency of love’s fire.” Which belike made a modern writer of amorous Emblems express Love’s fury by a pot hanging over the fire, and Cupid blowing the coals. As the heat consumes the water, “ f Sic sua consumit viscera ccecus amor,” so doth Love dry up his radical moisture. Another compares Love to a melting torch, which stood too neer the fire. T Imagines deorum. 1 Ovid. • yEneid. 4. ■> Seneca. * Cor totum combustum, jecur suffumigatum, pulmo arefactus, ut credum miseram lllam animam bis elixam aut combustam, ob maximum ardorem quern pa. tiuntur ob ignem amoris. f Embt. Amat. 4, k 5. X 3 Sic “ * Sic'quo quis propior sua; puellac esf, Hoc stultus propior sua; ruinsc est.” The neerer he unto his mistriss is. The neerer he unto his ruine is. Sd that to say truth, as c Castilio describes it, “ The beginning, middle, end of Love is nought else but sorrow, vexation, agony, torment, irksomness, wearisomness; so that to be squalid, ugly, miserable, solitary, discontent, dejected, to wish for death, to complain, rave, and to be peevish, are the certain signs, and ordinary actions of a love-sick person.” This continual pain and torture makes them forget themselves, if they be far gone with it, in doubt, despair of obtaining, or eagerly bent, to neg- lect all ordinary business. “ f pendent opera interrupta, minaeque Murorum ingentes, aaquataque machina cado.” Love sick Dido heft her workes undone, so did + Phaedra, “ Palladis tela; vacant, Et inter ipsas pensa labuntur manus.” Faustus, in § Mantuan, took no pleasure in any thing he did, “ Nulla quies mihi dulcis erat, nullus labor a;gro Pectore, sensus iners, & mens torpore sepulta, Carminis occiderat studium.” And tis the humour of them all, to be careless of their persons, and their estates, as the shepheard in d Theocritus, Et hac barba inculta est, squalidique capilli, their beards flag, and they have no more care of pranking themselves or of any busi- ness, they care not, as they say, which end goes forward. Oblitusque greges, & rura domestica totus f Uritur, & noctes in luctum expendit amaras.” Forgetting flocks of sheep and country farms. The silly shepheard always mourns and burns. Love sick || Chaerea when he came from Pamphila’s house, and had not so good welcome as he did expect, was all amort, Parmeno meets him, quid tristis es ? Why art thou so sad man? undees? whence com’st, how do’st: but he sadly ie- plies, Ego hercle nescio neque unde earn, neqae quorsum earn, ita prorsus oblitus sum mei, I have so forgotten my self, I neither know where I am, nor whence I come, nor whether I will, what I do. P. “ How so?” Che “ I am in love.” Prudens scions. * Grotius. c Lib. 4. nam ixtius amoris neq; principia, neq: media aliud habent quid, quam molestias, dolores, ctuciatus, defatigationes, adeo ut miscrum esse masrore, gemitu, solitudinc torqueri, mortem optarc, semperq; debacchari, sint certa amantium signa Sc certae actiones. f Virg. JEn. 4. J Seneca Hip. act. § Eclog. 1. •dEdyl. 14. «Mant. Eclog. ‘2. r Ov. Met. 13. de Polyphcmo : uritur oblitus pecorum, antrorumq; suorum ; jamq; tibi form*, &c, I) Ter. Eunucli. ^ q>ui quae so ? Amo. V1VUS . “ * vivus vidensque pereo, nec quid agam scio.” «< e He that erst had his thoughts free (as Philostratus.Lemnius, in an Epistle of his, describes this fiery passion) “ and spent his time like an hard student, in those delightsome philosophical! precepts, he that with the Sun and Moon wandred all over the world, with Stars themselves ranged about, and left no secret or small mystery in Nature unsearched, since he was en- amoured, can doe nothing now but think and meditate of love matters, day and night composeth himself how to please his Mistress ; all his study, endeavour, is to approve himself to his Mistress, to win his Mistress’ favour, to compass his desire, to be counted her servant.” When Peter Abelhardus, that great Scholler of his age, “ f Cui soli patuit scibile quicquid erat,” was now in love with Helonissa, he had no mind to visit or frequent Schools and Schollers any more, T&diosum mihi valde fuit (as | he confesseth) ad scholas procedure, vel in iis morari, all his mind was on his new Mistress. Now to this end and purpose, if there be any hope of obtain- ing his suit, to prosecute his cause, he will spend himself, goods, fortunes for her, and though he lose and alienate all his friends, be threatned, be cast off, and disinherited ; for as the Poet saith, || Amori quis legem det ? though he be utterly un- done by it, disgraced, go a begging, yet for her sweet sake, to enjoy her, he will willingly beg, hazzard all he hath, goods, lands, shame, scandall, fame, and life it self. “ Non recedam neque quiescam, noctu & interdiu, Prius profecto quam aut ipsam, aut mortem investigavero.,, lie never rest or cease my suit Till she or death do make me mute. Parthenis in § Aristasnetus was fully resolved to do as much. “ I may have better matches I confess, but farewell shame, farewell honour, farewell honesty, farewell friends and fortunes, &c. O Harpedona keep my counsel, I will leave all for his sweet sake, I will have him, say no more, contra gentes, I am resolved, I will have him.” *'* Gobrias the Captain, when he had espied Rhodanthe, the fair captive Maid, fell upon his knees before Mystilus the Generali, with tears, vows, and all the * Ter. Eunuch. * Qui olim cogitabat quae vellet, & pulcherrimis Phi- losophiae praeceptis operam insumpsit, qui universi circuitiones coeliq. naturam, &c. Hanc unam intendit operam, de sola cogitat, noctes & dies se componit ad banc, & ad acerbam servitueem redactus animus, &c. f Pars Epitaphii ejus. X Epist. prima. || Boethius, 1. 3. Met. ult.. § Epist. lib. 6. Valeat pudor, valeat honestas, valeat honor. ** Theodor, prodromus, lib. 3. Amor Mestyli genibus obvolutus, ubertimq; lachiimans, &C. Nihil ex lota praeda praete r Rhodauthen vir&mera accipiam. X 4 Rhetorick Rhetorick he could, by the scars he had formerly received, the good service he had done, or what soever else was dear unto him, besought his Governour he might have the captive Virgin to b^ his wife, vn tixtis slice spolntni, as a reward of his worth and service ; and moreover, he would forgive him the money which was owing, and all reckonings besides due unto him, “ I ask no more, no part of booty, no portion, but Rhodanthe to be my wife.” And when as he could not compass her by fail- means, he fell to treachery, force and villany, and set his life at stake at last to accomplish his desire. ’Tis a common humour this, a general passion of all Lovers to be so affected, and which ALnik told Aratine a Courtier in Castilio’s discourse, “ h surely Aratine, if thou werst nor so indeed, thou didst not love; in- genuously confess, for if thou hadst been throughly enamoured, thou wouldst have desired nothing more then to please thy Mistress. Foi that is the law of love, to will and nill the same.” “ * Tan turn velle & nolle, velit nolit quod arnica.” Undoubtedly this may be pronounced of them all, they are very slaves, drudges for the time, mad men, fools, dizaids, + atrabilarn, beside themselvs, and as blind as Beetles. Their ’ dotage is most eminent, Amare simul & sapere ipsi Jovi non datin', as Seneca holds, Jupiter himself cannot love and be wise both together; the very best of them, if once they be oveitaken with this passion, the most staid, discreet, grave, generous and wise, otherwise able to govern themselvs, in this commit many absurdities, many indecorums, unbefitting their gravity and per- sons. “ % Quisquis amat servit, sequitur captivus amantem, Fert domita cervice jugum ” “ Sampson, David, Solomon, Hercules, Socrates,” &c. are justly taxed of indiscretion in this point; the middle sort are betwixt hawk and buzzard ; and although they do perceive and acknow- ledge their own dotage, weakness, fury, yet they cannot with- stand it; as well may witness those expostulations and con. fessions of Dido in Virgil. Incipit effari niediaque in voce resistit. Phaedra in Seneca. b Quod ratio poscit, vincit ac regnat furor, Potensque tota mente dominatur deus. Myrrha in § Ovid. Ilia quidein sen tit, f'cedoque repugnat amori, * Lib. 2 Ctrie vix rredam, & bona fide fateare Aratine, tenon amasse adeo vehementer ; si enira vere amasses, nihil prius aut potius optasses, quam amatae mulieri placere. Eaenim amoris lexest idem velle k nolle. * Stroza sil. Epig. -}' Quippe haec omnia ex atra bile Ac amore proveniunt. Jason Prater,sis. 1 Immensus amov ipse stultitia est. Cardan, lib. 1. desapientia. + Mantuan. * Virg. .Hn. 4. k Seneca Hippol. § Met. 10. Et Et seeum quo mente feror, quid molior, inquit, Dii precor, & pietas, &c.” She sees and knows her fault, and doth resist. Against her filthy lust she doth contend. And whether go I, w hat am I about ? And God forbid, yet doth it in the end. Again, “ Pervigil igne Carpitur indomito, furiosaque vota retrectat, Et modo desperat, modo vult tentare, pudetque Et cupit, Sc quid agat, non invenit,” See. With raging lust she burns, and now recals Her vow, and then despairs, and when ’tis past. Her former thoughts shed prosecute in hast. And what to do she knows not at the last. She will and will not, abhors ; and yet as Medaea did, doth it, “ Trahit invitam nova vis, aliudque eupido. Mens aliud suadet; video meliora, proboque, Deteriora sequor.” Reason pulls one way, burning lust another. She sees and knows what’s good, but she doth neither, “ * O fraus, amorque, & mentis emotae furor. Quo me abstulistii r” The major part of Lovers are carried headlong like so many brute beasts, reason counsells one way, thy friends, fortunes, shame, disgrace, danger, and an ocean of cares that will cer- tainly follow ; yet this furious lust precipitates, counterpoiseth, weighs down on the other; though it be their utter undoing, perpetuall infamy, loss, yet they will do it, and become at last 'insensati, void of sense; degenerate into dogs, hogs, asses, brutes ; as Jupiter into a bull, Apuleius an Asse, Lycaon a wolf, Tereus a Lap-wing, k Calisto a Bear, Elpenor and Grillusinto Swine by Circe. For what else may we think those ingenious Poets to have shadowed in their witty fictions.and poems but that a man once given over to his lust (as 1 Fulgentius in- terprets that of Apuleius, Alciat of Tereus) “ is no better then a beast.” “ "> Rex fueram, sic crista docet, sed sordida vita 1mmundam e tanto culmine fecit avem.” I was a King, my Crown a witness is. But by my filthiness am come to this. Their blindness is all out as great, as manifest as their weak- ness and dotage, or rather an inseparable companion, an ordi- * Buchanan. k An immodest woman is like a Bear. 1 Feram induit dum rosas comedat, idam ad se redeat. m Alciattis de upupa Embl. Animal immundum upupa stercora amans ; ave hac nihil lasdius, nihil libidinoshis. babin in Ovid. Met. nary sign of It. n Love is blind, as the saying is, Cupid’s blind, and so are all his followers. “ Quisquis amat ranam, ranam putat esse Dianam.” Every Lover admires his Mistress, though she be very deformed of her self, ill-favored, wrinkled, pimpled, pale, red, yellow, tand, tallow-faced, have a swoln Jugler’s platter face, or a thin, lean, chitty face, have clouds in her face, be crooked, dry, bald, goggle-eyd, blear-ey’d or with staring eys, she looks like asquis’d cat, hold her head still awry, heavy, dull, hollow eyed, black or yellow about the eyes, or squint-eyed, sparrow- mouthed, Persean hook-nosed, have a sharp Fox nose, a red nose, China flat, great nose, nare simo patuloque, a nose like a promontory, gubber-tushed, rotten teeth, black, uneven, brown teeth, beetle browed, a Witch’s beard, her breath stink all over the room, her nose drop winter and summer, with a Bavarian poke under her chin, a sharp chin, lave eared, with along crane’s neck, which stands awry too, pendulis mavvmis, “ her dugs like two double jugs,” or else no dugs, in that other extream, bloody-faln-fingers, she have filthy long unpared nailes, scabbed hands or wrists, a tand skin, a rotten carkass, crooked back, she stoops, is lame, splea-footed “ as slender in the middle as a cow in the wast, ” gowty legs, her ankles hang over hershooes, her feet stink, she breed lice, a meer changeling, a very mon- ster* an aufe imperfect, her whole complexion savours, an harsh voyce, incondite gesture, vile gate, a vast virago, or an ugly tit, a slug, a fat fustilugs, a trusse, a long lean iawbone, a skeleton, a sneaker fsi qua latent meliora puta), and to thy judgement looks like a mard in a lanthorn, whom thou couldst not fancy for a world, but hatest, loathest, and wouldst have spit in her face, or blow thy nose in her bosome, remedium amons to another man, a dowdy; a slut, a scold, a nasty, rank, rammy, filthy, beastly quean, dishonest peradventure, obscene, base, beggerly, rude, foolish, untaught, peevish, Irus’ daughter, Thirsites’ sister, Grobians’ scholler, if she love her once, he ad- mires her tor all this, he takes no notice of any such errours, or imperfections of body or mind, “ * Ipsa base delectant, veluti Balbinum Polypus Agnas;” he had rather have her tfien any woman in the world. If he were a King, she alone should be his Queen, his Empress. O that he had but the wealth and treasure of both the Indies to endow her with, a carrack of Diamonds, a chain of Pearl, a cascanet of Jewels (a pair of calf skin gloves of four pence a pair were fitter], or some such toy, to send her for a token, she “ Love is like a false glasse, which represents every thing fairer Jhvn it is. * iiou ser. lib. sat. 1.3. should should have it with all his heart; he would spend myriads of crowns for her sake. Venus her self, Panthea, Cleopatra, Tarquin’s Tanaquil, Herod’s Mariamne, or * Mary of Burgundy if she were alive, would not match her. “ ( f Vincet vultus hsec Tyndarios, Qui moverunt horrida bella.” Let Paris himself be judge) renowned Helena comes short, that Rodopheian Phillis, Larissean Coronis, Babylonian Thysbe, Polixena, Laura, Lesbia, See. your counterfeit Ladies were never so fair as she is. — “ (t Quicquid erit placidi, lepidi, grati, atque faced, Vivida cunctorum retines Pandora deorum,” Whate’re is pretty, pleasant, facete, well. What e’re Pandora had, she doth excell. “ § Dicebam Trivial formam nihil esse Dianas.” Diana was not to be compar’d to her, nor Juno, nor Minerva, nor any Goddess. Thetis’ feet were as bright as silver, the ancles of Hebe clearer than chrystal, the arms of Aurora as ruddy as the Rose, Juno’s brests as white as snow, Minerva wise, Venus fair ; but what of this ? Dainty come thou to me. She is all in all, yCaslia ridens Esl Venus, incedens Juno, Minerva loquens, ** Fairest of fair, that fairnesse doth excell. Ephemeras’ in Aristaenetus, so far admireth his Mistress’ good parts, that he makes proclamation of them, and challengeth all comers in her behalf. “ w Who ever saw the beauties of the East, or of the west, lqt them come from all quarters, all, and teli truth, if ever they saw such an excellent feature as this is.” A good fellow in Petronius cryes out, no tongue can ff tell his Ladie’s fine feature, orexpresse it, quicquid diverts minus erit, Sic. No tongue can her perfections tell. In whose each part, all tongues may dwell. Most of your Lovers are of his humour and opinion. She is nulLi secunda, a rare creature, a Phcenix, the sole commandress of his thoughts, Queen of his desires, his only delight : as Tri- ton now feelingly sings, that Love-sick Sea-God : * The daughter and heir of Carolus Pugnax. f Seneca in Octavia. J Laecheus. $ Mantuan. Egl. 1. || Angerianus. ** Fayry Queen. Cant. lir. 4. " Epist. 12. Quis unquam formas vidit orientis, quis occidentis, veniant undiqne omnes, & dicant veraces, an tarn in signem viderint formam. f f Nulla vox formam possit comprehwiderc. «J Calcagnini dial. Galat. “ Candida “ Candida Leucothoe placet, & placet atra-Melaene, Sed Galatea placet longe magis omnibus una.” Fair Leucothe, black Melnene please me well. But Galatea doth by ods the rest excell. All the gracious Elogies, Metaphors, Hyperbolical comparisons of the best things in the world, the most glorious names; what- soever, I say, is pleasant, amiable, sweet, grateful, and delicious, are too little for her. “ Pliasbo pulchrior Sc sorore Phcebi.” H is Phogbe is so fair, she is so bright. She dims the Sun’s lustre, and the Moon’s light. Stars, Suns, Moons, Mettals, sweet smelling Flowers, Odours, perfumes, Colours, Gold, Silver, Ivory, Pearls, Pretious Stones, Snow, painted Birds, Doves, Hony, Suger, Spice, cannot expresse her, ° so soft, so tender, so radiant, sweet, so fair is she. “ Mollior cuniculi capillo, &c. t Lydia bella, puella Candida, Quae bene supcras lac, & lilium, Albamque simul rosam Sc rubieundam, Et expolitum ebur Indieum.» Fine Lydia my Mistress, white and fair. The milk, the Lilly do not thee come near; The Rose so white, the Rose sored to see. And Indian Ivory comes short of thee : Such a description our English Homer makes of a fair Lady. + Chat Cmilia that teas fairer to seen, Chen is ililip upon the stalk green: 9no fresher then 8@ap toith flotoers netu, jfortmth the Eosc colour strobe her heto, 31 no’t tohich bias the Jfairer of the ttoo. In this very phrase i Polyphemus courts Galatea. “ Candidior folio nivei Galatea ligustri, Floridior prato, longa procerior alno, Splendidior vitro, tenero lascivior hasdo, &c. Mollior &cygni plumis, & lacte coacto.” Whiter Galet then the white withie-wind. Fresher then a field, higher then a tree. Brighter then glass, more wanton then a Kid, Softer then Swan’s down, or ought that may be. • Catullus, r Petronii. Caulcct. -f Cluuccr in the knight’s tale, s Ovid. Met. 13. - ■ - ' .. So So she admires him again, in that conceited Dialogue of Lu- cian, which John Secundus, an elegant Dutch modern Poet hath translated into verse. When Doris and those other Sea Nymphs upbraided her with her ugly mishapen Lover Polyphemus ; she replyes, they speak out of envy and malice, “ Et plane invidia hue mera vos stimulare videtur. Quod non vos itidem ul me Polyphemus amet Say what they could, he was a proper man. And as Heloissa writ to her. Sweet-heart Peter Abelhardus, Si me Augustus orbis imperator itxorem expeteret, mallem tua esse meretrix quam orbis imperatrix ; she had rather be his vassal, his Quean, than the world’s Empress or Queen, “ non si me Jupiter ipse forte velit, ” she would not change her love for Jupitei himself. To thy thinking she is a most loathsome creature ; and as when a countrey fellow discommended once that exquisite Pic- ture of Helena, made by Zeuxis, * for he saw no such beauty in it; Nichomachus a love-sick spectator replyed, Sume tibi mens oculos K deam existemabis, take mine eyes, and thou wilt think she is a Goddess, dote on her forthwith, count all her vices, virtues ; her imperfections, infirmities, absolute and perfect: If she be flat-nosed, she is lovely; if hopk-noSed, kingly ; if dwarfish and little, pretty ; if tall, proper and man- like, our brave British Bunduica; if crooked, wise; if monstrous, comely ; her defects are no defects at all, she hath no deformi- ties. lmmo nec ipsum arnica stercus/octet, Though she be nasty, fulsome, as Sostratus’ bitch, or Parmeno’s sow ; thou hadstas live have a snake in thy bosome, a toad in thy dish, and callest her witch, divill, hag, with all the filthy names thou canst invent ; he admires her on the other side, she is his Idoll, Lady, Mistris, r Venerilla, Queen, the quintessence of beauty, an Angel, a Star, a Goddess. t Thou art my Vesta, thou my Goddess art. Thy hallowed Temple onely is my heart. The fragraney of a thousand Curtesans is in her face : f Nec pule hr a effigies hac Cypridis aut Stratonices; ’Tis- not * Venus’ picture that, nor the Spanish Infanta’s, as you suppose, (good Sir) no Princess, or King’s daughter : no, no, but his divine Mistress forsooth, his dainty Dulcinia, his dear Anti- * Plutarch, sibi dixit tam pulchram non videri, &c. r Quanto qua Lucifer, aurca Phrebe, tanto virginibus conspectior omnibus Herce. Ovid. + W. D. Son. 30. phila, phila, to whose service he is wholly consecrate, whom he alone adores. “ * Cui eomparatus indecens erit pavo, Inamabilissciurus, & frequens Phoenix.” To whom confer’d a Peacock’s undecent, A Squirrel’s harsh, a Phoenix too frequent. All the graces, veneries, elegances, pleasures, attend her. He prefers ner before a Myriade of Court Ladies. * He that commends Phillis or Neraea, Or Amarillis, or Galatea, Tityrus or Melibea, by your leave. Let him be mute, his Love the praises have. Nay, before all the Gods and Goddesses themselves. So f Quintus Catulus admired his squint-eyed friend Roscius. " Pace mihi liceat (Coelesles) dicere vestra, Mortalis visus pulchrior esse Deo.” By your leave gentle Gods, this I’le say true. There’s none of you that have so fair an hue. All the bumbast Epithetes, patheticall adjuncts, incomparably fair, curiously neat, divine, sweet, dainty, delitious, &c. pretty diminutives, corculum, suaviolum, &c, pleasant names may be invented, bird, mouse, lamb, puss, pigeon, pigsney, Kid, hony, love, dove, chicken, &c. he puts on her. “ j Meum mel, mea suavitas, meum cor, Meum suaviolum, mei lepbres.” my life, my light, my jewell, my glory, § Margareta speciosa, cnjusrespectu omnia miindi pretiosa sordent, my sweet Mar- garet, my sole delight and darling. And as ‘ Rhodomant courted Isabella ; By all kind words and gestures that he might. He calls her his dear heart, his sole beloved. His joyfull comfort, and his sweet delight. His Mistress, and his Goddess, and such names. As loving Knights apply to lovely Dames. Every cloth she wears, every fashion pleateth him above mea- sure ; her hand, “ O quales digitos, quas habet ilia manus !” * Maitial. 1. 5. Epig. 38. * Ariostp. f Tullylib. 1. dc nat. deor. pul- tihrior deo, Sc tamen erat oculis perversissimis. | Marullus ad Neanram epig. J. lib.. § Karthins. 1 Ariosto, lib. 29. hist. 8. pretty pretty foot, pretty coronets, her sweet carriage, sweet voyce, tone, O that pretty tone, her divine and lovely looks, her every thing, lovely, sweet, amiable, and pretty, pretty, pretty. Her very name (let it be what it will) is a most pretty pleasing name ; I believe now there is some secret power and virtue in names, every action, sight, habit, gesture ; he admires, whe-. ther she play, sing, or dance, in what tyres soever she goeth, how excellent it was, how well it became her, never the like seen or heard. ** a Mille habet ornatus, mille decenter habet.” Let her wear what she will, do what she will, say what she will, « * Quicquid enim dicit, seu facit, omne decet.” He applauds and admires every thing she wears, saith or doth* « 1 Illam quicquid agit, quoqud vestigia vertit, Composuit furtim subsequiturque decor ; Seu solvit crines, fusis decet esse capillis, Seu compsit, comptis est reverenda comis.” What ere she doth, or whether ere she go, A sweet and pleasing grace attends forsooth ; Or lose, or bind her hair, or comb it up. She’s to be honoured in what she doth. » restem induitur, formosa est: exuitur, iota forma est, let her be dressed or undressed, all is one, she is excellent still, beautiful, fair, and lovely to behold. Women do as much by men ; nay more, far fonder, weaker, and that by many para- sanges. “ Come to me my dear Lycias,” (saith Musaeus in b Aristaenetus) “ come quickly Sweet-heart, all other men are Satyrs, meer clowns, block-heads to thee, nobody to thee Thy looks, words, gestures, actions, &c. “ are incomparably be- yond all others. Venus was never so much besotted on her Adonis, Phaedra so delighted in Hippolitus, Ariadne in Theseus, Thysbe in her Pyramus, as she is inamouredon her Mopsus. Be thou the Marygold, and I will be the Syn, Be thou the Frier, and I will be the Nun, I could repeat centuries of such. Now tell me what greater dotage or blindnesse can there be then this in both sexes ? and yet their “ slavery” is more eminent, a greater sign of their lolly then the rest. “ Tibullus. * Marul. lib. 2. * Tibullus 1. 4. de Sulpitia. * Aristae- netus, Epist. 1. b Epist. 24. veni cito charissime Lycia, cito veni; prae t* Satyri omnes videntur non homines, nullo loco solns es, Sic, They They are commonly slaves, captives, voluntary servants, Amator arnica mancipium, as >’ Castilio terms him, his Mis- tress’ servant, her drudge, prisoner, bond-man, what not ? “ Hecomposeth himself wholly to her affections, to please her, and, as /Emilia said, makes himself her lackey. All his cares, actions, all his thoughts, are subordinate to her will and com- mandment her most devote, obsequious, affectionate servant and vassall. “ For love” (as z Cyrus in Xenophon well ob- served) “ is a meer tyranny, worse then any disease, and they that are troubled with it, desire to be free and cannot, but are harder bound than if they were in iron chains.” What greater captivity or slavery can there be (as c Tully expostulates) then to bee in love ? “ Is he a free man over whom a woman domi- neers, to whom she prescribes Lawes, coinmandes, forbids what she will her self ; that dares deny nothing she demands ; she asks, he gives ; she calls, he comes; she threatens, he fears; Nequissimum hunc servum puto, I account this man a very drudge.” And as he follows it, “ d Is this no small ser- vitude for an enamorite to be every hour combing his head, stifning his beard, perfuming his hair, washing his face with sweet water, painting, curling, and not to come abroad but sprucely crowned, decked, and apparelled?” Yet these are but toyes in respect, to go to the Barber, Baths, Theatres, &c. he must attend upon her where ever she goes, run along the streets by her doors and windows to see her, take all opportunities, sleeveless errands, disguise, counterfeit shapes, and as many forms as Jupiter himself ever took ; and come every day to her house (as he will surely do it he be truly enamoured) and offer her service, and follow her up and down from room to room, as Lucretia’s suiters did, he cannot contain himself but he will do it, he must and wil be where she is, sit next her, still talking with her. “ e If I did but let my glove fail by chance,” (as the said Aretine’s Lucretia brags) “ I had one of my suiters, nay two or three at once ready to stoop and take it up, and kiss it, and with a low congy deliver it unto me : if I would walk, another was ready to sustain me by the arm. A third to pro- s' Lib. 3. de aulico, alterius affcctui se totum componit, totns placcre studet, k ipsius animam amatse pedissequam facit. z Cyropsed. 1. 5. amor servitus, k qui amant optant eo liberari non secus ac alio quovis morbo, neq; liberari ta- men possunt, sod validiori necessitate ligati sunt quam si in ferrea vincula con - cctiforent. c In paradoxis. An tile mihi liber videtur cui mulier imperat ? cui leges imponit, praescrihir, jubet, vetat quod videtur. (^ui niliil imperanti negat, nihil audet, &c. poscit ? dandum ; vocat ? veniendum ; minatur ? exti- miscendum. d Illanc parva est servitus amatorum singulis fere horis pectine capillum, calamistroq; barbam componere, faciem aquis redolentibus di- Juere, kc. e Si quando in pavimentum incautius quid mihi excidisset, elc- vare ide quam promptissime, nee nisi osculo compacto mihi commendarc, kc. vide vide fruits, Pears, plums, cherries, or whatsoever I would eat or drink.” All this and much more he doth in her presence, and when he comes home, as Troilus to his Creseid, ’tis all his me- ditation to recount with himself his actions, words, gestures, what entertainment he had, how kindly she used him in such a place, how she smiled, how she graced him, and that infinitely pleased him ; and then he breaks out, O sweet Areusa, O my dearest Antiphila, O most divine looks, O lovely graces, ana thereupon instantly he makes an Epigram, or a Sonet to five or seven tunes, in her commendation, or else he ruminates how she rejected his service, denied him a kiss, disgraced him, &c. and that as effectually torments him. And these are his exercises betwixt comb and glass, Madrigals, Elegies, &c. these his co- §itations till he see her again. But all this is easie and gentle, and le least part of his labour and bondage, no hunter will take such pains for his Game, Fowler for his sport, or Souldier to sack a City, as he will for his Mistress’ favour. “ Ipsa comes veniam, neque me salebrosa movebunt Saxa, nee obliquo denle timendus aper.” As Phaedra to Hippolitus. No danger shall affright, for if that be true the Poets fain, Love is the son of Mars and Venus ; as he hath delights, pleasures, elegancies from his mother, so hath he hardness, valour and boldness from his father. And ’tis true that Bernard hath ; Amore nihil mollius, nihil violentius, nothing so boisterous, nothing so tender as love. If once therefore enamoured, he will go, run, ride many a mile to meet her, day and night, in a very dark night, endure scorching heat, cold, wait in frost and snow, rain, tempest, till his teeth chatter in his head, those Northern winds and showrs cannot cool or quench his flame of love. Intempesta node non delerretur, he will, take my word, sustain hunger, thirst, Penetrabit om- nia, perrumpet omnia, “ love will find out a way,” through thick and thin he will to her, Expeditissimi monies videntur amnes tranabiles, he will swim through an Ocean, ride post over the Alpes, Appenines, or Pirenean hills, “ f Ignem marisque fiuctus, atque turbines Venti paratus est transire, ” though it rain daggers with their points downward, light ot dark, all is one : “ (Roscida per tenebras Faunus ad antra venit) for her sweet sake he will undertake Hercules’ twelve labours. VOL. II. * Plutarchus amat. dial, y endure, endure, hazard, &c. he feels it not. “ * What shall I say” (saith Haedus) “ of their great dangers they undergo, single combats they undertake, how they will venture their lives, creep in at windows, gutters, climb over walls to come to their sweet-hearts,” (anointing the doors and hinges with oyl, be- cause they should not creak, tread soft, swim, wade, watch, &:c.) “ and if they be surprised, leap out at windows, cast themselves headlong down, bruising or breaking their legs or arms, and sometimes loosing life itself,” as Calisto did for his lovely Melibtea. Hear some of their own confessions, pro- testations, complaints, proffers, expostulations, wishes, bru- tish attempts, labours in this kind. Hercules served Om- phale, put on an aprone, took a distaffe and spun ; Thraso the souldier was so submisse to Thais, that he was resolved to do whatever she enjoyned. t Ego me Thaidi dedam, &' fa- ciavi quodjubet, I am at her service. Philostratus in an Epis- tle to his Mistress, “ 3 l am ready to dye Sweet-heart if it be thy will ; allay his thirst whom thy star hath scorched and undone, the fountains and rivers deny-no man drink that comes ; the fountain doth not say thou shak not drink, nor the apple thou shalt not eat, nor the fair meadow walk not in me, but thou alone wilt not let me come near thee, or see thee, con- temned and despised I dye for grief.” Polienus when his Mistress Circe did but frown upon him in Petronius, drew his sword, and bade her b kill, stab, or whip him to death, he would strip himself naked, and not resist. Another will take a journey to Japan, Longa navigations molestias non curans : A third (if she say it) will not speak a word for a twelve- month’s space, her command shall be most inviolably kept: A fourth, will take Hercules’ club from him, and with that Cen- turion in the Spanish J Caelestina, will kill ten men for his Mistress Areusa, for a word of her mouth, he will cut buck- lers in two like pippins, and flap down men like flies, Elige quo mortis genere ilium occidi cupis ? § Galeatus of Mantua did a little more : for when he was almost mad for love of a fair Maid in the City, she, to try him belike what he would do for her sake, bade him in jest leap into the River Po if he loved her ; * Lib. 1. de contem. amor, quid referam corum pericula & clades, qui in amicarum aides per fenestras ingressi stillicidiaq; egressi indeq; deturbati, sed aut prsecipites, membra frangunt, collidunt, aut animam amittunt. f Ter. Eunuch. Act. 5. Seen. 8. a Paratus sum ad obeundum mortem, situjubeas; hanc sitim sestuantis seda, quam tuum sydus perdidit, aquae et fonses non negant, &c. k Si occidere placet, ferrum meum vides, si verberibus contenta es, curro nudusad poenam. J Act. 15. 18. Impera mihi ; occidam decern viros, fcc. § Gasper Ens. puellam misere deperiens, per jocum ab ca in Padutji de- .*ilire jussus statim e ponte se prsecipitavit. Alius Ficino insano amore ardens ab aniicajussus s? suspendere, illico fecit. he he forthwith did leap headlong off the bridge and was drowned. Another at Ficinum in like passion, when his Mistress by- chance (thinking no harm I dare swear) bad him go hang, the next night at her doors hanged himself. “ c Money (saith Xenophon) is a very acceptable and welcome guest, yet I had rather give it my dear Clinia, then take it of others, I had rather serve him, then command others, I had rather be his drudge, then take my ease, undergo any danger for his sake, then live in security/ For I had rather see Clinia then all the world besides, and had rather want the sight of all other things, than him alone ; I am angry with the night and sleep that I may not see him, and thank the light and Sun because they shew me my Clinia ; I will run into the fire for his sake, and-if you did hut see him, I know that you likewise would run with me.” So Philostratusto his Mistress, “ d Command me what you will, I will do it ; bid me go to Sea, I am gone in an instant, take so many stripes, I am ready, run through the fire, and lay down my life and soul at thy feet, ’tis done.” So did yfiolus to Juno. “ Tuus 6 regina quod opfas Explorare labor, mihi jussa capescere fas est.” O Queen it is thy pains to enjoyn me still. And I am bound'to execute thy will. And Phaedra to Flippolitus, “ Me vel sororem Hippolite aut famulam voca, Famulamque potius, omne servitium feram.” O call me sister, call me servant, chuse. Or rather servant, I am thine to use. " 1 Non me peraltas iresijubeas nives, Pigeat galatis ingredi Pindi jugis. Non si per ignes ire .aut infesta agmina Cuncter, paratuss ensibus pectus dare, Te tunc jubere, me decet jussa exequi/ ' Intelligo pecuniam rem esse jucundissimam, meam tamen libentlus darem Cliniae quam ab aliis acciperem ; libentius huic servirem, quam aliis imperarem &c. Noctem & somnum accuso, quod ilium non videam, luci autem & soli gratiam habeo quod mihi Cliniam ostendant. Ego etiam cum Clinia in ignem cutrerem ; & scio vos quoq; mecum ingressuros si videretis. d Impera quid- vis ; navigare jube, navem conscendo; plagas accipere, plector; animum pro- fundere, in ignem currere, nonrecuso, lubens facio. f Seneca in Hipp. act. 9 k Hujusero vivus, mortuus hujusero. Propert. lib. 2. vivam si vivat • si cadar ilia, cadam, Id. It shall not grieve me to the snowy hills. Or frozen Pindus’ tops forthwith to clime. Or run through fire, or through an Army, Say but the word, for I am alwaies thine. Callicratides in ' Lucian breaks out into this passionate speech, “ O God of heaven, grant me this life for ever to sit over against my Mistris, and to hear her sweet voyce, to go in and out with her, to have every other business common with her ; I would labour when she labours, saile when she sailes ; he that hates her should hate me ; and if a tyrant kill her, he should kill me ; if she should dye, I would not live, and one grave should hold us both. “ * Finiet ilia meos moriens morientis amores.” Abrocomus in ° Aristaenetus makes the like petition for his Delphi a, “ f Tecum vivere amem, tecum obeam lubens.” ’Tis the same strain which Theagines used to his Clariclea, “ so that I may but enjoy thy love, let me dye presently Leander to his Hero, when he besought the sea waves to let him go quietly to his Love, and kill him coming back. " « Parcite dum propero, mergite dum redeo.” ’Tis the common humour of them all, to contemn death, to wish for death, to confront death in this case, 2uippe qaeis nec fera, nec ignis, neque preecipitium, nec jreturn, nec ensis, neque laqueus gravia videntur; “’Tis their desire” (saith Tyrius) “ to dye.” “ Haud timet mortem, cupit ire in ipsos obvius enses.” Though a thousand dragons or divels keep the gates, Cerberus himself, Scyron and Procrastes lay in wait, and the way as dangerous, as inaccessible as hell, through fiery flames and over burning coulters, he will adventure for all this. And as + Peter Abelhardus lost his testicles for his Helonissa, he will I say not venture an incision, but life itself. For how many gal- lants offered to lose their lives for a night’s lodging with Cleo- patra in those daies ! and in the hour or moment of death, ’tis J Dial. Amorum. Mihi 6 dii ccelestes ultra sit vita htsc perpetua ex adverse* amicae sedere, & suave loquentem audire, &c. si moriatur, vivere non su- stinebo, & idem erit se pulchrum utrisq. * Buchanan. 0 Epist. 21. Sit hoc voturri a diis amare Delphidem,ab ea amari, adloqui pulehram & loquentem audire. r Hor, i Mart. f Lege Calamitates Pet. Abelhardi Epist. prima. their their sole comfort to remember their dear Mistress, as * Zer- bino slain in France, and Brandimart in Barbary -f as Arcite did his Emely. 1 tofjen be felt Death, 2Du0fceD been bt0 egg, ana faaeb 10 bis breatb, 'But on \)i& HaDy yet cagtetf) be bi0 eye, $10 la0t tootD toas, mercy OEmely, 5>i0 0pint cbang’a, ana out toent there, Mbetber 31 cannot tell, ne tobere. J When captain Gobrius by an unlucky accident had received his death’s wound, heu me miserum exclamat, miserable man that I am, (instead of other devotions) he cries out, shall I die before I see my sweet heart Rodanthe. Sic amor mortem, (saith mine author) aut quicquid humanitus accidit, aspernatur, so love triumphs, contemns, insults over death it self. Thirteen proper young men lost their lives for that fair Hippodamias’ sake, the daughter of Onomaus King of Elis : when that hard condition was proposed of death or victory, they made no ac- count of it, but courageously for love died, till Pelops at last won her by a sleight. r As many gallants desperatly adven- tured their dearest blood for Atalanta the daughter of Schenius, in hope of marriage, all vanquished and overcame, till Hippo- menes by a few golden apples happily obtained his suit. Per- seus, of old, fought with a sea monster for Andromeda’s sake ; and our S. George freed the King’s daughter ofSabea (the golden legend is mine author) that was exposed to a Dragon, by a ter- rible combat. Our Knights errant, and the Sir Lancelots of these days, I hope will adventure as much for Ladies favours, as the Squire of Dames, Knight of the Sun, Sir Bevis of Southampton, or that renowned Peere, k Orlando, who long time had loved dear Angelica the fair, and for her sake About the world in nations far and near. Did high attempts perform and undertake ; he is a very dastard, a Coward, a block and a beast, that will not do as much, but they will sure, they will; for it is an or- dinary thing for these enamoratos of our time to say and do more, to stab their arms, carouse in blood, § or as that Thes- salian Thero, that bit off his own thumb, provocans rivalem * Ariosto. -f- Chaucer in the Knight’s tale. J Theodorus prodromus, Amorumlih. 6. Interpret. Gaulmino. r Ovid. 10. Met. Higinius c. 185. kAriost. lib. 1. Cant. 1. staff. 5. § Plut. dial. amor. ad hoc temulandum, to make his corrival do as much. ’Tis frequent with them to challenge the field for their Lady and Mistress’ sake, to run a tilt, * That either bears (so furiously they meet) The other down under the horses feet, and then up and to it again, And with their axes both so sorely pour. That neither plate nor mail sustain’d the stour. But riveld wreak like rotten wood asunder. And fire did flash like lightning after thunder ; and in her quarrel, to fight so long “ + till their head-piece, bucklers be all broken, and swords hackt like so many saws,” for they must not see her abused in any sort, ’tis blasphemy to speak against her, a dishonour without all good respect to name her. ’Tis common with these creatures, to drink J healths upon their bare knees, though it were a mile to the bottome, no matter of what mixture, off it comes, If she bid them they will go barefoot to Jerusalem, to the great Cham’s court, 1 to the East Indies, to fetch her a bird to wear in her hat : and with Drake and Candish sail round about the world for her sweet sake, adversts ventis, serve twice seaven years as Jacob did for Rachel ; do as much as s Gesmunda the daughter of Tancredus prince of Salerna, did for Guisardus her true love, eat his heart when he died ; or as Artemesia drank her husband’s bones beaten to powder, and so bury him in her self, and endure more torments than Theseus or Paris. Et his colitur Venus magis quam thure, victimis, with such sacrifices as these (as 1 Aristasnetus holds) Venus is well pleased. Generally they undertake any pain, any labour, any toyl, for their Mistress sake, love and admire a servant, not to her alone, but to all her friends and followers, they hug and embrace them for her sake ; her dog, picture, and everything she wears, they adore it as a relique. If any man come from her, they feast him, re- ward him, will not be out of his company, do him all offices, still remembering, still talking of her ; “ § Nam si abest quod antes, presto simulachra tamcn sunt Illius, & nonien dulce obversatur ad aures,” * Fairy Queen cant. 1, lib. 4. Secant. 3. lib. 4. f Dum cassis pertusa, ensis instar Serrse excisus, scutum Sic. Barthius Caelestina. if Lesbia sex cya- this, septem Justina bibatur. 1 As Xanthus for the love of Eurippe, Omnera Europam peragravit. Parthenius Erot. cap. 8. » Beroalflus e Bocatio. 1 Epist. 17. 1. 2. § Lucretius, The The very carrier that comes from him to her is a most wel- come guest, and if he bring a letter, she will read it rwenty times over, and as m Lucretia did by Eurialus, “ kiss the letter a thousand times together, and then read itAnd n Chelidonia by Philonius, after many sweet kisses, put the letter in her bosome, And kiss again, and often look thereon. And stay the messenger that would be .gone: And ask many pretty questions, over and over again, as how he looked, what he did, and what he said ? In a word, “ ° Vult placere sese arnicas, vult mihi, vult pedissequa;, Vult famulis, vult etiam ancillis, & catulo meo.” He strives to please his Mistress, and her maid. Her servants, and her dog, and’s well apaid. If he get any remnant of hers, a busk-point, a feather of her fan, a shoo-tye, a lace, a ring, a bracelet of hair, “ p Pignusque direptum lacertis; Aut digito male pertinaci,” he wears it for a favour on his arm, in his hat, finger, or next his heart. Pier picture he adores twice a day, and for two hours together will not look off it ; as Laodomia did by Pro- tiselaus, when he w'ent to war, “ “ q Sit at home with his pic- ture before her a garter or a bracelet of hers is more pre- tious than any Saint’s Relique,” he lays it up in his casket, (O blessed Relique) and every day will kiss it : if in her pre- sence, his eye is never off her, and drink he will w'here she drank, if it be possible, in that very place, &c. If absent, he wall walk in the walk, sit under that tree where she did use to sit, in that bowr, in that very seat, “ & foribus miser oscula figit, many years after sometimes, though she be far distant and dwell many miles off, he loves yet to walk that way still, to have his chamber wdndow look that way : To -walk by that river’s side which (though far away) runs by the house where she dwels, he loves rue wind blows to that coast. <f r O quoties dixi Zephyris properantibus illuc, Felices pulchram visuri Amaryllada vend.” " EEneas Sylvius, Lucretia quum accepit Euriali literas hilaris statim milli- esq; papirum basiavit. " Mediis inseruit papillis litteram ejus, mille prins pangens suavia. Arist. 2. epist. 13. ° Plautus Asinar. p Hor. ’ Ilia flomi sedens Imaginem ejus fixisoculis assidue conspicata. r Buchanan Sylva, Y 4 O happy O happy western winds that blow that way. For you shall see my love’s fair face to day, he will send a message to her by the wind, “ * Vos auras Alpinae, placidis de montibus aurae, Haec illi portate ° he desires to confer with some of her acquaintance, fo rhis heart is still with her, p to talk of her, admiring and commending her, lamenting, moaning, wishing himself any thing for her sake, to have opportunity to see her, O that he might but en- joy her presence! So did Philostratus to his mistress, “ r O happy ground on which she treads, and happy were I if she would tread upon me. I think her countenance would make the rivers stand, and when she comes abroad, birds will sing and come about her.” “ Ridebunt valles, ridebunt obvia Tempe, In florem viridis protinus ibit humus.” The fields will laugh, the pleasant vallies burn. And all the grass will into flowers turn. “ Omnis Ambrosiam spirabit aura.” t When she is in the meadow, she is fairer then any flower, for that lasts but for a day, the river is pleasing, but it vanish- eth on a sudden, but thy flowre doth not fade, thy stream is greater then the Sea. If I look upon the Heaven, me thinks I see the sun fain down to shine below, and thee to shine in his place, whom I desire. If I look upon the night, me thinks I see two more glorious stars, Hesperus and thyself.” A little after he thus courts his Mistress, “ JIf thou goest forth of the city, the protecting Gods that keep the town, will run after to gaze upon thee: If thou sail upon the seas, as so many small boats, they will follow thee : what river would not run into the Sea.” Another, he sighs and sobs, swears he hath Cor scissum, an heart bruised to powder, dissolved and melted within him, or quite gone from him, to his mistress’ bosome belike, he is in an oven, a Salamander in the fire, so scorched with love’s heat; He wisheth himself a saddle for her to sit on, a posie for her to smell to, and it would not giieve him to be * Fracastorius Naugerio. • Happy servants that serve her, happy men that are in her company. r Non ipsos solum sed ipsorum memoriam amant. Lu- cian. r Epist. O ter felix solum! beatus ego, si me calcaveris ; vultus luus arrnes sistere potest, See. f Idem epist. in Prato cum sit floras superat; illi pulchri sed unius tantum diei; fluvius gratus sed evanescit; at tuus fluvius mari major. Si caelum aspicio, solem existimo cecidisse, Sc in terra ambulare, ice. J Si civitate egrederis, sequentur te dii custodcs, spectaculo commoti j si naviges sequentur; quis fluvius salum tuum non rigaret ? hanged, hanged, if he might be strangled in her gai ters: he would willingly die to morrow, so that she might kill him with her own hands. lOvid would be a Flea, a Gnat, a Ring, C^tuh lus a Sparrow, “ O si tecum ludere sicut ipsa possem, Et tristes animi levare curas.” * Anacreon, a glass, a gown, a chain, any thing, “ Sed speculum ego ip.se fiam, Ut me tuum usque cernas, Et vestis ipse fiam, Ut me tuum usque gestes. Mulari & opto in undam, Lavem tuos ut artus, IMardus puella fiam, Ut ego teipsum inungam, Sim fascia in papillis, Tuo & monile collo. Fiamque calceus, me Saltern ut pede usque calces." + But I a looking-glass would be. Still to be look’t upon by thee. Or I, my Love, would be thy gown. By thee to be worn up and down; Or a pure Well full to the brims. That I might wash thy purer limbs: Or I’de be precious balm to ’noint. With choicest care each choicest joint; Or, if I might, I would be fain About thy neck thy happy chain. Or would it were my blessed hap To be the Lawn o’re thy fair pap. Or would I were thy shoo, to be Daily trod upon by thee. O thrice happy man that shall enjoy her: as they that saw Her9 in Museus, and J Salmacis to Hermaphroditus, ■ “ || Felices mater, &e. felix nutrix. Sed longe cunctis, longeque beatior ille. Quern tructu sponsi & socii dignabere lecti.” The same passion made her break out in the Comcedy, “ § Nae illae fortunatse sunt quae cum illo cubant,” • £1. 15. 2. * Carm. 30. f Englished by M. B. Holliday in his Technog. Act. 1. seen, 7. + Ovid. Met. lib, 4, II Xenophon Cyropaed. lib 5, § Plautus de milite. happy happy are his bed-fellows; and as she said of Cyprus, *Beata qua? till uxor futura esset, blessed is that woman that shall be his wife, nay thrice happy she that shall enjoy him but a night. “ f Una nox Jovis sceptro asquiparanda,” Such a night’s lodging is worth Jupiter’s Scepter. “ j Qualis nox erit ilia, dii, deasque, Quam mollis thorus?” O what a blissful night would it be, how soft, how sweet a bed ? She will adventure all her estate for such a night, for a Nectarean, a balsome kiss alone. ” Qui te videt beatus est, Beatior qui te audiet, Qui te potitur est Deus.” The Sultan of Sana’s wife in Arabia, when she had seen Ver- tomannus, that comely traveller, lamented to her self in this manner, “ u O God, thou hast made this man whiter than the Sun, but me, mine husband, and all my children black; I would to God he were my husband, or that I had such a son she fell a weeping, and so impatient for love at last, “that (as Potiphar’s wife did by Joseph) she would have had him gone in with her, she sent away Gazella, Tegeia, Galzerana, her waiting maids, loaded him with fair promises and gifts, and wooed him with all the Rhetorick she could,” “ extremum hoc miserae da munus amanti.” But when he gave not consent, she would have gone with him, and left all, to be his page, his servant, or his Lackev, Certu sequi charum corpus ut umbra solet, so that she might enjoy him, threatening moreover to kill her self, &c. Men will do as much and more for women, spend goods, lands, lives, fortunes; Kings will leave their Crowns, as King John for Matilda the Nun at Dunmow. § But Kings in this yet privileg’d may be, I’le be a Monk so I may live with thee. The very Gods will endure any shame (atque aliquis cle. diis non tristibus inquit, Kc.J be a spectacle as Mars and Venus were, to all the rest; so did Lucian’s Mercury wish, and per- * Lucian. f E Grxco Ruf. J Petronius. " Lod.Vertomannus navijj. lib. 2. c. 5. O deus, hunc creasti sole candidiorem, e diverse me & conjugem meum & natos meos omnes nigricantes. Utinam hie, &c. Ibit Gazella, Te- jeja, Galzerana, k promissis oneravit, k donis, &c. § M. D. adventure adventure so dost thou. They will adventure their lives with alacrity. “ * pro qua non metuam mori” nay more, pro qua non metuam bis mori, I will dye twice, nay twenty times for her. If she die, there s no remedy, they must die with her, they cannot help it. A Lover in Calcagni- nus, wrote this on his darling’s tomb, “ Quincia obiit, sed non Quincia sola obiit, Quincia obiit, sed cum Quincia & ipse obii; Risus obit, obit gratia, lusus obit, Nec mea nunc anima in pectore, at in tumulo est.” Quincia my dear is dead, but not alone. For I am dead, and with her I am gone: Sweet smiles, mirth, graces, all with her do rest. And my soul too, for ’tis not in my brest. How many doting Lovers upon the like occasion might say the same ? But these are toys in respect, they will hazard their very souls for their mistress sake. “ Atque ahquis inter juvenes miratus est, 8i verbum dixit. Non ego in coelo cuperem Deus esse, Nostram uxorem habens domi Hero.” One said, to Heaven would I not desire at all to go, If that at mine own house I had such a fine wife as Hero. Venus forsook Heaven for Adonis’ sake, " •]- ccelo praefertur Adonis.” Old janivere in Chaucer, thought when he had his fair May he should never go to heaven, he should live so merrily here on earth ; had I such a mistress, he protests, “ X Ccelum diis ego non suum inviderein, Sed sortem mihi dii meam inviderent,” I would not envy their prosperity. The Gods should envy my felicity.” Another as earnestly desires to behold his sweet-heart, he will adventure and leave all this, and more then this to see her alone. * Hor. Ode 9, lib. 3, ^ f Ov..Met. 10. J Buchanan Hendecasyl. “ Omnia. “ * Omnia quae palior mala si pensare velit fors, Una aliqua nobis prosperitate, dii Hoc precor, ut faciant, faciant me cernere coram. Cor mihi captivum quae tenet hocce, deam.” If all my mischiefs were recompenced. And God would give me what I requested, I would my mistress presence only seek. Which doth mine heart in prison captive keep. But who can reckon upon the dotage, madness, servitude and blindness, the foolish phantasms and vanities of Lovers, their torments, wishes, idle attempts ? Yet for all this, amongst so many irksome, absurd, trouble- some symptomes, inconveniences, phantastical fits and pas- sions which are usually incident to such persons, there be some good and graceful qualities in Lovers, which this affection causeth. “As it makes wise men fools, so many times it makes fools become wise; y it makes base fellows become generous, cowards couragious,” as Cardan notes out of Plutarch ; “ co- vetous, liberal and magnificent; clowns, civil; cruel, gentle; wicked profane persons, to become religious ; slovens, neat; churls, merciful ; and dumb dogs, eloquent: your lazie drones, quick and nimble;” Feras mentes domal cupiclo, that fierce, cruel and rude Cyclops Polyphemus sighed, and shed many a salt tear for Galatea’s sake. No passion causeth greater alter- ations, or more vehement of joy or discontent. Plutarch. Sympos. lib. 5. quasi. 1. z saith, “ that the soul of a man in love is full of perfumes and sweet odours, and all manner of pleasing tones and tunes, insomuch that it is hard to say (as he adds) whether love do mortal men more harm then good.” It adds spirits, and makes them, otherwise soft and silly, generous and couragious, a Audacem faciebat amor. Ariadne’s love made Theseus so adventrous, and Medea’s beauty Jason so vic- torious ; expectorat amor timorem. b Plato is of opinion that the love of Venus made Mars so valorous. “ A yong man will be much abashed to commit any foul offence that shall come to the hearing or sight of his Mistress.” As the that desired of his enemy now dying, to lay him with his face upward, ne amasius videret eum d tergo vulneralum, least his sweet- * Petrarch. r Cardan, lib. 2. de sap. ex vilibus generosos effieere solet, ex timidis audaces, cx avaris splendidos, ex agrestibus civiles, ex crudelibus man- suetos, ex impiis religiosos, ex sordidis nitidos atq; cultos, cx duris misericordes, cx minis cloquentes. ‘ Anima hominis amore capti tota referta suffitibus & odovibus : Paeanes resonat, &c. “Ovid. b In convivio, Amor Veneris Martem detinet, & fortem tacit; adolesccntem maxime erubescere cernimus quum amatrix eum turpe quid committentem ostendit. f Plutarch. Amator. dial. heart heart should say he was a coward. “ And if it wrere c possible to have an Army consist of Lovers, such as love, or are be- loved, they would be extraordinary valiant and wise in their government, modesty would detain them from doing amiss, emulation incite them to do that which is good and honest, and a few of them would overcome a great company of others.” Theie is no man so pusillanimous, so very a dastard, whom love would not incense, make of a divine temper, and an he- roical spirit. As he said in like case, * Tota ruat cceh moles, non terreor, Me. Nothing can terrifie, nothing can dismay them, But as Sir Blandimor and Paridel, those two brave Fayrie Knights, fought for the love of fair Florimel in pre- sence— f And drawing both their swords with rage anew. Like two mad Mastives each other slew. And shields did share, and males did rash, and helms did hew: So furiously each other did assail. As if their souls at once they would have rent, Out of their breasts, that streams of blood did trail Adown as if their springs of life were spent, That all the ground with purple blood was sprent. And all their armour stain’d with bloody gore. Yet scarcely once to breath would they relent. So mortal was their malice and so sore. That both resolved (then yield) to dye before. Every base swain in love will dare to do as much for his dear mistress’ sake. He will fight and fetch, iArgivum Clypeum, that famous buckler of Argos, to do her service, adventure at all, undertake any enterprise. And as Serranus the Spaniard, then Governor of Sluce, made answer to Marquess Spinola, if the enemy brought 50000 divels against him he would keep it. The nine worthies, Oliver and Rowland, and forty dozen of peers are all in him, he is all mettle, armor of proof, more then a man, and in this case improved beyond himself. For as §Agatho contends, a true Lover is wise, just, temperate, and valiant. “ d I doubt not, therefore, but if a man had such an Army of Lovers (as Castilio supposeth) he might soon conquer all the world, except by chance he met with such another Ar- my of Inamorato’s to oppose if.” e For so perhaps they might fight as that fatal Dog and fatal Hare in the heavens, course one another round, and never make an end. Castilio thinks Ferdinand King of Spain would never have conquered Grana- * Si quo pacto fieri civitas aut exercitus posset partim ex his qui amant, partim ex his, &c- * Angerianus. f Fairy Qu. lib. 4. Cant. 2. 1 Zened. preverb. Cont. 6. § Plat. Conviv. J Lib. 3. de Aulico Non ■cubito quin is qui talem exerciturn haberet, totius orbis statim victor esset, nisi forte cum aliquo exerc'tu confligendum esset in quo omnes amatores essent, •Higinus de Cane & Lepore cselesti, & Decimator. do, do, had not Queen Isabell and her Ladies been present at the siege ; “ f It cannot be expressed what courage the Spanish Knights took, when the Ladies were present, a few Spaniards overcame a multitude of Moors.” They will undergo any danger whatsoever, as Sir Walter Manny in Edward the third’s time, stuck full of Ladies favours, fought like a Dragon. For soli amantes, as * Plato holds, pro amicis mori appetunt. only Lovers will dye for their friends, and in their Mistress quarrel. And for that cause he would have women follow the Camp, to be spectators and encouragers of noble actions: upon such an occasion, the f Squire o/ Dames himself, Sir Lancelot or Sir Tristram, Caesar, or Alexander, shall not be more resolute or go beyond them. Not courage only doth Love add, but as I said, subtilty, wit, and many pretty devises, “ X Namque dolos inspirat amor, fraudesque ministrat,” ^.Jupiter in love with Leda, and not knowdng how to compass his desire, turn’d himself into a Swan, and got Venus to pur- sue him in the likeness of an Eagle ; which she doing, for shelter, he fled to Leda’s lap, &( in ejus greniio se collocavit, Leda embraced him, and so fell fast asleep, scd dormientem Jupiter compressit, by which means Jupiter had his will. In- finite such tricks love can devise, such fine feats in abundance, with wisdome and wariness, “ || quis fallere possit amantem.” All manner of civility, decency, complement and good be* haviour, plus soils & leporis, polite graces, and merry con- ceits. Bocace hath a pleasant tale to this purpose, which he borrowed from the Greeks, and which Beroaldus hath turned into Latine, Bebelius in verse, of Cymon and Iphigenia. This Cymon was a fool, a proper man of person, and the Gover- nour of Cyprus’ son, but a very ass, insomuch that his Father being ashamed of him, sent him to a Farm-house he had in the country to .be brought up. WTere by chance, as his manner was, walkhig alone, he espied a gallant yong Gentlew'oman, named Iphigenia, a Burgomaster’s daughter of Cyprus, with her maid, by a brook side in a little thicket, fast asleep in her mock, wdiere she had newly bathed her self: “ When ’ Cymon was her, he stood leaning on his stafFe, gaping on her im- r Vix dici potest quantam inde atidaciam assumerent Hispani, inde pauci in- finitas Maurorum copias superarunt. * Lib. 5. de legibus. f Spencer’s T'ayiy Queen 3. book. cant. S. t Hyginus. 1. 2. § Aratns in pliaenom. || Virg. p Hanc uhi conspicatus est Cymon, baculo innixus, immobilis stetit, ic mirabundus, &c. , moveable, moveable, and in a maze:” at last befell so far in love with the glorious object, that he began to rouze himself up, to be- think what he was, would needs follow her to the city, and for her sake began to be civil, to learn to sing and dance, to play on Instruments, and got all those Gentlemen-like qualities anil complements in a short space, which his friends were most glad ot. In brief, he became from an Idiot and a clown, to be one of the most compleat Gentlemen in Cyprus, did many va- lorous exploits, and all for the love of Mistress Iphigenia. Ia a word, I may say thus much of them all, let them be never so clownish, rude and horrid, Grobiansand sluts, if once they be in love, they will be most neat and spruce; for, * Omnibus rebus, & nitidis nitoribus antevenit amor, they will follow the fashion, begin to trick up, and to have a good opinion of themselves, venustatem enitn mater Venus; a ship is not so long a tigging as a yong Gentlewoman a trimming up her self against her sweet-heart comes. A Painter’s shop, a flowry meadow, no so gratious aspect in Nature’s store-house as a yong maid, nubihs puella, a Novitsa or Venetian Bride, that looks for an husband, or a yong man that is her suitor ; com- posed looks, composed gate, cloaths, gestures, actions, all composed;. all the graces, elegancies in the world are in her face. 1 heir best robes, ribbins, chains, Jewels, Lawns, Lin- nens, Laces, Spangles, must come on, hprceter t/itam res pa- Utur student elegantue, they are beyond all measure coy, nice, and too curious on a sudden : ’Tis all their study, all their busi- ness, how to wear their cloaths neat, to be polite and terse, and to set out themselves. No sooner doth a yong man see his sweet-heart coming, but he smugs up himself, puls up his cloak now fain about his shoulders, ties his garters, points, sets his band, cuffs, slicks his hair, twires his beard, &c. When Mercury was to come before his Mistress, — “ t Chlamy demque ut pendeat apte Collocat, ut limbus totumque appareat aurum.” He put his cloak in order, that the lace, And hem, and gold-work all might have his grace. Salmacis would not be seen of Hermaphroditus, till she had spruced up her self first. “ % Nec tamcn ante acliit, etsi properabat adire, Quam secomposuit, quam circumspexit amictus, Et finxit vultum, & meruit formosa videri.” MetP|aUtUS Casina act‘ 2' sc- 4- b P^utus. f Ovid. Met. 2 J Ovid Nor Nor did she come, although ’twas her desire. Till she compos’d her self, and trim’d her tire, And set her looks to make him to admire. Venus, had so ordered the matter, that when her son *At,neas, •was to appear before Queen Dido, he was *< Os humerosque deo similis (namque ipsadecoram Caesariem nato genetrix, lumenque juventas Purpureum Si laetos oculis afflarat honores.”) Like a God, for she was the tire-women herself, to set him Out with all natural and artifical impostures. As Mother Mam- mea did her son Hcliogabalus new chosen Emperor, when h$ was to be seen of the people first. When the hirsute Cyclo* pical Polyphemus courted Galatea; “ ■ Jamque tibi formae, jamque est tibi cura placendi. Jam rigidos pectis rastris Polypheme capillos. Jam libet hirsutam tibi falce recidere barbam, Et spectare feros in aqua & componere vultus.” And then he did begin to prank himself. To pleate and combe his head, and beard to shave. And look his face ith’ water as a glass. And to compose himself for to be brave. He was upon a sudden now spruce and keen, as a new ground hatchet. He now began to have a good opinion of his own feature, and good parts, now to be a gallant. •< Jam Galatea veni, nec munera despice nostra, Certe ego me novi, liquidaque hi Imagine vidi Nuper aquae, placuitq; mihi mea forma videnti.” Come now my Galatea, scorn me not. Nor my poor "presents; for but yesterday I saw myself ith’ water, and me thought Full fair I was, then scorn me not I say. *' f Non sum adeo informis, nuper me in Iittore vidi. Cum placidum ventis staret mare” • *Tis the common humor of all Sutors to trick up themselves, to be prodigal in apparel, pure lotus, neat, comb’d and curl d, with powdred hairs, coniptus $ calunistratus, with a long love- lock, a flower in his ear, perfumed gloves, rings, scarfs, fea- thers, points, &fc. as if he were a Prince’s Ganymede, with every day new suits, as the fashion varies; going as if he trod * Virg. 1, J£n. '■ Ovid. Met. 13. f Virg. E. 1. 2. upon upon egs, and as Heinsius writ to Primierus, “ k If once he be besotten on a wench, he must lye awake a nights, renounce his book, sigh and lament, now and then weep for his hard hap, and mark above all things what Hats, Bands, Doublets, Breeches, are in fashion, how to cut his Beard, and wear his lock, to turn up his Mushato’s, and curl his head, prune his pickitivant, or if he wear it abroad, that the East side be cor- respondent to the West:” he maybe scoffed at otherwise, as Julian that Apostate Emperour was for wearing a long hirsute goatish beard, fit to make ropes with, as in his Mysopogone, or that Apologetical oration he made at Antioch to excuse him- self, he doth Ironically confess, it hindred his kissing, nam non licuit hide para pur is, eoque suavioribus labra labris adjun- gere, but he did not much esteem it, as it seems by the sequel de accipiendis dandisve osculis non la boro, yet (to’follow mine author) it may much concern a yong lover, he must be more respectful in this behalf, “ he must be in league with an excel- lent Taylor, Barber,” “ * Tonsorem puerum sed arte talem, Qualis nec Thalamis fuit Neronis; <c have neat shooe-ties, points, garters, speak in Print, walk in Print, eat and drink in Print, and that which is all in all, he must be mad in Print.” Amongst other good qualities an amorous fellow is endowed ■with, he must learn to sing and dance, play upon some instru- ment or other, as without all doubt he will, if he be truly- touched with this Loadstone of Love, For as * Erasmus hath it, Musiiam doett amor SL Poesin, Love will make them Musitians, and to compose ditties, Madrigals, Elegies, Love Sonnets, and sing them to several pretty tunes, to get all good qualities may be had. fjupiter perceived Mercury to be in love with Philologia, because he learned languages, polite speech, (for Suadela her self was Venus’ daughter, as some write) Arts and Sciences, quo virgini placeret, all to ingrati- ate himself, and please his Mistriss. ’Tis their chiefest study to sing, dance; and without question, so many Gentlemen and Gentlewomen would not be so well qualified in this kind, * Epist. An u*or literato sit ducenda. Noctes insomnes traduccnd®, literis d?tIlnnf1tn1ldUm’ xrf femenclum> nonnunquam & illacrymandum sorti & con- ditioni tu® Vidcndum qua: vestes, quis cultus, te deceat, quis i« usu sit. Ctrum latus barb®, &c. Cum cura loquendum, incedendum, bibendum & cum cura insaniendum. * Mart. Epig. 5. • Clnl. 4. cent. 5. pro. 16. IjK tianus. Capella hb. 1. de nupt. philol. Jam. Ilium sentio amore teneri.eiusq- studio plures habet* compaiatas in lamulitio disciplinas, &c, J Vol.IL Z if if love did not incite them. “ m Who,” saith Castilio, “ would learn to play, or give his mind to Musick, learn to dance, or make so many rimes, Love-songs, as most do, but for women’s sake, because they hope by that means to purchase their good wills, and win their favour ?” We see this daily verified in our yong women and wives, they that being maids took so much pains to sing, play, and dance, with such cost and charge to their parents, to get those graceful qualities, now being mar- ried will scarse touch an instrument, they care not for it. Constantine agricult. lib. 11. cap. 18, makes Cupid himself to be a great dancer; by the same token as he was capering amongst the Gods, “ n he flung down a bowl of Nectar, which distilling upon the white Rose, ever since made it redand Calistratus by the help of Daedalus, about Cupid’s statue °made a many of yong wenches still a dancing, to signifie belike that Cupid was much affected with it, as without all doubt he was. For at his and Psyche’s wedding, the Gods being present to grace the feast, Ganymede fill’d Nectar in abundance (as *Apu- leius describes it), Vulcan was the Cook, the Howres made all fine with Roses and flowers, Apollo plaid on the harp, the Muses sang to it, sed suavi Music# saperingressa Venus sal- tavit, but his Mother Venus danced to his and their sweet con- tent. Witty -{-Lucian in that Pathetical Love passage, or plea- sant description of Jupiter’s stealing of Europa, and swimming from Phasnicia to Crete, makes the Sea calm, the winds hush, Neptune and Amphitrite riding in their chariot to break the waves before them, the Tritons dancing round about, with every one a torch, the Sea-nymphs half naked, keeping time on Dolphins backs, and singing Hymeneus, Cupid nimbly tripping on the top of the waters, and Venus herself coming after in a shell, strewing Roses and flowers on their heads. Praxitiles, in all his pictures of love, fains Cupid ever smiling, and looking upon dancers ; and in Saint Marke’s in Rome (whose work I know not) one of the most delicious pieces, is a many of jSa- tyrs dancing about a wench asleep. So that dancing still is as it were a necessary appendix to love matters. Young lasses are never better pleased, then when as upon an Holiday, after Evensong, they may meet their sweet-hearts, and dance about a May-pole, or in a Town-green under a shady Elm. Nothing m Lib. 3. de aulico. Quis Chords insudaret, nisi fueminarum causa ? quis musicae tantam navaret operam nisi quod illius dulcedine permulcere speret ? quis tot carmina componeret, nisi ut inde affectus suos in mulieres explicaret? “ Craterem nectaris cvertit saltans apud Deos, qui in terrain cadens, rosam prius albam rubore infecit. 0 Puellas chorcantes circa juvenilem Cupidinis statuam fecit. Philostrat. Imag. lib. 3. de statuis. Exercitium amori aptissimum. * L.b. 6. Met. f Tom. 4. J Kormnan. dc cur. mort. part. 5. cap. 23. Sat. pucllae tlormicnti insultantium, &c. 4 so so familiar in * France, as for Citizens wives and maids to dance a round in the streets, and often too, for want of better instruments, to make good Music of their own voices, and dance after it. Yea many times this love will make old men and women that have more toes then teeth, dance, “John come kiss me now,” mask and mum ; for Cornus and Hymen love masks, and all such merriments above measure, will allow men to put on women’s apparel in some cases, and promiscu- ously to dance, yong and old, rich and poor, generous and base, of all sorts. Paulus Jovius taxeth Augustine Niphus the Philosopher, “ p For that being an old man, and a publike Pro- fessor, a father of many children, he was so mad for the love of a yong maid (that which many of his friends were ashamed to see) an old gowty fellow, yet would dance after Fidlers.” Many laughed him to scorn for it, but this omnipotent love would have it so. “ + Hyacinthino bacillo Properans amor, me adegit Violenter ad sequendum.” Love hasty with his purple staffe did make Me follow, and the dance to undertake. And ’tis no newrs this, no indecorum ; for why ? a good rea- son may be given of it. Cupid and Death met both in an Inne, and being merrily disposed, they did exchange some arrows from either quiver ; ever since yong men dye, and oftentimes old men dote. “ i Sic moritur Juvenis, sic moribundus amat.” And who can then withstand it? If once we be in love, yong or old, though our teeth shake in our heads, like virginal Jacks, or stand parallel asunder like the arches of a bridge, there is no remedy, we must dance Trenchmore for a need, over tables, chairs, and stools, &c. And princum prancum is a fine dance, Plutarch, Syrnpos. 1. qiuest• 5. doth in some sort excuse it, and telleth us moreover in what sense, Musicam docet amor, licet prius fuerii rudis, how love makes them that had no skill before, learn to sing and dance; he concludes, ’tis only that power and prerogative love hath over us. “ s Love (as he holds) will make a silent man speak, a modest man most offici- *ViewofFr. r Vita ejus Puellae, amove septuagenarius senex usq; ad insaniam correptus, multis liberis susceptis : multi non sine pudore conspexe- runt senem & Philosophum podagricum, non sine risu saltantem ad tibiae modos. -f- Anacreon Carm. 7. J Joach. Bellius Epig. s De taciturno loquacein tacit, Sc de verecundo officiosum rcddit, de negligente industrium, de socorde impigrum. Z 2 OUS ; ous ; dull; quick ; slow, nimble ; and that which is most to be admired, an hard, base, untractable churl, as fire doth iron in a Smith’s forge, free, facile, gentle, and easie to be entreated.” Nay, ’twill make him prodigal in the other extream, and give an * hundred sesterces for a night’s lodging, as they did of old to Lais of Corinth, or f ducenta drachmarum ntillia pro nnica node, as Mundus to Paulina, spend all his fortunes (as too many do in like case) to obtain his suit. For which cause many compare Love to wine, which makes men jovial and merry, froliek and sad, whine, sing, dance, and what not. But above all the other Symptomes of Lovers, this is not lightly to be over-passed, that likely of what condition soever, if once they be in love, they turn to their ability, Rimers, Bal- let-makers, and Poets. For as Plutarch saith, “ r They will be witnesses and trumpeters of their Paramours good parts, be- decking them with verses and commendatoiy songs, as we do statues with gold, that they may be remembered and admired of all.” Ancient men will dote in this kind sometimes as well as the rest; the heat of love will thaw their frozen affections, dissolve the ice of age, and so far inable them, though they be 60 years of age above the girdle, to be scarce 30 beneath. Jo- vianus Pontanus makes an old fool rime, and turn Poetaster to please his Mistriss, “ s Ne ringas Mariana, meos ne dispice canos, De sene nam Juveneni Dia referre potes/’&c. Sweet Marian do not mine age disdain. For thou canst make an old man yong again. They will be still singing amorous songs and ditties (if yong especially), and cannot abstain though it be when they go to, or should be at church. We have a pretty story to this pur- pose in J Westmonasteriensis, an old writer of ours (if you will believe it) An. Dom. 1012. at Colewiz in Saxony, on Christ- mass Eve a company of yong men and maids, whilst the Priest was at Mass in the Church, were singing catches and love songs in the Church-yard, he sent to them to make less noise, but they sung on still; and if you will, you shall have the very sang it self. “ Equitabat homo per sylvam frondosam, Ducobatque secum Meswinden formosam. Quid stamus, cur non imus ?” * Josephus antiq. Jud. lib. 18. cap. 4. f Gellius 1. 1. cap. 8. Pretium Hoctis centum sestertia. r Ipsi enim volunt suarum amasiarum pulchritudinis praecones ac testes esse, eas laudibus, Sc cantilenis & versibus exornare, ut auro statuas, ut memorentur, Sc ab omnibus admirentur. * Tom. 2. Ant. Dialog©. J Flores hist:, fol. ‘298. A fellovy A fellow rid by the green wood side. And fair Mesvvinde was his bride. Why stand we so, and do not go ? This they sung, he chaft, till at length, impatient as he was, he prayed to S. Magnus, patron of the Church, they might all three sing and dance ’till that time twelvemonth, and so #they did, without meat and drink, wcarisomness or giving over, till at year’s end they ceased singing, and were absolved by Here- bertus Archbishop of Colen. They will in all places be doing thus, yong folks especially, reading love stories, talking of this or that yong man, such a fair maid, singing, telling or hear- ing lascivious tales, scurril tunes, such objects are their sole delight, their continual meditation, and as Guastavinius adds, Com. in 4. Sect. 27. Prob. Arist. ob seminis abundantiam crebree cogitationes, veneris frequens recordatio Si pruriens voluptas, Sc. an earnest longing comes hence, pruriens cor- pus, pruriens anima, amorous conceits, tickling thoughts, sweet and pleasant hopes; hence it is, they can think, discourse willingly, or speak almost of no other subject. ’Tis their only desire, if it may be done by art, to see their husband’s pic- ture in a glass, they’l give any thing to know when they shall be married, how many husbands they shall have, by Cromny- omantia, a kind of Divination with + onions laid on the Altar on Christmas Eve, or by fasting on S. Anne’s Eve or night, to know who shall be their first husband, or by Amphitoman- tia, by beans in a Cake, See. to burn the same. This love is the cause of all good conceits, 1 neatness, exornations, plays, elegancies, delights, pleasant expressions, sweet motions, and gestures, joys, comforts, exultancies, and all the sweetness of our life, £ qualis jam vitaforet, aut quidjucundi sine aured Venere? § Emoriar cum istd non amplius mihi curafuerit, let me live no longer then I may love, saith a mad merry fellow in Mimnermus. This love is that salt that seasoneth our harsh and dull labours, and gives a pleasant rellish to our other unsa- vory proceedings, ||Absit amor, surgunt tenebrre, torpedo, veternum, pestis, Sc. All our feasts almost, masques, mum- mings, banquets, merry meetings, weddings, pleasing songs, fine tunes, Poems, Love-stories, Plays, Comoedies, Attelans, jigs, Fescenines, Elegies, Odes, &c. proceed hence. «[f Da- naus, the son of Belus, at his daughter’s wedding at Argos, instituted the first plays (some say) that ever were heard of. * Per totum annum cantarunt, pluvia super illos non cecidit; non frigus, non calor, non sitis, nec lassiludo illos affecit, See. *|' Hiseorum nomina inscri- buntur de qvibus quaerunt. 1 Huic munditias, ornatum, leporem, delicias, ludos, elegantiam, omnem deniq; yit* suavitatem debemus. + Hyginus cap. 272. § E Graeco. j| Angerianus. Lib. 4. tit. 11. de prin. instil. L 3 Symbols, Symbols, Emblems, Impreses, devises, If we shall believe Jo- vius, Contiles, Paradine, Camillus de Camillis, may be as- cribed to it. Most of our arts and sciences, painting amongst the rest, was first invented, saith * Patritius ex amoris bene- jicio, for love’s sake. For when the daughter of + Deburiades the Sycionian, was to take leave of her sweetheart now going to wars, ut desiderio ejus minus tabcsceret, to comfort her self in his absence, she took his picture with cole upon a wall, as the candle gave the shadow, which her father admiring, perfected afterwards, and it was the first picture by report that ever was made. And long after, Sycion for painting, carving, statuary, musick, and Philosophy, was preferred before all the Cities in Greece. “Apollo was the first inventor of Physick, Divination, Oracles; Minerva found out weaving, Vulcan curious iron-work, Mercury letters, but who prompted all this into their heads ? Love, Nunquam talia invenissent, ni- si talia adamassent, they loved such things, or some party, for whose sake they were undertaken at first. ’Tis true, Vul- can made a most admirable Bruch or neck-lace, which long after Axion and Temenus, Phegius’ sons, for the singular worth of it, consecrated to Apollo at Delphos, but Pharyllus the Tyrant stole it away, and presented it to Ariston’s wife, on whom he miserably doted (Parthenius tels the story out of Phylarchus) ; but why did Vulcan make this excellent Ouche ? to give Hermione Cadmus wife, whom he dearly loved. All our Tilts and Turnanients, Orders of the Garter, Golden Fleece, Sec. “ Nobilitas sub amore jacet” owe their beginnings to love, and many of our histories. By this means, saith Jovius, they would express their loving minds to their Mistress, and to the beholders. ’Tis the sole subject almost of Poetry, all our invention tends to it, all our songs, whatever those old Anacreons: (and therefore Hesiod makes rhe Muses and Graces still follow Cupid, and, as Plutarch holds, Menander and the rest of the Poets were Love’s Priests,) all our Greek and Latine Epigrammatists, Love writers, Antony Diogens the most ancient, whose Epitome we find in Phocius Bibliotheca, Longus Sophista, Eustathius, Achilles Tatius, Aristasnetus, Heliodorus, Plato, Plutarch, Lucian, Parthenius, Theodorus, Prodromus, Ovid, Catullus, Tibullus, See. Our new Ariostoes, Boyards, Authors of Arcadia, Urania, Fairy Queen, &c. Marullus, Leotichius, Angerianus, Stroza, Se- * Plin. lib. 35. cap. 12. f Gerbclius 1. 6. descript Gr. u Frnnsus 1. 3. de Symbolis qui primus symbolum excogitavit voluit nimirum hac ratione im* plicatum aninnjm cvolvere, cumq; vcl dominae vcl aliis iniucntibus ostendere. cundus, cundus, Capellanus, &c. with the rest of those facete modern Poets, have written in this kind, are but as so many Symp- tomesof Love. Their whole books are a Synopsis or breviary of Love, the portuous of Love, Legends of Lovers lives and deaths, and of their memorable adventures, nay more, quod leguntur, quod laudantur arnori debtnt, as x Nevisanus the Lawyer holds, “ there never was any excellent Poet, that in- vented good fables, or made laudable verses, which was not in love himselfhad he not taken a quill from Cupid’s wings, he could never have written so amorously as he did. “ y Cynthia te vatem fecit lascive Properti, Ingenium Galli pulchra Lycoris habet. Fama est arguti Nemesis foriuosa Tibulli, Lesbia dictavit docte Catulle tibi. Non mePelignus, nec spernet Mantua vatem. Si qua Corinna mihi, si quis Alexis erit.” Wanton Propertius, and witty Gallus, Subtile Tibullus, and learned Catullus, It was Cynthia, Lesbia, Lychoris, That made you Poets all; and if Alexis, Or Corina chance my Paramour to be, Virgil and Ovid shall not despise me. “ * Non me carminibus vincet nec Thraceus Orpheus, Nec Linus.” Petrarch’s Laura made him so famous, Astrophel’s Stella, and Jovianus Pontanus Mistress was the cause of his Roses, Violets, Lillies, Nequitiae, blanditise, joci, decor, Nardus, Ver, Co- rolla, Thus, Mars, Pallas, Venus, Charis, Crocum, Laurus, Unguentem, Costum, Lachrymae, Myrrha, Musae, &c. and the rest of his Poems ; why are Italians at this day generally so good Poets and Painters ? because every man of any fashion amongst them hath his Mistress. The very rusticks and hog- rubbers, Menalcas and Condon, quifatant da stercore equino, those fulsome knaves, if once they tast of this Love liquor, are inspired in an instant. Instead of those accurate Emblems, cu- rious Impreses, gaudy masques, Tilts, Turnaments, See. They have their Wakes, Whitson-ales, Shepheards feasts, meetings on holy days*, country dances, roundelays, writing their names on t trees, true lover’s knots, pretty gifts. With tokens, hearts divided, and half rings, Shepheards in their Loves are as coy as Kings. * Lib. 4. num. 102. sylvae nuptialis poet* non inveniunt fabnlas, aut versus laudatos faciunt, nisi qui ab amore t'uerint excitad. y Martial, ep. 73. lib. 9. * Virg. Eglo. 4r. 4 Teneris arbonbus amicatGi nomina imeribentes utsimul crescant. Used. Z 4 Choosing Choosing Lords, Ladies, Kings, Queens, and Valentines, See. they go by couples, Coridon’s Phillis, Nysa and Mopsus, With daynty Dousibel and Sir Tophus. Instead of Odes, Epigrams and Elegies, See. they have their Ballads, country tunes, “ O the Broom, the bonny bonny Broom,” Ditties and Songs, “ Bess a Bell she doth excel,”— they must write likewise and indite all in rime. * Thou Hony-suckle of the Hathorne hedge. Vouchsafe in Cupid’s cup my heart to pledge ; My heart’s dear blood, sweet Cis is thy Carouse, Worth all the Ale in Gammer Gubbin’s house. I say no more, affairs call me away, My Father’s horse for provender doth stay. Be thou the Lady Cressetlightto me. Sir Trolly Lolly will I prove to thee. Written in hast, farewel my Cowslip sweet. Pray let’s a Sunday at the Ale-house meet. Your most grim Stoiks and severe Philosophers will melt away with this passion, and if * Atheneus bely them not, Aristippus, Apollidorus, Antiphanes, &:c. have made love songs and Commentaries of their Mistress praises, a Orators write Epistles, Princes give titles, Honours, what not ? b Xer- xes gave to Theniistocles Lampsacus to find him wine. Mag- nesia for bread, and Myunte for the rest of his diet. The f Per- sian Kings allotted whole Cities to like use, liac civitas muheri redimiculum preebeat, hac in collum, hcec in crines, one whole city served to dress her hair, another her neck, a third her hood. Assuerus would c have given Esther half his Empire, and d Herod bid Herodias “ ask what she would, she should have it.” Caligula gave an 100000 sesterces to his Curtisan at first word, to buy her pins, and yet when he was sollicited by the Senate, to bestow something to repair the de- cayed walls of Rome for the Common-wealth’s good, he would give but 6000 sesterces at most. | Dionysius, that Sicilian ty- rant, rejected all his privy Councellors, and was so besotted on Mirrha his favourite and Mistress, that he wrould bestow no office, or in the most weightiest business of the kingdome do ought without her especial advice, prefer, depose, send, en- tertain no man, though worthy and well deserving, but by her * S. R. 1600. y Lib. 13. cap. Dipnosophist, * Sec Puteap. epist. 33. de sua Margareta Beroaldus, &e. » Hen. Steph. apol. pro Herod. + Tully orat.S.Ver. f Esth. 5. 11 Mat. 1.47. ^ Gravissimis regni negotiis ni- hil sine amasiae sua: consensu fecit, omnesq; actiones suae scortillo cpmmupi- £avit, &c. Nich. Bellus discours. 26. de amat- consent; consent; and he again whom she commended, howsoever un- fit, unworthy, was as highly approved. Kings and Emperours, instead of Poems, build Cities ; Adrian built Antinoa in ./Egypt, besides Constellations, Temples, Altars, Statues, Images, &c. in the honour of his Antinous. Alexander bestowed infinite sums, to set out his Hephestion to all eternity. c Socrates pro- fesseth himself love’s servant, ignorant in all arts and sciences, a Doctor alone in love matters, SC quwn alienarum rerum omnium scientiam diffiteretur, saith * Maximus Tyrius, his sectator, hujus negotii professor, Sic. and this he spake openly, at home and abroad, at publike feasts, in the Academy, in Pyr<eo, Lyeceo, sub Platano, SCt\ the very blood-hound of beauty, as he is stiled by others. But I conclude there is no end of Love’s Symptomes, ’tis a bottomless pit. Love is sub- ject to no dimensions ; not to besurvayedby any art or engine: and besides, I am of f Haedus’ mind, “ no man can discourse of love matters, or judge of them aright, that hath not made tryal in his own person,” or as aEneas Sylvius 'adds, “ hath not a little doted, been mad or love-sick himself. I confess I am but a novice, a Contemplator only, “ Nescio quid sit amor nec amo” I have a tincture ; for why should I lye, dissemble or excuse it, yet homo sum, She. not altogether inexpert in this subject, non sum preceptor amandi, and what I say, is meerly reading, ex altorum forsan ineptiis, by mine own observation, and others relation. MEMB. V. SUBSECT. I. Prognosticks of Love Melancholy. WHAT Fires, Torments, Cares, Jealousies, Suspitions, Fears, Griefs, Anxieties, accompany such as are in love, I have sufficiently said: the next question is, what will be the event of such miseries, what they foretell. Some are of opi- nion that this love cannot be cured, Nulhs amor est medic a - bilis her bis, it accompanies them to the “last, “ Idem amor exitio est pecori pecorisque magistro,” ‘ Amoris famulus omnem scientiam diffitetpr, amandi tamcn se scientissimum doctorem agnoscit. * Serm. 8. f Quis horum scribere molestias potest, nisi qui & is aliquantum insanit ? f Lib. 1. de non temnendis amoribus ; bpinor hac de re neminem aut desceptare recte posse aut judicare qui non in ea versalur, aut magnum fecerit periculum. * Semper moritur, nunquam mor- ;uus est qui amstt. /En. Sylv, and and is so continuate, that by no perswasion almost it may be relieved. “ b Bid me not love,” said Eurialus, “bid the Moun- tains come down into the plains, bid the Rivers run back to their fountains; I can as soon leave to love, as the Sun leave his course; « * Et prius sequoribus pisees, & montibus umbra?, Et volucres deerunt sylvis, &: murmura ventis, Quam mihi discedent formosa£ Amaryllidis ignes.” First Seas shall want their Fish, the mountains shade. Woods singing birds, the wind’s murmur shall lade. Then my fair Amaryllis love allaid. Bid me not love, bid a deaf man hear, a blind man see, a dumb speak, lame run, counsel can do no good, a sick man cannot relish^ no Physick can ease me. •< Non prosunt domino qua? prosunt omnibus artes.” As Apollo confessed, and Jupiter himself could not be cured. •< ' Omnes humanos curat medicina dolores. Solus amor morbi non habet artificem.” Physick can soon cure every disease, 6 Excepting love that can it not appease. But whether Love may be cured or no, and by what means, shall be explained in his place; in the mean time, if it take his course and be not otherwise eased or amended, it breaks out into outragious often and prodigious events. Amor K Liber violent! dii sunt, as e Tatius observes, SC eousque animum in- Cendant, at pudoris oblivisci cogant, Love and Bacchus are so violent Gods, so furiously rage in our minds, that they make us forget all honesty, shame and common civility. For such men ordinarily, as are throughly possessed with this humor, be- come insensati SC insani, for it is t amor insanus, as the Poet calls it, beside themselves, and as I have proved, no better then beasts, irrational, stupid,'head-strong, void of fear of God or men, they frequently forswear themselves, spend, steal, com- mit incests, rapes, adulteries, murders, depopulate Towns, Ci- ties, Countries, tosatisfie their lust. 'A Divel’tis, and mischief such doth work. As never yet did Pagan, Jew, or 1 urk. * Burial, ep. ad Lucretiam, apud ^Eneam Silvium; Rogas ut amare dcficiam ? rogamontes ut in planum deveniant, ut fontes flumina repetant; tana possum te non amare ac suum Phcebus relinquere cursum. * Buchanan Syl. c Pro- pevt. lib. 2. Eleg. 1. d Est orcus ilia vis, est immedicabilis, est rabies insana. • Lib. 2. f Virg. Egl. 3. f R. T. ^ The wars of Troy may be a sufficient witness ; and as Appian lib. 5. hist, saith of Anthony and Cleopatra, “ ® Their Love brought themselves, and all Egypt into extream and miserable calamities,” the end of her is as bitter as worm-wood, and as sharp as a two-edged sword.” Prov. 5. 4, 5. “ Her feet go down to death, her steps lead on to hell. She is more bitter then death, (Eccles. 1. 28.J and the sinner shall be taken by her.” “ h Qui inamore praecipitavit, pejus perit, quam qui saxo salit.” 5 He that runs headlong from the top of a rock, is not in so bad a case, as he that falls into this gulf of love. “ For hence,” saith k Platina, “ comes Repentance, Dotage, they loose them- selves, their wits, and make shipwrack of their fortunes alto- gether:” Madness, to make away themselves and others, vio- lent death. Prognosticatio est talis, saith Gordonius, 1 si non succurratur iis, ant in vianiam cadunt, aut moriuntur, the prognostication is, they will either run mad, or dye. “ For if this passion continue,” saith m ^lian Montaltus, “ it makes the blood hot, thick, and black ; and if the inflammation get into the brain, with continual meditation and waking, it so di ies it up, that madness followes, or else they make away them- selves,” “ * O Coridon, Coridon, quae te dementia cepit?” Now, as Arnoldus adds, it will speedily work these effects, if it be not presently helped ; “ n They will pine away, run mad, and dye upon a sudden Facile incidunt in vianiam, saith Valescus, quickly mad, nisi succurratur, if good order be not taken, " f Eheu trislejugum quisquis amoris habet. Is prius ac norit se periisse perit.’'’ Oh heavy yoke of love, which who so bears. Is quite undone, and that at unawares. So she confessed of herself in the Poet. * Qui quidem amor utrosq; & totam ,£5gyptum extremis calamitatibus invol- vit. h Plautus. * Ut corpus pondere, sic animus amore praecipitatur. Austin, i. 2. de civ. dei. c. 28. k Dial, hinc oritur poenitentia desperado, Sc non videntingemum se cum re simul amisisse. 1 Idem Savanarola, & plures alii, &c. Rabidam facturus Orexin fuven. m Cap. de Heroico Amore. Haec passio durans sanguinem torridum & atrabilarium reddit; hie vero ad cerebrum delatus, insaniam parat, vigilia & crebo desiderio exsiccans. *Virg. Egl. 2. " Insani hunt aut sibi ipsis desperantes mortem afferunt. Languentes cito mortem aut maniam patiuntur. f Calcagninus. “ Insaniam “ p Insaniam priusquam quis sentiat, Vix pili intervallo a furore absum.” I shall be mad before it be perceived, An hair breadth off'scarce am I, now distracted. As mad as Orlando for his Angelica, or Hercules for his Hylas, “ At ille ruebat qud pedes ducebant, furibundus, Nam illi saevus Deus intus jecur laniabat,” He went he car’d not whither, mad he was. The cruel God so tortured him, alas. At the sight of Hero I cannot tell how many ran mad. “ « Alius vulnuscelans insanit pulchritudine puellas.” And whilst he doth conceal his grief. Madness comeson him like a thief. Go to Bedlam for examples. It is so well known in every vil” lage, how many have either dyed for love, or voluntarily made away themselves, that I need not much labour to prove it; * Nec modus aut requies nisi mors reperitur amoris : Death is the common Catastrophe to such persons. * Mori mihi contingat, non enim alia Liberatio ab aerumnis fuerit ullo pacto istis.” Would I were dead, for nought, God knows. But death can rid me of these woes. As soon as Eurialus departed from Senes, Lucretia his Para- mour “ never looked up, no jests could exhilarate her sad mind, no joys comfort her wounded and distressed soul, but a little after she fell sick and died.” But this is a gentle end, a natural death, such persons commonly make away themselves — ” proprioque in sanguine Iaetus, Indignantem animam vacuas effudit in auras;” so did Dido ; “ Sed moriamur ait, sicsicjuvat ire per umbras;” Piramus and Thysbe, Medea, f C.oresus and Callyrhoc’ t Lucian Imag. So for Lucian’s Mistress, all that saw her, and could not en- joy her, ran mad, or hanged themselves. s Musasus. 1 Ovid. Met. 10. ./Eneas Silvius. Ad ejus decessum nunquam visa Lucretia ridere, nullis face- tiis, jocis, nullo gaudio potuit ad laetitiam renovari, mox in segritudinem inci- dit, & sic brevi contabuit. * Anacreon. f Pausanias Achaicis 1. 7. Thea- 1 * Theagines the Philosopher and many Myriades besides, and so will ever do, “ f & mihi fortis Est -manus, est & amor, dabit hie In vulnera vires,” Who ever heard a story of more woe. Then that of Juliet and her Romeo ? Read Parthenium in Eroticis, and Plutarch’s amatorias narra- tiones, or love stories, all tending almost to this purpose. Va- leriola lib. 2. observ. 7. hath a lamentable narration of a Merchant his patient, “ 1 that raving through impatience of love, had he not been watched, would every while have of- fered violence to himself. Amatus Lucitanus cent. 3. car. 56. hath such u another story, andFaelix Plater, vied, observ. lib. 1. a third of a yong x Gentleman that studied Physick, and for the love of a Doctor’s daughter, having no hope, to compass his desire, poisoned himself, v Anno 1615. A barber in Franc- fort, because his wench was betrothe.d to another, cut his own throat. 2 At Neoburge the same year a yong man, because he could not get her Parents consent, killed his sweet-heart, and afterward himself, desiring this of the magistrate, as he gave up the Ghost, that they might be buried in one grave, “ Quodque rogis superest una requiescat in urna,” which J Gismunda besought of Tancredus her father, that she might be in like sort buried with Guiscardus her lover, that so their bodies might lye together in the grave, as their souls wander about § Campos lugentes in the Elysian fields, “ quos durus amor crudeli tabe peredit,” in a myrtle grove — myrteacireum Sylva tegil : curae non ipsa in morte relinquunt.” You have not yet heard the worst, they do not offer violence to themselves in this rage of lust but unto others, their nearest and dearest friends. || Cataline killed his only son, misitque ad orci pallida, lethi oh nub il a, obsita tenebris loca, for the love * Megarensis amore flagrans Lucian. Tom. 4. f Ovid. 3. met. * Furi- bundus putavit se videre Imaginem puellae, & coram loqui blandiens illi, &c. * Juvcn. Hebrasus. * [uvenis Medicinae operam dans Doctoris filiam deperi- bat, &c. r Gotardus Artbus Gallobelgicus, nund. vernal. 1615. collum Jiovacula aperuit: & inde expiravit. 1 Cum renuente parente utroq; & ipsa virgine frui non posset, ipsum & ipsam interfeqit, hoc a magistr.atu potens, ut in eodem sepulchro sepeliri possent. J Bocacc. § Sedes eorum qui pro amoris impatientia pereunt, Virg, 6. uEneid. )| S^l.Val. of Aurelia Orestilla, quod, ejus nuptias vivo filio recusaret• * Laodice, the sister of Mithridates, poisoned her husband, to give content to a base fellow whom she loved.+ Alexander, to please Thais a concubine of his, set Persipolis on fire. a Ne- reus’ wife, a widow and Lady of Athens, for the love of a Ve- netian Gentleman, betrayed the City ; and he for her sake murthered his wife, the daughter of a Noble man in Venice. b Constantine Despota made away Catharine his wife, turned his son Michael and his other children out of doors, for the Jove of a base Scrivener’s daughter in Thessalonica, with whose beauty he was enamored. c Leucophria betrayed the City where she dwelt, for her sweet-heart’s sake, that was in the ene- mies Camp. J Pithidice the Governour’s daughter of Methinia, for the love of Achilles, betrayed the whole Hand to him, her father’s enemy. e Diognetus did as much in the City where he dwelt, for the love of Policrita, Medea for the love of Jason, she taught him how to tame the fire-breathing brass-feeted Bulls, and kill the mighty dragon that kept the golden fleece, and tore her little brother Absyrtus in pieces, that her father vEthes might have something to detain him, while she ran away with her beloved Jason, &c. Such Acts and Scenes hath this Tragecomoedy of love. MEMB. VI. SUBSECT. I. Care of Love-Melancholy, by Labour, By el, Physick, Fasting, He. ALTHOUGH it be controverted by some, whether Love Melancholy may be cured, because it is so irresistible and violent a passion ; for as you know, “ t facilis descensus Averni; Sed revocare gtadum, superasque evadere ad auras; H ic labor, hoc opus est.” It is an easie passage down to hell. But to come back, once there, you cannot well. Yet without question, if it be taken in time, it may be helped, and by many good remedies amended. Avicenna lib. 3. Fen. * Sahel, lib. 3. En. 6. f Curtius lib. 5. * Chalcocondilas dr reb. Tur- cicis lib. 9. Nerei uxor Athenarum domina, &c. b Nicephoros Greg. hist, ib. 8. Uxorem occidit liberos & Michaelem filium videre abhorruit. Thessa- lonicx amore captus pronotarii, filix, &c. c Parthenius Erot. lib. cap. 5. * Idem ca. 21. Gubernatoris alia Achillis amore capta civitatem prodidit. 1 Idem. cap. 9. \ Virg. JEn. 6. cap. cap. 23. 5C 24. sets clown s '.ven compendious ways how this malady may be eased, altered and expelled. Savanarola 9. principal observations, Jason Pratensis prescribes eight rules besides Phvsick, how this passion may be tamed, Laurentius 2. main precepts, Arnoldus, Valleriola, Montaltus, Hilde- sheim, Langius, and others enform us otherwaies, and yet all tending to the same purpose. The sum of which I will briefly Epitomize, (for I light my Candle from their Torches,) and enlarge again upon occasion, as shall seem best to me, and that after mine own method. The first rule to be observed in this stubborn and unbridled passion, is exercise and diet. It is an old and well known sentence, Sine Cerere SC Bacchofriget Venus; As an f idle sedentary life, liberall feeding, are great causes of it, so the opposite, labour, slender and sparing diet, with continual business, are the best and most ordinary means to prevent it. “ Otia si tollas, peri£re Cupidinis artes, Contemptaeque jacent, & sine luce faces.” Take idleness away, and put to flight Are Cupid’s Arts, his Torches give no light. Minerva, Diana, Vesta, and the nine Muses were not ena- moured at all, because they never were idle. “ * Frustra blanditias appulistis ad has, Frustra nequitias venistis ad has, Frustra delitise obsiclebitis has, Frustra has illecebrae, & procacitates, . Et suspiria, & oscula, & susurri, Etquisquis male sanacorda amantum Blandis ebria fascinat venenis.” In vain are all your flatteries. In vain are all your knaveries. Delights, Deceipts, procacities. Sighs, kisses, and conspiracies. And what e’re is done by Art, To bewitch a Lover’s heart.’’ !Tis in vain to set upon those that are busy. ’Tis Savanarola’s third rule, Occupari in viultis SC magms negotiis, and Avi- cenna's precept, cap. 24. “ s Cedit amor rebus; res, age tutus eris.” To be busie still, and, as h Guianerius enjoyns, about matters f Oiium naufragium castitatis. Austin. * Buchanan. e Ovid. lib. 1. rented. h Cap. 16. circares arduas exerceri. Hendeca syl. of great moment, if it may be. * J>4agninus adds, “ Never to be idle, but at the hours of sleep.” ^ “ k & ni Poscas ante diem librum cum lumine, si non Intendas animum studiis, & rebus honestis, Invidia vel amore miser torquebere.” For if thou dost not ply thy book. By candle-light to study bent, Imploykl about some honest thing. Envy or Love shall thee torment. No better Physick than to be alwaies occupied, seriously intent. “ ' Cur in penates rarius tenues subit, Haec delicatas eligens pestis domus, Mediumque sanos vulgus affeetus tenet ?” &c. Why dost thou ask, poor folks are often free, . And dainty places still molested be ? Because poor people fare coarsly, work hard, go wollward and bare. " Non habet unde suum paupertas pascat amorem.” m Guianerius therefore prescribes his patient “ to go with hair- cloth next his skin, to go bare-footed, and bare-legged in cold weather, to whip himself now and then, as Monks do, but above all, to fast. Not with sweet wine, mutton and pottage, as many of those Tenterbellies do, howsoever they put on Lenten faces, and whatsoever they pretend, but from all man- ner of meat. Fasting is an all-sufficient remedy of it self ; for, as Jason Pratensis holds, the bodies of such persons that feed liberally, and live at ease, “ n are full of bad spirits and Divels, divelish thoughts ; no better Physick for such parties, then to fast.” Hildesheim spicel. 2. to this of hunger, adds, “ ° often baths, much exercise and sweat,” but hunger and fasting he pre- scribes before the rest. And ’tis indeed our Saviour's Oracle, “ This kind of diveil is not cast out but by tasting and prayer,” which makes the Fathers so immoderate in commendation of fasting. As “ Hunger,” saith p Ambrose, “ is a friend of Vir- ’ Part. 2. c. 23. reg. San. His, prseter horam somni, nulla per otium transeat* k Hor. lib. 1. epist. 2. 1 Seneca. ra Tract. 16. cap. 18. saepe nuda carne cilicium portent tempore frigido sine caligis, & nudis pedibus incedant, in pane ic. aqua jejunent, saepius se verberibus caedant &c. n Daemonibus referta sunt corpora nostra, illorum praecipue qui delicatis vescuntur eduliis, advolitant, & corporibus inherent; hanc ol> rem jejunium impendio probatur ad pudicitiam. ° V ictus sit attenuatus, balnei frequens usus Sc sudationes, cold batns, not hot, saith Magninus part. 3. ca. 23. to dive over head and ears in a cold river, &c. r Ser. de gula ; fames arnica virginitati est, inimica lascivise : saturitas vero castitatan perdit, & nutrit illccebras, ginity, ginity, so is it an enemy to lasciviousness, but fulness over- throws chastity, and fostercth all manner of provocations.” If thine horse be too lusty, Hierome adviseth thee to take away some of his provender; by this means those Pauls, Hillaries, Antonies, and famous Anchorites subdued the lusts of the flesfi ; by this means Hillation “ made his Asse, as he called his own body, leave kicking, (so q Hierome relates of him in his life) when the Divel tempted him to any such foule offence. By this means those r Indian Brachmanni kept themselves conti- nent, they lay upon the ground covered with skins, as the red- shanks do on Hadder, and dieted themselves sparingly on one dish, which Guianerius would have all young men put in prac- tise, and if that Avill not serve, s Gordonius “ would have them soundly whipped, or to cool their courage, kept in prison,” and there fed with bread and water till they acknowledge their errour, and become of another mind. If imprisonment and hunger will not take them down, according to the directions of that * Theban Crates, “ time must wear it out; if time will not, the last refuge is an halter.” But this you will say, is comically spoken. Howsoever Fasting by all means must be still used; and as they must refrain from such meats formerly mentioned, which cause venery, or provoke lust, so they must use an opposite diet. 11 Wine must be altogether avoided of the younger sort. So * Plato prescribes, and would have the Magistrates them- selves abstain from it, for example’s sake, highly commending the Carthaginians for their temperance in this kinde. And ’twas » good edict, a commendable thing, so that it were not done for some sinister respect, as those old ./Egyptians abstained from Wine, because some fabulous Poets had given out, Wine sprang first from the blood of the Gyants, or out of supersti- tion, as our modem Turks, but for temperance,it being animce virus vitiorum fotnes, a plague it self if immoderately taken. Women, of old for that cause, f in hot Countries were forbid the use of it i as severely punished for drinking of wine, as for adultery; and young folks, as Leonicus hath recorded, Var. hist. 1. 3. cup. 87, 88. out of Athenaeus and others ; and is still practised in Italy and some other Countries of Europe and Asia, as Claudius Minoes hath well illustrated in his Comment s Vita Hilarionis, lib. 3. epist. cum tentasset eum daemon titillatione in ter eaetera, Ego inquit, aselle, ad corpus suum, faciam, Sec. T Strabo 1. 15. Geog. sub. pellibus, cubant, &c. ‘Cap. 2. part. 2. Si sit juvenis, & non vult obedire, flagelletur frequenter & fortiter, dum incipiat foetere. 1 Laer- tius, lib. 6. cap. 5. amori medetur fames ; sin aliter, tempus; sin non hoc, la- queus. u Vina parant animos Veneri, Sec. * 3. de. Legibus. f Non minus si vinum bibissent ac si adulterium admisissent, Geliius. lib. 10. c. 23. A a VOL. II. on on the 23. Embleme of Alciat. So choyce is to be made of other diet. " Nec minus erucas aptum est vitare salaces, Et quicquid Veneri corpora nostra parat.” • Eringo’s are not good for to be taken, And all lascivious meats must be forsaken. Those opposite meats which ought to be used, are, Cowcum- bers, Melons, Purselan, water Lillies, Rue, Woodbine, Ammi, Lettice, which Lemnius so much commends, lib. 2. cap. 42. and Mizaldus hort. med. to this purpose ; Vitex, or Agnus castus before the rest, which, saith x Magninus, hath a wonder- ful virtue in it. Those Athenian women, in their solemn feasts called Thesmopheries, were to abstain nine dayes from the company of men, during which time, saith ./Elian, they laid a certain hearb named Hanea, in their beds, which asswaged those ardent flames of love, and freed them from the torments of that violent passion. See more in Porta, Matthiolus, Cres- centius lib. 5. &’c. and what every Herbalist almost and Phy- sician hath written, cap. de Satyriasi K Priapismo ; Rhasis amongst the rest. In some cases again, if they be much de- jected and brought low in body, and now ready to despair through anguish, grief, and too sensible a feeling of their mi- sery, a cup of wine and full diet is not amiss, and as Valescus adviseth, cum alia honestd venerem scepe exercendo, which Langius Epist. med. lib. 1. epist. 24. approves out of Rhasis (ad assiduationem coitus invitat) and Guianerius seconds it, cap. 16. tract. 16. as ay very profitable remedie. f< * tument tibi quum inguina, cum si Ancilla, aut verna praesto est, tentigine rumpi Malis ? non ego namque,” &c. + Jason Pratensis subscribes to this counsel of the Poet, Excretio- enimaut toiletprorsus but lenit eegritudinem. As it did the rag- ing lust of Assuerus, % qui impatient iam amor is leniendam, per sin gulas fere nodes novas paellas devirginavit. And to be drunk to by fits; but this is mad Physick, it it be at all to be permitted. If not, yet some pleasure is to be allowed, as that which Vives speaks of, lib. 3. de anima. “‘A Lover that hath as it were lost himself through impotency, impatience, must be called home as a traveller, by musick, feasting, good * Rer. Sam. part.3. cap. 23. Mirabilem vimhabet. » Cum muliere aliqua rratiosa saepe coire erit utilissimum. Idem Laurentius, cap. 11. * Hot. f Cap. 29. de morb. cereb. } Beroaldus orat de amore. 1 Amaton, cujus est pro impotcntta mens amota, opus est ut paulatim animus velut a percgrina- tione domum revocctur per musicam, convivia, &c. Per aucupium, tabulas, \ ftistivas narrationes, laborem usq; ad sudorem, k c. wine. wine, if need be, to drunkenness itself, which many so much commend for the easing of the mind, all kind of sports and merriments, to see fair pictures, hangings, buildings, pleasant fields, Orchards, Gardens, Groves, ponds, pooles, Rivers, fishing, fowling, hawking, hunting, to hear merry tales, and pleasant discourse, reading, to use exercise till he sweat, that new spirits may succeed, or by some vehement affection or contrary pas- sion, to be diverted till he be fully wained from anger, suspition, cares, feares, &c. and habituated into another course.” Sem- per tecum sit, (as * Sempronius adviseth Calisto his love- sick master) quisermonesjoculares merveat, condones ridicu- las, dieter iafalsa, suaves historias, fab alas venusias recen- seat, coram ludat, Me. still have a pleasant companion to sing and tell merry tales, songs and facete histories, sweet dis- course, &c. And as the melody of Musick, merriment, sing- ing, dancing, doth augment the passion of some Lovers, as a Avicenna notes, so it expelleth it in others, and doth very much good. These things must be warily applyed, as the parties Symptomes vary, and as they shall stand variously affected. If there be any need of Physic, that the humours be altered, or any new matter aggregated, thev must be cured as melan- choly men. Carolus a Lorrne, amongst other questions dis- cussed for his degree at Montpelier in France, hath this, An amantes K amentes iisdem remediis curentur f Whether Lovers and mad men be cured by the same remedies ? he af- firms it; for love extended is meer madness. Such Physick then as is prescribed, is either inward or outward, as hath been formerly handled in the precedent partition in the cure of Me- lancholy. Consult with Valleriola observat. lib. 2. observ. 7. Lod. Mercatus lib. 2. cap. 4. de mulier. affect. Daniel Sen- nertus lib. 1. part. 2. cap. 10. f Jacobus Ferrandus the Frenchman in his Tract de amore Erotique, Forestus lib. 10. observ. 29. 30. Jason Pratensis and others for peculiar re- ceipts. b Amatus Lucitanus cured a yong Jew that was almost mad for love, with the syrrup of Hellebor, and such other eva- cuations and purges which are usually prescribed to black choler: c Avicenna confirms as much if need require, and “ d blood-letting above the rest,” which makes amantes ne suit amentes. Lovers to come to themselves, and keep in their * Cxlestinae Act. 2. Barthio interpret. * Cap. de Illishi. Multus hoc af- fectu sanat cantilena, laetitia, musica ; & quidam sunt quos haec angent. -j-This Author came to my hands since the third Edition of this Book. b Cent. 3. curat. 56. Syrupo Helleborato & aliis quae ad atram bilem pertinent. c Pur- getur si ejus dispositio venerit ad adust, humoris, & phlebotomizetur. 4 Aman- tUim. morbus ut pruritus solvitur, ven* sectione & cucurbitulis. A a 2 right right minds. ’Tis the same which Schola Salernitana, Jason Pratensis, Hildesheim, &c. prescribe blood-letting to be used as a principal remedy. Those old Scythians had a trick to cure all appetite of burning lust, by c letting themselves blood under the ears, and to make both men and women barren, as Sabellicus in his ./Eneades relates of them. Which Salmuth. Tit. 10. de Herol. comment, in Pancirol. denov. report. Mercurialis var. lee. lib. 3. cap. 1. out of Hippocrates and Benzo say still is in use amongst the Indians, a reason of which Langius gives lib. 1. epist. 10. Hue faciunt medicamenta Venerem sopientia, ut Camphora pudendis alligata, CC in brae ha gestata (quidamait) mem- brum jlaccidum reddii. Laboravit hoc morbo virgo nobilis, cui inter cetera prascripsit Medians, ut laminam plumb earn multis foraminibus pertusam ad dies viginti portaret in dorso ; ad exiccandum vero sperma jussit earn quam par- cissime cibari, 3C manducare frequenter conundrum prsepa- ratum, et semen lactuca et acetosce, et sic earn a morbo li- beravit. Porro impediunt 8c remittunt coitum folia salicis trita 8c epota, 8c si frequentius usurpentur ipsa in totum aufe- runt. Idem prsstat Topatius annulo gestatus, dexterum lupi testiculum attritum, 8c oleo vel aqua rosata exhibitum Veneris taedium inducere scribit Alexander Benedictus: lac butyri com- mestum 8c semen Canabis, 8c Camphora exhibita idem prsestant. Verbena herba gestata libidinem extinguit, pulvisquse rana* decollatse 8c exiccatae. Ad extinguendum coitum, ungantur membra genitalia, 8c renes 8c pecten aqua in qua opium The- baicum sit dissolutum ; libidini maxime contraria Camphora est, 8c coriandrum siccum frangit coitum, 8c erectionem virga? impedit; idem efficit synapium ebibitum. Da verbenam in potu et non erigetur virga sex diebus; utere menthd siccd cum accto, genitalia illinita succo Ilyoscyami aut cicutee, coitus appetitumsedant, Kc. R. seminis lactuc. portulac. co- riandri an. 3j. menthce sicae 3(5. sacchari albiss. J iiij. pulveriscentur omnia subtiliter, SC post ea simul misce aqua Neunpharis, f. confec. solida in inorsulis. Ex his sumat mane unum quum surged. Innumera fere his similia petas ab Hildishemo loco praedicto, Mizaldo, Porta, caeterisque. « Cura ii Venae sectione per aurcs, unde semper steriles. SUBS. SUBSECT. II. Withstand the beginnings, avoid occasions, change his place : fair and foul means, contrary passions, with witty inventions : to bring in another, and discommend the former. OTHER good rules and precepts are enjoyned by our Phy- sitians, which if not alone, yet certainly conjoyned, may do much ; the first of which is obstare prmcipiis, to withstand the beginning,« Quisquis inprimo obstitit, Pepulitque arnorem tutus ac victor fuit, he that will but resist at first, may easily be a conqueror at the last. Baltazar Castilio l. 4. urgeth this prescript above the rest, “ * when he shall chance (saithhe) to light upon a woman that hath good behaviour joyned with her excellent person, and shall perceive his eys with a kind of gree- diness to pull unto them this Image of beauty, and carry it to the heart: shall observe himself to be somewhat incensed with this influence, which moveth within: when he shall discern those subtle spirits sparkling in her eys, to administer more fuel to the fire, he must wisely withstand the beginnings, rowze up reason, stupified almost, fortify his heart by all means, and shut up all those passages, by which it may have entrance.” ’Tis a precept which all concur upon, “ h Opprime dum nova sunt subiti mala semina morbi, Dum licet, inprimo lumine siste pedem.” Thy quick disease, whilst it is fresh to day. By all means crush, thy feet at first step stay. Which cannot speedier be done, then ifhe confess his grief and passion to some judicious friend ' (qui tacitus ardet magis uritur, the more he conceals, the greater is his pain) that by his good advice may happily ease him on a sudden ; and withal to avoid occasions, or any circumstance that may aggra- vate his disease, to remove the object by all means; for who can stand by a fire and not burn ? “ f Sussilite obsecro & mittite istanc foras, Quas misero mihi amanti ebibit sanguinem.” ’Tis good therefore to keep quite out of her company, which * Seneca. * Cum in muliercm incident, qu32 cum forma morurn suavita- tem conjunctam habet, & jam oculos persenserit tormae ad se imaginem cum avi- ditate quadam rapere cum eadem, &c. h Ovid, de rem. lib. 1. ‘ /Eneas Silvius. f Plautus gurcu. A a 3 Idieroms Hierome so much labours to Paula, to Nepotian ; Chrysost. so much inculcates in ser. in contubern. Cyprian, and many other Fathers of the Church, Siracides in his ninth chapter, Jason Pratensis, Savanarola, Arnoldus, Valleriola, &c. and every Physitian that treats of this subject. Not only to avoid, as k Gregory Tholosanus exhorts, “ kissing, dalliance, all Speeches, tokens, love-letters, and the like,” or as Castilio lib. 4. to converse with them, hear them speak, or sing, (tolerabilius est andire basiliscum sibilantem, thou hadst bet- ter hear, saith * Cyprian, a serpent hiss) “ 1 those amiable smiles, admirable graces, and sweet gestures,” which their presence affords. f Neu capita liment solitis morsiunculis, Et his papillarum oppressiunculis Abstineant but all talk, name, mention, or cogitation of them, and of any other women, persons, circumstance, amorous book or tale that may administer any occasion of remembrance. J Prosper adviseth young men not to read the Canticles, and some parts of Genesis at other times ; but for such as are enamoured they forbid, as before, the name mentioned, &c. especially all sight, they must not so much as come neer, or look upon them. “ § Et fugitare decet sixnulachra & pabula amoris, Abstinere sibiatque alioconvertere mentem.” “ Gaze not on a maid,” sailh Syracides, “ turn away thine eys from a beautiful woman,” c. 9. v. 5. 7, 8. averic oculos, saith David, or if thou dost see them, as Ficinus adviseth, let not thine eye be intentus ad libidinem, do not intend her more than the rest : for as || Propertius holds, Ipse alimenta sibi maxima pr<ebet amor, love as a snow-ball inlargeth itself by sight : but as Hierome to Nepotian, ant (equaliter ama, aut tequaliter ignora, either see all alike, or let all alone ; make a league with thine eyes, as ** Job did, and that is the safest course, let all alone, see none of them. Nothing sooner revives, “ m or waxeth sore again,” as Petrarch holds, “ then love doth by sight.” “ As Pompe renews ambition ; the sight of gold, covetousness; a beauteous object sets on fire this burning lust.” k Tom. 2. lib, 4, cap. 10. Syntag. med arc. Mira, vitentur oscula, tactus, sermo, & scripta impudica, liters, &c. * Lib. de singul. Cler. 1 Tam admirabilem splendorem declinet, gratiam, scintillas, amabiles risus, gestus suavissimos, &c. f Lipsius hort. leg. lib. 5. antiq. lee. J Lib. 3. de vit. ccelitus compar. cap. 6. § Lucretius. || Lib. 3. eleg. 10. ** Job. 31. Pepigi fsdus cum oculis meis ne cogitarem de virgine. m Dial. 3. de con- tern ptq mundi ; nihil facilius recrudescit quam amor; utpompa visa renovat ambitionem, auri species avaiitiam, spectata corporis forma incendit luxuriam. “ Et multum saliens incitat unda sitim.” The sight of drink makes one dry, and the sight of meatincreaseth appetite. ’Tis dangerous therefore to see. A * yong Gentle- man in merriment would needs put on his Mistress cloaths, and walk abroad alone, which some of her suiters espying, stole him away for her that he represented. So much can sight en- force. Especially if he have been formerly enamoured, the sight of bis Mistress strikes him into a new fit, and makes him rave many days after. ” n Infirmis causa pusilla nocet, Ut pene extinctum cinerem si sulphure tangas, Vivet, & ex minimo maximus ignis erit: Sic nisi vitabis quicquid renovabit amorem, Flamma recrudescet, quae modo nulla fuit.” A sickly man a little thing offends. As brimstone doth a fire decayed renew. And make it burn afresh, doth love’s dead flames. If that the former object it review. Or as the Poet compares it to embers in ashes, which the wind blows, ° ut solet a ventis, Sfc. a scald head (as the saying is) is soon broken, dry wood quickly kindles, and when they have been formerly wounded with sight, how can they by see- ing but be inflamed ? Ismenias acknowledged} as much of himself, when he had been long absent, and almost forgotten his Mistriss, “ p at the first sight of her, as straw in a fire I burned afresh, and more than ever I did before.” “q Chari- clia wasasmuch moved*atthe sight of her dear Theagines, after he had been a great stranger, f Mertila in Aristtenetus swore sfie would never love Pamphilus again, and did moderate her passion, so long as he was absent ; but the next time he came in presence, she could not contain, effuse amplexa attrectari se sinit, Kc. she broke her vow, and did profusely embrace him. Hermotinus a yong man (in the said J Author) is all out as unstaid, he had forgot his Mistriss quite, and by his friends was well weaned from her love ; but seeing her by chance, agnovit veteris vestigia flamrrue, he raved amain, Ilia tamen emergens veluti lucida stella cepit elucere, Sic. she did appear as a blaz- ing star, or an Angel to his sight. And it is the common pas- sion of all lovers to be overcome in this sort. For that cause be- * Seneca cont. lib. 2. cont.9. n Ovid. ° Met. 1. ut solet a vends ali- menta rcsumere, quseq; Pavia sub inducta latuit scintilla favilla. Crescere & in veieres agitata resurgere flammas. t Eustathii 1.3. aspectus amorem .incendit, ut matcescentem in palea igncm ventus ; ardebam interea majore concepto in- cendio. s Heliodorus 1, 4. imflammat mentem novus aspectus, perinde ac ignis materise admotus, Charidia, &c. f Epist. 15. 1. 2. { Epist. 4. lib. 2. A a 4 like like Alexander discerning this inconvenience and danger that comes by seeing, “ r when he heard Darius’ wife so much com- mended for her beauty, would scarse admit her to come in his sight,” foreknowing belike that of Plutarch, formosam videre periallosissimum, how full of danger it is to see a proper woman, and though he was intemperate in other things, yet in this superbe se gessit, he carried himself bravely. And so when as Araspus, in Xenophon, had so much magnified that divine face of Panthea to Cyrus, “ 5 by how much she was fairer than ordinary, by so much he was the more unwilling to see her.” Scipio a yong man of 23 years of age, and the most beautiful of the Romans, equal in person to that Grecian Charinus, or Ho- mer’s Nireus, at the siege of a city in Spain, when as a noble and most fair yong Gentlewoman was brought unto him, “ * and he had heard she was betrothed to a Lord, rewarded her, and sent her back to her sweet-heart.” S. Austin, as * Gregory reports of him, ne cum sorore quidem sud putavit habitandum, would not live in the house with his own sister. Xenecrates lay with Lais of Corinth all night, and would not touch her. Socrates, though all the city of Athens supposed him to dote upon fair Alcibiades, yet when he had an opportunity + solus cum solo to lje in the chamber with, and was woed by him besides, as the said Alcibiades publiquely $ confessed, jcnmiam sprevit &" su- perbe contnnpsit, he scornfully rejected him. Petrarch that had so magnified his Laura in several poems, when by the Pope’s means she was offered unto him, would not accept of her. “ 11 It is a good happiness to be free from this passion of Love, and great discretion it argues in fetch a man that he can so contain himself; but when thou art once in love, to moderate thyself (as he saith) is a singular point of wisdome. § Nam vitare plagas in amoris ne jaciamur Non ita difficile est, quam captum retibus ipsis Exire, & validos Veneris perrumpere noclos.” To avoid such nets is no such mastery. But ta’en escape is all the victory. But for as much as few men are free, so discreet lovers, or that can contain themselves, and moderate their passions, to curb their senses, as not to see them, not to look lasciviously, not to r Curtins lib. 3. cum uxorem Darii laudatam audivisset, tantmn cupiditati suae frxnum injecit, ut illam vix vellet intueri. 5 Cyropaedia. cum Panthex tor- man evexisset Araspus, tanto magis, inquit Cyrus, abstinere oportet, quanto pul- chriorest. ' Livius, cum cam regulo cuidam desponsaram audivisset mune- ribus cumulatam remisit. * Ep. 39. lib. 7. f Etea loqui posset qux soli amatorgs loqui solent. + Platonis Convivio. u Heliodorus lib. 4. expertem esse amoris beatitudo est; at quum captus sis, ad modcrationem revocare ani- mum prqdentia singularis. § Lucretius 1. 4. confer confer with them, such is the fury of this head-strong passion of raging Just, and their weakness, fcrox ille ardor d natura in- situs, * as lie terms it, such a furious desire nature hath in- scribed, such unspeakable delight, “ Sic Divas Veneris furor, fnsanis adeo mentibus incubat, which neither reason, counsel, poverty, pain, misery, drudgery, partus dolor, &T. can deter them from; we must use some speedy means to correct and prevent that, and all other incon- veniencies, which come by conference and the like. The best, readiest, surest way, and which all approve, is Loci mutatio, to send them several ways, that they may neither hear of, see, nor have an opportunity to send to one another again, or live together, soli cum sola as so many Gilbertines. Elongatio d putrid, ’tis Savanarola’s fourth rule, and Gordonius’ precept, distrahatur ad longinquas regiones, send him to travel. ’Tis that which most run upon, as so many hounds with full cry, Poets, Divines, Philosophers, Physitians, all, mutetpatriam: Valesius: x as a sick man he must be cured with change of Aire, Tully 4. Tuscul. The best remedy is to get thee gone, Jason Pratensis : change air and soyl, Laurentius. “ Fuge littus amatum. Virg. Utile finitimis abstinuisse locis.” “ y Ovid. I procul, & longas carpere perge vias. sed fuge tutus eris.” Travelling is an Antidote of Love, “ f Magnum iter ad doctas proficisci cogor Athenas, Ut me longa gravi solvat amore via.” For this purpose, saith J Propertius, my parents sent me to Athens ; time and patience wear away pain and grief, as fire goes out for want of fuel. “ Quantum oculis, animo tam procul ibit amor.” But so as they tarry out long enough : a whole year § Xeno- phon prescribes Critobulus, vix enim intra hoc tempus ab amore sanari pot eris: some will hardly be weaned under. All this z Heinsius merrily inculcates in an Epistle to his friend Pri- * Haetlits lib. 1. de amor, contem. x Loci mutatione tanquam non conva- lescens curandus est. cap. 11. i Amorum 1. 2. f Quisquis amat, loca nota nocent ; dies aegritudinem adimit, absentia delet. Ire licet procul hinc patria’q; relinquere fines. Ovid J Lib. 3. eleg. 20. § Lib. 1. Socrat. memor, Tibi O Critobule consulo ut integrum annum absis, &c. 1 Proximum est ut esurias 2, ut moram temporis opponas. 3. & locum mutes. 4. ut de laqueo cogites. nnerus; mierus : First fast, then tarry, thirdly change thy place, fourthly think of an halter. If change of place, continuance of time, absence, will not wear it out with those precedent remedies, it will hardlv be removed : but these commonly are of force. Felix Plater observ. lib. 1. had a baker to his patient, almost mad for the love of his maid, and desperate; by removing her from him, he was in a short space cured. Isseus a Philosopher of Assyria, was a most dissolute liver in his youth, paldvula- sciviens, in love with all he met; but after he betook him- self by his friends advice to his study, and left womens’ companie, he was so changed that he cared no more for plays, nor feasts, nor masks, nor songs, nor verses, fine clothes, nor no such love toyes : he became a new man upon a sudden, tanquam si prior es ocul'os amisisset, (saith mine * Author) as if he had lost his former eys. Peter Godefridus, in the last chapter of his third book, hath a story out of S. Ambrose, of a yong man that meeting his old love after long absence, on whom he had extremely doted, would scarce take notice of her; she wondered at it, that he should so lightly esteem her, called him again, lenibat dictis animum, and told him who she was, Ego sum, mquit: At ego non sum ego ; But he replied, he was not the same man : pro- ripuit sese tandem, as Dido fled from f jLneas, not vouchsaf- ing her any farther parley, loathing his folly, and ashamed of that which formerly he had done. “X Non sum stultus ut ante jam Nemra,” O Neaera, put your tricks, and practise hereafter upon some- body else, you shall befool me no longer. Petrarch hath such another tale of a yong gallant, that loved a wench with one eye, and for that cause by his parents was sent to travel into far Countries, “ after some years he returned, and meeting the maid for whose sake he was sent abroad, asked her how, and by what chance she lost her eye ? no, said she, I have lost none, but you have found your’s : Signifying thereby that all Lovers were blind, as Fabius saith, Amantes de forma judi- care non possunt. Lovers cannot judge of beauty, nor scarse of any thing else, as they will easily confess after they return unto themselves, by some discontinuance or better advice, wonder at their own folly, madness, stupidity, blindness, be much abashed, “ and laugh at Love, and call’t an idle thing, condemn themselves that ever they should be so besotted or mis- led ; and be heartily glad they have so happily escaped. If so be (which is seldome) that change of place will not effect this alteration, then other remedies are to be annexed, i'Philostratus de vui? Sophistarum. f Virg. 6. iEn. 1 Buchanan. fair fair and foul means, as to perswade, promise, threaten, terrific, or to divert by some contrarie passion, rumour, tales, news, or some witty invention to alter his affection, “ b by some greater .sorrow to drive out the less,” saith Gordonius, as that his house is on fire, his best friends dead, his mony stolen. “ c That he is made some great Governour, or hath some honour, office, some inheritance is befaln him.” He shall be a Knight, a Baron : or by some false accusation, as they do to such as have the hickhop, to make them forget it. Saint Hierome lib. 2. epist. 16. to Rusticus the Monk, hath an instance of a yong man of Greece, that lived in a Monastery in Egypt, “ d that by no labour, no-continence, no perswasion could be diverted, but at last by this trick he was delivered. The Abbot sets one of his covent to quarrel with him, and with some scandalous re* proach or other to defame him before company, and then to come and complain first, the witnesses were likewise suborned for the plaintiffe. The yong man wept, and when all were against him, the Abbot cunningly took his part, least he should be overcome with immoderate grief : but what need many words ? By this invention he was cured, and alienated from his pristine love-thoughts. Injuries, slanders, contempts, dis- graces, — <( spretaeque injuria formas,” are very forcible means to withdraw mens affections, contumc■* lid affecti amatores amare desinunt, as c Lucian saith, Lovers reviled or neglected, contemned or misused, turn Love to hate ; f redeavi ? Non si me obsecret, “ I’le never love thee more.” Egone ilium, quce ilium, qute me, qure non? So Zephyrus hated Hyacinthus because he scorned him, and preferred his corrival Apollo (Palepluetus fab. Nar.J he will not come again though he be invited. Tell him but how he was scoffed at behind his back, (’tis the councel of Avicenna) that his Love is false, and entertains another, rejects him, cares not lor him, or that she is a fool, a nasty quean, a slut, a fixen, a scold, a divel, or, which Italians commonly do, that he or she hath some loathsome filthy disease, gout, stone, strangury, falling sick- ness, and that they are hereditary, not to be avoided, he is sub- ject to a consumption, hath the Pox, that he hath three or four incurable tetters, issues ; that she is bald, her breath stinks, she 11 Annuncientur valdc tristia, lit major tristitia possit minorcm obfuscare. • Aut quod sit faetus seneseallus, aut habeat honorem magnum. d Adolescens Graecus erat in Egypti coenobio qui nulla opens magnitudine, nulla persuasione flammam poteral sedare : monasterii pater hac arte servavit. Impcrat cuidam e sociis, &c. Flebat ille, omnes adversabantur ; solus pater callide opponere, ne abundantia trisritiae absorberctur, quidmulta ? hoc invento curatus est, & a co-? gitatiombus pristipis avoejuus. • Tom. 4. f Ter. IS is mad by inheritance, and so are all the kindred, an hair-brain, with many other secret infirmities, which I will not so much as name, belonging to women. That he is an Hermaphro- dite, an Eunuch, imperfect, impotent, a spendthrift, a gamester, a fool, a gull, a begger, a whoremaster, far in debt, and not able to maintain her, a common drunkard, his mother was a witch, his father hang’d, that he hath a wolfe in his bosoine, a sore leg, he is a leper, hath some incurable disease, that he will surely beat her, he cannot hold his water, that he cries out or walks in the night, will stab his bed-fellow, tell all his se- crets in his sleep, and that nobody dare lie with him, his house is haunted with spirits, with such fearfull and tragicall things, able to avert and terrifie any man or woman living, Gordonius cap. 20. part. 2. hunc in modo consulit ; Paretur aliqua ve- tula turpissima aspectu, cum turpi Si vih habitu : Si portet subtus premium p annum menstrualem, Si die at quod arnica sua sit ebriosa, Si quod mingat in lecto, S quod est epileptica S impudica; SC quod in corpora suo sunt excrescentiie enormes, cum faetore an he lit us, S alia; enormitates, quibus vetuhe sunt edoctee : si nolit his persuaderi, subilo qpetrahatg pannum mcnstrualem, coram facie portando, exclamando, tails est arnica tua ; S si ex his non demiserit, non est homo, sed dia- bolus mcarnatus. Idem fere Avicenna cap. 24. de cura Elishi, Lib. 3. Fen. 1. Tract. 4. Narrent res immundasvetuhet ex quibus abominationem incurrat, hi res h sordidas. Si hoc assiduent. Idem Arculanus cap. 16. in 9. Rhasis, Sic. Wiihall as they do discommend the old, for the better af- fecting a more speedy alteration, they must commend another Paramour, alteram inducere, set him or her to be woed, or woe some other that shall be fairer, of better note, better for- tune, birth, parentage, much to be preferred, * Invenies alium si te hie fastidit Alexis,” by this means, which Jason Pratensis wisheth, to turn the Stream of affection another way, Successore novo truditur omnis amor or, as Valesius adviseth, by 1 subdividing to diminish it, as a great River cut into many channels runs low at last. “ k Hortor & ut pariter binas habeatis arnicas,” Sic. * Hypatia Alexandrina quendam se adamantem prolatis mulicbribus pannis, ii ineuvn eonjectis ab amoris insania laboravit. Suidas & Eunapius. h Sa- vanarula rog. 5. * Virg. Egl. 3. ■ Distribatio amoris fiat in plures, ad plures arnicas aniimim applicet. k Ovid. If If you suspect to be taken, be sure, saith the Poet, to have two mistresses at once, or go from one to another: as he that goes from a good fire in cold weather is loth to depart from it, though in the next room there be a better which will refresh him as much ; there’s as much difference of hcec as hie ignis; or bring him to some publique shews, plays, meetings, where he may see variety, and he shall likely loath his first choice: carry him but to the next town, yea peradventure to the next house, and as Paris lost Oenone’s love by seeing Helena, and Cresseida forsook Troilus by conversing with Diomede, he will dislike his former mistress, and leave her quite behind him, as * Theseus left Ariadne fast asleep in the Hand of Dia, to seek her fortune, that was er’st his loving Mistress. f Nunc primum Dorida vetus am a tor contempsi, as he said, Doris is but a doudy to this. As he that looks himself in a glass forgets hisPhysiognomie forthwith, this flattering glass of love will be diminished by remove ; after a little absence it will be remitted, the next fair object will likely alter it. A yong man in Lu- cian was pittifully in love, he came to the Theater by chance, andbv seeing other fair objects there, mentis sanitatem recepit, was fully recovered, “ b and went merrily home, as if he had taken a clram of oblivion.” eA mouse (saith an Apologer) was brought up in a chest, there fed with fragments of bread and cheese, though there could be no better meat, till coming forth at last, and feeding liberally of other variety of viands, loathed his former life: moralize this fable by thy self. Plato, in his seventh book De Legibus, hath a pretty fiction of a City under ground, Jto which by little holes some small store ot light came; the inhabitants thought there could not be a better place, and at their first coming abroad they might not endure the light, agcrrime solern intueri; but after they were ac- customed a little to it, “ ' they deplored their fellows’ misery that lived under ground.” A silly Lover is in like state, none so fair as his Mistress at first, he cares for none but her ; yet after a while, when he hath compared her with others, he ab- hors her name, sight and memory. ’Tis generally true; for as he observes, 1 'Priorem flammavi novus ignis extrudii; &* ea multorum natura, ut prasentes maxime ament. One fire drives out another ; and such is women’s weakness, that they love commonly him that is present. And so do many men; as he confessed, he loved Amye, till he saw Floriat, and when he saw Cynthi'a, forgat them both: but fair Phillis was in- * Higinus sab. 43. f Petronius. * Lib. de salt. b E theatro egressus bilaris, acsi pharmacum oblivionis bibisset. c Mus in cista natus, &c. d la quem e specu subterraneo modicum iucis illabitur. t Deplorabant eorum miseriam qui subterraneis illis loeis vitam degunt. 1 Tatius lib. 6. comparably comparably beyond them all, Cloris surpassed her, and yet when he espied Amarillis, she was his sole Mistress; O divine Amarillis: qudm procera., cupressi ad instar, qudm elegans, qudm decens ? Me. how lovely, how tall, how comely she Was, (saith Polemius) till he saw another, and then she was the sole subject of his thoughts. In conclusion, her he loves best he saw last. * Triton the Sea God first loved Leucothoe, till he came in presence of Milame, she was the commandress of his heart, till he saw Galatea; but (as t she complains) he loved another eftsoons, another, and another. ’Tis a thing which, by Hierom’s report, hath been usually practised. “ m Heathen Philosophers drive out one love with another, as they do a peg, orpin with a pin. Which those seven Persian Princes did to Assuerus, that they might requite the desire of QueenVashti with the love of others.” Pausanias in Eliacis saith, that therefore one Cupid was painted to contend with another, and to take the Garland from him, because one love drives out another. “ * Alterius vires subtrahit alter amor.” andTulIy 3. naL deor. disputing with C. Cotta, makes men- tion of three several Cupids, all differing in office. Felix Pla- ter, in the first book of his observations, boasts how he cured a widower in Basil, a Patient of his, by this stratagem alone, that doted upon a poor servant his maid, when friends, children, no perswasion could serve to alienate his mind: they motioned him to another honest man’s daughter in the town, whom he loved, and lived with, long after, abhorring the very name and sight of the first. After the death of Lucretia, ° Eurialus would admit of no comfort, till the Emperour Sigismond married him to a noble Lady of his Court, and so in short space he was freed. * Aristsenetus epist. 4. f Calcagnin. Dial. Galat. Mox aliam praetulit, aliam prslaturus quam primum occasio arriserit. m Epist. lib. 2. 16. Philo- sophi sxculi veterem amorem novo, quasi clavum clavo repellere, quod & As- suero Rcgi septem Principes Persarum fecere, ut Vast* Reginae desiderium amore compensarent. n Ovid. * Lugubri veste indutus, consolationes non admisit, donee Caesar ex ducali sanguine, formosam virginem matrimonio coojunxit. /Eneas Sylvius hist, de Euvialo & Lucretia. SUBSECT. SUBSECT. III. By counsel and perswasio?i, foulness of the fact, men's, women's faults, miseries of marriage, events of lust, &c. AS there be divers causes of this burning lust, or heroical love ; so there be many good remedies to ease and help ; amongst which, good counsel and persvvasion, which I should have handled in the first place, are of great moment, and not to be omitted. Many are of opinion, that in this blind head- strong passion, counsel can do no good. “ p Quae enim res in se neque consilium neque modum Habet, ullo earn consilio regere non potes.” Which thing hath neither judgment, or an end. How should advice or counsel it amend ? “ * Quis enim modus adsit amori?” But, without question, good counsel and advice must needs be of great force, especially if it shall proceed from a wise, fatherly, reverent, discreet person, a man of authority whom the par- ties do respect, stand in awe of, or from a judicious friend, of it self alone, it is able to divert and suffice. Gordonius the Phy- sitian attributes so much to it, that he would have it by all means used in the first place. Amoveatur ah ilia, consilio viri quern timet, ostenclendo pericula sceculi, judicium infer- ni, gaudia Paradisi. He would have some discreet men to disswade them, after the fury of passion is a little spent, or by absence allayed ; for it is as intempestive at first, to give counsel, as to comfort parents when their children are in that instant departed; to no purpose to prescribe Narcoticks, Cor- dials, Nectarines, potions, Homer’s Nepenthes, or Helena’s Boul, &cc. Non cessabit pectus tundere, she will lament and howl for a season: let passion have his course a while, and then he may proceed, by fore-shewing the miserable events and dangers which will surely happen, the pains of hell, joys of Paradise, and the like, which by their preposterous courses they shall forfeit or incurre; and ’tis a fit method, a very good means: for what f Seneca said of vice, I say of love, Sine magistro discitur, vix sine magistro deseritur, ’tis learned of itself, but J hardly left without a Tutor. ’Tis not amiss there- » Ter. * Virg. Egl. 2. f Lib. de beat. vit. cap. 14. J Longousu dici- *nui, loaga desuetudine dediscendum est. Petrarch, epist. lib. 5. 8. fore fore to have some such overseer, to expostulate and shew them such absurdities, inconveniences, imperfections, discontents, as usually follow ; which their blindness, fury, madness, can- not apply unto themselves, or will not apprehend through weakness : and good for them to disclose themselves, to give ear to friendly admonitions.' “ Tell me, sweet-heart, (saith Tryphena to a love-sick Charmides in * Lucian) what is it that troubles thee ; peradventure I can ease thy mind, and further thee in thv suit;” and so without question she might, and so maist thou, if the Patient be capable of good counsel, and will hear at least what may be said. If he love at all, she is either an honest women or a whore. If dishonest, let him read or inculcate to him that 5. of Solomon’s Prov. Ecclus. 26. Ambros. lib. 1. cap. 4. in his book of Abel and Cain, Philo Judceus lie merceile mer. Platiiias dial, in Amoves, Espenczeus, and those three books of Pet. Hcedus de content, amoribus, Aeneas Sylvius’ tart Epistle, which he wrote to his friend Nicholas of Warthurge, which he calls medelam illiciti amor is, He. “ r For what’s an whore,” as he saith, “ but a poler of youth, truine of men, a destruction, a de- vourer of patrimonies, a downfal of honour, fodder for the divel, the gate of death, and supplement of hell ?” a Talis amor est la quells aninue, He. a bitter bony, sweet poyson, delicate destruction, a voluntary mischief, commixtum annum, ster- quilinium. And as b Pet. Aratine’s Lucretia, a notable quean, confessed!; “ Gluttony, anger, envy, pride, sacriledge, theft, slaughter, were all born that day that a whore began her pro- fession : for,” as she follows it, “ her pride is greater then a rich churl’s, she is more envious then the pox, as malitious as melancholy, as covetous as hell. If from the beginning of the world any were mala, pejor, pessima, bad in the superlative degree, ’tis a whore; how many have I undone, caused to be wounded, slain ! O Antonia, thou seestc what I am without, but within, God knows, a puddle of iniquity, a sink of sin, a pocky quean.” Let him now that so dotes, meditate on this; Let him see the event and success of others, Sampson, Hercules, Ilolofernes, &c. those infinite mischiefs attend it; If she be * Tom. 4. dial, mcret. Fortassc etiam ipsa ad amorem istum nonnihil contu- lero. r Quid enim meretrix nisi juventutis expilatrix, virorum rapina seu mors; patrimonii devoratvix, honoris pernitics, pabulum diaboli, janua mortis, inferni supplemcntum ? f Sanguinem hominum sorbent. a Contempla- tione [diotxc. 31. discrimen vitae, mors blanda, mcl selleum, dulce venenum, pernitics delicata, maluiu spontaneum, &c. b Pornodidasc. dial. Ital. gulp, jra, invidia, superbia, saerdegia, latrocinia, caedes, eo die nata sunt, quo pri- mum meretrix professionem fecit. Superbia major quam opulcnti rustici, invi- dia quam luis venerx inimicitia nocentior melancholia, avaritia in immensum profunda. * Qualis extra sum vides, qualis intra novit Dcus. another another man’s wife he loves, ’tis abominable in the sight of God and men : adultery is expressly forbidden in God’s com- mandment, a mortal sin, able to endanger his soul: if he be such a one that fears God, or have any religion, he will eschew it, and abhor the loathomness of his own fact. If he love an honest maid, ’tis to abuse, or marry her: if to abuse, ’tis for- nication, a foul fact, (though some make light of it) and al- most equal to adultery it self. If to marry, let him seriously consider what he takes in hand, look before ye leap, as the proverb is, or settle his affections, and examine first the party, and condition of his estate and her’s, whether it be a fit match, for fortunes, years, parentage, and such other circumstances, an sit SU(S Veneris. Whether it be likely to proceed : if not, let him wisely stave himself off at the first, curb in his inordi- nate passion, and moderate his desire, by thinking of some other subject, divert his cogitations. Or if it be not for his good, as .•Eneas, forewarned by Mercury in a dream, left Dido's love, and in all haste got him to Sea, “ * Mnestea, Surgestumque vocal fortemque Cloanthem, Classem aptent tacitijubet” and although she did oppose with vows, tears, prayers, and im- precation, “ null is ilie movetur Fletibus, autillas voces traetabilis audit Let thy Mercury-reason rule thee against all allurements, seem- ing delights, pleasing inward or outward provocations. Thou maistdothis if thou wilt, pater non deperitfiliam, nee f rater sororem, a father dotes not on his own daughter, a brother on a sister ; and why? because it is unnatural, unlawful, unfit. If he be sickly, soft, deformed, let him think of his deformities, vices, infirmities : if in debt, let him ruminate how to pay his debts : if he be in any danger, let him seek to avoid it: if he have any law-suit, or other business, he may do well to let his love matters alone and follow it, labour in his vocation what- ever it is. But if he cannot so ease himself, yet let him wisely premeditate of both their estates ; if they be unequal in years, «he yongand he old, what an unfit match must it needs be, an uneven yoak, how absurd and undecent a thing is it! as Lyci- nus in s Lucian told Timolaus, for an old bald crook-nosed knave to marry a yong wench ; how odious a thing it is to sec an old Leacher! what should a bald fellow do with a combe, a dumb doter with a pipe, a blind map with a looking- *'Virg. ‘ Tom. 2, in votis. Calvus cum sis, nasum habeas simuni, &c. Vol. II. B b glass, Mass, and thou with such a wife ? How absurd it is for a yong man to marry an old wife for a piece of good. But put case she be equal in years, birth, fortunes, and other qualities corres- pondent, he doth desire to be coupled in marriage, which is an honourable estate, but for what respects? Her beauty be- like, and comeliness of person, that is commonly the mam ob- ject, she is a most absolute form, in his eye at least, Cuijormam Paphia, X Charites tribuere decorem; but do other men. affirm as much ? Or is it an errour in his judgement? “ * Fallunt nos oculi vagique sensus, Oppressa ratione mentiuntur,” our eys and other senses will commonly deceive us ; it may be, to thee thy self upon a more serious examination, or after a little absence, she is not so fair as she seems. Quadam viden- tar X non sunt; Compare her to another standing by, ’tis a touchstone to try, confer hand to hand, body to body, face to face, eye to eye, nose to nose, neck to neck, &c. examine every part by itself, then altogether, in all postures, seveial sites, and tell me how thou likest her. It may be not she, that is so fair, but her coats, or put another in her cloaths, and she will seem all out as fair ; as the ‘ Poet then prescribes, separate her from her cloaths: suppose thou saw her in a base begger’s weed, or else dressed in some old hirsute attires out of fashion, fowl linnen, course raiment, besmeared with soot, colly, per- fumed with Opoponax, Sagapenum, Assafostida, or some such filthy gums, dirty, about some undecent Action or other; or in such a case as + Brassivola the Physitian found Malatasta his patient, after a potion of Hellebor, which he had prescribed: Mambus in terrain depositis, &C ano versus cailuvi elevato (ac si videretur Socraticus tile Aristophanes, qui Geometncas figurasin terrainscribens, tubera colligerevidebatur) atram bilem in album pane tern mjiciebat, adeoque totam earner am > X se deturpabat, ut, Me. all to berayed, or worse; if thou saw’st her (1 say) would thou affect her as thou dost ? Suppose thou beheldest her in a " frosty morning, in cold weather, in some passion or perturbation of mind, weeping, chafing, &cc. rivel’d and ill favoured to behold. She many times that in a composed look seems so amiable and delitious, tan satula forma, if she do but laugh or smile, makes an ugly sparrow- mouthed face, and shews a pair ot uneven, loathsom, rotten,, foul teeth ; she hath a black skin, gouty legs, a deformed 1 crooked carkass under a fine coat. It may be for all her costly * Petronius. * Ovid. + In Catatticis lib. 2. ■ Si ferveat: deformis, ccce formosa est; si frigeat formosa, jam sis infoimis. Th, Morus Epigram. tires > tires she is bald, and though she seem so fair by dark, by can- dle light, or afar off at such a distance, as Callicratides ob- served in xLucian, “If thou should see her neer, or in a morning, she would appear more ugly than a beast* si di- ligenter consideres, quid per os &( nares SC cceteros corporis meatus egreditur, vilius sterquilinium nunquam vidisti. Fol- low my counsell, see her undrest, see her, if it be possible, out of her attires, furtivis nudatam colorihus, it may be she is like ALsop’s Jay, or f Plinie’s Cantharides, she will be loath- some, ridiculous, thou wilt not endure her sight: or suppose thou saw’st her, pale, in a consumption, on her death-bed, skin and bones, or now dead, Cujus erat gratissimus am- plexus, as Barnard saith, crit horribilis aspectus; “ Non redolet, sed olet, quae redolere solet.” As a posie, she smels sweet, is most fresh and fair one day, but dried up, withered, and stinks another. Beautifull Nireus, by that Homer so much admired, once dead, is more deformed then Thersites, and Solomon deceased as ugly as Marcolphus ; thy lovely mistris that was erst “ i Charis charior ocellis,” / dearer to thee then thine eyes, once sick or departed, is “ Vili vilior aastimata coeno,” worse then any durt or dunghill. Her embraces were not so acceptable, as now her looks be terrible: thou hadst better be- hold a Gorgon’s head, then Helena’s carkase. Some are of opinion, that to see a woman naked is able of it self to alter his affection; and it is worthy of consideration, saith y Montaigne the Frenchman in his Essaies, that the skil- fullest masters of amorous dalliance, appoint for a remedy of venerous passions, a full survey of the body; which the Poet insinuates, “ *■ Ille quod obscaenas in aperto corpore partes Viderat, in cursu qui fuit, haesil amor.” The love stood still, that ran in full careire. When once it saw those parts should not appear. It is reported of Seleucus King of Syria, that seeing his wife x Amorum dial. Tom. 4. si quis ad auroram contempletur multas mulieres a nocte lecto surgentes, turpiores putabit esse bestiis. * Hugo de claustro Ani- ITtT lir» 1 e I i IT'. , , ° . ms, lib. 1. c. 1. a poisoned body. * Ovid. 2. rem. t Hist. nat. 11. cap. 35. A fly that hath golden wings but % Buchanan, Hendecasyl. y Apol. pro Rem. Seb. B b 2 Stratonice’s Stratonice’s bald pate, as she was undressing her by chance, he could never affect her after. Remundus Lullius the Physitian, spying an ulcer or cancer in his mistris’ breast, whom he so dearly loved, from that day following abhorr’d the looks of her. Philip the French King, as Neubrigensis, lib. 4. cap. 24. relates it, married the King of Denmark's daughter, “ a and after he had used her as a wife one night, because her breath stunk, they say, or for some other secret fault, sent her back again to her father.” Peter Mattheus, in the life of Lewis the eleaventh, findes fault with our English * Chroni- cles, for writing how Margaret the King of Scots daughter, and wife to Lewis the 11. French King, was ob gravcolentiam oris, rejected by her husband. Many such matches are made for by-respects, or some seemly comliness, which after hony moon’s past, turn to bitterness : for burning lust is but a flash, a gunpowder passion ; and hatred oft follows in the highest de- gree, dislike and contempt. “ ■[ Cum se cutis arida laxat, Fiunt obscuri dentes.” when they wax old, and ilfavoured, they may commonly no longer abide them, “ Jam gravis es nobis/’ be gone, they grow stale, fulsome, loathsome, odious, thou art a bestly filthy queane, “ J faciem Phaebe cacantis habes/’ thou art Saturni podex, withered and dry, msipida SC vetula, “ § Te quia ruga: turpant, & capitis nives/’ (I say) be gone, || port# patent, proficiscere. Yea, but you will infer, your mistris is compleat, of a most absolute form in all men’s opinions, no exceptions can be taken at her, nothing may be added to her person, nothing detracted, she is the mirror of women for her beauty, comeliness and pleasant grace, unimitable, mera delitice, meri lepores, she is Myrothetium Veneris, Gratiarum pixis, a meer magazine of naturall perfections, she hath all the Veneres, and Graces, “ mille faces & tnille figuras,” in each part absolute and compleat, 1 Post unatn noctem inccrtum unde ofFensam ccpit, propter foetentcm ejus spiritum alii dicunt, vel latentem foeditatem repudiavit, rem faciens plane illi- eitam, & regise person* multum indecoram. * Hall and Gratton belike, f Juvenal. J M,art §TullyinCat. || Hor ode. 13. lib. 4. “ La:ta “ * Laeta genas, laeta os roseum, vaga lumina lacla to be admired for her person, a most incomparable, unmatch- able peece, aurea proles, ad simulachrmn alicujus numinis composita, a Phoenix, vernantis atatula Venerilla, a Nymph, a Fairy, + like Venus her self when she was a maid, nulli se- cunda, a meer quintessence, fores spirans fif amaracum, fa- mince prddigium : Put case she be, how long will she continue ? " tFlorem decorissinguli carpunt dies:” Every day detracts from her person, and this heauty is bonum fragile, a meer flash, a Venice glass, quickly broken, “ a Anceps forma bonum mortalibus, exigui donum breve temporis,” it will not last. As that fair flower bAdonis, which we call an Anemony, flourisheth but one month, this gratious all com- manding beauty fades in an instant. Itisajewell soon lost, the painter’s Goddesse, falsa veritas, a mere picture. “ Fa- vour is deceitfull, and beauty is vanity,” Prov. 31. 30. § Vitrea gemmula, fluxaq; bullula, Candida forma est, Nix, Rosa, ros, fumus, ventus& aura, nihil.” A brittle Jem, bubble, is beauty pale, A Rose, dew, snow, smoke, winde, air, naught at all. If she be fair, as the saying is, she is commonly a fool: if proud, scornfull, sequiturq; superbia formam, or dishonest, rara est concordia forma atq; piulkitue, “ can she be fair and honest too ?” cAristo, the son of Agasicles, married a Spar- tan lass, the fairest Lady in all Greece next to Helen, but for her conditions the most abominable, and beastly creature of the world. So that I would wish thee to respect, with d Seneca, not her person but qualities. “ Will you say that’s a good blade which hath a guilded scabbard, imbroidered with gold, and jewels? No, but that which hath a good edge and point, well tempered mettle, able to resist.” This beauty is of the body alone, and what is that, but as 11 Gregory Nazianzcn tell- eth us, “ a mock of time and sickness?” or as Boethius, “ ' as * Locheus. f Qualis fuit Venus cum fnit virgo, balsamum spirans, &c. J Seneca. 1 Seneca Hyp. b Camerarius emb. 68. cent. 1. flos omnium pulcherrimus statim languescit, formse typus. § Bernar. Baubusius Ep. 1. 4. * Pausanias Lacon. lib. 3. uxorem duxit Spart* mulierum omnium post Hele- nam formosissimam, at ob mores omnium turpissimam. a Hpist. 76. gladium bonum dices, non cui deauratus est baltheus, nee cui vagina gemmis distin- guitur, sed cui ad secandum subtilis acies & mucro munimentum omne rup- turus. b Pulchritudo corporis, temporis & morbi ludibrium. orat. 2. ■ Flo- rum mutabilitate fugacior, nec sua natura formo las facit, sed spcctantium in- irmuas. B b 3 mutable mutable as a flowre, and ’tis not nature so makes us, but most part the Infirmity of the beholder.” For ask another, he sees no such matter: Die mihi per gratias quads tibi videtur, I pray thee tell me how thou likest my sweet-heart, as she asked her sister in Aristenaetus, “ * whom I so much admire, me thinks he is the sweetest gentleman, the properest man that ever I saw: but I am in love, I confess (nec pudet Jaten) and cannot therefore well judge.” But be she fair indeed, gol- den-haired, as Anacreon his Bathillus, (to examine particulars) she have “ f Flammeolos oculos, collaq; lacteola,” a pure sanguine complexion, little mouth, corall lips, white teeth, soft and plump neck, body, hands, feet, all fair and lovely to behold, composed of all graces, elegances, an abso- lute piece, + Lumina sint Melitae Junonia, dextra Minerva;, Mamillae Veneris, sur amaris domina;/’ &c. Let d her head be from Prage, paps out of Austria, belly from France, back from Brabant, hands out of England, feet from Rhine, buttocks from Switzerland, let her have the Spanish gate, the Venetian tyre, Italian complement and endowments; “ § Candida syderiis ardescant lumina flammis, Sudent colla rosas, & cedat crinibus aurum, , Mellea purpureum depromant ora ruborem ; Fulgeat, ac Venerem coelesti corpore vincat. Forma dearum omnis,” &c. Let her be such a one throughout, as Lucian deciphers in his Imagines, as Euphanor of old painted Venus, Aristaenetus de- scribes Lais, another Helena, Chariclia, Leucippe, Lucretia, Pandora; let her have a box of beauty to repair herself still, such a one as Venus gave Phaon, when he carried her over the Ford; let her use all helps art and nature can yeeld; be like her, and her, and whom thou wilt, or all these in one ; a little sickness, a Feaver, small pox, wound, scarre, loss ot an eye, or limb, a violent passion, a distemperature of heat or cold, marres all in an instant, disfigures all; child-heai ing, old age, that tyrant time will turn Venus to Erynnis ; raging time, care, rivels her upon a sudden ; after she hath been mar- ried a small while, and the black oxe hath trodden on her toe, she will be so much altered, and wax out of favour, thou wilt * Epist. 11. Qucm ego depereo Juvcnis mihi pulcherrimus videtur; sed for- san nmore porcita dc apiore non recto judico. f Luc. Brugcusis. + licin. Bcbeliusadagiis Ger. § Petron, Cat, not know her. One growes too fat, another too lean, See. modest Matilda, pretty pleasing Peg, sweet singing Susan, mincing merry Moll, dainty dancing Doll, neat Nancy, Jolly Jone, nimble Nel, kissing Kate, bouncing Besse with black eyes, fair Phillis with fine white hands, fidling Franck, tall Tib, slender Sib, &c. will quickly loose their grace, grow ful- some, stale, sad, heavy, dull, sour, and all at last out of fashion. Ubi jam vulius argutia, suavis suavitatio, blandus, risusy Me. Those fair sparkling eyes will look dull, her soft corall lips will be pale, dry, cold, rough, and blew, her skin rugged, that soft and tender superficies will be hard and harsh, her whole complexion change in a moment, and as * Matilda writ to King John. I am not now as when thou saw’st me last. That favour soon is vanished and past; That Rosie blush lapt in a Lilly vale. Now is withmorphew overgrown and pale. ’Tis so in the rest, their beautie fades as a tree in winter, ■which Deianirahath elegantly expressed in the Poet, “ e Deforme solis aspicis truncis nemus ? Sic nostra longum forma percurrens iter, Deperdit aliquid semper, and fulget minus, Malisq; minus est quicquid in nobis fuit, Olim petitum cecidit, & partu labat, Materq; multum rapuit ex ilia mihi, JEtas citato senior eripuit gradu.” And as a tree that in the green wood growes. With fruit and leaves, and in the Summer blowes, , In winter like a stock deformed showes: Onr beauty takes his race and journey goes. And doth decrease, and loose, and come to nought, Admir’d of old, to this by child-birth brought: And mother hath bereft me of my grace. And crooked old age coming on a pace. To conclude with Chrysostome, “ f When thou seest a fair and beautiful person, a brave Bonaroba, 4 bella Donna, quec salivamrnoveat, lepidam puellam M quam tu facile arnes, a comely woman, having bright eyes, a merry countenance, a shining lustre in her look, a pleasant grace, wringing thy soul, * M. Draiton. ' Senec. act. 2. Here. Oetcus. f Vides venustam mulie- rem, tulgidum habentem oculum, vultu hilari coruscantem, cximium quendam aspectum & decorem praese ferentem, urentem mentem tuam & concupiscen- tiamagentem; cogita terram esse id quod amas, & quod admiraris stercus, & quod tc urit, &c. cogita illam jam senescere jam rugosam cavis genis, aegrotam ; tantis sordibus intus plena cst, pituita, stercore j repula quid iutra nares, vculos, cerebrum gestat, quas sordes, &c. B b 4 and and increasing thy concupiscence ; bethink with thy self that it is but earth thou lovest, a meer excrement, which so vexeth thee, which thou so admirest, and thy raging soul will be at rest. Take her skin from her face, and thou shalt see all loath- someness under it, that beauty is a superficiall skin and bones, nerves, sinewes: suppose her sick, now rivel’d, hoarie-headed, hollow cheeked, old; within she is full of filthy fleame, stink- ing, putrid, excrementall stuffe: snot and snevill in her nos- trills, spettle in her mouth, water in her eyes, what filth in her brains,” &c. Or take her at best, and look narrowly upon her in the light, stand nearer her, nearer yet, thou shalt per- ceive almost as much, and love less, as g Cardan well writes, minus amant qui acute vident, though Scaliger deride him for it; If he see her near, or look exactly at such a posture, who- soever he is, according to the true rules ot symmetry and pro- portion, those I mean of Albertus Durer, Lomatius and Tas- nier, examine him of her. If he be elegans formarum spec- tator, he shall finde many faults in Physiognomy, and ill co- lour : if form, one side of the face likely bigger then the other, or crooked nose, bad eies, prominent veines, concavities about the eys, wrinkles, pimples, redde streeks, frechons, hairs, wrarts, neves, inequalities, roughness, scabredity, paleness, yellowness, and as many colours as are in a Turkicock’s neck, many inde- corums in their other parts ; est quod desideres, est quod am- putes, one leires, another frowns, a third gapes, squints, &c. And ’tistrue thathesaith, h Diligenter consideranti raro fa- cies absoluta, quce vitio caret, seldom shall you finde an absolute face without fault, as I have often observed; not in the face alone is this defect or disproportion to be found ; but in all the other parts, of body and minde; she is fair indeed, but foolish; pretty, comely and decent, of a majesticall pre- sence, but peradventure imperious, unhonest, acerba, iniqua, self-wil’d: she is rich, but deformed ; hath a sweet face, but bad carriage, no bringing up, a rude and wanton Hurt; a neat body she hath, but it is a nasty queane otherwise, a very slut, of a bad kinde. As flowres in a garden have colour some, but no smell, others have a fragrant smell, but are unseemly to the eye ; one is unsavory to the taste as rue, as bitter as worm- wood, and yet a most medicinall cordiall flowre, most accep- table to the stomack ; so are men and women; one is well qualified, but of ill proportion, poor and base: a good eye she hath, but a bad hand and foot, fccda pedes & f<cda mantis, a fine leg, bad teeth, a vast body, &c. Examine all parts of body and minde, I advise thee to enquire of all. See her an- e Subtil, 13. 11 Cardan, subtil, lib. 13. gry, merry, laugh, weep, hot, cold, sick, sullen, dressed, undressed, in all attires, sites, gestures, passions, eat her meales, &c. and in some of these you will surely dislike. Yea not her onely let him observe, but her parents how they carry themselves: for what deformities, defects, incumbrances of body or minde be in them at such an age, they will likely be subject to, be molested in like manner, they will patnzare or malrizare. And with all let him take notice of her compa- nions, in conviclu, tas Quiverra prescribes) SC quibuscuni con- versetur, whom she converseth with. “ Noscitur ex Comite, qui non cognoseitur ex se.” According to Thucidides, she is commonly the best, de quo minimus foras habetur sermo, that is least talked of abroad. For if she be a noted reveller, a gadder, a singer, a pranker or dancer, then take heed of her. For what saith Theocritus? “ At vos festivae ne ne saltate puellte, En malus hircus adest in vos saltare paratus,” Young men will do it when they come to it, Fawnes and Satyres will certainly play wrecks, when they come in such wanton Baccho’s Elenora’s presence. Now when they shall perceive any such obliquity, indecency, disproportion, deformity, bad conditions, &c. let them still ruminate on that, and as * Hcedus adviseth out of Ovid, earum mendas notent, note their faults, vices, errours, and think of their imperfec- tions ; ’tis the next way to divert and mitigate Love’s furious head-strong passions; as a Peacock’s feet, and filthy comb, they say, make him forget his fine feathers, and pride of his tail ; she is lovely, fair, well-favoured, well qualified, courteous and kinde, “ But if she be not so to me, what care I how kinde she be.” I say with f Philostratus, formosa ciliis, viihi superba, she is a tyrant to me, and so let her go. Besides these outward nseves or open faults, errors, there be many inward infirmities, secret, some private, (which I will omit) and some more com- mon to the sexe, sullen fits, evil qualities, filthy diseases, in this case fit to be considered ; Consideratio faeditatis muiierum, men- strure imprimis, quam immnndas sunt, quam Savanarola pro- ponit regula septima penitus observandam ; and Platina dial. amoris fuse perstringit. Lodovicus Bonacsialus mulieb. lib. 2. cap. 2. Pet. Haedus. Albertus, N inf nitifere medici. X A * Lit), decetvem amoribus, earum mendas volvant animo, saepe ante oculos constituant, saepe damneht. f In dcliliis. J Quum amator annulum sc amicse optaret, ut ejus amplex'u frui posset, Sec. O te miscrum ait annulus, si incas vices obires, videres, audircs, &c. nihil non odio dijnum observarcs. Lover, Lover, in Calcagninus’ Apologies, wished with all his heart he were his mistris’ Ring, to hear, embrace, see, and do I know not what: O thou fool, quoth the Ring, if thou wer’st in my room, thou shouldst hear, observe, and see pudenda if pceni- tenda, that which would make thee loath and hate her, yea peradventure all women for her sake. I will say nothing of the vices of their mindes, their pride, envy, inconstancy, weakness, malice, selfwill, lightness, insa- tiable lust, jealousie ; Ecclus 5. 14. “No malice to a wo- man’s, no bitterness like to her’s,” Eccles. 7.21. and as the same Author urgeth Prov. 31. 10. “Who shall finde a vertuous woman ?” He makes a question of it. Neq; jus neq; bonum, neq -, aquum sciunt, melius pejus, prosit, obsit, nihil vident, nisi quod libido suggerit. “ They know neither good nor bad, be it better or worse (as the Comicall Poet hath it), bene- ficiall or hurtfull, they will do what they list.” " * Insidiae humani generis, querimonia vitae. Exuviae noctis, durissima cura diei. Poena virum, nex &: juvenum, &c.” And to that purpose were they first made, as Jupiter insinuates in the f Poet i The fire that bold Prometheus stole from me. With plagues cal’d women shall revenged be. On whose alluring and entising face. Poor mortalls doting shall their death embrace. In fine, as Diogenes concludes in Nevisanus, Nulla est fctmina qiue non habeat Quid: they have all their faults. €rietp ml) of tfjem fmtf) some trice, 3lf one tic full of trilianp, another fjatb a riquon.sf) epe- 3lf one tie futl of tuantonne&ef, another 10 a Cfriocrcgg. When Leander was drowned, the inhabitants of Sestos conse- crated Heros’ Lanterne to Anteros, Anteroti sacrum, § and he that had good successe in his love should light the candle: but never any man was found to light it; which I can refer to nought, but the inconstancy and lightness of women. 1 For in a thousand, good there is not one; All be so proud, unthankful!, and unkinde. With flinty hearts, careless of other’s moane. In their own lusts carried most headlong blinde, * Lxthcus, f See our English Tatius li. T. J Chaucer in Romant of the Rose. § Qui se facilem in amove probarit, hanc suceendito. At qui suc- cendat, ad hiuic diem repenus nemo. Calcagninus. 1 Ariosto. But But more herein to speak I am forbidden. Sometime for speaking truth one may be chidden. I am not willing, you see, to prosecute the cause against them, and therefore take heed you mistake me not, * matronam nullavi ego tango, I honour the sex, with all good men, and as I ought to do, rather then displease them, I will voluntarily take the oath which Mercurius Britanicus took, Viragin. descript, tib. 2. fol. 95. Me nihil unquam mali nobilissimo sexui, vel verbo, vel facto machinaturum, SCc\ let Simonides, Mantuan, Platina, Pet. Aratine, and such women-haters bare the blame, if ought be said amiss ; I have not writ a tenth of that which might be urged out of them and others ; \ non possunt invectivce omnes, ik satyr re in fee minus script re, uno volumine comprehendi. And that which I have said (to speak truth) no more concerns them then men, though women be more frequently named in this Tract; (to Apologize once for all) I am neither partiall against them, or therefore bitter ; what is said of the one, mutato nomine, may most part be un- derstood of the other. My words are like Passus’ picture in J Lucian, of whom, when a good fellow had bespoke an horse to be painted with his heeles upwards, tumbling on his back, he made him passant: now when the fellow came for his piece, he was very angry, and said, it was quite opposite to his tninde; but Passus instantly turned the Picture upside down, shewed him the horse at that site which he requested, and so gave him satisfaction. If any man take exception at my words, let him alter the name, read him for her, and ’tis all one in effect. But to my purpose : If women in generall be so bad (and men worse than they) what a hazard is it to marry ? where shall a man finde a good wife, or a woman a good husband ? A woman a man may eschue, but not a wife : wedding is undoing (some say) marrying marring, wooing woing : “ 111 a wife is a fever hectick,” as Scaliger calls her, “ and not to be cured but by death,” as out of Menander, Atheneus addes, <c In pelagus tejacis negotiorum, Non Libyum, non Argeum, ubi ex triginta non pereunt Tria navigia: ducens uxorem servatur prorsus nemor*’ Thou wadest into a sea it self of woes; In Libycke and JE.gaean each man knowes Of thirty not three ships are cast away, But on this rock not one escapes, I say. The worldly cares, miseries, discontents, that accompany mar- riage, I pray you learn of them that have experience, for I have * Hor. f Christoph. Fonseca. J Encom Demosthen, u Febris bee- (ica uxor, k non nisi morte avellenda. none; none; lyu Xdyar Bycvrtndfj.r,y, librimentis liberi. lor my part I’le dissemble with him, " Este procul nymphae, fallax genus este puelke. Vita jugata meo non Tacit ingenio: Me juvat,” &c. many married men exclaime at the miseries of it, and rail at wives down right; I never tried, but as I hear some of them say, “ n Mare haud mare, vos mare acerrimurn,” An lush Sea is not so turbulent and raging as a litigious wife. “ t Scylla & Charybdis Sicula contorquens freta. Minus est timenda, nulla non melior fera est.” Scylla and Charybdis are lesse dangerous. There is no beast that is so noxious. Which made the Divell belike, as most interpreters hold, when he had taken away Job’s goods, corporis SC fortune bona, health, children, friends, to persecute him the more, leave his wicked wife, as Pineda proves out of Tertullian, Cyprian, Au- stin, Chrysostome, Prosper, Gaudentius, &c. ut novum cala- mitatis rude genus viro exist e ret, to vex and gaule him worse quam lotus inf emus, then all the fiends in hell, as knowing the conditions of a bad woman. Jupiter how tribmt homini pes- tilentvus malum, saith Simonides: “ better dwell with a Dragon or a Lion, then keep house with a wicked wife.”- Ecclus 25. IS. “ better dwell in a wilderness.” Prov. 21. 19. “ no wickedness like to her,” Ecclus 25. 22. « She makes a sorry heart, an heavy countenance, a wounded minde, weak hands, and feeble knees,” vers. 25. “ A woman and death are two the bitterest things in the world uxor viikiducenda est hodie, id vnhi visits est dicere, abi domuvi suspende te. Ter. And. 1. 5. And yet for all this we Batchelors desire to be married, with that Vestal! virgin, we long for it, “ § Felices nupta?! moriar, nisi nubere dulee est.” Tis the sweetest thing in the world, I would I had a wife, saith he, For fain would I leave a single life. If I could get me a good wife. hai-ho for an husband, cries she, a bad husband, nay the worst that ever was is better then none : O blissfull marriage, O most * Syncsius, libros ego liberos genui. Lipsius antiq. Lett. fib. - • Plautus A.sin. act 1. f Scnec. in. Hereul. % Seneca. welcome •welcome marriage, and happy are they that arc so coupled: we do earnestly seek it, and are never well till we have effected it. But with what fate? like those birds in the *Embleme, that fed about a cage, so long as they could fly away at their plea- sure, liked well of it; but when they were taken and might not get loose, though they had the same meat, pined away for sullenness, and would not eat. So we commend marriage, <f donee miselli liberi Aspieiinus dominant ; sed postquam heu janua clausa est, Fel intus est quod mel fuit:” So long as we are wooers, may kiss and koll at our pleasure, nothing is so sweet, we are in heaven as we think : but when we are once tied, and have lost our liberty, marriage is an hell, “ give me my yellow hose again a mouse in a trap lives as merrily, we are in a purgatory some of us, if not hell it self. Dulce bellum inexpertis, as the proverb is, ’tis fine talking of war, and marriage sweet in contemplation, ’till it be tried : and then as wars are most dangerous, irksome, every minute at death’s dore, so is, &c. When those wild Irish Peers, saith * Stanihurst, were feasted by King Henry the second (at what time he kept his Christmas at Dublin) and had tasted of his Princelike cheer, generous wines, dainty fare, had seen his pmassie plate of silver, gold, inamel’d, beset with jewels, golden candle-sticks, goodly rich hangings, brave furniture, heard his trumpets sound, Fifes, Drums, and his exquisite mu- sick in all kindes: when they had observed his majesticall pre- sence as he sate in purple robes, crowned, with his scepter, &c. in his royall seat, the poor men were so amazed, inamored, and taken with the object, that they were pertcesi domestici is pristini tj/rotarchi, as weary and ashamed of their own sor- didly and manner of life. They would all be F.nglish forth- with ; who but F.nglish! but when they had now submitted themselves, and lost their former liberty, they began to rebell some of them, others repent of what they had done, when it was too late. ’Tis so with us Batchelors, when we see and behold those sweet faces, those gaudy shewes that women make, observe their pleasant gestures and graces, give ear to their Siren tunes, see them dance, &c. we think their con- ditions are as fine as their faces, we are taken with dumbsignes, in amplexum ruimus, we rave, we burn, and would fain be married. But when we feel the miseries, cares, woes, that *Amator. Emblem. »Dc rebus Hibernicis, 1.3. f Gcmmea pocvvla, argentea vasa, caelata candelabra, aurea, See. Conchileata aulsa, buednarum clangorem, tibiarum tantum, & symphonic suavitatem, majestatemq; principis curonati cum Yidissent sella de aurata, &c. accompany accompany it, we make our moan many of us, cry out at length and cannot be released. If this be true now, as some out of experience will enform us, farewell wiving for my part, and as the Comicall Poet merrily saith, *' ’ Perdatur ille pessime qui feeminam Duxit secundus, nam nihil primo imprecor! Ignarus ut puto mali primus fuit.” * Foul fall him that brought the second match to passe. The first I wish no harm, poor man alas ! He knew not what lie did, nor what it was. What shall I say to him that marries again and again, “ -f Stulta maritali qui porrigit ora capistro>’, I pittyhim not, for the first time he must do as he may, bear it out sometimes by the head and shoulders, and let his next neighbour ride, or else run away, or as that Syracusian in a tempest, when all ponderous things were to be exonerated out of the ship, quia maximum pondus erat, fling his wife into the Sea. But this I confesse is Comically spoken, r and so I pray you take it. In sober sadness, 5 marriage is a bondage, a thral- dom, an yoke, an hinderance to all good enterprises, (“ he hath mairied a wife and cannot come”) a stop to all prefer- ments, a rock on which many are saved, many impinge and are cast away: not that the thing is evill in it self or trouble- some, but full of all contentment and happiness, one of rhe three things which please God, “ J when a man and his wife agree together,” an honorable and happy estate, who knows it not ? If they be sober, wise, honest, as the Poet infers, “ § Si commodos nanciscantur amores, Nullum iis abest voluptatis genus.” If fitly matcht be man and wife. No pleasure’s wanting to their life. But to undiscreet sensuall persons, that as brutes are wholy led by sense, it is a ferall plague, many times an hell it self, and can give little or no content, being that they are often so irre- gular and prodigious in their lusts, so diverse in their affections. Uxor nomen dignitatis, non voluptatis, as || he said, a wife is a name of honor, not of pleasure : she is fit to bear the office, t Eubulus in Crtsil. Athcnaeus dypnosophist, I. 13. c. 3. * Translated by my brother Ralle Burton. f Juvenal. ' Haec in speciem dicta cave ut credas. 1 Batchelors always are the bravest men. Bacon. Seek eternity in memory, not in posterity, like Epaminondas, that instead of children, left two great victories behind him, which he called his two daughters. J Ecclus‘28. 1. § Euripides Androtnach. j| .'Elius Verus imperator Spar. vit. ejus. govern govern a family, to bring up children, sit at bord’s end and carve, as some carnal men think and say ; they had rather go to the stews, or have now and then a. snatch as they can come by it, borrow of their neighbours, then have wives of their own ; except they may, as some Princes and great men do, keep as many Curtisans as they will themselves, fly out impune, K * Permolere uxores aljenas.” that polygamy of Turkes, Lex Julia, with Ccesar once inforced in Rome (though Levinus Torrentius and others suspect it) uti uxores ijuot $( quas vellent liceret, that every great man might marry, and keep as many wives as he would, or Irish divorcement were in use: but as it is, ’tis hard and gives not that satisfaction to these carnal men, beastly men as too many are: f What still the same, to be tied 1 to one, be she never so fair, never so vertuous, is a thing they may not endure, to love one long. Say thy pleasure, and counterfeit as thou wilt, as p Parmeno told Thais, Neq; tu uno eris contenta, one man will never please thee; nor one woman many men. But as ** Pan replied to his father Mercury, when he asked whether he was married, Nequaquam pater, amator enim sum, SCc. “ No father, no, I am a lover still, and cannot be contented with one woman.” Pythias, Eccho, Menades, and I know not how many besides, were his Mistrisses, he might not abide marriage. Varietas delectat, tis loathsome and tedious, what one still i which the Satyrist said of Iberina, is verified in most, " % Unus Iberina? vir sufficit ? ocyus illud Extorquebis ut base oculo contenta sit uno,” Tis not one man will serve her by her will, As soon sheefl have one eye as one man still: As capable of any impression as materia prima it self, that still desires new formes, like the sea their affections ebb and flow. Husband is a cloak for some to hide their villany ; once married she mayfly out at her pleasure, the name of Husband is a sanc- tuary to make all good. Ed ventum (saith Seneca) ut nulla vir urn habeat, nisi ut irritet adulter um. They are right and straight, as true Trojans as mine hoste’s daughter, that Spanish wench in “Ariosto, as good wives as Messalina. Many men are as constant in their choice, and as good husbands as Nero himself, they must have their pleasure of all they see, and are in a word far more fickle then any woman. Hor. + Quod licet, ingratum est. 1 For better for worse, for richer °r poorer, in sickness and in health, &c. ’tis durus sermo to a sensuall man. . Vf- act‘ K Sc'Eunuch. s Lucian. Tom. 4. neq; cum una aliqua rem habere contentus forem. J Juvenal. * Lib. 28. JFoc Jror either tbop be full of jealougte, £Dr masterful!, or looen nooeltp, Good men have often ill wives, as bad as Xantippe was to So- crates, Flevora to St. Lues, Isabella to our Edward the second : and good wives are as often matched to ill husbands, as Mari- amne to Herod, Serena to Dioclesian, Theodora to Theophilus, and Thyra to Gurmunde. But I will say nothing of dissolute and bad husbands, of Batchelours and their vices ; their good qualities are a fitter subject for a just volume, too well known already in every village, town and city, they need no blazon; and lest I should marre any matches, or dis-hearten loving maids, for this present I will let them passe. Being that men and women are so irreligious, depraved by nature, so wandring in their affections, so brutish, so subject to disagreement, so unobservant of marriage rites, what shall I say ? If thou beest such a one, or thou light on such a wife, what concord can there be, what hope of agreement ? ’tis not conjugium but conjurgium, as the Reed and Feme in the 1 F.mbleme, averse and opposite in nature: ’tis twenty to one thou wilt not marry to thy contentment: but as in a lottery forty blanks were drawn commonly for one prize, out of a multitude you shall hardly choose a good one: a small ease hence then, little comfort, “ ! Nec integrum unquam trail siges laetus diem.” Ifhe or she be such a one. Thou hadst much better be alone. If she be barren, she is not &c. If she have x children, and thy state be not good, though thou be wary and circum- spect, thy charge will undo thee, “ fecunda domum tibi prole gravabit,” thou writ not be able to bring them up, “ Y and what greater misery can there be, then to beget children, to whom thou canst leave no other inheritance but hunger and thirst ?” * cum fames dominatur, strident voces rogantium panem, pene- trantes patris cor : what so grievous as to turn them up to the wide world, to shift for themselves ? No plague like to want: and when thou hast good means, and art very carefull of their education, they will not be ruled. Think but of that old proverb, r,pduv te'xvch ■wri/aara Heroum fhi noxte, great men’s r Camerar. 82. cent. 3. 'Simonides. * Childrem make misfortunes more bitter. Bacon. r Heinsius Epist. Primiero. Nihil miserius quam pro- creare liberos ad quos nihil ex hsereditate tua pervenire vidcas prsetcr tamcm Sz sitim. * Chrys. Fonseca. sons sons seldome do well; 0 utinam aat ccelebs mansissem, aut prole carerem ! x Augustus exclaims in Suetonius. Jacob bad ins Ruben, Simeon and Levi: David an Amnon, an Absolon, Adoniah ; wise men’s sons are commonly fools, insomuch that Spartian concludes, Neminem prope mag norum virorum opti- mum utilem reliquisse filium; vThey had been much better to have been childless. Tis too common in the middle sort; Thy sonne’s a drunkard, a gamester, a spendthrift; thy daughter a fool, a whore; thy servants lazie drones and theeves - thy ne,ghb°urs divels, they will make thee weary of thy life. If thy wife be froward, when she may not have her will thou hadst better be buried alive; she will be so impatient, raving still, and roaring like Juno in the Tragedy, there’s no- thing but tempests, all is in at} uproar.” If she be soft and ioolish, thou werst better have a block, she will shame thee and reveal thy secrets : if wise and learned, well qualified, there is as much danger on the other side, mulierem doclam ducere penculosissimum, saith Nevisanus, she will be too insolent and peevish, " k Malo Venusinam quam te Cornelia mater.” “ Haec forsan veniet non satis apta tibi:” * Liberi sibi carcinomata. ‘ Lcmmus cap. G. lib. 1. Si morosa. y Melius fuerat eos sine liberis discessisse. i, si non in omnibus obsequaris, omnia impa- rPTl UinOoe 1111 m _ . . . _ mentis sustinere queat &cc. VoL. II. 'enal. * Tom. 4. Amores, omnem mariti opu- biam eapilIhs redolens. f Idem, & quis same oubcgit ancillas quod uxor ejus deformior esset. C c a rich a rich d widdow, induces te in laqueum, thou dost halter thyself, she will make all away before hand, to her other children, &cc. " * dominam quis possit ferre tonantem ?” she will hit thee still in the teeth with her first husband r if a yong widdow, she is often unsatiable and immodest. If she be rich, well descended, bring a great dowry, or be nobly allied, thy wive’s friends will eat thee out of house and home, dives ruinam te dibits inducit, she will be so proud, so high-minded, so imperious. For “ nihil est magis intolerabile dite,” there’s nothing so intolerable, thou shalt be as the Tassell of a gosse-hauke, “ * she will ride upon thee, domineer as she list,” wear the breeches in her oligarchical government, and beggar thee besides. Uxores divites servitutem exigunt, (as Seneca hits them declam. lib. 2. declam. 6.) Dotem accepi, imperium perdidi. They will have soveraignty, pro conjuge dominam arcessis, they will have attendance, they will do what they list. * In taking a dowry thou loosest thy liberty, dos intrat, libertas exit, hazardest thine estate. “ Hae sunt atq; aliae multae in magnis dotibus Incommoditates, sumptusq; intolerabiles,” &c. with many such inconveniences : say the best, she is a com- manding servant; thou hadst better have taken a good huswife maid in her smock. Since then there is such hazard, if thou be wise, keep thy self as thou art, ’tis good to match, much better to be free. :—“ tprocreare liberos lepidissimum, Hercle vero liberum esse, id multd est lepidius.” “ J art thou yong ? then match not yet; if old, match not at all.” “ Vis juvenis nubere ? nondum venit tempus. Ingravescente setate jam tempus praeteriit.” And therefore, with that Philosopher, still make answer to thy d Sil. nup. 1. 2. num. 25. Dives inducit tempestatem, pauper curam : Ducens viduam te inducit in laqueum. * Sic quisq; dicit, alteram ducit tamen. * Si ilotata erit, imperiosa, continuoq; viro inequitare conabitur. Petrarch. f It a Woman nourish her husband, she is angry and impudent, and ful of reproach. Eoclus 25. 22. Scilicet uxori nubere nolo meae. + Plautus Mil. Glor. act. 3, sc. 1. X Stobcus fer. 66. Alex ab Alcxand, lib. 4. cap. S. fripnnc friends that importune thee to marry, adhuc intevipestivum, *tis yet unseasonable, and ever will be. Consider withall how free, how happy, how secure, how heavenly, in respect, a single man is, * as he said in the Co- mcedie, Et istiquod fortunatum esse autumant, uxorem nun- quam habui, and that which all my neighbours admire and ap- plaud me for, account so great an happiness, I never had a wife; consider how contentedly, quietly, neatly, plentifully, sweetly and how merrily he lives ! he hath no man to care for but him- self, none to please, no charge, none to controle him, is tied to no residence, no cure to serve, may go and come, when, whi- ther, live where he will, his own master, and do what he list himself. Consider the excellency of Virgins, + Virgo ccelum meruit, marriage replenished! the earth, but virginity Paradise ; Elias, Eliseus, John Baptist were Bacchelors: Virginity is a pretious Jewell, a fair garland, a never fading flower; h for why was Daphne turned to a green bay tree, but to shew that virginity is immortall ? " jUt flos in septis secretus nascitur hortis, Ignotus pecori, nullo contusus aratro, Quam mulcent aurae, firmat Sol, educat imber, &c> Sic virgo dum intacta manet, dum chara suis, sed Cum Castum amisit,” &c.—-— Virginity is a fine picture, as ’ Bonaventure calls it* a blessed thing in it self, and if you will believe a Papist, meritorious. And although there be some inconveniences, irksomeness, soli- tariness, &c. incident to such persons, want of those comforts, quce <egro assideat SC curet <egrotum, fomentum parct, roget medicum, SCc. embracing, dalliance, kissing, colling, &c. those furious motives and wanton pleasures a new married wife most part enjoyes ; yet they are but toyes in respect, easily to be en- dured, if conferred to those frequent incumbrances of marriage. Solitariness may be otherwise avoided with mirth, musick, good company, business, imployment; in a word, § Gaudebit minus, SC minus dolebit; for their good nights, he shall have good daies. And me thinks sometime or other amongst so many rich Bachelors, a benefactor should be found to build a monasticall College for old, decayed, deformed, or discontented maides to live together in, that have lost their first loves, or otherwise miscarried, or else are willing howsoever to lead a * They shall attend the lamb in heaVen, because they were not defiled with women, A.poc. 14. f Nuptiae replent terram, virginitas Paradisum. Hier. h Daphne in laurum semper virentem, immortalem docet gloriam paratam vir- ginibus pudicitiam servantibus. \ Catul. car. nuptiali. * Diet, salut. c. 22. pulchcrnmum sertum infiniti precii, gemma, & pictura spcciosa. § Mart. C c 2 single single life. The rest I say are toyes in respect, and sufficiently recompenced by those innumerable contents and incomparable privileges of Virginity. Think of these things, confer both lives, and consider last of all these commodious prerogatives a Bachelor hath, how well he is esteemed, how heartily welcome to all his friends, quam mentilis obsequiis, as Tertullian ob- serves, with what counterfeit curtesies they will adore him, follow him, present him with gifts, hamatisdonis: it cannot be believed, (saith ° Ammianus) with what umble service he shall be worshipped,’’ how loved and respected : 1 If he want children, (and have means) he shall be often invited, attended on by Princes, and have advocates to plead his cause for nothing,” as t Plutarch addes. Wilt thou then be reverenced, and had in estimation ? “ * dominus tamen & domini rex Si tu vis fieri, nullus tibi parvulus aula Luserit ALneas, nee filia dulcior ilia ? ^ ^ Jucundum & charum sterilis facit uxor amicum. Live a single man, marry not, and thou shaltsoon perceive how those Haeredipetae (for so they were called of old) will seek after thee, bribe and flatter thee for thy favour, to be thine heire or executor: Aruntius and Aterius, tbose famous parasites in this kinde, as Tacitus and i Seneca have recorded, shall not go beyond them. Periplectomines, that good personat old man, delitiuni senis, well understood this in Plautus ; for when. Pleusides exhorted him to marry that he might have children ot his own, he readily replied in this sort, « Quando habeo multos cognatos, quid opus mihi sit liberis ? Nunc bene vivo & fortunate, atq; animo ut lubet. Mea bona mea morte cognatis dicam interpartiant. Illi apud me edunt, me curant, visunt quid agam, ecquid velim, Qui mihi mittunt munera, ad prandium, ad coenam vocant. Whilst I have kin, what need I brats to have ? Now I live well, and as I will, most brave. And when I dye, my goods He give away To them that do invite me every day, That visit me, and send me pretty toyes. And strive who shall do me most curtesies. This respect thou shalt have in like manner, living as he did, a single man. But if thou marry once, + cogitato in omm vita te strvum fore, bethink thy self what a slavery it is, what an • Lib. 24. qua obsequiorum diversitate colantur homines sine liberis. r Hunc alii ad coenam invitant, princeps huic famulatur, oratores gratis Patr°C'"antur- lib. de amore Prolis. * Annul. 11. s 60 de bencfic. 38. f E Grasco. heavy heavy burthen thou shalt undertake, how hard a task thou art tied to, (for as Hierome hath it, qui uxorem hahet, debitor est, SC uxoris serous alligatus,) and how continuate, what squalor attends it, what irksomeness, what charges ; for wife and chil- dren are a perpetuall bill of charges; besides a Myriade of cares, miseries, and troubles ; for as that Comical Plautus mer- rily and truly said. He that wants trouble, must get to be master of a ship, or many a wife; and as another seconds him, wife and children have undone me; so many, and such infinite incumbrances accompany this kinde of life. Furthermore, uxor intumuit, &c. or as he said in the Comoedy, " * Duxi uxorem, quam ibi miseriam vidi, nati filii, alia cura.” All gifts and invitations cease, no friend will esteem thee, and thou shalt be compelled to lament thy misery, and make thy mone with + Bartholomaeus Scheraeus, that famous Poet Lau- reat, and Professor of Hebrew in Witenberge : I had finished this work long since, but that inter alia dura SC tristia qua misero mihi pene ter gum fregerunt, (I use his own words) amongst many miseries which almost broke my back, avTtryia. ob Xantipismum, a shrew to my wife tormented my minde above measure, and beyond the rest. So shalt thou be com- pelled to complain, and to cry out at last, with |Phoroneus the lawyer, “ How happy had I been, if 1 had wanted a wife !’* If this which I have said will not suffice, see more in Lemnius lib. 4. cap. 13. de occult, nat. mir. Espensaus de continentia. lib. 6. cap. 8. Kornman de virginitate, Platina in Amor. dial. Practica artis amandi, Barbarus de re uxoria. Amis tens in polit. cap. 3. and him that is instar omnium, Nevisanus the Lawyer, Sylva nuptial, almost in every page. Philters, Magicall, and Poeticall Cures. HERE perswasions and other remedies will not take place, many fly to unlawfull means. Philters, Amulets, Magick spels, Ligatures, Characters, Charmes, which as a wound with the spear of Achilles, if so made and caused, must so be cured. If forced by Spels and Philters, sairh Paracelsus, it must be eased by Characters, Mag. lib. 2. cap. 28. and by Incantations. Fernelius Path. lib. 6. cap. 13. k Skenkius * Ter Adelph. f Itineraria in psalmos instructione ad lectorem. J Bra- son lib. 1. 22. cap. Si uxor deesset, nihil mihi ad summain felicitatem defuisset. k Extinguitur virilitas ex incantamentorum maleficiis; neq; enim fabula esr, nonnulh reperti sunt, qui ex veneficiis amore privati sunt, ut ex multis historiis patet. SUBSECT. IV. C c 3 lib. lib. 4. observ. Med. hath some examples of such as have been so magically caused, and magically cured, and by witch-craft: so saith Baptista Codronchus, lib. 3. cap. 9. de mor. ven. Malleus malef. cap. 6. ’Tis not permitted to be done, I con- fess : yet often attempted : see more in Wierus lib. 3. cap. 18. de prcestig. de remediis per Philtra. Delrio Tom. 2. lib. 2. quest. 3. sect. 3. disquisit. magic. Cardan lib. 16. cap. 90. reckons up many magnetical medicines, as to piss through a ring, &cc. Mizaldus cent. 3. SO. Baptista Porta, Jason Praten- sis, Lobelius pag. 87. Matthiolus, &c. prescribe many absurd remedies. Radix mandragora ebibitx, Annuli ex ungitlis Asini, Stercus amatce sub cervical positgm, ilia nesciente, Hie. quuni odorem fadit at is sentit, amor solvitur. Nocture ovum abstemios facit comestum, ex consilio Jarthce Indorum gym- no sophist ce apud Philostratum lib. 3. Sanguis am a six ebibitus omnem amoris sensum tollit: Faustinam Marci Aurelii uxorem, gladiator is amore captain, ita penitus consilio Chal- dceorum liberatam, refert Julius Capitolinus. Some of our Astrologers will effect as much by Characteristical Images, ex Sigillis Hermetis, Salomonis, Chaelis, He. mulieris imago habentis crines sparsos, He. Our old Poets and Phantastical writers have many fabulous remedies for such as are love-sick, as that of Protesilaus tombe in Philostratus, in his dialogue be- twixt Phaenix and Vinitor: Vinitor, upon occasion discoursing of the rare vertues of that shrine, telleth him that Protesilaus, Altar and Tombe “ 1 cures almost all manner of diseases, con- sumptions, dropsies, quartan agues, sore eyes : and amongst the rest, such as are love-sick, shall there be helped.” But the most famous is m Leucata Petra, that renowned Rock in Greece, of which Strabo writes, Geog. lib. 10. not far from Saint Maures, saith Sands, lib. 1. from which rock if any Lover flung himself down headlong, he was instantly cured. Venus after the death of Adonis when she could take no rest for lovej “ * Cum vesana suas torrerel flamma medullas/’ came to the Temple of Apollo to know what she should do to bee eased of her pain : Apollo sent her to Leucata Petra, where she precipitated her self, and was forthwith freed ; and when she would needs know of him a reason of it, he told her again, that he had often observed "Jupiter when he was enamoured on Juno, thither goto ease and wash himself, and after him diverse others. Cephalus for the love of Protela, Degonetus’ daughter, 1 Curat omnes morbos, Phthises, hydropes Sc oculorum morbos, S: febre quar- tana laborahtes Sc amore captos, miris artibus eos dcmulcet. m The moral is, vehement Fear expells Love. * Catullus. n t^uum Junonem deperiret Jupiter impotenter, ibi solitus lavare, Sec. leapt leapt down here, that Lesbian Sappho for Phaon, on whom she miserably doted. “ * Cupidinis aestro percita 6 summo praeceps ruit,” hoping thus to ease her self, and to be freed of her love pangs. ° Hie se Deucalion Pyrrbae succensus amore Mersit, & illaeso corpore pressit aquas. Nec mora, fugit amor,” &c. Hither Deucalion came, when Pyrrha’s love Tormented him, and leapt down to the sea. And had no harm at all, but by and by His love was gone and chased quite away. This medicine Jos. Sealiger speaks of, Ausoniarum lectiomim lib. 18. Salmutz in Pancirol. de. 1. mundi mirac. and other writers. Pliny reports, that amongst the Cyzeni, there is a Well consecrated to Cupid, of which if any lover tast, his passion is mitigated: And Anthony Verdurius Imag. deorum, de Cupid, saith, that amongst the ancients there was p Amor Lethes, “ he took burning torches, and extinguished them in the river ; his statua was to be seen in the Temple of Venus Elusina,” of which Ovid makes mention and saith, “ that all lovers of old went thither on pilgrimage, that would be rid of their love pangs.” Pausanias in + Phocicis, writes of a Tem- ple dedicated, Veneri in spelunca, to Venus in the vault, at Naupactus in Achaia (now I.epanto) in which your widowes that would have second husbands, made their supplications to the Goddesse ; all manner of suits concerning Lovers were commenced, and their grievances helped. The same Author, in Achaicis, tells as much of the river J Senelus in Greece; if any Lover washed himself in it, by a secret vertue of that water, (by reason of the extream coldness belike) he was healed of Love’s torments, “ § Amoris vulnus idem qui sanat facit which if itbe so, that water, as he holds, is omniauro pretiosior, better then any gold. Where none of all these remedies will take place, I know no other, but that all Lovers must make an head, and rebell, as they did in * Ausonius, and crucifie Cupid till he grant their request, or satisfie their desires. * Menander. • Ovid. ep. 21. p Apud antiquos amor Lethes olim fait, is ardentes faeces in profluentem inclinabat; hujus statua Veneris Elusinae tem- plo visebatur, quo amantes confluebant, qui amicae memoriam deponere vole- bant. f Lib. 10. Vota ei nuncupant amatorcs, multis de causis, sed impri- mis viduae mulieres, ut sibi alteras a dea nuptias exposcant. J Rodiginus, ant. lect. lib. 16. cap. 25. cals it Selenus. Omni amore liberat. $ Seneca. 9 Cupido crucilixus; Lepidum poema. C c 4 SUBS. SUBSECT. V. The last and best Cure of Love-Melancholy, is to let them have their Desire. THe last refuge and surest remedy, to be put in practice in the utmost place, when no other means will take effect, is to let them go together, and enjoy one another: potissima cura cst ut lieros amasia sud potiatur, saith Guianerius, cap. 15- tract 15. aEsculapius himself, to this malady, cannot in- vent a better remedy, qnam ut amanti cedat amatum, * (Jason Pratensis) then that a Lover have his desire. “ Et paril^r torulo bini jungantur in uno, Et pulchro detur Alneae Lavinia conjux.” And let them both be joyned in a bed. And let .Eneas fair Lavinia wed; Tis the special cure, to let them bleed in vena Hymenaa, for love is a pluresie, and if it be possible, so let it be, tf optataq; gaudia carpant.” 'Arculanus holds it the speediest and the best cure, tis Savanarola’s 5 last precept, a principal infallible remedy, the last, sole, and safest refuge. f “ Julia sola potes nostras extinguere fiammas. Non nive, non glacie, sed potes igne pari.” Julian alone can quench my desire. With neither ice nor snow, but witli like fire. When you have all done, saith “ 1 Avicenna, there is no speedier or safer course, then to joyne the parties together ac- cording to their desires & wishes, the custome and forme of law; and so we have seen him quickly restored to his former health, that was languished away to skin and bones ; after his desire was satisfied, his discontent ceased, and we thought it strange ; our opinion is therefore that in such cases Nature is to be obeyed.” Areteus an old Author lib. 3. cap. 3. hath an instance of a yong man, u when no other means could prevail, *Cap. 19. de morb. cerebri. r Patiens potiatur re amata, si fieri possit, op- tima cura, cap. 16. in 9 Rhasis. ‘Si nihil aliud, nuptiae Si copulatio cum Ca. f Petronius Catal. ' Cap. dc Ilishi. Non invenitur cura, nisi regimen connexions inter eos, secundum modum promissionis, & legis, & sic vidimus ad carnem restitutum, qui jam venerat ad arefactioncm; evanuit cura postquam sensit, &c. u Fama est melancholicum quondam ex amore insanabiliter se habentem, ubi pucllae se conjunxissct, restitutum, &c. was ■was so speedily relieved. What remaines thei\ but to joyn them iu marriage ? “ * Tunc & Basia morsiunculasq; Surreptim dare, mutuos fovere Amplexus licet, & licet joeari;” they may then kiss and coll, lye andlook babies in one another’s eyes, as their Syres before them did, they may then satiate them- selves with love’s pleasures, which they have so long wished and expected; Atq; uno simul in toro quiescant, Conjuncto simul ore suavientur, Et somnos agitent quiete in una.” Yea but hie labor, hoc opus, this cannot conveniently be done, by reason of many and severall impediments. Some- times both parties themselves are not agreed : Parents, Tutors, Masters, Gardians, will not give consent; Laws, Customes, Statutes hinder: poverty, superstition, fear and suspition: many men dote on one woman, semel &( simul: she dotes as much on him, or them, and in modesty must not, cannot woo, as unwilling to confess as willing to love: she dare not make it known, shew her affection, or speak her mind'e. “ And hard is the choice (as it is in Euphues) when one is compelled either by silence to dye with grief, or by speaking to live with shame.” In this case almost was the fair Lady Elizabeth Edward the fourth his daughter, when she was enamoured on Henry the seventh, that noble yong Prince, and new saluted King, when she break forth into that passionate speech, “ f O that I were worthy of that comely Prince ! but my father being dead, I want friends to motion such a matter ! What shall I say ? I am all alone, and dare not open my mind to any. What if I acquaint my mother with it ? bashfulness forbids. What if some of the Lords ? audacity wants. O that I might but confer with him, perhaps in discourse I might let slip such a word that might discover mine intention !” How many modest maidcs may this concern, I am a poor servant, what shall I do ? I am a fatherless child, and want means, I am blith and buxomc, yong and lusty, but I have never a sutor, Expectant stolidi ut ego illos rogatum veniam, as % she said, a company of silly feliows look belike that 1 should woo them and speak first: fain they would and cannot woo, “ § quae primum exordia sumam ?” * Jovian. Pontamis, Basi. lib. 1. f Speede-* hist, e M. S. Bcr. Andre*. + Lucretia in Ccelestina act. 19. Barthio interpret. § Virg. 4. rEn. being being meerly passive they may not make sute, with many such lets anrl inconveniences, which I know not; what shall we do in such a case ? sing “ Fortune my foe ?” Some are so curious in this behalf, as those old Romans, our modern Venetians, Dutch and French, that if two parties dearly love, the one noble, the other ignoble, they may not by their Laws match, though equal otherwise in years, fortunes, edu- cation, and all good affection. In Germany, except they can prove their gentility by three descents, they scorn to match with them. A noble man must marry a noble woman : a Baron, a Baron’s daughter ; a Knight, a Knight’s : a Gentleman, a Gen- tleman’s : as slatters sort their slattes, do they degrees and families. If she be never so rich, fair, well-qualified other- wise, they will make him forsake her. The Spaniards abhor all widows ; the Turks repute them old women, if past five and twenty. But these are too severe Laws, and strict Customs, dandum aliquid amori, we are all the sons of Adam, ’tis op- posite to Nature, it ought not to be so. Again he loves her most impotently, she loves not him, and so e contra. “ * Pan loved Echo, Echo Salyrus, Satyrus Lyda. “ Quantum ipsorum aliquis amantem oderat, Tantum ipsius amans odiosus erat.” They love and loath of all sorts, he loves her, she hates him ; and is loathed of him, on whom she dotes. Cupid hath two darts, one to force love, all of gold, and that sharp, “ * Quod facit auratum est;’* another blunt of Lead, and that to hinder ; “ fugathoc, facit illud amorem.” This we see too often verified in our common experience. s Choresus dearly loved that Virgin Callyrrhoe ; but the more: he loved her, the more she hated him. Oenone loved Paris, but he rejected her; they are stiffe of all sides, as if beauty were therefore created to undo, or be undone. I give her all attendance, all observance, I pray and intreat, + Alma precor miserere mei, fair mistris pitty me, I spend my self, my time, friends and fortunes to win her favour, (as he complains in the * Eglogue,) I lament, sigh, weep, and make my moan to her, but she is hard as flint, “ cautibus Isnrariis immotior” * E Grxclio Moschi. * Ovid. Met. 1. b Pausanias Achaicis lib. 7. Pcrdite aroabat Challyrhocn virginem, Sc quanto erat Choresi amor vche- mentior erat, tanto erat pucllse animus ab ejus amore alienior. f Vixg. C. JEn. * Erasmus Egl. Galatea. as as fair and hard as a diamond, she will not respect, Despectus tibi sum, or hear me, “ fugit ilia voeantem Nil lachrymas miserata meas, nil flexa querelis.” What shall I do ? I wooed her as a young man should do. But Sir, she said, I love not you. * Durior at scopulis mea Cmlia, marmore, ferro* Robore, rupe, antro, cornu, adamante, gelu.” Rock, Marble, heart of Oak with iron bar’d. Frost, flint or adamants are not so hard. I give, I bribe, I send presents, but they are refused. “ d Rusticus est Coridon, necmunera curat Alexis.” I protest, I swear, I weep, “ ' odioq; rependit amores,” Irrisu lachrymas She neglects me for all this, she derides me, contemns me, slie hates me, Phillida flouts me: Caute, feris, qaercu diu'ior jEuridice, stifle, churlish, rocky still. And ’tis most true, many Gentlewomen are so nice, they scorn all suiters, crucifie their poor Paramours, and think no- body good enough for them, as dainty to please as Daphne her self. {< f Multi illam petiere, ilia aspernate petentes, Nec quid Hymen, quid amor, quid sint connubia curat.” Many did woo her, but she scorn’d them still. And said she would not marry by her will. One while they will not marry, as they say at least, (when as they intend nothing less) another while not yet, when ’tis their only desire, they rave upon it. She will marry at last, but not him : he is a proper man indeed, and well qualified, but he wants means: another of her suiters hath good means, but he wants wit; one is too old, another too yong, too deformed, she likes not his carriage : a third too loosely given, he is rich, but base born : she will be a Gentlewoman, a Lady, as her sister is, as her mother is : she is all out as fair, as well brought up, hath as good a portion, and she looks for as good a match, as Matilda * Angerianus Erotopsegnion, * Virg. e Lxchgus f Ovid. Met. 1. or or Dorinda : if not, she is resolved as yet to tarry, so apt are yong maids to boggle at every object, so soon won or lost with every toy, so quickly diverted, so hard to be pleased. In the mean time, quot torsit amantes ? one suiter pines away, languisheth in love, mori quot denique cogit! another sighs and grieves, she cares not: and which * Stroza objected to Ariadne, “ Nec magisEurialigemitu, lacrymisque moveris, Quam preceturbati flectitur ora sali. Tu juvenem, quo non formosior alter in urbe, Spernis, & insano cogis amore mori,” Is no more mov’d with those sad sighs and tears. Of her sweet-heart, then raging Sea with prayers: Thou scorn’st the fairest youth in all our City, And mak’st him almost mad for love to dye : They take a pride to prank up themselves, to make yong ftes enamored, f captare viros & spernere captos,” to dote on them, and to run mad for their sakes, “ X sed nullis ilia movetur Fletibus, aut voces ullas tractabilis audit,” Whilest niggardly their favours they discover. They love to be belov’d, yet scorn the Lover. All suit and service is too little for them, presents too base: Tormentis gaudet amantis & spoliis.” As Atalanta they must be over-run, or not wonn. Many yong men are as obstinate, and as curious in their choice, as tyran- nically proud, insulting, deceitlul, false-hearted, as irrefragable and peevish on the other side, Narcissus like, “ * Multi ilium Juvenes, multac peti£re puellae, Sed fuit in tenera tarn dira superbia forma, Nulli ilium Juvenes, nulla: petiere puellae.” Young men and maids did to him sue. But m his youth, so proud, so coy was he, Yong men and maids bad him adiew. Echo wept and wooed him by all means above the rest, love me for pitty, or pitty me for love, but he was obstinate, “ Ante ait emoriar quam sit tibi copia nostri,” he would rather dye then give consent. Psyche ran whining ' after Cupid, * EiOt. J ib. 2. f T. H + Virg. 4. .En. - Metamor. 3. " Formosum, *f * Formosum tua te Psyche formosa requirit, Et poscit te dia deum, puerumque puella,” Fair Cupid, thy fair Psyche to thee sues, A lovely lass a fine yong gallant wooes; but he rejected her nevertheless. Thus many Lovers do hold out so long, doting on themselves, stand in their own light, till in the end they come to be scorned and rejected, as Stroza’s Gargiliana was, " Tejuvenes, te odere senes, desertaque langues. Quae fueras procerum publica Cura prius.” Both yong and old do hate thee scorned now. That once was all their joy and comfort too. As Narcissus was himself, Who dispising many Died ere he could enjoy the love of any. They begin to be contemned themselves of others, as he was of his shadow, and take up with a poor curat, or an old serving- man at last, that might have had their choice of right good matches in their youth, like that generous Mare, in + Plutarch, which would admit of none but great Horses, but when her tail was cut off and mane shorn close, and she now saw her self so deformed in the water, when she came to drink, ab asino con- scendi se passa, she was contented at last to be covered by an Ass. Yet this is a common humor, will not be left, and cannot be helped. “ % Hanc voloquac non vult, illam quae vultego nolo: Vincere vult animos, non satiare Venus.” 1 love a maid, she loves me not: full fain She would have me, but I not her again ; So love to crucifie men’s souls is bent: But seldom doth it please or give content. Their love danceth in a ring, and Cupid hunts them round about; he dotes, is doted on again. “ Dumque petit petitur, pariterque accedit & ardet,” their affection cannot be reconciled. Oftentimes they may and will not, ’tis their own foolish proceedings that mars all, they are too distrustful of themselves, too soon dejected : say she be rich, thou poor: she yong, thou old; she lovely and fair, thou most illfavoured and deformed ; she noble, thou base : she spruse and fine, but thou an ugly Clown: nil desperandum, there’s * Fracastorius Dial, de anim. Dial. Am. J Auianius. hope hope enough yet: Mopso Nisa dalnr, quid non speremus amant cs ? Put thy self forward once more, as unlikely matches have been and are daily made, see what will be the event. Many leave roses and gather thistles, loath hony and love verjuice: our likings are as various as our palates. But com- monly they omit opportunities, oscula qui sumpsit, U,c. they neglect the usual means and times. He that will not when he may. When he will he shall have nay. They look to he wooed, sought after, and sued to. Mos! part they will and cannot, either for the above-named reasons, or for that there is a multitude of suiters equally enamored, doting all alike ; and where one alone must speed, what shall become of the rest ? Hero was beloved of many, but one did enjoy her; Penelope had a company of suiters, yet all missed of their aym. In such cases he or they must wisely and warily unwind them- selves, unsettle his affections by those rules above prescribed, “ * quin stultos excutit ignes,” divert his cogitations, or else bravely bear it out, as Turnus did, Tuasit Lavinia conjux, when he could not get her, with a kind of heroical scorn he bid Tineas take her, or with a milder farewel, let her go. “ Et Phillida solus habeto,” take her to you, God give you joy, Sir. The Fox in the Em- blem would eat no grapes, but why ? because he could not get them ; care not then for that which may not be had. Many such inconveniences, lets, and hinderances there are, which cross their projects, and crucifie poor Lovers, w’hich some- times may, sometimes again cannot be so easily removed. But put case they be reconciled all, agreed hitherto, suppose this love or good liking be betwixt two alone, both parties well pleased, there is mutuus amor, mutual love and great affection : yet their Parents, Guardians, Tutors, cannot agree, thence all is dashed, the match is unequal : one rich, another poor: da- rns pater, an hard hearted, unnatural, a covetous father will not marry his son, except he have so much mony, ita in aurum ornnes insaniunt, as f Chrysostome notes, nor joyn his daughter in marriage, to save her dowry, or for that he cannot spare her for the service she doth him, and is resolved to part with nothing whilest he lives, not a penny, though he may peradventure well give it, he will not till he dies, and then as a * Ovid. Met. 9. -{■ Horn. 5. in. 1. epist. Tliess. cap. 4. vcr. 1. pot pot of mony broke, it is divided amongst them that gaped after it so earnestly. Or else he wants means to set her out, he hath no mony, and though it be to the manifest prejudice of her body and soul’s health, he cares not, he will take no notice ol it, she must and shall tarry. Many slack and careless Parents, iniqui palres, measure their children’s affections by their own, they are now cold and decrepit themselves, past all such youth- ful conceits, and they will therefore starve their children’s Genius, have them a pneris y illico nasci senes, they must not marry, nec earum ajfines esse rerum quas secum fert ado- lescentia: ex sud libidine moderatur qua est nunc, non qua olimfuit: as he said in the Comoedy : they will stifle nature, their vong bloods must not participate of youthful pleasures, but be as they are themselves old on a sudden. And ’tis a general fault amongst most parents in bestowing of their child- ren, the father wholly respects wealth, when through his folly, riot, indiscretion, he hath embeazled his estate, to recover him- self, he confines and prostitutes his eldest son’s love and affection to some fool, or ancient, or deformed piece for monv, " * Phanaretas ducet filiam, rufam, illam virginem, Ca^siam, sparso ore, adunco naso” and though his son utterly dislike, with Clitipho in the Comce* dy, Non possum pater : If she be rich, Eia (he replies) ut tlegans est, credas animum ibi esse ? he must and shall have her, she is fair enough, young enough, if he look or hope to in- herit his lands, he shall many, not when or whom he loves, Arconidis hujus filiam, but whom his father commands, when and where he likes, his affection must dance attendance upon him. His daughter is in the same predicament forsooth, as an empty boat she must carry what, where, when, and whom her Father will. So that in these businesses the father is still for the best advantage ; Now the mother respects good kinred, must part the son a proper woman. All which z Livy exempli- fies, dec. 1. lib. 4. a Gentleman and a Yeoman woo’d a wench in Rome (contrary to that statute that the gentry and common- alty must not match together); the matter was controverted; The Gentleman was preferred by the mother’s voice, quaquam splendissimis nuptiis jungi puellam volebat: the overseers stood for him that was most worth, &cc. But parents ought not to be so strict in this behalfe, Beauty is a dowry of it self all- sufficient, t Virgo formosa, etsi oppidd pauper, abund 'e dotata. est, a Rachel was so married to Jacob, and Bonaventure b in 4. Y Ter. *Ter. Hcaut. Seen. ult. r Plebeius & nobilis ambiebnnt fMictlam, pvellac certamen in partes venit, &c. f Apuleius ApoL * Gen. 26. b Non peccat ven;aliter qui multercm uucit ob puJchriiudinem. sent. sent. “ denies that he so much as venially sins, that marries a maid for comeliness of person.” The Jews, Deut. 21. 11. if they saw amongst the captives a beautifull woman, some small circumstances observed, might take her to wife. They should not be too severe in that kind, especially if there be no such urgent occasion, or grievous impediment. cTis good for a commonwealth. * * * § Plato holds, that in their contracts “ young men should never avoid the affinity of poor folks, or seek after rich.” Poverty and base parentage may be sufficiently recorn- penced by many other good qualities, modesty, vertue, reli- gion, and choice bringing up, “ + I am poor, I confess, but am 1 therefore contemptible, and an abject ? Love it self is naked, the Graces; the Stars, and Hercules clad in a Lion’s skin.” Give something to vertue, love, wisdom, favour, beauty, per- son ; be not all for money. Besides, you must consider that Amor cogi non potest, Love cannot be compelled, they must affect as they may : c Fa turn est in pa rtihus illis quas sinus ahscondit, as the saying is, marriage and hanging goes by de- stiny, matches are made in heaven. It lies not in our power to love or hate. For will in us is over-rul’d by fate. A servant maid in J Aristaenetus loved her Mistris’ Minion, which when her Dame perceived, furiosd amulatione, in a jealous humour she dragged her about the house by the hair of the head, and vexed her sore. The wench cryed out, “ § O mistris, fortune hath made my body your servant, but not my soul!” Affections are free, not to be commanded. Moreover it may be to restrain their ambition, pride, and covetousness, to correct those hereditary diseases of a family, God in his just judgment assignes and permits such matches to be made. For I am of Plato and d Bodine’s mind, that Families have their bounds and periods as well as kingdoms, beyond which for ex- tent or continuance they shall not exceed, six or seven hundred yeers, as they there illustrate by a multitude of examples, and which Peucer and |j Melancthon approve, but in a perpetuall tenor (as we see by many pedegrees of Knights, Gentlemen, Yeomen) continue as they began, for many descents with little alteration. Howsoever let them, I say, give something to youth, to love ; they must not think they can fancy whom * Lib. 6. de leg. Ex visu reipub. est ut in nuptiis juvenes neq; panpcrum affi- nitatem fugiant, neq; divitum sectentur. f Philost. ep. Quoninm pauper sum, idcirco contempiior & abjectior tibi videar ? Amor ipse nudus est, gratis Si astra; Hercules pelle leonina indutus. c fuvenal. } Lib. 2. ep. rl. § Ejulans inquit, non menteni una addixit mihi fortuna scrvitute. 4 Dc re- nub. c. dc period, rcrumpub. jj Com. in car. Chron. they appoint; eAmor cnim non imperatur, affecius liber si qais alias SC vices exigens, this is a tree passion, as Pliny said in a Panegyrick of his, and may not be forced : Love craves liking, as the saying is, it requires mutual affections, a cor- respondency : invito non dalur nee aufertur, it may not be learned, Ovid himself cannot teach us how to love, Solomon describe, Apelles paint, or Helena expresse it. They must not therefore compell or intrude; * quis enim (as Fabius urgeth) amare alicno animo potest ? but consider withall the miseries of enforced marriages ; take pitty upon youth : and such above the rest as have daughters to bestow, should be verycarefull and provident to marry them in due time. Syra- cides cap. 7. vers. 25. calls it “ a weighty matter to perform, so to marry a daughter to a man of understanding in due time Virgines enim tempestive locandx, as f Lemnius admonish- eth, lib. 1. cap. 6. Virgins must be provided for in season, to prevent many diseases, of which + Rodericus a Castro de mor- tis muliei'um lib. 2. cap. 3. and Lod. Mercatus lib. 2. de mulier. affect, cap. 4. de melanch. virginum S' viduarum, have both largely discoursed. And therefore as well to avoid these ferall maladies, ’tis good to get them husbands betimes, as to prevent some other grosse inconveniences, and for a thing that I know besides ; ubi nuptiarum tempus Si <etas advene- rit, as Chrysostome adviseth, let them not defer it; they per- chance will marry themselves else, or do worse. If Nevisanus the Lawyer do not impose, they may do it by right : for as he proves out of Curtius, and some other Civilians, Sylva?, nap. lib. 2. numcr. 30, “ gA maid past 25 veers of age, against her parents’ consent may marry such a one as is unworthy of, and inferiour to her, and her father by law must be compelled to give her a competent dowry.” Mistake me not in the mean time, or think that I do Apologize here for any headstrong un- ruly wanton Hurts. I do approve that of S. Ambrose (com- ment. in Genesis 24. 51.) which he hath written touching Re- becca’s spousals, “ A woman should give unto her parents the choice of her husband, % ^est she be reputed to be malapert and wanton, if she take upon her to make her own choice; § for she should rather seem to be desired by a man, then to desire a man her self” To those hard parents alone I retort that of Curtius, (in the behalf of modester maids) that are too remiss and care- 'Plin. in pan. * Declam. 306. f Puellis imprimis nulla danda occasio lapsus. Lemn. lib. 1. 54. de vit. instit. f See more part. 1. s. mem. 2. subs. 4. e Filia cxcedens annum 25. potest inscio patre nubere, licet indig* nus sit maritus, & eum cogere ad congrue dotandum. J Ne appctentiie pro- cacioris reputetur author. § Expetita cnim magis debet video a viro quam ipsa virum expetisse. Vol.II. Dd less less of their due time and riper yeers. For if they tarry longer, to say truth, they are past date, and no body will respect them. A woman with us in Italy (saith * Aretine’s Lucre'ia) 24. yeers of age, “ is old already, past the best, of no account.” An old fellow, as Lycistrata confesseth in f Aristophanes, etsi sit canus, ciio puellam virginem ducat uxorem, and ’tis no newes for an old fellow to marry a yong wench : but as he follows it, mulieris brevis occasio est, etsi hoc non apprehendent, nemo vult ducere uxorem, expectans verb sedet; who cares for an old maid ? she may set, See. A virgin, as the Poet holds, las- civa SC petulans puella virgo, is like a flowre, a Rose withered on a sudden. « h Quam modo nascentem rutilus conspexit Eous, Hanc rediens sero vespere vidit anum.” She that was erst a maid as fresh as May, Is now an old Crone, time so steals away. Let them take time then while they may, make advantage of youth, and as he prescribes, “ +Collige virgo rosas dum flos novus & nova pubes, Et memor esto asvum sic properare tuum Fair maids go gather Roses in the prime. And think that as a flowre so goes on time. Let’s all love, dum vires anniq; smunt, while we are in the flower of yeers, fit for love matters, and while time selves, for “ p Soles occidere Sr redire possunt. Nobis cum semel occidit brevis lux, Nox est perpetuo una dormienda.” * Suns that set may rise again. But if once we lose this light, ’Tis with us perpetual night. Volat irrevocabile tempus, time past cannot be recal d. But we need no such exhortation, we are all commonly too for- ward : yet if there be any escape, and all be not as it should, as Diogenes struck the father when the son swore, because he taught him no better, if a maid or yong man miscariy, I think their Parents oftentimes, Guardians, Overseers, Governors, neque vos (saith § Chrysostome) a supplicio wimunes evadetis, * Mulierapud nos 24. annorum vetula est & projectitia. f Comaed. Ly* tistrat. And Divo Interpr. h Ausonius edy. 14. J Idem. p Catullus- * Translated by M. B- Johnson. § Horn. 5. in 1. Thes. cap. 4. 1. si non statim ad nuptias, S(c. are in as much fault, and as se- verely to be punished as their children, in providing for them no sooner. Now for such as have free liberty to bestow themselves, I could wish that good counsell of the Comicall old man were put in practice, “ * Opulentiores pauperiorum ut Alias Indotas ducant uxores domum : Et multd fiet civitas concordior, Et invidia nos minore utemur, quam utimur.” That rich men would marry poor maidens some, And that without dowry, and so bring them home. So would much concord be in our City, Less envy should we have, much more pitty. If they would care less for wealth, we should have much more content and quietness in a common-wealth. Beauty, good bringing up, me thinks, is a sufficient portion of it self, " f Dos est sua forma puellis/’ and he doth well that will accept of such a wife. Eubulides, in ^Aristaenetus, married a poor man’s child, facie non illteta- bili, of a merry countenance, and heavenly visage, in pitty of her estate, and that quickly. Acontius coming to Delos, to sa- crifice to Diana, fell in love with Cydippe, a noble lass, and wanting means to get her love, flung a golden apple into her lap, with this inscription upon it, “ Juro tibi sane per mystica sacra Dianas, Me tibi venturum comitem, sponsumq; tutorum,*’ I swear by all the rites of Diana, lie come and be thy husband if I may. She considered of it, and upon some small enquiry of his person, and estate, was married unto him. Blessed is the wooing, That is not long a doing. As the saying is ; when the parties are sufficiently known to each other, what needs such scrupulosity, so many circum- stances ? dost thou know her conditions, her bringing up, like her person ? let her means be what they will, take her without any more ado. q Dido and y£neas were accidentally driven by a storm both into one cave, they made a match upon it; Ma- ys Plautus. f Ovid. r Epist. 12.1. 2. Eligit conjugem pauperem, indo- tttarn & subito deamavit, ex commiseratione ejus inopisc. a Virg. jEh. D d 2 sinissa sinissa was married to that fair captive Sophonisba King Scy- phax’ wife, the same day that he saw her first, to prevent Sci- pio Laelius, lest they should determine otherwise of her. If thou lovest the party, do as much : good education and beauty is a competent dowry, stand not upon mony. Erant olim aurei homines (saith Theocritus) $£ adamantes redamabant, in the golden world men did so, (in the raign of * Ogyges be- like, before staggering Ninus began to domineere) if all be true that is reported: and some few now a dayes will do as much, here and there one ; ’tis well done me thinkes, and all happiness befall them for so doing. r Leontius, a Philosopher of Athens, had a fair daughter called Athenais, viulto corporis lepdre ac Venerey (saith mine authour) of a comely carriage, he gave her no por- tion but her bringing up, occulto forma prcesagio, out of some secret fore-knowledge of her fortune, bestowing that little •which he had amongst his other children. But she, thus qua- lified, was preferred by some friends to Constantinople, to serve Pulcheria the Emperour’s sister, of whom she was bap- tized and called Eudocia. Theodosius the Emperour in short space took notice of her excellent beauty and good parts, and a little after, upon his sister’s sole commendation, made her his wife : ’Twas nobly done of Theodosius. 5 Rodophe was the fairest lady in her dayes in all/Egypt; she went to wash her, and by chance, (her maides mean while looking but carelessly to her cloathes) an Eagle stole away one of her shooes, and laid it in Psammeticus the King of ./Egypt's lap at Memphis : he wondred at the excellency of the shooe and pretty foot, but more Aquilce factum, at the manner of the bringing of it: and caused forthwith proclamation to be made, that she that owned that shooe should come presently to his court; the virgin came and was forthwith married to the King. I say this was he- roically done, and like a Prince : I commend him for it, and all such as have means, that will either do (as he did) them- selves, or so for love, &c. marry their children. If he be rich, let him take such a one as ' wants, if she be vertuously given; for as Syracides cap. 7.^ver. 19. adviseth, “ Forgoe not a wife and good woman ; for her grace is above gold.” If she have fortunes of her own, let her make a man. Danaus of Lacedaemon had a many daughters to bestow, and means * Fabius pictor : amor ipse conjunxit populos, &c. r Lipsius polit. Se- bast. Mayer. Select. Sect. 1. cap. 13. s Mayerus select Sect. 1. c. 14. & /Eli- an. 1. 13. c. 33. cum famul* lavantis vestes incuriosus custodirent, &c. manda- vit per urmersam .Egyptum ut fueminaqusercretur, cujus is calceusesset; eamq; sic inventam in matrimonium accepit. enough enough for them all, he never stood enquiring after great matches, as others use to do, but * sent for a company of brave young gallants home to his house, and bid his daughters choose every one one, whom she liked best, and take him for her husband, without any more ado. This act of his was much approved in those times. But in this iron age of our’s we respect riches alone, (for a maid must buy her husband now with a great dowrie if she will have him) covetousness and filthy lucre marres all good matches, or some such by- respects. Crales, a Servian Prince, (as Nicephorus Gregoras Rom. Hist. lib. 6. relates it,) was an earnest suitor to Eudocia, the Emperour’s sister; though her brother much desired it, yet she could not t abide him, for he had three former wives, all basely abused ; but the Emperour still, Crails amicitiam mag- ni facials, because he was a great Prince, and a troublesom neighbour, much desired his affinity, and to that end betrothed his own daughter Simonida to him, a little girle five years of age (hebeingfourtyfive,)andfive Jyears elder then the Emperor him- self : Such disproportionable and unlikely matches can wealth and a fair fortune make. And yet not that alone, it is not only money, but sometime vainglory, pride, ambition, do as much harm as wretched coveteousness it self in another extream. If a Yeoman have one sole daughter, he must over-match her, above her birth and calling, to a gentleman forsooth, because of her great portion, too good for one of her own rank, as he supposeth : A Gentleman’s daughter and heir must be married to a Knight Barronet’s eldest son at least; and a Knight’s only daughter to a Baron himself, or an Earl, and so upwards, her great dowre deserves it. And thus striving for more honour to their wealth, they undo their children, many discontents fol- low, and oftentimes they ruinate their Families. §Pauiusjo- vius gives instance in Galeatius the second, that Heroical Duke of Milean, externas ajfinitates, decoras quidem regio fastu, sed sibi S( posleris damnosas SC fere exitiales qiuesivit; he married his eldest son John Galeatius to Isabella the King of France his sister, but she was socero turn gravis, ut ducaitis millibus aureorum consilient, her entertainment at Milean was so costly that it almost undid him. His daughter Violanta was married to Lionel Duke of Clarence, the youngest son to Edward the third King of England, but, ad ejus adventum tantce opes tain admirabili liberalitate profusa sunt, ut * Pausanias lib. 3. de Laccnicis. Dimisit qui nunciarunt, &c. optionem pu- clbsdedit, ut earuin quxlibet eutn sibi virum deligeret, cujus maxime esset foima complaeita. -f- lllius conjugium abominabitur. J Socero quinqoe tircitcrannos natu minor. § Vit. Galeat. sccundi. D d a opulen- opulentissimorum regum splendorem superasse videretur, he was welcomed with such incredible magnificence, that a King’s purse was scarce able to bear it; for besides many rich presents of horses, arms, plate, money, jewels, See. he made one din- ner for him and his company, in which were thirty two messes and as much provision left, ut relatce a mensa dopes decern milhbus hominum sufficerent, as would serve ten thousand men : But a little after Lionel died, novee nuptce &C intempesti- vts Convwns operavi dans, SCc. and to the Duke’s great loss, the solemnity was ended. So can titles, honours, ambition, make many brave, but infortunate matches of all sides for by- respects, though both erased in body and minde, most unwill- ing, averse, and often unfit,) so love is banished, and we feel the smart of it in the end. But I am too lavish peradventure in this subject. Another let or hindrance is strict and severe Discipline, Laws and rigorous Customs, that forbid men to marry at set times, and in some places: as Premises, Servants, Collegiats, States of lives in Coppy holds, or in some base inferior Offices, 1 Vitile licet in such cases, potiri non licet, as he said. They see but as prisoners through a grate, they covet and catch, but 'Tantalus a labris, Kc. Their love is lost, and vain it is in such an estate to attempt. * Gravissimum est adamare nec potiri, ’tis a grievous thing to love and not enjoy. They may indeed, I deny not, marry if they will, and have free choice some of them ; but in the mean time their case is desperate, Lupum aunbus tenent, they hold a Wolfe by the ears, they must either burn or starve. ’Tis Cornutum soph ism a, hard to resolve, if they marry they forfeit their estates, they are un- done and starve themselves through beggery and want: if they do not marry, in this heroical passion they furiously rage, are tormented, and torn in pieces by their predominate affections. Every man hath not the gift of continence, let him + pray f°r it then, as Beza adviseth in his Tract de Divortiis, because God hath so called him to a single life, in taking away the means of marriage : ^ Paul would have gone from Mysia to Bythinia, but the spirit suffered him not, and thou wouldest peradventure be a married man with all thy will, but that pro- tecting Angel holds it not fit. The devil too sometimes may divert by his ill suggestions, and marr many good matches, as the same || Paul was willing to see the Romanes, but hindred of Satan he could not. There be those that think they are ne- 1 Apuleius in Catcl. nobis cupido vellc dat, posse abnegat. *Anacrcon 56. f Coiuinentiae donum ex fide postulet quia cerium sit eum vocari ad ccelibatum cuidemis, &c. § Act. 16. 7. ||Rom. 1. 13. cessitatcd cessitated by Fate, their Stars have so decreed, and therefore they grumble at their hard fortune, they are well inclined to marry, but one rub or other is ever in the way: I know what Astrologers say in this behalf, what Ptolomy quadripartit. Tract. 4. cap. 4. Skoner lib. 1. cap. 12. what Leovitius geni- tur. exempt. 1. which Sextus ab Heminga takes to be the Ho- roscope of Hieronymus Wolfius, what Pezelius, Origanaus and Leovitius his illustrator Garceus cap. 12. what Junctine, Protanus, Campanella, what the rest, (to omit those Arabian conjectures a parte Conjugii, a parte lasciviee, triplicitates veneris, Sic. and those resolutions upon a question, an arnica potiatur, Sic.J determine in this behalf, viz. an sit natus conjugem habitants, facile an difficulter sit sponsam impe- traturns, quot conjuges, quo tempore, quales decernaritiir naio uxores, de mutuo amove conjugem, both in men’s and women’s genitures, by the examination of the seventh house the Almutens, Lords and Planets there, ad d Si O a Sic. by particular Aphorismes, Si dominus 1m* {n q™* vei secun(ia nobilem decernit uxorem, servant aut ignobilem si duodeci- mo. Si Venus in 12ma, Sic. with many such, too tedious to relate. Yet let no man be troubled, or finde himself grieved with such Predictions, as Hier. Wolfius well saith in his As- trologicall * Dialogue, non sunt preetoriana decreta, thev be but conjectures, the Stars incline, but not enforce, “ Sydera corporibus praesunt coelestia nostris. Sunt ea de vili Condita namque luto : Cogere sed nequeunt animum ratione fruentem, Quippe sub imperio solius ipse dei est.” wisdom, diligence, discretion, may mitigate if not quite alter such decrees, For tuna sua cicuj usque fingitur moribus, ■f2ui cauti, prudentes, voii compotes, Sic. let no man then be terri- fied or molested with such Astrological Aphorisms, or be much moved, either to vain hope or fear, from such predictions, but let every man follow his own freewill in this case, and do as he sees cause. Better it is indeed to marry then burn, for their soul’s health, but for their present fortunes, 'by some other means to pacifie themselves, and divert the stream of this fiery torrent, to continue as they are, k rest satisfied, lugentes vir- gimtatisfiorem sic aruisse, deploring their misery with that Eunuch in Libanius, since there is no helpe or remedy, and with Jepthe’s daughter to bewaile their virginities. Of like nature is superstition, those rash vowes of Monks * Praefix. gen. Leovitii. f Idem Wolfius dial, it, and take his lot as it falls. P d 4 x That is, make the best and and Friers, and such as live in religious Orders, but far more tyrannical and much worse. Nature, youth, and his furious passion forcibly inclines, and rageth on the one side : but their Order and Vow checks them on the other. “ * Votoque suo sua forma repugnai.” What Merits and Indulgences they heap unto themselves by it, what commodities, I know not; but I am sure, from such rash vowes, and inhumane manner of life, proceed many inconveni- ences, many diseases, many vices, mastupration, satyriasis, -f priapismus, melancholy, madness, fornication, adultery, bug- geiy, sodomy, theft, murder, and all manner of mischiefes: lead but Bale s Catalogue of Sodomites, at the visitation of Abbies here in England, Henry Stephan, his Apol. for Hero- dotus, that which Ulricus writes in one of his Epistles, “ m that Pope Gregory when he saw 600. skuls and bones of infants taken out of a fishpond near a Nunnery, thereupon retracted that decree of Priests’ marriages, which was the cause of such a slaughter, was much grieved at it, and purged himself by re- pentance.” Read many such, and then ask what is to be done, is this vowto be broke or not ? No, saitli Bellarmine, cup. 38. lib. de Monach. melius est scortari Si uri quam de voto caeli- batus ad nuptias transire, better burne or fly out, then to break thy vow. And Coster in his Enchirid. de coclibat. sa- cerdotum, saith it is absolutely gravinspeccatum, “ " a greater sin for a Priest to marry, then to keep a concubine at home.” Gregory de Valence, cap. 6. de calibat. maintaines the same, as those Essei and Montanists of old. Insomuch that many Vota- ries, out of a false perswasion of merit and holiness in this kinde, will sooner dye then marry, though it be to the saving of their lives. °Anno 1419. Pius'2. Pope, James Rossa Ne- phew to the King of Portugal, and then elect Archbishop of Lisbone, being very sick at Florence, “ ? when his Physidans told him, that his disease was such, he must either lye'with a wench, marry, or dye, cheerfully chose to dye;” Now they commended him for it; But S. Paul teacheth otherwise, “ Bet- ter marry then burne,” and as S. Hierome gravely delivers it, Alice sunt leges Casa rum, alia Christi, a/iud Papinianus, aliud Paul us poster preecipit, there’s a difference betwixt * Ovid. 1. met. f Mercurial is de Priap’smo. m Mcmorabile quod Ulricus epis'olarefert Gregorium quum ex pisc'na quadam allata plus quam sex mille infantum capita vidisset, ingemuisse & decretum de caelibatu tantam cae- dis causam confessus condigno lllud poenitentiae fructu purgasse. Kemnisius ex eoncil. Trident, part. 3. de coelibatu sacerdotum. n Si nubat, quam si domi Conrubinam alat. "Alphonsus Cicaonius lib. de gest. pontificum. r Cum medici suadcrent uf aut nuberet aut coitu uterctur, sic mortem viiavi posse mortem potius intrepidus expectavit, &c. God’s God’s ordinances and men’s lawes: and therefore Cvprian Epist. 8. boldly denounceth, impium est; adulter-urn est, sa~ crilegum est, quodcunque humano furore statuitur, ut dis- positio divina violetur, it is abominable, impious, adulterous, and sacrilegious, what men make and ordaine after their own furies to cross God’s lawes. * Georgius Wicelius one of their owne arch Divines (Inspect, eccles. pag. 18.) exclaimes against it, and all such rash monasticall vowes, and would have such persons seriously to consider what they do, whom they admit, ne in posterum querantur de inanibus stupris, lest they repent it at last. For either, as he follows it t, you must allow them Concubines or suffer them to many, for scarce shall you finde three Priests of three thousand, qui per retatem non ament, that are not troubled with burning lust. Wherefore I conclude, It is an unnatural and impious thing to bar men of this Christian liberty, too severe and inhumane an edict. ° Cbe fillip Wwn, tbe Citmoufie alfio, Cbc little Eebbrefit Ijane tbetr election, Cjicp flp 31 Sato arm together gone, QBbereafi bem list, about emuron 3fi tbep of fcinue Ijaue inclination, arm as nature 3toprefifi ano guioe, ©f eoerp thing list to premise* OBut man alone, alafi tbe b&to fitono, 4Tull cruellp bp kintifi oroinance (Sionfitrameo Ifi, ano bp fitatutefi bounO, ano Debarred from all fiucb pleafiance: fflbat meanetb tbifi, tobat ifi tbifi pretence £Df latofi, 3 toifi, against all right of kinoe Without a caufie, fio narroto men to binoe ? Many Laymen repine still at Priests’ marriages above the rest, and not at Cleargy men only, but of all the meaner sort and condition, they would have none marry but such as are rich and able to maintain wives, because their parish belike shall be pestered with Orphanes, and the world full of beggers: but p these are hard-hearted, unnatural, monsters of men, shallow politicians, they do not q consider that a great part of the world is not yet inhabited as it ought, how many Colonies into Atne- * Epist. 30. f Vidp vitam ejus edit. 1(V23. by D. T. fames. ° Lid- £xc in Chaucer’s flower of cur.esic, f Tis not multitude but idlenessc which causeth beggery. « Qr to set them awork., and bring them up in some fionest trades. rica, fica, Terra Australis incognita, Africa, may be sent ? Let them consult with Sir William Alexander’s book of Colonies, Orpheus Junior’s Golden fleece, Captaine Whitburne, Mr. Hagthorp, See. and they shall surely be otherwise enformed. Those politique Romans were of another minde, they thought their City and Country could never be too populous. rAdrian the Emperour said he had rather have men then money, malic se hommurn adjectione ampliare imperium, quam pecunid; Augustus Caesar made an oration in Rome ad calibes, to per- swade them to mary, some countries compelled them to marry of old, as Sjews, Turks, Indians, Chinese, amongst the rest in these daies, who much wonder at our discipline to suffer so many idle persons to live in Monasteries and often marvel how they can live honest. 1 In the Isle of Maragnan, the Governor and petty King there did wonder at the Frenchmen, and ad- mire how so many Friers, and the rest of their company could live without wives, they thought it a thing unpossible, and would not believe it. If these men should but survey our mul- titudes of religious houses, observe our numbers of Monasteries all over Europe, 18. Nunneries in Padu3, in Venice 31 Clois- ters of Monkes, 28. of Nunnes, &c. ex unsue leonem, ’tis to this proportion, in all other Provinces and Cities, what would they think, do they live honest ? Let them dissemble as they will, I am of Tertullian’s minde, that few can con;inue but by compulsion. “ *Q chastity (saith he) thou art a rare God- dess in the world, not so easily got, seldom continuate : Thou maist now and then be compeld either for defect of nature, or if discipline perswade, decrees enforce or for some such by- respects, sullennesse, discontent, they have lost their first loves, may not have whom they will themselves, want of meancs, rash vowes, &c. But can he willingly containe ? I thinke not. Therefore either out of commiseration of humane imbeciility, in policy, or to prevent a far worse inconvenience, for they hold some of them as necessary as meat and drink, and because vigour of youth, the state and temper of most men’s bodies do so furiously desire it, they have heretofore in some nations liberally admitted polygamy and stewes, an hundred thousand Curtisans in grand Cairo in jEgypt, as + Radzivilus observes, are tolerated, besides boys : how many at Fessa, Rome, Naples, Florence, Venice, &c. and still in many other Pro- vinces and Cities of Europe they do as much, because they think young men, Churchmen, and servants amongst the rest, can r Dion Cassius lib. 56. • Sardus. Huxtorphius. ' Claudte Albav.llc in hi* hist, of die Frenchmen to the Isle ol Maragnan, An. 1614. *Rara quidem dea tu esOchastitas in his terris, ncc facile periccta, rarius perpetua, cogi non- nunquam potest, oh naturae defectum, vcl si discipline pervaserit, censuxa eomnresserit. f Peregrin. Hicrosol. hardly hardly live honest. The consideration of this belike made Vi- bius the Spaniard, .when his friend *Crassus, that rich Roman gallant, lay hid in the Cave, ut voluptatis quam tetas ilia de- siderut copiam faceret, to gratify him the more, send two + lusty lasses to accompany him all that while he was there im- prisoned. And Surenus the Parthian general, when he warred against the Romans, to carry about with him 200 Concubines, as the Swisse Souldiers do now commonly their wives. But because this course is not generally approved, but rather con- tradicted as unlawful and abhorred, * in most countries they do much encourage them to marriage, give great rewards to such as have many children, and mulct those that will not marry, Jus trium liberonim, and in Agellius lib. 2. cap. 15. Elian. lib. 6. cap. 5. Valerius lib. l. cap. 9. x We read that three children freed the father from painful offices, and five from all contribution. “ A woman shall be saved by bearing children.” Epictetus would have all marry, and as y Plato will, 6 de legi- bus, he that marrieth not before 35 years of his age, must be compelled and punished, and the mony consecrated to + Juno’s Temple, or applied to publique uses. They account him in some countries unfortunate that dies without a wife, a most unhappy man as § Boetius inferres, and if at all happy, yet infortunio feli.r, unhappy in his supposed happiness.. They commonly deplore his estate, and much lament him for it: O my sweet son, &cc. See Lucian, de Luctu, Sandsfol. 83, &c. Yet notwithstanding many with us are of the opposite part, they are married themselves, and for others let them burne, fire and flame, they care not, so they be not troubled with them. Some are too curious, and some too covetous, they may marry when they will both for ability and meanes, but so nice, that except as 1 heophilus the Emperour was presented by his mother Euprosune, with all the rarest beauties of the Empire in the great Chamber of his Palace at once, and bid to give a golden apple to her he liked best. If they might so take and choose whom they list out of all the fair maids their nation affords, they could happily condescend to marry : otherwise, &c. why should a man marry, saith another Epicurean rout, what’s matri- mony but a matter of money ? why should free nature be en- trenched on, confined or obliged, to this or that man or woman, with these manicles of body and goods ? Ike. There are those too, that dearly love, admire & follow women, all their lives long, sponsi Penelopes, never well but in their * Plutarch, vita cjus, adolescentiae medio consiitutus. f Anciilas duas egregia forma & aetatis flore. 11 Alex. ab. Alex. 1. 4. c. 8. 1 Trcs filii pa- trem ab excubiis, quinq; ab omnibus officiis libcrabanto. r Praecepto prime, cogatur nubere am mulctetur Si pccunia templo Junonis dediCctur Sc publica Cat. J Consol. 3. pros. 7. §Ni'c. Hill. Epic, piulos. companies, companies, wistly gazing on their beauties, observing close, hanging after them, dallying still with them, & yet dare not, will not man y. Many pool' people, ck of the meaner sort are too distrustful of God’s providence, “ they will not, dare not for such worldly respects,” fear of want, woes, miseries, or that they shall light, as z “ Lemnius saith, on a scold, a slut, or a bad wife.” And therefore * Tristem Juvenlam venere deserlacolunt, they are resolved to live single, as + Epaminodas did, “ J Nil ait esse prius, melius nil coelibe vita/’ and ready with Hippolitus to abjure all women, § Detester Mines, horreo,/ugio, exccror, Sfc. But, “ Hippolite nescis quod fugis vitas bonum, Hippolite nescis” — f alas poor Hippolitus, thou knowest not what thou saiest, ’tis otherwise Hippolitus. || Some make a doubt, an uxor literato sit ducenda, whether a Scholar should marry, if she be fair she will bring him back from his grammer to his home book, or else with kissing and dalliance she will hinder his study , if foule with scolding, he cannot well intend to both, as Philippus Beroaldus that great Bononian Doctor once writ, impediri emm studia liter arum, Kc. but he recanted at last, and in a solemn sort with true conceived words he did ask the world and all women forgiveness : But you shall have the story as he re- lates himself, in his Commentaries on the sixt of Apuleius: h or a long time I lived a single life, K ab uxore ducenda semper abhorrui, nee quicquam libera lectu censui jucundius. I could not abide marriage, but as a rambler, erraticus ac vola tints amator (to use his own words) per multiplices a mores discurrebam, I took a snatch where I could get it, nay more, 1 railed at marriage down right, and in a publike auditory when I did interpret that sixt Satyre of Juvenal, out of Plutarch, and Seneca, 1 did heap up all 'the dicteries I could against women; but now recant with Stesichorus, Palinodiam cano, net paemtet ccnsem in ordine mantorum, I approve of marriage, I am glad I am a H married man, I am heartily glad I have a wife, so sweet a wife, so noble a wife, so young, so ebast a wife, so loving a wife, and I do wish and desire all • Qui se capistro matrimonii alligavi non patiuntur, Lcmn. lib. 4. 13. de occult, nat. Abhorrent multi a matnmonio, ne morosam, qnemlam, acerbam, amaram uxorem perferre cogantur. * Senec. Hippol. + Caelebs enim vixerat nec ad uxorem ducendam unquam induci potuit. + Senec. Hip. § Hor. j) jtEneas Sylvius de dictis Sigismundi. Honsius. Primiero. Habeo uxorem qx animi scnicntia Caiiidiam Paleotu Juriscocbult,i liliam. othep other men to marry ; and especially Scholars, that as of old Martia did by Hortensius, Terentia by Tullius, Calphurnia to Plinius, Pudentilla to Apuleius, * hold the candle whilst their husbands did meditate and write, so their’s may do them, and as my dear Camilla doth to me. Let other men be averse ; raile then and scoffe at women, and say what they can to the contary, vir sine uxore malorum expers est, £Cc. a single man is an happy man, See. but this is a toy. " f Nec dulces amores sperne puer, neque tu choreas these men are too distrustful and much to blame, to use such speeches, “* Parcite paucorum diffundere crimen in omnes,” They must not condemneall for some. As there be many bad, there be some good wives; as some be vitious, some be vertuous: read what Salomon hath said in their praises, Prov. 13. and Syracides cop. 26. S(. 30. “ blessed is the man that hatha vertuous wife, for the number of his days shall be dou- ble. A vertuous woman rejoyceth her husband, and she shall fulfil the years of his life in peace. A good wife is a good por- tion, (& 36. 24.) an help, a pillar of rest,” colamina quietis, “ 1 Qui capit uxorem, fratrem capitatque sororem.” Et. 30. “ he that hath no wife wandereth to and fro mourning.” Minuuntur atree conjuge curce, women are the sole, only joy, and comfort of a man’s life, borne ad usum & lusum hominum, Firmamenta familice, “ b Delitiae humani generis, solatia vitae, Blanditire noctis, placidi issima cura diei, Votavirum, juvenum spes,” &c. “ c A wife is a young man’s Mistress, a middle age’s companion, an old man’s nurse Particeps Ice to rum SC tristium, A prop, an help, &c. •f § Optima viri possessio est uxor benevola, Mitigans iram & avertens animam ejus a tristitia,” Man’s best possession is a loving wife. Site tempers anger and diverts all strife. There's no joy, no comfort, no sweetness, no pleasure in the world like to that of a good wife, “ Quam cum cliara domi conjux, fidusque maritus Unanimes degunt”- * Legentibus & meditant.bus Candelas & Candelabrum tenuerunt. •} Hor. * Ovui. + Aphranius. *■ Locheys. « Bacon’s Essayes. § Euripides . saith saith our Latin Homer, she is stil the same in sickness and in health, his eye, his hand, his bosomc friend, his partner at all times, his other self, not to be separated by any calamity, but ready to share all sorrow, discontent, and as the Indian women do, live and die with him, nay more, to die presently for him. Admetus King of Thessaly, when he lay upon his death bed, was told by Apollo’s Oracle, that if he could get any body to die for him, he should live longer yet, but when all refused, his parents, etsi decrepiti, friends and followers forsook him, Alcestus his wife, though young, most willingly undertook it; what more can be desired or expected ? And although on the other side there be an infinite number of bad husbands (I should rail downright against some of them) able to discourage any women; yet there be some good ones again, and those most observant of marriage Rites. An honest Country fellow (as Fulgosus relates it) in the Kingdom of Naples, *at plough by the Sea side, saw his wife carried away by Mauritanian Pirats, he ran after in all haste, up to the chin first, and when he could wade no longer, swam, calling to the Governor of the ship to deliver his wife, or if he must not have her restored, to let him follow as a prisoner, for he was resolved to be a Gally-slave, his drudg, willing to endure any misery, so that he might but enjoy his dear wife. The moores seeing the man’s constancy, and re- lating the whole matter to their Governors at Tunnis, set them both free, and gave them an honest pension to maintain them- selves during their lives. I could tell many stories to this effect; but put case it often prove otherwise, because marriage is trou- blesome, wholly therefore to avoid it, is no argument; “ d He that will avoid trouble must avoid the world” (Eusebius prapar. Kvangel. 5. cap. 50.) Some trouble there is in marriage I deny not, Etsi grave sit matrimonium, saith Erasmus, edulcatur tamen mult is, She. yet there be many things to d sweeten it, a pleasant wife, placens uxor, pretty children, dulces nati, deheite iiliorum hominuni, the chief delight of the sons of men ; Ec- *'des. 2. 8. &c. And howsoever though it were all troubles, ° utilitatis publicq causa devorandum, grave quid libenter subeundum, it must willingly be undergon for publik good’s sake, f* f Andite (populus) hrec, inquit Susarion, Malae sunt nmlicres, veruntamen O popu lares. Hoc sine malo donnun inhabitare non licet. ’ Cum juxta marc agrum colcrct: Oituvs cnim miscrine immemorem, cotiju* gal is amor cum Icccrat. Non sine ingenti admiruiionc, tanta hominis thari- rate motus rex liberos esse juSsit, See. ^ <^ui vult vitare molestias vitet imindum. TiJc pihr riTs tspTZv'jv irep yipuaris d^inir. Quid vita est quscso quid re est sine Cy pride dulce ? Mimner. • israsmus. | E Stobeo. Hear Hear me O my country men, saith Susarion, Women are naught, yet no life without one. « * Malum est mulier, sed necessarium malum.” they are necessary evils, and for our own ends we must make use of them to liave issue, + Supplet Venus ac resiituit humanuvi genus, and to propagate the Church. For to what end is a man born ? why lives he, but to increase the world ? and how shall he do that well, if he do not marry ? Matrimonium hu- mane generi immortalitatem tribuit, saith Nevisanus, Matri- mony makes us immortal, and, according to % Tacitus, ’tis fnnissimum imperii munimentum, the sole and chief prop of iin empire. “ g Indigne vivit per quem non vivit & alter,” § which Pelopidas objected to Epaminondas, he was an unwor- thy member of a Common-wealth, that left not a childe after him to defend it, and as h Trismegistus to his son Tatius, have no commerce with a single man Holding belike that a Batchelor could not live honestly as he should, and with Georgius Wicelius, a great Divine and holy man, who of late by twenty six arguments commends marriage as a thing most necessary for all kinde of persons, most laudable and fit to be embraced : and is perswaded withall, that no man can live and die religiously, and as he ought, without a wife, persuasus ne- minem posse neque pie vivere, neque bene mori citra uxorem, he is false, an enemy to the Common wealth, injurious to him- self, destructive to the world, an apostate to nature, a rebell against heaven and earth. Let our wilful, obstinate, and stale Bachelors ruminate of this, “ If we could live without wives,” as MarcellusNumidicus said in * Agellius, “ we would all want them ; but because we cannot, let all marry, and consult rather to the publike good, then their own private pleasure or estate.” It were an happy thing, as wise || Euripides hath it, if we could buy childien with gold and silver, and be so provided, sine mu- lieram congressu, without women’s company; but that may not be. “ Orbis jacebit squallido turpis situ, Vanum sine ullis clasibus stabit mare, Alesque eoelo deerit & sylvis fera • Menander. -)- Seneca Hyp, Lib. 3. num. 1. J Hist. lib. 4. e Palin- genius. § Bruson. lib. 7. cap. 23. h Noli socieiatem habere, See. ‘Lib. 1. cap. 6. Si, inquit, Quirites, sine uxoro esse ppssemus, omnes careremus; Sed quoniam sic est, saluti potius public*; quam voluptati consulendum. |j Eeatuin foret si liberos »uro & argento mercy*i, Sic. Seneca Hyp. Earth Earth, Ayr, Sea, Land eftsoon would come to nought* The world it self should be to ruine brought, necessity therefore compels us to marry. But what do I trouble my self, to finde arguments to perswade to, or commend marriage ? behold a brief abstract of all that which I have said, and much more, succinctly, pithily, pathe- tically, perspicuously, and elegantly delivered in twelve mo- tions to mitigate the miseries of marriage, by *Jacobus de Yoragine, 1 Rea est ? habes qua tucatur & augeat. 2 Non est ? habes qiue quarat. 3 Secundte res sunt ? felicitas duplicatur. 4 Adverste sunt'? Consolatur, adsidet, onus participat ut tolerabile fiat. 5 J)omi es ? solitudinis tadium pellit. 6 Loras ? Discedentem visit prosequitur, absentem dcsi- derat, redeuntem Let a excipit. 7 Nihil jucundum absque societate? Nulla societas ma- trivionio suavior. 8 Vinculum Conjugalis charitatis adamentinum. 9 Accrescit diilcis affinium turba, duplicatur numerus parentum, fratrum, sororum, nepotum. 10 Pulchra sis prole parens. 11 Lex Mosis sterilitatem matrimonii execralur, quanto amplius Cad ib a turn ? 12 Si natiira poenam non effiigit, ne voluntas quidem effugict. 1 Hast thou rneanes ? thou hast none to keep and increase it. 2 Hast none ? thou hast one to helpe to get it. 3 Art in prosperity ? thine happiness is doubled. 4 Ai t in adversity ? shee’l comfort, assist, bear a part of thy burden to make it more tolerable. 5 Art at home ? shee’le drive away melancholy. 6 Art abroad ? shee lookes after thee going from home, wishes for thee in thine absence, and joyfully welcomes thy returne. 7 There’s nothing delightsome without society, no society so sweet as Matrimony. 8 The band of Conjugal love is adamantine. 9 The sweet company of kinsmen increaseth, the number of parents is doubled, of brothers, sisters, nephew's. 10 Thou art made a father by a faire and happy issue. 11 Moses Curseth the barrenness of Matrimony, how much more a single liie? * Gen. 2. Adjutorium simile, &c. 12. If 12 If Nature escape not punishment, surely thy Will shall not avoid it. All this is true, say you, and whoknowes it not ? but how easy a matter is it to answer these motives, and to make an Anti- parodia quite opposite unto it? To exercise my self I will Essay. 1 Hast thou meanes ? thou hast one to spend it. 2 Hast none ? thy beggery is increased. 3 Art in prosperity ? thy happiness is ended. 4 Art in adversity ? like Job’s wife shee’l aggravate thy misery, vexe thy soule, make thy burden intollerable. 5 Art at home ? shee’l scold thee out of doores. 6 Art abroad ? If thou be wise keep thee so, shee’l perhaps graft homes in thine absence, scowle on thee coming home. 7 Nothing gives more content then solitariness, no solitari- ness like this of a single life. 8 The band of marriage is adamantine, no hope of losing it, thou art undone. 9 Thv number increaseth, thou shalt be devoured by thy wive’s friends. 10 Thou art made a Cornuto by an unchast wife, and shalt bring up other folkes Children in stead of thine owne. 11 Paul commends marriage, yet he preferres a single life. 12 Is marriage honourable ? What an immortall crown be- longs to virginity ? So Siracides himself speaks as much as may be for and against women, so doth almost every philosopher plead pro and con, every poet thus argues the case (though what cares vulgus hominum what they say ?) : so can I conceive peradventure and so canst thou : when all is said, yet since some be good* some bad, let’s put it to the venture. I conclude therefore with Seneca, ” cur Toro viduo jaces ? Tristemjuventam solve: nunc luxusrape, Effunde habenas, optimos vitae dies Effluere prohibe.” Why dost thou lye alone, let thy youth and best daies to pass away? Marry whilst thou maist, donee viventi canities abest morosa, whitest thou art yet able, yet lusty, “ * Elige cui dicas, tu mihi sola places,” VOL. II. * Ovid. Ee make make thy choice, and that iieely forthwith, make no delay, but take thy fortune as it falls. ’Tis true, “ * calamilosus est qui incident In malarn uxorem, felix qui in bonam,” ’Tis an hazard both waies I confess, to live single or to many, “ f Nam & uxorem ducere, & non ducere malum est, it may be bad, it may he good, as it is a cross and calamity on the one side, so ’tis a sweet delight, an incomparable happiness, a blessed estate, a most unspeakable benefit, a sole content, on the other ; ’tis all in the proof. Be not then so wayward, so covetous, so distrustful, so curious and nice, but let’s all many, mutuosfoventes amplexus; “ Take me to thee, and thee to me,” to morrow is St. Valentine’s day, let’s keep it Holiday for Cupid’s sake, for that great God Love’s sake, for Hymen’s sake, and celebrate j Venus’ Vigil with our Ancestors lor company together, singing as they did, “ Cras antet qui nunquam amavit, qulque amavit, eras amet. Ver novum, ver jam eanorum, ver natus orbis est, Vere concordant amores, vere nubunt alites, Et nemus coma resolvit, Szc. Cras amet,” &c. Let him that is averse from marriage read more in Barbarus de re uxor. lib. 1. cap. 1. Lemnius deinstitut. cap. 4. P. Gode- fridus de Amor. lib. 3. cap. 1. k Nevisanus lib. 3. Alex, ab Alexandra, lib. 4. cap. 8. Tunstall, Erasmus tracts in laudem matrimonii, SCc. and I doubt not but in the end he will rest satisfied, recant with Beroaldus, do penance for his former folly, singing some penitentiall ditties, desire to be reconciled to the Deity of.this great God Love, go a pilgrimage to his Shrine, offer to his Image, sacrifice upon his altar, and be as willing at last to embrace marriage as the rest: There will not be found, I hope, “ 1 No not in that severe family of Stoicks, who shall refuse to submit his grave beard, and supercilious lookes to the clipping of a wife,” or disagree from his fellowes in this point. “ For what more willingly (as § Varro holds) can a proper man see then a fair wife, a sweet wife, a loving wife r can the world afford a better sight, sweeter content, a fairer object, 3 more gratious aspect ? * Euripides. f E Grscco Valerius lib. 7. cap. 7. J Pervigilium Veneris e vetere poeta. k DomUs non potest consistcrc sine uxore. Nevisanus lib. -• num. 18. 1 Netr.o in severissima Stoicorum familia qui non barbam quoque Sc snpercilium amplexibus uxoris submiserit, aut in ista parte a reliquis dissensc- rit. Hensius Primiero. § Quid libcntius homo masculus videre debet quant fcellam uxorem} - ... Since Since then this of marriage, is the last and best refuge, and cure of Heroical love, all doubts are cleared, and impediments removed; I say again, what remaines, but that according to both their desires, they be happily joyned, since it cannot other- wise be helped. God send us all good wives, every man his wish in this kinde, and me mine ! ■* ant <®ot tfmt all tills toorlt fmt() gtorouqfct trim tils tlotie tfjat tiatli It so teerc bought. If all parties be pleased, aske their Banes, ’tis a match, t Fru- itur Rhodanthe sponsa, sponso Dosicle, Rhodanthe and Dosieles shall go together, Clitiphon and Leucippe, Theagines and Chariclia, Poliarchus hath his Argehis, Lysandcr Calista, (to make up the maske) m Potiturque sua puer Iphis Iatithi, ant Crollns In lust ant In quiet. 310 riritfi Creselt* big ottn tjeattstueet. And although they have hardly past the pikes, through many difficulties and delayfes brought the match about, yet let them take this of J Aristenetus (that so marry) for their comfort: “ § After many troubles and cares, the marriages of lovers are more s\veet and pleasant.” As we commonly conclude a Co-, moedy with an ° wedding, and shaking of hands, lets shut up our discourse, and end all with an j| Epithalamium. Feliciter nuptis, God give them joy together, p Hymen 0 Hymencee, Hymen ades O Hymeneee! Bonum factum, ’Tis well done, Hand equidem sine mente reor, sine numine Divum, ’tis an happy conjunction, a fortunate match, an evert couple, Ambo animis, ambo prcestantes viribus, ambo Florentes annis,” they both excell in gifts of body and mind, are both equal in yeares, youth, vigor, alacrity, she is fair and lovely as Lais or Helena, he as another Charinus or Alcibiades, • “ «ludite ut lubet & brevi Liberos date.” Then modestly go sport and play. And let’s have every year a boy. x * Chaucer. f Conclusio Theod. Podro rrti 9. 1. Amor.' ■ Ovid. + Epist. 4.1. 2. Jucundiores multo & stiaviores lotige post molestas turbas aman- tium nuptiae. §Oiim meminisso juvabit. ° Quid expecta-tis, intus fiu®: nuptix, the music, guests, and ail the good clieere is within. j| The con- clusion of Chaucer’s Poem of Troilus and Crcseid. r Catullus. s Catuhu*. J. Secundus sylvar. lib. Jam virgo thalamtun subibit unde nc virgo redcat, mantc cura. E e 2 “ Go s “ 5 Goe give a sweet smel as Incense, and bring forth flowers as the Lillythat we may say hereafter, “ Scitus Mecastor natus est Pamphilo puer.” In the mean time I say, “ ' Ite, agite O juvenes, * non murmura vestra columbae, Brachia non hederae, neque vincant oscala concha:.” Gentle youths go sport your selves betimes. Let not the Doves outpass your murmurings. Or Ivy clasping armes, or oyster kissings. And ilt the morne betime, as those f Lacedaemonian Lasses saluted Helena and Menelaus, singing at their windowes, and wishing good successe, do we at yours : “ Salve O sponsa, salve felix, det vobis Latona Felicem Sobolem, Venus dea det aequalem amorem Inter vos mutuo; Saturnus durabiles divitias, Dormite in pectora mutuo amorem inspirantes, Et desiderium!” Good morrow Master Bridegroom, and Mistris Bride, Many fair lovely Bernes to you betide ! Let Venus to you mutual love procure. Let Saturne give you riches to endure. Long may you sleep in one another’s armes. Inspiring sweet desire, and free from harmes. Then all your lives long, “ « Contingat vobis turturum concordia, Corniculae vivacitas”— The love of Turtles hap to you. And Ravens yeares still to renew. Let the Muses sing, (as he said ;) the Graces dance, not at their weddings only but all their daies long ; “ so couple their hearts, that no irksomeness or anger ever befall them : Let him never call her other name then my joy, my light, or she call hitn otherwise then sweet -heart. To this happiness of their s, let »Ecclus. 39. 14. • Galeni Epithal. * O noctem quater & quater beatam. f Theocritus eidyl. 18. * Erasm. Epithal. P. Atgidij. Nec saltent modo sed duo charissima pectora indissolubili mutuae benevolentiae nodo copulent, ut nihil unqua cos incedere possit ira: vel txdii. Ilia perpetuo mini audjat nisi, . mealux: llle vicissim nihil nisi animemi: Atque huic jucunditau ue senectus dqtrahat, imo potius ali^uid not old age any whit detract, but as their yeares, so let their mutual love and comfort increase.” And when they depart this life, “ * Concordes quoniam vixere tot an nos, Auferat hora duos eadeiu, nec conjugis usquam Busta suae videat, nec sit tumulandus ab ilia.” Because they have so sweetly liv’d together. Let not one dye a day before the other. He bury her, she him, with even fate. One houre their souies let jointly separate. “ Fortunati ambo si quid mea earmina possunt. Nulla dies unquam memori vos eximet aevo,” Atq; haec de amore dixisse sufficiat, sub correcUone, l! quod ait ille, cujusque melius sentientis. Plura qui volet de reme- diis amoris, legat Jasonem Pratensem, Arnoldum, Montal- ium, Savanarolum, Langium, Valescum, Crimisonum, Alex- andrum Benedictum, Laurentium, Valleriolam, e Poetis Na+' sonem, e nostratibus Ckaucerum, Kc. with whom I conclude,■> t jfor mp toorog fjere anti enerp part, 31apeak pern ail unoer correction, S)f pou tpat feeling pane in lone’s art, 3no put it all in pour Discretion, Co intreat or make Diminution, SDf mp language, tpat 3 pou Peseecp: Butnoto to purpose of mp ratper speecp. . • * *■ Kornmannus de linea amoris. f Finis 3 book of Trcihls & Creseid. Love-Melancholy. [P<utn. 3. Sec. 3. SECT. III. MEMB. I. SUBSECT. I. JEALOUSY. Jealousie, its At q invocations, Name, Definition, Extent $ severall khides; of Princes, Parents, Friends. In Beasts, Men: before marriage, as Cor- rivals; or after, as in this place. VALESCUS de Taranta cap. de Melanchol. jTlian Mon- talfus, Felix Platerus, Guianerius, put Jealousie for a cause of Melancholy, others-for a Symptome ; because melan- choly persons amongst these passions and perturbations of the minde, are most obnoxious to it. But me thinks for the lati- tude it hath, and that prerogative above other ordinary symp- tomes, it ought to be treated of as a Species apart, being of so great and eminent note, io furious a passion, and almost of as great extent as Love itself, as i Benedetto Varchi holds, “ No love without a mixture of Jealousie,” qui non zelat, non amat. i or these causes I will dilate, and treat of it by it self, as a bastard-branch or kinde of Love-Melancholy, which, as He- roical Love goeth commonly before marriage, doth usually follow, torture, and crucifie in like sort, deserves therefore to be rectified alike, requires as much care and industry, in setting out the severall causes of it, prognosticks and cures. Which I have more willingly done, that he that is or hath been jea- lous, may see his error as in a glass; he that is not, may learn to detest, avoid it himself, and dispossess others that are any wise affected with it. Jealousie is described and defined to be “ ka certain suspition which the lover hath of the party he chiefly loveth, lest he or she should be enamoured of another or any eager desire to enjoy some beauty alone, to have it proper to himself only: a fear or doubt, lest any forrainer should participate or share with him in his love. Or (as ‘Scaliger adds) “ a fear of losing her favour whom he so earnestly affects.” Cardan calls it “a 1 Tn h‘s Oration of Jealousie, put out by Fr. Sansavin. k Benedetto Varcht. ’ Excrcitat. 317, Cum metuifmis ne amatae rei exturbimur possessione. !n zeal Mem. 1. Subs. 1.] Jealousie. m zeal for love, and a kinde of envy lest any man should be- guile us.” "Ludovicus Vives defines it in the very same words, or little differing in sense. There be many other Jealousies, but improperly so -called all; as that of Parents, Tutors, Guardians over their children, friends whom they love, or such as are left to their wardship or protection. '< Storax non rediit hac nocte a coena iEscliinus, Ncque servulorum quispiam qui adversum ierant?” As the old man in the Comoedy cried out in a passion, and from a sollicitous fear and care he had of his adopted son ; “ ° not of beauty, but lest they should miscarry, do amiss, or any way discredit, disgrace (as Vives notes) or endanger them- selves and us.” p zEgeus was so sollicitous for his son The- seus, (when he went to fight with the Minotaure) of his suc- cess, lest he should be foiled, 11 Prona est timori semper m pejus fides. We are still apt to suspect the worst in such doubtful cases, as many wives in their husbands’ absence, foncl mothers in their childrens’, lest if absent they should be misled or sick, and are continually expecting news from them, how they do fare, and what is become of them, they cannot endure to have them long out of their sight: Oh my sweet son, O my dear childe, &c, Paul was jealous over the Church of Co- rinth, as he confesseth, 2 Cor. 11. 12. “ With a godly jea- Jousie, to present them a pure Virgin to Christand he was afraid still, lest as the Serpent beguiled Eva through his sub- tilty, so their mindes should be corrupt from the simplicity that is in Christ. God himself in some sense is said to be jea- lous “ rI am a jealous God, and will visit:” so Psal. 79. 5. “ Shall thy jealousie burn like fire for ever ?” But these are improperly called Jealousies, and by a Metaphor, to shew the care and solicitude they have of them. Although some Jea- lousies express all the Symptomes of this which we treat of, fear, sorrow, anguish, anxiety, suspition, hatred, &c. the .object only varied. That of some fathers is very eminent, to their sons and heirs; for though they love them dearly being children, yet now comming towards man’s estate they may not well abide them, the son and heire is commonly sick of the father, and the father again may not well brook his eldest son, inde simultates, plcrumque contentiones SC inimicitia; But that of Princes is most notorious, as when they fear corrivals m Zelus dc forma est invidentix species ne quis forma quam amamus fruatur. n 3. de Anima. ° R. de Anima. Tangimur zclotypia do pupillis, liberis eha- risq; cur* nostrx concreditisj non de forma, sed ne- male sit iis, aut ne nobis iibique arent ignom'miam. rPlptarch. s Scnec. in Here. fur. r Exotl. E e 4 (it (if I may so call them) successors, emulators, subjects, or such as they have offended. s Oinnisq; potestas impatiens consort is entThey are still suspitious, lest their authority should be diminished,” 1 as one observes; and as Comineus hath it, “ “It cannot be expressed what slender causes they have of their grief and suspition, a secret disease, that com- monly lurks and breeds in Princes’ families.” Sometimes it is for their honour onely, as that of Adrian the Emperor, “ x that killed all his emulators.” Saul envied David ; Domi- tian Agricola, because he did excell him, obscure his honour as he thought, eclipse his fame. Juno turned Praetus’ daughters into Kine, for that they contended with her for beauty ; * Cy- parissze King Eteocles’ children, were envied of the Goddesses for their excellent good parts, and dancing amongst the rest, saith y Constantine, “ and for that cause flung down headlong from heaven, and buried in a pit, but the earth took pity of them, and brought out Cypress trees to preserve their Me- mories.” z Niobe, Arachne, and Marsias can testifieas much. But it is most grievous when it is for a kingdome it self, or matters of commodity, it produceth lamentable effects, espe- cially amongst Tyrants, in despotico Imperio, and such as are more feared than beloved of their subjects, that get and keep their soveraignty by force, and fear. a Quod civibus tenere te invitis scias, &(c. as Phalaris, Dionysius, Periander held theirs. For though fear, cowardise, and jealousie, in Plutarch’s opi- nion, be the common causes of tyranny, as in Nero, Caligula, Tiberius, yet most take them to be symptomes. For “ b what slave, what hangman (as Bodine well expresseth this passion, l. 2. c. 5. de rep.) can so cruelly torture a condemned person, as this fear and suspition ? Fear of death, infamy, torments, are those furies and vultures that vex and disquiet tyrants, and torture them day and night, with perpetuall terrors and affrights, envy, suspition, fear, desire of revenge, and a thousand such disagreeing perturbations, turn and affright the soul out of the hinges of health, and more grievously wound and pierce, than those cruel masters can exasperate and vex their Premises •Lucan. • Danseus Aphoris. polit. semper metuunt ne eorum authoritas minuatur. u Belli Neapol. lib. 5. x Dici non potest quam tenues & infir- mas causas habent mceroris & suspitionis, & hie est morbus occultus, qui in familiis principum regnat. * Onmes aemulos interfecit. Lamprid. y Con- stant. agricult. lib. 10. c. 5. Cyparissae Eteoclis filae, saltantes ad aemulationem dearum in puteum demolitae sunt, sed terra miserata, cupressos inde produxit. •* Ovid. Met. * Seneca. b Quis autem carnifex addictum supplicio crude- lius afficiat, quam metus? Metus inquam mortis, iniamiae cruciatus, sunt ille nltrices futias quse tyrannos exagitant, &c. Multo acerbius sauciant. & pungunl, quam crudeles domini servos vinctos fustibus ac tormentis exulcerare pos« junt, , . or or servants, with clubbes, whippes, chaines and tortures.'’* Many terrible examples we have in this kinde, amongst the Turks especially, many jealous outrages; c Selimus killed Kor- nutus his youngest brother, five of his Nephews, Mustapha Bassa, and divers others. d Bajazet the second Turk, jealous of the valour and greatness of Acmet Bassa, caused him to be slain. c Solyman the magnificent murdered his own Son Mustapha; and ’tis an ordinary thing amongst them, to make away their brothers, or any competitors, at the first coraming to the Crown : ’tis all the solemnity they use at their father’s funerals. What mad pranks in his jealous fury did Herod of old commit in Jury, when he massacred all the children of a year old ? * Valens the Emperor in Constantinople, when as he left no man alive of quality in his kingdome that had his name begun with Theo. Theodoti, Theognosti, Theodosii, Theoduli, <kc. They went all to their long home, because a wizard told him that name should succeed in his Empire. And what furious designs hath fJo. Basilius, that Muscovian tyrant, practised of late r1 It is a wonder to read that strange suspicion, which Suetonius reports of Claudius Caesar, and of Domitian, they were afraid of every man they saw : And which Herodian of Antoninus and G'eta, those two jealous brothers, the one could not endure so much as the other’s servants, but made away him, his chiefest followers, and all that belonged to him, or were his well-wishers. Maximinus “perceiving himself to be odious to most men, because he was come to that height of honour out of base beginnings, and suspecting his mean pa- rentage would be objected to him, caused all the Senators that were nobly descended, to be slain in a jealous humour, turned all the servants of Alexander his predecessor out of doores, and slew many of them, because they lamented their master’s death, suspecting them to be traitors, for the love they bare to him.” When Alexander in his fury had made Clitus his dear friend to be put to death, and saw now (saith h Curtius) an alienation in his subjects’ hearts, none durst talk with him, he began to be Jealous of himself, lest they should attempt as much on him, “ and said they lived like so many wild beasts 4 Lonicems To. 1. Turc. hist. c. 24. •’Jovius vita ejus. 'Knowles. Busbequius. Sand. lol. 52. * Nicephorus lib. 11. c. 45. Socrates lib. 7. cap. 35. heque Valens alicui pepercit qui Theo cognomine vocaretur. f Alexand. Gaguin Muscov. hist, descrip, c. 5. *D. Fletcher, timet omnes ne insidi* essent, Hero\iot. 1. 7•. Maximinus invisum se seutiens, quod ex infimo loco in tantam fortunam venisset movibus ac genere barbarus, metuens ne natalium obsepritas objicerctur, omnes Alexandri piae dccessoris ministros ex aula ejecit, pluribus interlectis quod moesti essent ad mortem Alexandri, insid.as inde metuens. * Lib. S. tanqpam J'erse solitudine vivebant, terreutes altos, ti- jnemes. in in a wilderness, one afraid of another.” Our modern stories afford us many notable examples. ‘ Henry the third of Prance, jealous of Henry of Lorain Duke of Guise, Anno. 1588.* caused him to be murdered in his own chamber. k Lewes the eleventh was so suspitious, he durst not trust his children, every man about him he suspected for a traitor : Many strange tricks Comine us telleth of him. How jealous was our Henry the 1 fourth of King Richard the second, so long as he lived, after he was deposed ? and of his own son Henry in his later daies ? which the Prince well perceiving, came to visit his father in his ■sickness, in a watchet velvet gown, full of oilet holes, and with needles sticking in them, (as an embleme of Jealousie) and so pacified his suspitious father, after some speeches and protestations, which he had used to that purpose. Perpetual imprisonment, as that of Robert."1 Duke of Normandy, in the daies of Henry the first, forbidding of marriage to some pet- sons, with such like edicts, and prohibitions, are ordinary in all states. In a word (n as Jte said) three things cause Jealousie, a mighty state, a rich treasure, a fair wife; or where there is a crackt title, much tyranny, and exactions. In our state, as being freed from all these fears and miseries, we may be most secure and happy under die rajgn of our fortunate Evince. * His fortune bath indebted him to none But to all his people universally ; And not to them but for their love alone. Which they account as placed worthily. He is so set, he hath no cause to be Jealous, or dreadfull of disloyalty ; The'pedistall whereon his greatness stands. Is held of all our hearts, and all our hands. But I rove, I confess. These aequivocations, Jealousies, and many such, which crucifie the souls of men,, are not here pro- perly meant, or in this distinction of ours included, but that alone which is for beauty, tending to love, and wherein they can brook no corrival, or endure any participation: and this Jealousie belongs as well to biuite beasts, as men. Some crea- tures, saith p Vives, Swans, Doves, Cocks, Bulls, &cc. are jealous as well as men, and as much moved, for fear of com- munion. ■ Scttcs f°l. 56. * Neap, belli lib. 5, nuili prorsus homini fidebat, oir.nes ins'.diari sibi putabat. * Camdpn’s Remaines. » Mat. Pans. «* R.T. nous in blason jealousie. ® Daniel in his Panegyrick to the King. v 3. do anjma cap de zel. Animalia quaedam zelotypia tanguntur, ut olores, columba:, galli, tauri, &c. ob metumcoinmunionis-. •1 Gregc “ 11 Grege pro toto bella juvenci. Si conjugio timuere suo, Poscunt timidi praelia cervi, _ Et niugitus dant concepti signa furoris. In Venus’ cause what mighty battles make Your raving Bulls, and stirs tor their herds sake? And Harts and Bucks that are so timorous. Will tight and roare, if once they be but jealous. In Bulls, Horses, Goats, this is most apparently discerned, Buis especially, alium in pasciiis non admit tit, he will not admit another Bull to feed in the same pastuie, saith ^Oppian. which Stcphanus Bathorius, late king of Poland, used as an Impress, with that Motto, JRegnum non capit duos. R. F- in his blasan of Jealousie, teHeth a story of a Swan about Wind- sore, that finding a strange Cock with his mate, did swim I know not how many miles after to kill him, and when he had §o done, came back and killed his hen; a certain truth, he saith, done upon Thames, as many Water-men, and neighbour Gentlemen can tell. Fidem suam liuevet; for my part, I do tieleeve it may be true ; for Swans have ever been branded with that Epithite of Jealousie. ’Cfjejealous^tDanneagatnsitJjiiSiJeatfjtljatgmgetli, ana eke tbe HDtole tfjat of oeatf) bobe brtngetb- •Some sav as much of Elephants, that they are more jealous than any other creatures whatsoever; and those old dEgyp- tians, as 1 Pierius informeth us, expresse in their Hieroglyphicks, the passion of Jealousie by a Camel; “because that fearing the worst still about matters of Veqery, he loves solitudes, that he may enjoy his pleasure alone, & in quoscunque obvios insurgit, Zelotyp'uc stimulis agitatus, he will quarrel and fight with whosoever comes next, man or beast, in his jealous fits. I have read as much of t Crocodiles ; and if Peter Mar- tyr’s authority be authentique, legat. Babylonicce lib. 3. you shall have a strange tale to that purpose confidently related. Another story of the jealousie of dogs, see in Hieron. Fabricius Tract. 3. cap. 5. de loqueld animalium. But this furious passion is most eminent in men, and is as well amongst Batchelors, as married men. If it appear amongst Batchelors, we commonly call them rivals or corrivals, a meta- <> Seneca. * Lib. It. Cynoget. r Chaucer in his assembly of fowls. »Aldcroirand. ‘Lib. 12. “ Sibi timens circa res vcpercas, solitudines amat quo solus sola foemiua fruatur. -j- Crocodili zclotypi & uxorum aman- tissimi, &c. phor 42 8 phor derived from a River,, rivales a * * * § rivo \ for as a river saith Acroa in Hor. art. Poet, and Donat, in Ter. Eunuch. divides a common ground betwixt two men, and both partici- pate of it, so is a woman indifferent betwixt two suiters, both likely to enjoy her • and thence comes this emulation, which breaks out many times into tempestuous stormes, and produceth lamentable effects, murder itself, with much cruelty, many single combats. They cannot endure the least injury done tinto them before their mistress, and in her defence will bite off one another’s noses ; they are most impatient of any flout, disgrace, lest emulation or participation in that kind. “ f Lacerat lacertum Largi mordax Memnius. Memnius the Romane (as Tully tels the story de oratore lib. 2.) being corrival with Largus Terracina, bit him by the arme, which fact of his was so fa- mous, that it afterwards grew to a proverb in those parts t Phaedria could not abide- his corrival Thraso ; for when Parmeno demanded, nwnquid aliud imperas ? whether he would command him any more service : “ No more (saith he) but to speak in his behalf, and to drive away his corrival if he could.” Constantine in the eleventh book of his husbandry cap. 11. hath a pleasant tale of the Pine tree ; * she was once' a fair maid, whom i ineus and .Boreas, two corrivals, dearly sought- but jealous Boreas broke her neck, See. And in his 'l 8 chap- ter he telleth another tale of * Mars, that in his jealousie slew Adonius. Petronius calleth this passion amantium furiosam temidationern, a furious emulation ; and their symptomes are well expressed by Sir Jeffery Chaucer in his first Canterbury tale. It will make the nearest and dearest friends foil out- they will endure all other things to be common, goods, lands* monyes, participate of each pleasures, and take in good part any disgraces, injuries in another kinde ; but as Propertius well describes it in an Elegy of his, in this they will suffer nothing have no corrivals. " §Tu mihi vel ferro pectus, ve! perde veneno, A rlormna tanturn te mode tolle nieaz Te socium vital te corporis esse licobit, f e dominum adrnitlo rebus amice ineis. Lec to te solum, lecto te deprecor uno, Rivalem possum non ego ferre Jovem.” * Qui tlividit agrtim communem; inde deducitur ad amante* + n>,,_. ch,l. 1. Cent. 9. adag. 99. ♦ Ter. tun. Act. i. sc. 1. Munos nostrumo^ '“ Pinus puelia quo § R. T. clnl. 1. Cent. 9. adag. 99. + Ter. Hun. Act. 1. sc. 1. verbis, Sc istutn aenuilum, quoad poterjs, ab ea peliito. dam fail, iic. r Mars zelotypus Advhidcm interfecit. Stab me with sword, or poison strong Give me to work my bane ; So thou court not my lass, so thou From mistress mine refrain. Command my self, my body, purse. As thine own goods take all. And as my ever dearest friend, I ever use thee shall. O spare my Love, to have alone Her to myself I crave. Nay, Jove himself lie not endure My rival for to have. This Jealousie which I am to treat of, is that which belongs to married men, in respect of their own wives ; to whose estate, as no sweetness, pleasure, happiness can be compared in the world, if they live quietly and lovingly together; so if they disagree or be jealous, those bitter pils of sorrow and grief, disasterous mischieves, mischances, tortures, gripings, discon- tents, are not to be separated from them. A most violent pas- sion it is where it taketh place, an unspeakable torment, a hel- lish torture, an infernal plague, as Ariosto cals it, “ A fury, a continual fever, full of suspition, fear, and sorrow, a mar- tyrdome, a mirth-marring monster. The sorrow and grief of heart of one woman jealous of another, is heavier than death, Ecclus 28. 6. as z Peninnah did Hannah, vex her and upbraid her sore.” ’Tis a main vexation, a most intolerable burden, a corrosive to all content, a frenzy, a madness it self, as a Be- neditto Varchi proves out of that select Sonnet of Giovanni de la Casa, that reverend Lord, as he stiles him. SUBSECT. II. Causes of Jealousie. Who are most apt. Idleness, Melan- choly, Impotency., long absence, beauty, wantonness, naught themselves. Allurements from time, place, persons, bad usage. Causes. ASTROLOGERS make the stars a cause or sign of this bit- ter passion,"and out of every man’s Horoscope will give a probable conjecture whether he will be jealous or no, and at what time, by direction of the significators to their several pro- missors : their Aphorisms are to be read in Albubator, Pontanus, Schoner, Junctine, See. Eodine cap. 5. myth. hist, ascribes 1 * 1 1. 5. * Slasou of Jealousie, a great a great cause to tile country or clime, and discoursed largely there of this subject, saying, that southern men are more hot, lascivious, and jealous, then such as live in the North ; they can hardly contain themselves in those hotter climes, but are most subject to prodigious lust. Leo Afer tellcth incredible things almost, of the lust and jealousie of his -country men of Africk, and especially such as live about Carthage, and so doth every Geographer of them in b Asia, Turky, Spaniards, Italians. Germany hath not so many drunkards, England Tobacconists, France dancers, Holland mariners, as Italy alone hath jealous husbands. And in * Italy some account them of Piacenza more jealous then the test. In c Germany, France, Brittain, Scandia,' Poland, Muscovy, they are not so troubled with this feral! malady, although Damianus a Goes, which I do much wonder at, in his Topography of Lapland, and Herbastein of Russia, against the stream of all other Geographers, would fasten it upon those Northern inhabitants. Altomarius Poggius, and Alunster in his description of Baden, reports that men and women of all sorts go commonly into the Bathes together, without all suspition, “ the name of jealousie (saith Munster) is not so much as once heard of among them.” In Frisland the women kiss him they drink to, and are kissed again of those they pledge. The virgins in Holland go hand in hand with young men from home, glidp on the Ice, such is their harmless liberty, and lodge together abroad without suspition, which rash Sansovinus an Italian makes a great sign of un-r chastity. In France, upon small acquaintance, it is usual to court other men’s wives, to come to their houses, and accom- pany them arm in arm in the streets, without imputation. In the most Northern Countries young men and maids familiarly dance together, men and their wives, t which, Siena only ex- cepted, Italians may not abide. The u Greeks on the other side have their private bathes for men and women, where they must not come neer, not so much as see one another : and itjs * Bodine observes lib. 5. de repub. “ the Italians could never endure this,” or a Spaniard, the very conceit of it would make him mad: and for that cause they lock up their women, and will not suffer them to be neer men, so much as in the f Church, b Mulierum conditio misera ; nnllam honestam crcdnnt nisi domo conclusx vivat. * Fines Morison. c Nomen zclotypis apud istos locum noil habet. lib. 3. c.!8. -j- Fines Moris, part. 3. cap. 2. d Busbequius. Sands. • Pr^j amore & zelotypia ssepius insaniunt. fAustrales ne sacra quidem public* fieri patitintur, nisi uterque Sextis pariete medio dividatur: & quum in Angliam inquit, legationis causa profectus essem, audivi Mendozam legatum Hispaniarum dicemcm Lurpe esse vivos & faeminas in, &c. 4 but but with a partition between. lie telleth moreover, how that “ when he was Embassadour in England, he heard Mendoza the Spanish Legate finding fault with it, as a filthy rustome for men and women to sit promiscuously in Churches together: but Dr. Dale the Master of the requests told him again, that it was indeed a filthy custome in Spain, where they could not contain themselves from lascivious thoughts in their holy places, but not with us.” Baronius in his Annals, out of Eusebius, taxeth Licinius the Emperour for a decree of his made to thus effect, Jubens ne vii;i simul cum undieribus in Ecdcsid inle- ressent: for being prodigiously naught himself, uhorumna- turam ex sud vtfiosd viente spechivit, he so esteemed others. But we are far from any such strange conceits, and will permit our wives and daughters to go to the Tavern with a friend, as Aubanus saith, modo absit laschia, and. suspect nothing, to kiss coming and going, which, as Erasmus writes in one of his Epistles, they cannot endure. England is a paradise for wo- men, and hell for horses: Italy a paradise of horses, hell for women, as the diverbe goes. Some make a question whether this headstrong passion rage more in women then men, as Montagne 1. 3. But sure it is more outragious in women, as all other melancholy is, by reason of the weakness of their sex. Scaliger Poet. lib. cap. 13. concludes against women. “ s Besides their inconstancy, treachery, suspition, dissimulation, superstition, pride, (for all women are by nature proud) desire of soveraignty, if they be great women, (he gives instance in Juno) bitterness and jealousie are the most remarkable af- fections. “ Sed neque fulvus aper media tain fulvus in ira est, Fulmineo rapidos dum rotat ore canes. Nec Leo,” &c. Tyger, Bore, Bear, Viper, Lioness, A woman’s fury cannot express. * Some sav red-headed women, pale-coloured, black-eyed, and of a shril voice, are most subject to jealousie. \ t High colour in a woman choler shews, • Naught are they, peevish, proud, malicious; But worst of all red, shril, and jealous. e Idea : mnlieres prseterquam quod sunt infid*, suspieaces, inconstantcs, In.— ridiosae, simulatrices, superstitiosae, & st potentes', imoterabilcs, amore zelo- typae supra modum. Ovid. 2. de art, h Bartello. * R. T. Comparisons Comparisons are odious, I neither parallel them with others, nor debase them any more: men and women are both bad, and too subject to this pernicious infirmity. It is most part a symptome and cause of Melancholy, as Plater and Valescus teach us: melancholy men are apt to be jealous, and jealous apt to be melancholy. Pale jealousie, childe of insatiate love, Ot heart-sick thoughts which melancholy bred, A hell-tormenting fear, no faith can move. By discontent with deadly poison fed ; With heedless youth and errour vainly led. A mortall plague, a vertue-drowning flood, A hellish fire not quenched but with blood.” If idleness concurr with melancholy, such persons are most apt to be jealous; ’tis j Nevisanus’ note, “ An idle woman is presumed to be lascivious, and often jealous,” Mulier cum sola cngitat, male cogitat: And ’tis not unlikely, for they have no other business to trouble their heads with. More particular causes be these which follow. Impotency first, when a man is notable of himself to perform those dues which he ought unto his wife: for though he be an honest liver, hurt no man, yet Trcbius the Lawyer may make a ques- tion, an snum cuiq; tribuat, whether he give every one their own; and therefore when he takes notice of his wants, and perceives her to be more craving, clamorous, unsalable and prone to lust than is fit; he begins presently to suspect, that wherein he is defective, she will satisfie her self, she will be pleased by some other means. Cornelius Gallus hath ele- gantly expressed this humor in an Epigram to his Lychoris. “ Jamque alios juvenes aliosq'ue requirit amores. Me vocal imbellem decrepitumque senem,” &c. For this cause is most evident in old men, that are cold and dry by nature, and married sued plenis, to young wanton wives, with old doting Janivere in Chaucer, they begin to mis- trust all is not well, -—stye toas poung; ano \ie teas; olo, anD therefore bz feareu to tic a Cuckolo. And how should it otherwise be ? Old age is a disease of it self, loathsome, full of suspition and fear; when it is at best, pnable, unfit for such matters. k Tam apta nuptiis quam * Lib. ‘2. num. 8. mulier otiosa faciic prxsumitur luxuriosa, Si saspe zelo- typa. k Lib. 2. num. 4. hr uma hruma tnessibus, as welcome to a yong woman as snow in harvest, saith Nevisanus : Et si capisjuvenculam, faciet tibi cornua : Marry a lusty maide and she will surely graft horns on thy head. “ 1 All women are slippery, often unfaithfull to their husbands (as ALneas Sylvius epist. 38. seconds him), but to old men most treacherous : they had rather mortem amplexa- ner, lye with a coarse than such a one : * Oderunt ilium pueri% contemnunt muheres. On the other side many men, saith Hieronymus, are suspitious of their wives, m if they be lightly given, but old folks above the rest. In so much that she did not complain without a cause in n Apuleius of an old bald, bed- ridden knave she had to her good man. il Poor woman as I am, what shall I do ? I have an old grim sire to my husband, as bald as a cout, as little and as unable as a child,” a bedfulL of bones, “ he keeps all the doors barred and locked upon me, wo is me, what shall I do?” He was jealous, and she made him a cuckold for keeping her up: Suspition without a cause, hard usage is able of it self to make a woman flie out, that was otherwise honest. " t plerasque bonas tractatio pravas Esse facit,” . bad usage aggravates the matter. Nam quando mulieres cog- ?ioscu?it mantum hoc advertere, lieentiuspeccant, 0 as Nevi- sanus holds, when a woman thinks her husband watcheth her, she will sooner offend; J Liberius peccant, K pudor omnis abest, rough handling makes them worse: as the good wife of Bathe in Chaucer brags, 3!n bis oton grease 31 maBe bim trie jFor anger at® for aerj 3iealousie. Of two extreames, this of hard usage is the worst. >Tis a great fault (for some men are uxorii) to be too fond of their wives, to dote on them as r Senior Dejiro on his Fallace to be too effeminate, or as some do, to be sick for their wives breed children for them, and like the <« Tiberini lie in for then/ as some birds hatch egges by turns, they do all women’s offices • Ctelius Rhodiginus ant. led. lib. 6. cap. 24. makes mention of 1 Quu*i omnibus infidelcs foeminse, senibus infidelissimas. * Mimnernus " ^1X al“lua. nou ‘mpudica, & quam non suspectam mciito quis habeat " Lib* 5. deaur.anno. At ego misera patre meo seniorem mantum nacta sum, dem cucurbita calviorem & quovis puero pumiUorem, cunctam domum seris & ca- tems obditam custodientem. f Clialoner. » L.b. 4. n. 80. + Ovid P de art. amandi. t Every man out of his humour. q Calcagninus ApoL ribenni ab uxorum partu sarum vices subeunt, ut aves per vices incubam, &c Vo1"11- Ff a fellow a fellow out of Seneca, * that was so besotted on his wife, he could not endure a moment out of her company, he wore her scarfe when he went abroad next his heart, and would never drink but in that cup she began first. We have many such fond- lings that are their wives paekhorses and slaves, (nam grave malum uxor superans virum suuni, as the Comical Poet hath it, there’s no greater misery to a man than to let his wife domi- neer) to carry her muffe, dog, and fan, let her wear the breeches, lay out, spend and do what she will, go and come whither, when she will, they give consent. Here take my muffe, and do you hear good man ; Now give me pearl, and carry you my fan, &c. “ * poscit pallam, redimicula, inaures; Curre,' quid hie cessas? vulgo vult ilia videri, Tu pete lecticas ” many brave and worthy men have trespassed in this kinde, multos fords claros domestica h(ec destruxit infamia, and many noble Senators and souldiers (as t Pliny notes) have lost their honour, in being uxorii, so sottishly overruled by their wives; and therefore Cato in Plutarch made a bitter jest on his fellow Citizens, the Romanes, “ we govern all the world abroad, and our wives at home rule us.” These offend in one extream ; But too hard and too severe, are far more offensive on the other. As just a cause may be long absence of either party, when they must of necessity be much from home, as Lawyers, Physitians, Marriners, by their professions ; or other- wise make frivolous, impertinent journeyes, tarry long abroad to no purpose, lie out, and are gadding still, upon small occa- sions, it must needs yeeld matter of suspition, when they use their wives unkindly in the mean time, and never tarry at home, it cannot use but ingender some such conceit. “ q Uxor si cessas amare te cogitat Aut tete amari, aut potare, aut animo obsequi, Et tibi bene esse soli, quum sibi sit male.” If thou be absent long, thy wife then thinks, Th’ art drunk, at ease, or with some pretty minks, ’Tis well with thee, or else beloved of some, Whil’st she poor soul doth fare full ill at home. Hippocrates the Physitian had a smack of this disease; for when he was to go from home as far as Abdera, and some r Exiturus fascia uxoris pectus alligabat, nec momento praesentia cjus carere poterat, potumque non hauriebat nisi prsegustatum labris ejus. * Chaloner. f Panegyr. Trajaao. s Ter. Adelph. Act. 1. see. U other remote cities of Greece, he writ to his friend Dionysius (if at least those r Epistles be his) “ 5 to oversee his wife in his absence, (as Apollo set a Raven to watch his Coronis) although she lived in his house with her father and mother, whom he knew would have a care of her; yet that would not satisfie his jealousie, he would have his speciall friend Dionysius to dwell in his house with her all the time of his peregrination, and to observe her behaviour, how she carried her self in hei husband’s absence, and that she did not lust after other men. 1 For a woman had need to have an overseer to keep her ho- nest ; they are bad by nature, and lightly given all, and if they be not curbed in time, as an unproyned tree, they will be full of wild branches, and degenerate of a sudden.” Especially in their husbands’absence: though one Lucretia were trusty, and one Penelope, yet Clytemnestra made Agamemnon cuckold; and no question there be too many of her conditions. If their husbands tarry too long abroad upon unnecessary business, well they may suspect: or if they run one way, their wives at home will flie out another, Quid pro quo. Or if present, and give them not that content which they ought, u Primum in- grata, mox invisa nodes qua per somnum transiguntur, they cannot endure to lie alone, or to fast long. x Peter Godefridus in his second book of love, and sixt chapter, hath a story out of S. Anthonie’s life, of a Gentleman, who, by that good man’s advise, would not meddle with his wife in the passion week, but for his pains she set a pair of horns on his head. Such another he hath out of Abstemius, one perswaded a new mar- ried man, “ v to forbear the three first nights, and he should all his life time after be fortunate in cattle,” but his impatient wife would not tarry so long: well he might speed in cattle, but not in children. Such a tale hath Heinsius of an impotent and slack scholler, a meer student, and a friend of his, that seeing by chance a fine damsel sing and dance, would needs marry her, the match was soon made, for he was young and rich, genis gratus, cor pore glabellus, arte multis cuts, X for- tuna opulentus, like that Apollo in z Apuleius. The first ' Fab. Calvo. Ravennate interprete. 5 Dum rediero domum meatn habi. tabis, & licet cum parentibus habitet hac mea peregrinatione; earn tamen & ejus mores observabis uti absentia viri sui probe degat, nec alios viros cogitet aut quserat. 1 Fosmina semper custodeeget qui se pudicam contineat; suapte enim natura nequitias insitas habet, quas nisi indies comprimat, ut arbores sto- Iones emittunt, &c. “Heinsius. x Uxor cujusdam nobilis quum debitum maritale sacro passionis hebdomada non obtineret, alterum adiit. y Ne tribus prioribus noctibus rem haberet cum ea, utesset in pecoribus fortunatus, ab uxore morae impatiente, &c. zTotam noctem bene & pudice nemini molestus dormiendo transegit; mane autem quum mtllius conscius facinoris sibi esset, & inertiae puderet, audisse se dicebat cum dolore calculi solere cam conflictari. Duo pra;cepta juris unit nocte exnressit, ncminem laeserat & honeste vixerat, sed an suum cuique reddidisset, quaeri potcrat. Muiius opinor & Trebatius hoc negassent. lib. 1 Ff 2 night, night, having liberally taken his liquor (as in that countrey they do) my fine scholler was so fusled, that he no sooner was laid in bed, but he fell fast asleep, never waked till morning, and then much abashed, purpureis formosa rosis cum Aurora ruberet, when the fair morn with purple hue gan shine, he made an excuse, I know not what, out of Hippocrates Cous, &c. and for that time it went currant; but when as afterward he did not play the man as he should do, she fell in league with a good fellow', and whil’st he sate up late at his study about those Criticismes, mending some hard places in Festus or Pollux, came cold to bed, and would tell her still what he had done, she did not much regard what he said, &c. “ a She w'ould have another matter mended much rather, which he did not perceive was corruptthus lie continued at his study late, she at her sport, alibi enim festivas nodes agitabat, hating all schollers for his sake, till at length he began to suspect, and turned a little yellow, as well he might; for it was his own fault; and if men be jealous in such cases ( b as oft it falls out) the mends is in their own hands, they must thank themselves. Who will pitie them, saith Neander, or be much offended with siich wives, si decepta: prhis viros decipiant, cornutos red- dant, if they deceive those that cozened them first ? A Law'- yer’s wdfe in * Aristametus, because her husband was negligent in his business, quando lecto danda opera, threatened to cor- nute him : and did not stick to tell Philinna one of her gossips as much, and that aloud for him to hear: “ If he follow other men’s matters and leave his own, lie have an Orator shall plead my cause,” I care not if he know it. A fourth eminent cause of jealousie may be this, when he that is deformed, and as Pindarus of Vulcan, sine grains natus, hirsute, ragged, yet vertuously given, will marry some fair nice peece, or light huswife, begins to misdoubt (as well he may) she doth not affect him. c Lis est cum forma magnet pudicitice, Beautieandhonesty have ever been at oddes. Abraham was jealous of his wife because she was fair : so was Vulcan of his Venus, when he made her creeking shooes, saith + Philo- stratus, ne mcecharetur, sandalw scilicet defer ente ^ That he might hear by them when she stirred, which Mars mdignc ferre, * was not well pleased with. Good cause had \ ulcan to do as he did, for she was no honester then she should be. Your fine faces have commonly this fault, and it is hard to * Alterins loci emendationem serio optabat, quem corruptum esse ille non in* venit. b Such another tale is in Neander de Jocoseriis his first talc. * Lib. 2. Ep. 3. Si pergit nlienis negotiis operam dare sui negligees, erit alius rnihi orator qui rem meant agat. c Ovid, rara est concordia formx atquc pudicitix. fEpist. % Quod strideret ejus calceamentum. ■1 . finde, finde, saith Francis Philelphus in an epistle to Saxolahis friend, a rich man honest, a proper woman not proud or unchast. “ Can she be fair and honest too ?” “ * Saepe etenim occuluit picta sese Hydra sub herba. Sub specie forma*, incauto se saepe marito Nequam animus vendit,” He that marries a wife that is snowt fair alone, lat him look saith d Barbarus for no better successe than Vulcan had with Venus, or Claudius with Messalina. And ’tis impossible al- most in such cases the wife should contain, or the good man not be jealous: for when he is so defective, weak, ill propor- tioned, unpleasing in those parts which women most affect, and she most absolutely fair and able on the other side, if she be not very vertuously given, how can she love him ? and al- though she be not fair, yet if he admire her and think her so, in his conceit she is absolute, he holds it impossible for any man living not to dote as he doth, to look on her and not lust, not to covet, and if he be in company with her, not to lay seige to her honestie: or else out of a deep apprehension of his infirmities, deformities, and other men’s good parts, out of his own little worth and desert, he distrusts himself, (for what is jealousie but distrust ?) he suspects she cannot affect him, or be not so kinde and lQving as she should, she certainly loves some other man better then himself. e Nevisanus lib. 4. num. 12. will have barrenness to be a main cause of Jealousie. If her husband cannot play the man^ some other shall, they will leave no remedies unassayed, and thereupon the good man growes jealous, I could give an instance, but be it as it is. I finde this reason given by some men, because they have been formerly naught themselves, they think they may be so served by others, they turned up trumpe before the Cards were shuffled ; they shall have therefore legem talionis, like for like. f Ipse miser docui, quo posset ludere pacto Custodes, eheu nunc premor arte mea !” Wrecth as I was, I taught her bad to be. And now mine own sly tricks are put upon me. Mala 7nens, vialus animus, as the saying is, ill dispositions cause ill suspitions. * Hor. epist. 15. d De re uxorialib. 1. cap. 5. « Cum stcriles sunt, ex nmiatiorre viri se putant concipcre. f Tibullus eleg. 6. F f 3 « Therc * There is none jealous I durst pawne my life. But he that hath defil’d another’s wife, And for that he himself hath gone astray. He straightway thinks his wife will tread that way. To these two above named causes, or incendiaries of this rage, I may very well annex those circumstances of time, place, per- sons, by which it ebbes and flowes, the feweli of this furie, as h Vives truely observes; and such like accidents or occasions, proceeding from the parties themselves, or others, which much aggravate and intend this suspitious humour. For many men are so lasciviously given, either out of a depraved nature, or too much liberty, which they do assume unto themselves, by reason of their greatness, in that they are noble men, (for hcentia peccandi, S( multitudo peccantium are great motives) though their own wives be never so fair, noble, vertuous, ho nest, wise, able, and well given, they must have change. f< ’ Qui cum legitimi junguntur federe lecti, Virtute egregiis, facieq; domoq; puellis, Scorta tamen, foedasq; lupas in fornice quaerunt, Et per adulterium nova carpere gaudia tentant.” Who being match’d to wives most vertuous. Noble, and fair, fly out lascivious. Quod licet ingratum est, that which is ordinary, is unpleasant. Nero (saith Tacitus) abhorred Octavia his own wife, a noble vertuous Lady, and loved Acte a base queane in respect, t Cerinthus rejected Sulpitia, a noble man’s daughter, and courted a poor servant maid. “ tanta estaliena in messe voluptas,” for that “ k stolne waters be more pleasantor as Vitellius the Emperour was wont to say, Jucundiores amoves, qui cum periculo habentur, like stolne Venison, still the sweetest is that love which is most difficultly attained: they like better to hunt by stealth in another man’s walk, then to have the fairest course that may be at game of their own. “ 1 Aspice ut in coslo mqdo sol, modd luna ministret, Sic etiam nobis una pella parum est.” As Sun and Moon in Heaven change their course. So they change loves, though often to the worse. * Withcr’s Sat. h 3. de Anima. Crescit ac decrcscit zelotypia cum personis, locis, temporibus, negotiis. > Marullus. f Tibullus Epig. k Prov. 9. IV. 1 Proper*., cleg. 2. Or Or that some fair object so forcibly moves them, they cannot contain themselves, be it heard or seen they will be at it. * Nes- sus the Centaure was by agreement to carry Hercules and his wife over the river Evenus ; no sooner had he set Dianira on the other side, but he would have offered violence unto her, leaving Hercules to swim over as he could : and though her husband was a spectator, yet would he not desist till Hercules with a poysoned arrow shot him to death, f Neptune saw by chance that Thessalian Tyro, Eunippius’ wife, he forthwith, in the fury of his lust, counterfeited her husband’s habit, and made him cuckold. Tarquin heard Collatine commend his wife, and was so far enraged, that in midst of the night to her he went. | Theseus stole Ariadne, vi rapuit that Trazenian Anaxa, Antiope, and now being old, Helena a girle not yet ready for an husband. Great men are most part thus affected all, as an horse they neigh, saith “Jeremiah, after their neigh- bour’s wives, " ut visa pullus adhinnit equa And if they be in company with other women, though in their own wives’ presence, they must be courting and dallying with them. Juno in Lucian complains of Jupiter that he was still kissing Ganymede before her face, which did not a little offend her: And besides he was a counterfeit Amphitryo, a bull, a swan, a golden shower, and plaid many such bad pranks, too long, too shameful to relate. Or that they care little for their own Ladies, and fear no Lawes, they dare freely keep whores at their wives’ noses. ’Tis too frequent with noble men to be dishonest; Pietas, probitas, fdes, privata bona sunt, as n he said long since, piety, chastity, and such like verrues are for private men : not to be much looked after in great Courts : And which Suetonius of the good Princes of his time, they might be all engraven in one ring, we may truely hold of chast potentates of our age. For great personages will familiarly run out in this kind, and yield occasion of offence. ° Montaigne, in his essayes, gives instance in Czesar, Mahomet the Turk, that sacked Constan- tinople, and Ladislaus King of Naples that besieged Florence: great men, and great souldiers, are commonly great, &c. pro- batum est, they are good doers. Mars and Venus are equally ballanced in their actions, |1 M Hit is in galea nidum fecfire columba?, Apparet Marti quam sit arnica Venus. ♦ Ovid lib. 9. Met. Pausanias Strabo, quum crevit imbrihus hyernalibnS. Dianeiram soscipit, Herculem nando $equi jubet. f Lucian tom. 4. + Phi- larch. * Cap. 5. 8. » Seneca. 0 Lib. 2. cap. 23. || Petronius Catal. F f 4> A dove *' A dove within a head-piece made her nest, ’Twixt Mars and Venus see an interest.” Especially if they be bald, for bald men have ever been suspi- tious (read more in Aristotle Sect. 4. proh. 19.) as Galba, Otho, Domitian, and remarkable Caesar amongst the rest. * Ur bam servate uxores, m ac chum c ahum adducinncs ; be- sides, this bald Caesar, saith Curio in Sueton, was omnium mu- herum vvr ; he made love to Eunoe, Queen of Mauritania, to Cleopatra, to Posthumia wife to Sergius Sulpitius, to Lollia wife to Gabinius, to Tertulla of Crassus, to Mutia Pompey’s wife, and I know not how many besides : And well he might, for if all be true that I have read, he had a licence to lyc with whom he list. Inter alios honores Ctesari decretos (as Sue- ton, cap. 52. de Julio, and Dion lib. 44. relate) jus tlli datum, cum quibuscunque faeminis sejungendi. Every private history willyield such variety of instances: Otherwise good, wise, discreet men,vertuous and valiant, but too faulty in this. Priamus had fifty sons, but seventeen alone lawfully begotten. p Philippus bonus left fourteen bastards. Laurence Medices, a good Prince and a wise, but, saith q Machiavel, prodigiously lascivious. None so valiant as Castruccius Castrucanus, but as the said Author hath it,r none so incontinent as he was. And ’tis not only pre- dominant in Grandies this fault: but if you will take a great man’s testimony, ’tis familiar with every base souldier in France, (and elsewhere I think) “ This vice (f saith mine Au- thor) is so common with us in France, that he is of no accompt, a meer coward, not worthy the name of a souldier, that is not a notorious whoremaster.” In Italy he is not a gentleman, that besides his wife hath not a Courtesan and a mistress. ’Tis no marvel then, if poor women in such cases be jealous, when they shall see themselves manifestly neglected, contemned, loathed, unkindly used : their disloyal husbands to entertain others in their rooms, and many times to court Ladies to their faces: other mens’ wives to wear their jewels : how shall a poor woman in such a case moderate her passion ? “ | Quis tibi nunc Dido cernenti talia sensus ?” How on the other side shall a poor man contain himself from thisferalmalady,when he shall sec so manifestsignes of his wive’s inconstancy ? when as Milo’s wife she dotes upon every yong man she sees, or as § Martial’s Sota, * Sueton. ? Pontus Heutcr vita ejus. i Lib. 8. Flor. hist. Dux omnium optimus Sc sapientissimws, sed in re venerea prodigiosus. ' Vita Castruccii. Idem uxores maritis abalienavit. + Seselius lib. 2. de Repub. Gallorum. Ita nunc apud infimos obtinuit hoc vitium, ut nullius fere pretii sit, S: ignavus miles qui non in scortationc n>a.\ime CXCClIat, Si adulteno. J Virg. -toi. 4. § Epig. 9. lib. 4, „ de^ “ deserto sequitur Clitum marito.” Though her husband be proper and tall, fair and lovely to be- hold, able to give contentment to any one woman, yet she will taste of the forbidden fruit: Juvenal’s Iberina to an hair, she is as well pleased with one eve as one man. If a yong gallant come by chance into her presence, a Fastidious Brisk, that can wear his cloaths well in fashion, with a lock, gingJing spur, a feather, that can cringe, and withal complement, court a Gen- tlewoman, she raves upon him, “ O what a lovely proper man he was,” another Hector, an Alexander, a goodly man, a demi-god, how sweetly he carried himself, with how comely a grace, sic oculus, sic ille manus, sic ora fere bat, how neatly he did wear his cloaths ! “ * Quam sese ore ferens, quam forti pectore & armis,” how bravely did he discourse, ride, sing and dance, &c. and then she begins to loath her husband, repugnans osculatur, to hate him and his filthy beard, his goatish complexion, as Doris said of Polyphemus, t iotas qui sanitvi, totas ut h incus diet, he is a rammy fulsome fellow, a goblin faced fellow, he timels, he stinks, “ Ft csepas simulalliumque ructat” —— si quail do ad thalamum, SCc. how like adizard, a fool, an asse he looks, how like a clown he behaves himself! 4 she will not come neer him by her good will, but wholly rejects him, as Venus did her fuliginous Vulcan, at last, “ Nec Deushunc mens&, Dea nec dignata cubili est.” So did Lucretia a Lady of Senae, after she had hut seen Euria- lus, in Eunalum tota ferebatur, domain reversa, Kc. she would not hold her eys off him in his presence, — " § tantum egregio decus enitet ore,” and in his absence could think of none but him, odit virum, she loathed her husband forthwith, might not abide him. “ || Etconjugalis negligent tori, viro Praesente, acerbo nauseat fastidio,” All against the Laws of Matrimony, She did abhor her husband’s Phisnomy, and sought all opportunity to see her sweet heart again. Now when the good man shall observe his wife so lightly given, “ to * Virg. i. JEn. •(■ Secundus syl, • Jpneas Sylvius. § Virg. 4. dSn. }| S. Gixeo Simonides. be be so free and familiar with every gallant, her immodesty and wantonness,” (as' Camerarius notes) it must needs yield matter of suspition to him, when she still pranks up her self beyond her means and fortunes, makes impertinent journeys, unneces- sary visitations, staies out so long, with such and such compa- nions, so frequently goes to plays, masks, feasts, and all pub- lique meetings, shall use such immodest u gestures, free speeches, and withal shew some distast of her own husband ; how can he chuse, though he were another Socrates, but be suspitious, and instantly jealous ? " * Socraticas tandem faciet transeendere metas More especially when he shall take notice of their more secret and sly tricks, which to cornute their husbands they commonly use, (dum ludis, ludos htec te facit) they pretend love, ho- nour, chastity, and seem to respect them before all men living. Saints in shew, so cunningly can they dissemble, they will not so much as look upon another man, in his presence, + so chaste, so religious, and so devout, they cannot endure the name or sight of a quean, an harlot, out upon her ? and in their out- ward carriage are most loving and officious, will kiss their hus- band, and hang about his neck, (dear husband, sweet husband) and with a composed countenance, salute him, especially when he comes home, or if he go from home, weep, sigh, lament, and’ take upon them to be sick and swoune, (like Jocundo’s wife in x Ariosto, when her husband was to depart) and yet arrant, &c. they care not for him, Aye me, the thought (quoth she) makes me so fraid. That scarce the breath abideth in my brest ; Peace my sweet love and wife, Jocundo said. And weeps as fast, and comforts her his best, &c. All this might not asswage the woman’s pain. Needs must I die before you come again. Nor how to keep my life 1 can devise. The doleful days and nights I shall sustain. From meat my mouth, from sleep will keep mine eys, &c. That very night that went before the morrow. That he had pointed surely to depart, Jocundo’s wife was sick, and swoun’d for sorrow Amid his arms, so heavy was her heart. And yet for all these counterfeit tears and protestations, Jo- cundo coming back in all haste for a Jewel he had forgot, 1 Cent. 2. ca. 38 Opcr. subcis. mulieris liberius Sc familiarius communicantis turn omnibus liccntia & immodestia, sinistri sernronis Sc susphioms materiam viro praebet. u Voces liber®, oculorum col!oquia,contractationes parum vere- rundae, motus immodici,&c. Heinsius. * Clialoner. -}- Wlvat rs here said, is not prejudicial to honest Women. * Lib,' 28. se. 13. His His chaste and yoke-fellow he found Yok’t with a knave, all honesty neglected. The adulterer sleeping very sound. Yet by his face was easily detected : A beggar’s brat bred by him from his cradle. And now was riding on his master’s saddle. Thus can they cunningly counterfeit, as y Platina describes their customes, “ kiss their husbands whom they had rather see hanging on a Gallowes-, and swear they love him dearer then their own lives, whose soul they would not ransome for their little dog’s “ similis si permutatio detur, > Morte viri cupiunt animam servare catellas. Many of them seem to be precise and holy forsooth, and will go to such a 2 Church, to hear such a good man by all means, an excellent man, when ’tis for no other intent, (as he follows it) then “ to see and to be seen, to observe what fashions are in use, to meet some Pander, Bawd, Monk, Frier, or to entise some good fellow.” For they perswade themselves, as a Ne- visanus shews, “ That it is neither sin nor shame to lye with a Lord or a parish Priest, if he be a proper man ; b and though she kneele often, and pray devoutly, ’tis (saith Platina) not fop her husband's welfare, or children’s good, or any friend, but for her sweet-heart’s return, her Pander’s health.” If her husband would have her go, she fains her self sick, c Et simulat subitd condoluisse caput: her head akes, and she cannot stir : but if her Paramour ask as much, she is for him in all seasons, at all hours ot the night. d In the Kingdome of Malabar, and about Goa in the East-Indies, the women are so subtile, that with a certain drink they give them to drive away cares as they say, “ e they will make them sleep for twenty foure houres, or so intoxicate them, that they can remember naught of that they saw done, or heard, and by washing of their feet, restore them again, and so make their husbands cuckolds to their faces.” Some are ill disposed at all times, to all persons they like, others more wary to some few. at such and such seasons, as Au- y Dial. amor. Pendet fallax & blanda circa oscula mariti, quern in cruce, si fieri posset, deosculari velit: lllius vitam chariorem esse sua jurejurando affirmat: quem ccrte nom redimeret animi catelli si posset. 2 Adeunt templum utvetn divinam audiant, ut ipsse simulant, sed vel ut Monachum fratrem, vel adulterum lingua, oculis, ad libidinem provocent. a Lib. 4. num. 81. Ipse sibi persua- dent, quod adulterium cum Principe vel cum Prsesule, non est pudor, nee pcc catum, 1 Deum rogat, non pro salute mariti, tilii, cognati vota suscipit, sed pro reditu maechi si abest, pro valetudine lenoms si aegrotet. c Tibullus. <i Gor- tardus Arthus descrip. Indiae Orient. Linchoften. * Garcias ab Horto hist. lib. ?• cap. 24, Daturam herbam vocat A describit, Tam proclives sunt ad venerem mulieres ut viros inebrient per21horas, liquore quudain, ut nihil videant, rccor- dentur, atdonniant, & post lotioncm pedum, ad se restituunt, &c, 4 gustt gusta, LIvia, non nisi plena navi vector cm tollebat. But as he said, f No pen could write, no tongue attain to tell. By force of eloquence, or help of Art, Of womens’ treacheries the hundredth part. Both, to say truth, are often faulty ; Men and women give just occasions in this humour of discontent, aggravate and yield matter of suspition : but most part of the chief causes proceed from other adventitious accidents and circumstances, though the parties be free, and both well given themselves. The undis- creet carriage of some lascivious gallant ( Hi e contra of some light woman) by his often frequenting of an house, bold un- seemly gestures, may make a breach, and by his over familia- rity, if he be inclined to yellowness, colour him quite out. If he be poor, basely born, saith Beneditto Varchi, and otherwise unhandsome, he suspects him the less ; but if a proper man, such as was Alcibiades in Greece, and Castruccius Castrucanus in Italy, well descended, commendable for his good parts, he taketh on the more, and watcheth his doings. * Theodosius the Emperor gave his wife Eudoxiaa golden apple when he was a suiter to her, which she long after bestowed upon a young Gal- lant in the Court, of her especiall acquaintance. The Empe- ror, espying this apple in his hand, suspected forthwith, more than was, his wive’s dishonesty, banished him the Court, and from that day following forbare to accompany her any more. + A rich merchant had a fair wife ; according to his custome he went to travell ; in his absence a good fellow tempted his wife ; she denied him ; yet he, dying a little after, gave her a legacy for the love he bore her. At his return her jealous hus- band because she had got more by land than he had done at Sea, turned her away upon suspition. Now when those other circumstances of time and place, op- portunity and importunity shall concurre, what will they not effect ? Fair opportunitie can win the coyest she that is. So wisely he takes time, as hee’ll be sure he will not miss : Then he that loves her gamesome vean, and tempers loyes with art. Brings love that swimmethin her eyes to dive into herheart. As at Playes, Masks, great feasts and banquets, one singles out his wife to dance, another courts her in his presence, a third tempts her, a fourth insinuates with a pleasing complement, a sweet smile, ingratiates himself with an amphibological speech, * Lipsius Polit. f Seneca lib. 2. controv. 8. as f Ariosto, Lib. 23. st. 75r. as that merry companion in the * Satyrist did to his Glycerium, adsidens interior em paltnam amabiliter concutiens, “ Quod meus hortus habet suraat impune licebit. Si dederis nobis quod tuus hortus habet,” with many such, &c. and then as he saith, f e map no tofrile xn cfjaatitp atnOe, Cfiat 10 aggaio on etop 0iDe. For after a great feast, “ «Vino saepe suum nescit arnica virum.” ,JvToah (saith t Hierome) “ shewed his nakedness in his drunk- enness, which for six hundred years he had covered in sober- ness. Lot lay with his daughters in his drink, as Cyneras with Myrrha, “ t quid enim Venus ebria curat ?” The most continent may be overcom, or if otherwise they keep bad company, they that are modest of themselves, and dare not offend, “ confirmed by h others, grow impudent, and confi- dent, and get an ill habit.” *« § Alia qua?slus gratia matrimonium corrumpit. Alia peccans multas vult morbi habere sodas.” Or if they dwell in suspected places, as in an infamous Inne, ncer some Stewes, neer Monkes, Friers, Nevisanus addes, where be many tempters and soliciters, idle persons that fre- quent their companies, it may give just cause of suspition. Martial of old inveighed against them that counterfeited a dis- ease to go to the Bath ; for so, many times, “ relicto COnjuge Penelope venit, abit Helene.” j£neas Sylvius puts in a caveat against Princes’ Courts, because there be tot Jonnosi juvents qui promittunt, so many brave suiters to tempt, &c. “ || If you leave her in such a place, you shall likely find her in company you like not, either they come to her, or she is gone to them.” 1 Kornmannus makes a doubt- ing jest in his lascivious Countrey, Virginis illibata ccnstatur ne caslitas ad quam frequentur accedant scholares ? And * Bodicher. Sat. q Chaucer. % Tibullus. + Epist. 85. adOceanum. Ad unius her* ebrietatem nudat femora, quae per sexcentos annos sobrietate coji- texcrat. +JUV- Sat. 13. h Nihil audent prn.no, post ab aliis conlirmatic, audaces k confidents sunt. Ubi semel verecundise Uroites trjnsierint. § Eu- ripides. 1. 63. || De miser. Curialium. Aut ahum cum ea invcnics, am isse aiiuin reperies. * Cap. 18. de Virg. Baldus Baldus the Lawyer scoffs on, quuvi scholaris, inquit, loquitur cum paella, non prcesumitcr ei dicere, pater noster, When a Scholler talkes with a maid, or another man’s wife in private, it is presumed he saith not a Pater nosier. Or if I shall see a Monke or a Frier climbe up by a ladder at midnight into a Vir- gine’s or Widowe’s chamber window, I shall hardly think he then goes to administer the Sacraments, or to take her confes- sion. These are the ordinary causes of jealousie, which are in- tended or remitted as the circumstances vary. MEMB. II. SUBSECT. I. Symptomes of Jealousie, fear, sorrow, suspition, strange actions, gestures, outrages, locking up, oathes, trials,- lawes, Sc. OF all passions, as I have already proved, Love is most vio- lent, and of those bitter potions which this Love-Melan- choly affords, this b:istard jealousie is the greatest, as appears by those prodigious Symptomes which it hath, and that it pro- duceth. For besides Fear and Sorrow, which is common to all Melancholy, anxiety of minde, suspition, aggravation, restless thoughts, paleness, meagerness, neglect of business, and the like, these men are farther yet misaffected, and in an higher strain. ’7 is a more vehement passion, a more furious pertur- bation, a bitter pain, a fire, a pernicious curiosity, a gall cor- rupting the honey of our life, madness, vertigo, plague, hell, they are more than ordinarily disquieted, they lose bonum pads, as *' Chrysostome observes ; and though they be rich, keep sumptuous tables, be nobly allied, yet miserrimi omnium sunt, they are most miserable, they are more than ordinarily discon- tent, more sad, nihil tristius, more than ordinarily suspitious. Jealousie, saith k Vives, “ begets unquietness in the minde, night and (lay : he hunts after every word he hears, eveiy whis- per, and amplifies it to himself (as all melancholy men do in other matters) with a most injust calumny of others, he misinterprets every thing is said or done, most apt to mistake or misconster,” he pryes into every corner, follows close, observes to an hair. ’Tis proper to Jealousie so to do, Pale hagg, infernal! fury, pleasure’s smart, Envie’s observer, prying in every part. * Horn. 38. in c. 17. Gen Etsi m.ignis affluunt divitiis, &c. k 3. de Anima. Omnes voces, auras, omncs susurros captat zelotypus, k amplificnt apud se cum jniquissimade singulis calumnia. Maximc suspitiosi, k ad pejora credendum prodives. Besides Besides those strange gestures of staring, frowning, grinning, rolling of eyes, menacing, gastly looks, broken pace, interrupt, precipitate, half-turns. He will sometimes sigh, weep, sob for auger, “ Nempe suos imbres etiam istatonitrua fundunt,” swear and bely, slander any man, curse, threaten, braule, scold, fight ; and sometimes again flatter and speak fair, ask forgive- ness, kiss and coll, condemn his rashness and folly, vow, protest, and swear he will never do so again ; and then eftsoons, impa- tient as he is, rave, roar, and lay about him like a mad man, thump her sides, drag her about perchance, drive her out of doors, send her home, he will be divorced forthwith, she is a whore, &c. and bye and bye with all submiss complement in- treat her fair, and bring her in again, he loves her dearly, she is his sweet, most kinde and loving wife, he will not change, nor leave her for a kingdom ; so he continues off and on, as the toy takes him, the object moves him, but most part brauling, frett- ing, unquiet he is, accusing and suspecting not strangers only, but Brothers and Sisters, Father and Mother, nearest and dearest friends. He thinks with those Italians, “ Chi non tocca parentado, Tocca mai e rado.” And through fear conceives unto himself things almost incre- dible and impossible to be effected. As an Hearn when she, fishes, still prying on all sides ; or as a Cat doth a Mouse, his eye is never off her’s; he glotes on him, on her, accurately ob- serving on whom she looks, who looks at her, what she saith, doth, at dinner, at supper, sitting, walking, at home, abroad, he is the same, still enquiring, mandring, gazing, listning, af- frighted with every small object; why did she smile, why did she pity him, commend him ? why did she drink twice to such a man ? why did she offer to kiss, to dance ? &c. a whore, a whore, an arrant whore. All this he confesseth in the Poet, “ 1 Omnia me terrent, timidus sum, ignosce timori, Et miser in tunica suspicor esse virum. Me laedit si multa tibi dabit oscula mater. Me soror, & cum qua dormit arnica simul." V Each thing affrights me, I do fear. Ah pardon me my fear, I doubt a man is hid within The cloathes that thou dost wear, Is’t not a man in woman’s apparel ? is not some body in that 1 Propertius. great great chest* or behinde the door, or hangings, or in some of those barrels ? may not a man steal in at the window with a ladder of ropes, or come down the chimney, have a false key, or get in when he is asleep ? If a Mouse do but stir, or the winde blow, a casement clatter, that’s the villaine, there he is: by his good will no man shall see her, salute her, speak with her, she shall not go forth of his sight, so much as to do her needs. m Non ita bovern argus, &c. Argus did not so keep his Cow, that watchful dragon the golden fleece, or Cerberus the coming in of Hell, as he keepes his wife. If a dear friend or neer kins- man come as guest to his house, to visit him, he will never let him be out of his own sight and company, lest peradventure, &c. If the necessity of his business be such that lie must go from home, lie doth either lock her up, or commit her with a deal of injunctions and protestations to some trusty friends, him and her he sets and bribes to oversee : one servant is set in his absence to watch another, and all to observe his wife, and yet all this will not serve, though his business be very urgent, he will when he is half way come back again in all post hast, rise from supper, or at midnight, and be gone, and sometimes leave his business undone, and as a stranger court his own wife in some disguised habit. Though there be no danger at all, no cause of suspition, she live in such a place, where Messalina her self could not be dishonest if she would, yet he suspects her as much as if she were in a bawdy house, some Prince’s Court, or in a common Inne, where all comers might have free ac- ccsse. He cals her on a sudden all to naught, she is a strum- pet, a light huswife, a bitch, an errant whore. No perswasion, no protestation can divert this passion, nothing can ease him, secure or give him satisfaction. It is most strange to report what outrageous acts by men and women have been committed in this kind, by women especially, that will run after their husbands into all places and companies, n as Jovianus Potanus’ wife did by him, follow him whithersoever he went, it matters not, or upon what business, raving like Juno in theTragcedy, miscalling, cursing, swearing, and mistrusting every one she sees. Gomesius in his third book of the life and deeds of Francis Ximenius, sometime Archbishop of Toledo, hath a strange story of that incredible jealousie of Joane Queen of Spain, wife to King Philip, mother of Ferdinand and Charles 1 the 5. Empcrours • when her husband Philip, either for that he was tyred with his wives jealousie, or had some great business, went into the Low-countries : she was so impatient and me- lancholy upon his departure, that she wolld scarce eat her meat. .Eneas Silr. n Ant, Dial. meat, or converse with any man ; anti though she were with child, the season of the yeer very bad, the winde against her, in all haste she would to sea after him. Neither Isabella her Queen mother, the Archbishop, or any other friend could per- swade her to the contrary, but she would after him. When she was now come into the Low-countries, and kindly-entertained by her husband, she could not contain herself, “ ° but in a rage ran upon a yellow haired wench,” with whom she sus- pected her husband to be nought, “ cut off her hair, did beat her black and blew, and so diagged her about.” It is an ordi- nary thing for women in such cases to scrat the faces, slit the noses of such as they suspect; as Henry the second’s impor- tune Juno did by Rosamond at Woodstock : for she complains in a * moderne Poet, she scarce spake, But flies with eager fury to my face, Offering me most unwomanly disgrace. Look how a Tigresse, &c. So fell she on me in outrageous wise, As could Disdain and Jealousie devise. Or if it be so they dare not or cannot execute any such tyranni- cal injustice, they will miscall, rail and revile, bear them deadly hate and malice, as p Tacitus observes, “ The hatred of a jealous woman is inseparable against such as she suspects.” “ f Nulla vis flammae tumidique venti Tanta, nec teli metuanda torti, Quantu cum conjux viduata taedis Ardet & odit. Windes, weapons, flames make not such hurly burly* As raving women turn all topsie turvy. So did Agrippina by Lollia, and Calphurnia in the dayes of Claudius. But women are sufficiently curbed in such cases, the rage of men is more eminent, and frequently put in prac- tice. See but with what rigour those jealous husbands tyran- nize over their poor wives. In Greece, Spain, Italy, Turkie. Africk, Asia, and generally over all those hot countries, ± Mux heres vestne terra vestra, arate sicut vultis, Mahomet in his Alcoran gives this power to men, your wives are as your land, till them, use them, intreat them fair or foul, as you will your selves. " (§ Mecastor lege dura vivunt mulieres,) Rabie concept^, caesariem abrasit, puellxq; mirabiliter insultans faciem yi- bicibus faedavite * Daniel. t Annal. ltb. 12. Principismulieris zelotypaj estin alias mulieres quas suspectas habet, odium inseparabile. f Seneca in Medeao {Alcoran cap. Bovis, interprete Ricardo praed. c. 8. Confutationi*. $ Plautus. Vol. II, G g they they lock them still in their houses, which are so many prisons to them, will suffer no body to come at them, or their wives to be seen abroad, “ nee campos liceat lustrare patentes.” They must not so much as look out. And if they be great per- sons, they have Eunuchs to keep them, as the Grand Seignior among the Turks, the Sophies of Persia, those Tartarian Mo- gors, and Kings of China. Infantes mascu/os castrant inmi- rneros ut regi serviant, saith11 Riccius, “ they geld innumera- ble infants” to this purpose ; the King of r China “maintains 10000 Eunuchs in his family to keep his wives.” The XerifFes of Barbary keep their Curtezans in such a strict manner, that if any man come but in sight of them he dies for it ; and if they chance to see a man, and do not instantly cry out, though from their windows, they must be put to death. The Turks have I know not how many black deformed Eunuchs (for the white serve for other ministeries) to this purpose sent commonly from yEgypt, deprived in their childhood of all their privities, and brought up in the Seraglie at Constantinople to keep their wives ; which are so penned up they may not confer with any living man, or converse with younger women, have a Cucum- ber or Carret sent into them for their diet, but sliced, for fear, &c. and so live and are left alone to their unchaste thoughts all the dayes of their lives. The vulgar sort of women, if at any time they come abroad, which is very seldome, to visit one another, or to go to their Bathes, are so covered, that no man can see them, as the matrons were in old Rome, lecticaaut sella teetd xectee, so * Dion and Seneca record, Velata; totec incedunt, which 5 Alexander ab Alexandra relates of the Parthians, lib. 5. cap. 24. which, with Andreas Tiraquellus his Commentator, I rather think should be understood of Persians. 1 have not yet said all, they do not oncly lock them up, sed & pudendis seras adhibent : hear what Bembus jelates lib. 6. of his Ve- netian History, of those inhabitants that dwell about Quiloa in Africk. Lusitani, inquit, quorundam civitates adierunt, qui ■natis statimjeerninis natunim consuunt, quoad urina exitus ne impediatur, easque quumadoleverint sic consul as in matri- monium collocant, ut sponsi prirna cura sit conglutinatas pu- elLe oras ferro inlerscindere. In some parts of Greece at this day, like those old Jews, they will not beleeve their wives are honest, nisi pannum menstrua turn prima node videant: our Countryman 1 Sands, in his peregrination, saith it is severely ob- served in Zazynthus, or Zante ; and Leo A ter in his time at 5 Expedit. in Sinas. 1. 3. c. 9. r Decent Eunuchorum nnllia numcrantur in regia familia, qui servant uxores ejus. * I.ib. ,‘>7. ep. 81. 1 Semotis a viris seivant in interioribus, ab corum conspectu unmuncs. * Ltb. 1. fol. 7. 4 Fez, Fez, in Africke, non credunt virginem esse nisi videant sangui. neam rnappam; si non, adparentes pudore rcjicitur. Those sheets arc publikely shewed by their parents, and kept as a sign of incorrupt virginity. The Jews of old examined their maids ex tenui mtnibrana, called Hymen, which Laurentius in his Anatomy, Columbus lib. 12. cap.\d>. Capivaccius lib. 4. cap. 11. de uteri affect ibus, Vincent. Alsarus Genuensia qiucsit. med. cent. 4. Hieronymus Mercurialis consult. Am- bros. Pareus, Julius Caesar Claudinus Respons. 4. as that also de "ruptura vena ruin at sanguisffuat, copiously confute; ’tis no sufficient triall, they contend. And yet others again defend it, Caspar Bartholinus Institut. Anat. lib. 1. cap. 31. Pinaeus of Paris, Albertus Magnus de secret, mulier. cap. 9. Hi 10. He. and think they speak too much in favour of women. x Ludo- vicus Bonciaius, lib. 2. cap. 2. muliebr. naturalem illam uteri labiorum constrictionnn, in qua virginitatem consistent volunt, asiringentibus medicines fieri posse vendicat, SC si de- florate sint, as tut a * mulieres (inquit) nos fallunt in his. Idem Alsarius Crucius Genuensis iisdem fere verbis. Idem Avicenna lib. 3. Fen. 20. Tract. 1. cap. 47. + Rhasis Continent, lib. 24. Rodericus a Castro de nat. mul. lib. 1. cap. 3. An old baudy nurse in J Aristaenetus, (like that Spa- nish Ceelestina, § qiue quinque mille virgines fecit mulieres, totidemque mulieres arte sua virgines) when a fair maid of her acquaintance wept and made her moan to her, how she had been deflowred, and now ready to be married, was afraid it would be perceived, comfortably replyed, Noli vereri filia, Sic. “ Fear not, daughter, I’le teach thee a trick to help it. Red here extra callem. To what end are all those astrologicall questions, an sit virgo, an sit casta, an sit mulier ? and such strange absurd trials in Albertus Magnus, Bap. Porta, Mag. lib. 2. cap. 21. in Wecker. lib. 5. de secret, by Stones, per- fumes, to make them pisse, and confess 1 know not what in their sleep ; some jealous brain was the first founder of them. And to what passion may we ascribe those severe laws againstjealousie, Num.b. 14. Adulterers Dent. cap. 22. v. 22. as amongst the Hebrewes, amongst the ^Egyptians (reade T Bohemus l. 1. c. 5. de mor. gen. of the Carthaginians, cap. 6. of Turks, lib. 2. cap. 11.) amongst the Athenians of old, Ita- lians at this day, wherein they are to be severely punished, cut in pieces, burned, vivi-comburio, buried alive, with severall ex- purgations, &c. are they not as so many symptomes of incredible " Diruptiones hymenis sxpe fiunt a propriis digitis vel ab alis instrumenti*. * Idem Rhasis Arab, con’t. * Itaclausx pharmacis lit non possunt coituin ex- ercere. f C^ui & Pharmacum prxseribit docetque. } Epist. 6. Mercer® Inter. § Barthius. Ludus illi temeratum pudiciti* florem mentitis machinis pro integro vendere. Ego docebo tc, qui mulier ante nuptias sponso tc probe* virginem. r qjui mulierem violasset, virilia cxecabant, & mille virgas dabant- G g 2 jealousie ? 459 jealousie ? we may say the same of those Vestall virgins that fetched water in a Sive, as Tatia did in Rome, anno ab. urb. condita. 800. before the Senators ; and * .Emilia, Virgo innocens, that ran over hot irons, as Emma, Edward the Confessor’s mother did, the King himself being a spectator, with the like. We read in Nicephorus, that Chunegunda the wife of Henricus Bavarus Emperour, suspected ofadnltery, insimulafa adulterii per ignitos vomeres illasa transut, trod upon red hot coulters, and had no harm : such another story we finde in Regino lib. 2. In Aventinus and Sigonius of Charles the third and his wife Richarda, An. 887. that was so purged with hot irons. Pausa- nias saith, that he was once an eye-witness of such a miracle at Diana’s temple, a maid without any harm at all walked upon burning coals. Pius secund. in his description of Europe, c. 46. relates as much, that it was commonly practised at Diana’s Tem- ple, for women to go barefoot over hot coals, to try then ho- nesties ; Plinius, Solinus, and many writers, make mention of * Feronia’s Temple, and Dionysius Halicarnasseus, lib. 3. of Memnon’s statue, which were used to this purpose. Tatius lib. 6. of Pan his Cave, (much like old St. Wilfride’s needle in Yorkshire) wherein they did use to try maids,. * whether they were honest ; when Leucippe went in, saavissimus exaudin sonus ccepit. Austin, de civ. Dei lib. 10. c. 16. relates many such examples, all which Lavater de spectr. part. 1. cap. 19. contends to be done by the illusion of Devils ; though Thomas quasi. 6. de potent id, ttc. ascribe it to good Angels. Some, saith b Austin, compell their wives to swear they be honest, as if perjury were a lesser sin than adultery ; c some consult Ora- cles, as Phserus that blinde King of .Egypt. Others reward, as those old Romanes used to do ; If a woman were contented witii one man, Corona pudicitia donabatur, she had a crown of chastitv bestowed on her. When all this will not serve, saith Alexander Gaguinus, cap. 5. descript. Muscovia, the Musco- vites, if they suspect their wives, will beat them till they con- fess, and if that will not avail, like those wilde Irish, be diy01^ at their pleasures, or else knock them on the heads, as the old + Gaules have done in former ages. Of this tyrannie of Jea- lousie reade more in Parthenius F.rot. cap. 10. Cameraiius cap. 53. hor. subcis. SC cent. 2. cap. 34. Caelia’s Epistles, Tho. Chaloner de repub. Ang. lib. 9. Ariosto lib. 31. stasse 1- Ftelix Platerus observat. lib. 1. &c. ♦'Dion. Halic. * Viridi gaudcns Feronia luco. Virg. *Ismencwasso tried by Diana’s Well, in which maids did swimme, unchast were drowned, Eu- stathius lib. 8. 1 Contra mendac. ad confess. 21. cap. * Phanus JEgypti re* captus oculis per dcccnnium, oraculum consuluit de uxoris pudicitia. Hero . Kuterp. f Caesar, lib. 6. de bello Gall, vitae necisque in uxorcs habuerunt polestatcm- ! MEMB. MEMB. III. Prognostickes of Jealousie, Despair, Madness, to make away themselves and others. THOSE which are jealous, most part, if they be not other- wise relieved, “d proceed from suspition to hatred, from hatred to frenzie, madness, injurie, murder and despair.” * A plague by whose most damnable effect. Divers in deep despair to die have sought. By which a man to madness neer is brought. As well with causlesse as with just suspect. In their madness many times, saith f Vives, they make away themselves and others. Which induceth Cyprian to call it. Feecundam X multiplicem perniciem, fontem cladium SC se- minarium delictorum, a fruitful mischief, the seminary of of- fences, and fountain of murders. Tragical examples are too common in this kind, both new and old, in all ages, as of * Cephalus and Procris, * Phaerus of T£gypt, T’ereus, Atreus, and Thyestes. h Alexander Phaerus was murdered of his wife, ob pellicatus suspitionem, Tully saith. Antoninus Verus was so made away by Luciila; Demetrius the son of Antigonus, andNicanor, by their wives. Hercules poisoned by Deianira, * Caccinna murdered by Vespasian, Justma, a Romane Lady, by her husband. kAmestris, Xerxes’ wife, because she found her husband’s cloak in Masista’s house, cut off Masista, his wive’s paps, and gave them to the dogs, head heF besides, and cut off her ears, lips, tongue, and slit the nose of Artaynca her daughter. Our late writers are full of such outrages. 1 Paulus /Emilius, in his History of France, hath a Tragicall *tory of Chilpericus the first his death, made away by Ferde- * Animi dolores & zelotypia si diutius perserverent, dementes reddunt. Acak. comment, in par. art. Galeni. * Ariosto lib. 31. staff. 6. f 3. de an ma, c 3. de zelotyp. transit in rabiem & odium, & sibi Sc aliis violentas saepe manus injiciunt. * Higmus cap. 189. Ovid, &c. * Phaerus/Egypti rex de caecitate oraculum consulens, visum ei rediturum accepit, si oculos ab- luisset lo.io mul eris quae aliorum virorum esset expers; uxoris nrinam ex« pertus nihil proiecit, & aliarum t'rustra, eas omnes (ea excepta per quam cu- ratus fuit) unum in locum coactas concremavit. Herod. Euterp h Offic, lib. 2. * Aurelius Victor. k Herod, lib. 9. in Calliope. Masistae uxorem excarnificat, mammillas praescindit, easque cambus abjicit, filiae nares praesci- dit, labra, linguam, &c. 1 Lib. 1. Dum forms curandae intenca capillum in sole pectit, a marito per lusum leviter percussa furtim supervemente virga, Risu suborto, mi Landrice dixit, frontem vir fortis petet, &c. Marito conspec- to attomta, cum Landrico mox inejus mortem conspirat, Sc staum inter venan- dum efiicit. G g 3 gundc gunde his Queene. In a jealous humour he came from hunting, and stole behinde his wife, as she was dressing and combing her head in the sun, gave her a familiar touch with his wand, which she mistaking for her lover, said, “ Ah Landre, a good Knight should strike before, and not behinde but when she saw herself betrayed by his presence, she instantly took order to make him away. Hierome Osorius, in his eleventh book of the deeds of Emanuel King of Portugal, to this effect hath a tragical narration of one Ferdinandus Chalderia, that wound- ed Gotherinus, a noble countryman of his, at Goa in the East Indies, “ and cut off one of his legs, for that he looked as he thought too familiarly upon his wife, which was afterwards a cause of many quarrels, and much bloodshed.” Guianerius cap. 36. cle tegrttud. matr. speakes of a silly jealous fellow, that seeing his childenew born included in a kell, thought sure a n Franciscan that used to come to his house, was the father of it, it was so like the Frier’s Coule, and thereupon threatened the Frier to kill him : Fulgosus of a woman in Narbonne, that cut off her husband’s privities in the night, because she thought he plaid false with her. The story of Jonuses Bassa, and fair Manto his wife, is well known to such as have read the Turkish History ; and that of joane of Spaine, of which I treated in my former section. Her jealousie, saith Gomesius, was the cause of both their deaths : King Philip died for grief a little after, as p Martian his Physitian gave it out, “ and she for her part after a melancholy discontented life, mispent in lurking-, holes, and corners, made an end of her miseries.” Faslix Plater, in the first book of his observations, hath many such instances, of a Physitian of his acquaintance, “ i that was first mad through jealousie, and afterwards desperate: of a Mer- chant “ r that killed his wife in the same humour, and after precipitated himselfOf a Doctor of law that cut off his man’s nose : of a painter’s wife in Basil, Anno 1600, that was mother of nine children, and had been 2T yeers married, yet afterwards jealous, and so impatient that she became despe- rate, and would neither eat nor drink in her own house, for fear her husband should poison her. ’Tis a common signe this; for when once the humours are stirred, and the imagina- tion misaffected, it will vary it self in divers forms ; and many “ Qui Go* uxorerp hahens, Gotherinum principem quendam vinim quod lixori su* oculos adjecissct, ingenti vulnere deforrpavit in facie, & tibiam ab- icidit, unde uiutux cuedes. n Eo quod int’ans natus inyolutus esset panniculo, crcdebat cum filium fratris Francisci, &c. v Zelotypia regin* regis mortem aorcleravit paqlo post, ut Martianus medicos milii retvdit. Ilia aittem atra bile indc exagitata in latcbras se subducens pr* segritudinc animi reliquum tempus ronsumpsit. s A zelotypia redactus ad insaniam & desperauonem. ' Ox- oremiateremit, indc desperabundus cx alto »e prsecipitayit, such such absurd symptomes will accompany, even madness it self. Skenkiuso5serwa/. lib. 4. cap. de Uter. hath an example of a jealous woman that by this means had many fits of the Mother: and in his first book of some that through jealousie ran mad : of a Baker that gelded himself to try his wive’s honesty, See. Such examples are too common. MEMB. IV. SUBSECT. I. Cure of Jealousie: by avoiding occasions, not to be idle: of good counsell: to contemn it, not to watch or lock them up : to dissemble it, Sic. AS of all other melancholy, some doubt whether this ma- lady may be cured or no, they think ’tis like the 5 Gout, or Suitzers, whom we commonly call Wallownes, those hired souldiers, if once they take possession of a Castle, they can ne- ver be got out. u Qui timet ut sua sit, re quis sibi subtrahat illam, Ille Machaonia vix ope salvus erit.” * This is that cruel wound against whose smart. No liquor’s force prevailes, or any plaister. No skill of stars, no depth of Magick art. Devised by that great clerk Zoroaster, A wound that so infects the soul and heart. As all our sense and reason it doth master ; A wound whose pang and torment is so durable. As it may rightly called be incurable. Yet what I have formerly said of other Melancholy, I will say again, it may be cured or mitigated at least by some contrary passion, good counsel and perswasion, if it be withstood in the beginning, maturely resisted, and as those ancients hold, “ u the nailes of it be pared before they grow too long.” No better means to resist or repell it then by avoiding idleness, to be stil seriously busied about some matters of importance, to drive out those vain fears, foolish fantasies and irksome suspitions out of his head, and then to be perswaded by his judicious friends, to give ear to their good counsel and advice, and wisely to consider, how much he discredits himself, his friends, dishonours his children, disgraceth his family, publisheth his shame, and as a trumpeter of his own misery, divulgeth, ma- ’ Tollere nodosam ncscit mcdicina podagram. * Ariosto lib. 31. staff. • Vetcres mature suadent ungues amoris esse radendos, priusquam producant sc oimis. G g 4 cerates, cerates, grieves himself and others; what an argument of weakness it is, how absurd a thing in its own nature, how ri- diculous, how brutish a passion, how sottish, how odious ; for as * Hierome well hath it, Odium sui facit, SC ipse novis- sirne sibi odio est, others hate him, and at last he hates himself for it; how harebrain a disease, mad and furious. If he will but hear them speak, no doubt he may be cured. *Joan, Queen of Spain, of whom I have formerly spoken, under pre- tence of changing air, was sent to Complutum, or Alcada de las Heneras, where Ximenius the Archbishop of Toledo then lived, that by his good counsel (as for the present she was) she might be eased. “ v For a disease of the soul, if concealed, tortures and overturnes it, and by no physick can sooner be re- moved then by a discreet man’s comfortable speeches.” I will not here insert any consolatory sentences to this purpose, or ■ forestall any man’s invention, but leave it every one to dilate and amplifieas he shall think fit in his own judgment: let him advise with Siracides cap. 9.1. “ Be not jealous over the wife of thy bosome read that comfortable and pithy speech to this purpose of Ximenius, in the author himself, as it is re- corded by Gomesius; consult with Chaloner lib. 9. de repub. Anglor. or Cafiia in her Epistles, &c. Only this I will add, that if it be considered aright, which causeth this jealous pas- sion, be it just or unjust, whether with or without cause, true or false, it ought not so hainously to be taken ; ’tis no such real or capital matter, that it should make so deep a wound. ’Tis a blow that hurts not, an insensible smart, grounded many times upon false suspition alone, and so fostered by a sinister conceit. If she be not dishonest, he troubles and macerates himself without a cause ; or put case which is the worst, he be a cuckold, it cannot be helped, the more he stirres in it, the more he aggravates his own misery. How much better were it in such a case to dissemble or contemn it ? why should that be feared which cannot be redressed ? multce tandem deposue- runt (saith z Vives) qnnm fleeti maritos non posse vident, many women, when they see there is no remedy, have been pacified; and shall men be more jealous then women ? ’Tis some comfort in such a case to have companions, “ Solamen miseris socios habuisse doloris Who can say he is free? Who can assure himself he is not one de preeterito, or secure himself defuturo ? If it were his case * In Jovianum. x Gomesius lib. 3. de rcb. gestis Ximenii. r Urit enim praecoraia asgritudo animi compressa, & in angustias adducta mentem subver- tit, ntc alio medicamine lacilius erigitur, quam cordati hominis sermone. 1 3. De anima. alone, alone, It were hard; but being as it is almost a common cala- mity, ’tis not so grievously to be taken. If a man have a lock, which every man’s key will open, as well as his own, why should he think to keep it private to himself? In some coun- tries they make nothing of it, ne nobiles quidem, saith * Leo Afer, in many parts of Africk (if she be past fourteen) there’s not a Noble man that marries a maid, or that hath a chast wife; ’tis so common; as the Moon gives horns once a moneth to the world, do they to their husbands at least. And ’tis most part true which that Caledonian Lady, bArgetocoxus, a British Prince’s wife, told Julia Augusta, when she took her up for dishonesty, “ We Brittaines are naught at least with some few choice men of the better sort, but you Romanes lye with every base knave, you are a company of common whores.” Severusthe Empe- ror in his time made laws for the restraint of this vice; and as c Dion Nicaeus relates in his life, tna millia mcechorum, three thousand cuckold makers, or nature monetam adulterantes, as Philo calls them, false coyners, and clippers of nature’s money, were summoned into the court at once. And yet, “ Non omnem molitor quae fluit unda videt,” the Miller sees not all the water that goes by his mill: no doubt, but, as in our daies, these were of the commonalty, all the great ones were not so much as called in question for it. * Martial’s Epigram I suppose might have been generally ap- plied in those licencious times, Omnia solus habes, &’c. thy goods, lands, mony, wits are thine own, Uxorem sed habes Candide cum populo; but neighbour Candidus your wife is common: Husband and Cuckold in that age it seems were re- ciprocal terms; the Emperors themselves did wear Actaeon’s badge ; how many Cassars might I l'eckon up together, and what a catalogue of cornuted Kings and Princes in every story ? Agamemnon, Menelaus, Phillippus of Greece, Ptolomeus of ./Egypt, Lucullus, Caesar, Pompeius, Cato, Augustus, Anto- nius, Antoninus, &c. that wore fair plumes of Bull’s feathers in their crests. The bravest souldiers and most heroicall spirits could not avoid it. They have been active and passive in this business, they have either given or taken horns. c King Ar- thur, whom we call one of the nine worthies, for all his great valour, was unworthily served bv Mordred, one of his Round- table Knights : and Guithera, or Helena Alba, his fair wife, a Lib. 3. b Argetocoxi Calcedoni Reguli uxor, Juliae Augusts cum ipsam morderet quod inhoncste versaretur, respondet, nos cum optirms viris consue- tudinem habemus; vos Romanas autem oculie passim homines constuprant. * Leges dc moechis fecit, ex civibus plures in jus vocati, * L. 3, Epig. 26- * Asser Arthuri; parcerem libcnter heroinarutu l*ise majestati, si non lnstoriae rcritasaurem veiljcaret. Lelapd. as Lcland interprets it, was an arrant honest woman. Par ce- real libenter (saith mine * author) Heroinarum leesa majes- tati, si non historic veritas aurem vellicaret, I could will- lingly wink at a fair Ladie’s faults, but that I am bound by the laws of history to tell the truth: against his will, God knows, did he write it, and so do I repeat it. I speak not of our times all this while, we have good, honest, vertuous men and wo- men, whom fame, zeal, fear of God, religion and superstition containes : and yet for all that, we have many knights of this order, so dubbed by their wives, many good women abused by dissolute husbands. In some places, and such persons you may as soon injoyn them to carry water in a Sive, as to keep them- selves honest. What shall a man do now in such a case ? What remedy is to be had ? how shall he be eased ? Bv suing a divorce? this is hard to be effected : si non caste, tamen cau/et they carry the matter so cunningly, that though it be as com- mon as Simony, as clear and as manifest as the nose in a man’s face, yet it cannot be evidently proved, or they likely taken in the fact: they will have a knave Gallus to watch, or with that Roman f Sulpitia, all made fast and sure, “ Ne se Cadureis destitutam fasciis, Nudam Caleno concumbentem videat.” she will hardly be surprised by her husband, be he never so wary. Much better then to put it up : the more he strives in it, the more he shall divulge his own shame ; make a vertue of necessity, and conceal it. Yea but the world takes notice of it, ’tis in every man’s mouth : let them talke their pleasure, of whom speak they not in this sence ? From the highest to the lowest they are thus censured all: there is no remedy then but patience. It may be ’tis his own fault, and he hath no rea- son to complain, ’tis quid pro quo, she is bad, he is worse : “ f Bethink thy self, hast thou not done as much for some of thy neighbours ? why dost thou require that of thy wife, which thou wilt not perforate thy self ? Thou rangest like a I own Bull, g why art thou so incensed if she tread awry ?” h Be it that some woman break chast wedlock’s laws, .And leaves her husband and becomes unchasl: Yet commonly it is not without cause. She sees her man in sin her goods to waste. She feeles that he his love from her withdraws. And hath on some perhaps less worthy plac’t, * Iceland's assert. Arthuri. f Epigram. ' Cogita an sic aliis tu unquam fereris; an hoc tibi nunc fieri dignum sit r severus aliis, induigens tibi, cur ab uxore exigis quod non ipse praestas r Plutar. <= Vaga libidinc cum ipse quovis rapiaris, cur si vel modicum aberret ipsa, insanias? *■ Ariosto li. 28. stalfe SO. Who Who strikes with sword, the scabbard them may stiike. And sure love craveth love, like asketli like. Ea semper studebit, saith 1 Nevisanus, pares reddere vices, she will quit it if she can. And therefore as well adviseth Si- racides, cap. 9. 1. “ teach her not an evill lesson against thy self,” which as Jansenius, Lyranus, on this text, and Carthu- sianus interpret, is no otherwise to be understood then that she do thee not a mischief. I do not excuse her in accusing thee ; but if both be naught, mend thy self first; for as the old saying is, A good husband makes a good wife. Yea but thou repliest, ’Tis not the like reason betwixt man and woman, through her fault my children are bastards, I may not endure it; k Sit umarulenta, sit impemosa, prodiga, t\c. Let her scold, brawl, and spend, I care not, niodd sit casta, so she be honest, I could easily bear it; but this 1 cannot, I may not, I will not; my faith, my fame, mine eye must not be touched, as the diverhe is, “ Non patitur tactum fama, fades, oculus.” I say the same of my wife, touch all, use all, take all but this. I acknowledge that of Seneca to be true, A ulhus bom jucun- da possessio sine socio, there is no sweet content in the posses- sion of any good thing without a companion, this only ac- cepted, I say, This. And why this ? Even this which thou so much abhorrest, it may be for thy progenie’s good, 1 better be any man’s son then thine, to be begot of base Iriis, poor Seius, or mean Mevius, the town swineheard’s, a shepheard’s son: and well is he, that like Hercules he hath any two fathers; for thou thy self hast peradventure more diseases then an horse, more infirmities of body and minde, a cankerd soul, crabbed conditions, make the worst of it, as it is iminus insa- nabiie, sic vitlnits insensibile, as it is incurable, so it is insensi- ble. But art thou sure it is so? “ * res agit ills tuas r” doth he so indeed? It maybe thou art over suspitious, and without a cause as some are : it it be octmiestris partus, born at eight months, or like him, and him, they fondly suspect he got it; if she speak or laugh familiarly with such or such men, then presently she is naught with them ; such is thy weakness : AVhereas chai ity, or a well-disposed minde, would interpret all unto the best. S. Francis, by chance seeing a Frier fami- liarly kissing another man’s wife, was so far from miscon- ceiving it, that he presently kneeled down and thanked God ■ Sylva nnpt. 1. 4. num; 72. k Lcmnius lib, 4. Cap. 13. tie occult, nat. mir. 1 Optimum bene nasci. * Mart. there there was so much charity left: but they on the other side will ascribe nothing to naturall causes, indulge nothing to fami- liarity, mutual society, friendship: but out of a sinister suspi- cion, presently lock them close, watch them, thinking by those means to prevent all such inconveniences, that’s the way to help it; whereas by such tricks they do aggravate the mis- chief. ’Tis but in vain to watch that which will away. “ m Nee custodiri si velit ulla potest; Nec mentem servare potes, licet omnia serves; Omnibus exclusis, intus adulter erit.” None can be kept resisting for her part; Though body be kept close, within her heart Advoury lurks, t’ exclude it ther’s no art. Argus with an hundred eyes cannot keep her, SC hunc unus Stepefefellit amor, as in "Ariosto. If all our hearts were eyes, yet sure they said We husbands of our wives should be betraied. Hierome holds, Uxor impudica servari non potest, pudica non debet, infida custos castitatis est necessitas, to what end is all your custody? A dishonest woman cannot be kept, an honest woman ought not to be kept, necessity is a keeper not to be trusted. Difficile custoditur, quod plures amant; That which many covet, can hardly be preserved, as ° Salisburiensis thinks. I am of Tineas Sylvius minde, “ * Those jealous Ita- lians do very ill to lock up their wives ; for women are of such a disposition, they will most covet that which is denyed most, and offend least when they have free liberty to trespass.” It is in vain to lock her up if she be dishonest; .SC tyrannicum imperimn, as our great Mr. Aristotle cals it, too tyrannical a taske, most unfit: For when she perceives her husband ob- serves her and suspects, liberius pec cat, saith p Nevisanus. i Toxica Zelotijpo dedit uxor mcecha marito, she is exaspe- rated, seeks by all means to vindicate her self, and will there- fore offend, because she is unjustly suspected. The best course then is to let them have their own wills, give them free liberty, without any keeping. In vain our friends from this do us dehort. For beauty will be where is most resort. “Ovid. amor. lib. 3. eleg. 4. " Lib. 4. st. 7‘2. • Policrat. lib. 8. c. II. De amor. * Eurial. & Lucret. qui uxores occludunt, mro iudicio minus uti- Iiter laciunt ; sunt enim eo ingenio mulieres ut id potissimum cupiant, quod maxime denegatur; si liberas habent habenas, minus delinquunt; trustra seram adhibes, si non sit sponte casta. » Quando cognoscunt maritos hoc advertere. HAusonms. If she be honest as Lncretia to Collatinus, Laodamia to Prote- silaus, Penelope to her Ulysses, she will so continue her ho- nour, good name, credit, ** Penelope conjux semper Ulyssis ero And as Phocias’ wife, in * Plutarch, called her husband “ her wealth, treasure, world, joy, delight, orbe and spheare,” she will her’s. The vow she made unto her good man ; love, ver- tue, religion, zeal, are better keepers then all those locks, Eunuches, prisons ; she will not be moved : “ r At mihi vel tellus optem prius ima dehiscat, Aut pater omnipotens adigat me fulmine ad umbras, Pallentes umbras Erebi, noctemq; profundam. Ante pudor quam te violem, aut tuajura resolvam.” First I desire the earth to swallow mee. Before I violate mine honesty. Or thunder from above drive me to hell. With those pale ghosts, and ugly nights to dwell. She is resolv’d with Dido to be chast; though her husband be false, she will be true : and as Octavia writ to her Anthony ; f These wals that here do keep me out of sight. Shall keep me all unspotted unto thee. And testifie that I will do thee right, Fie never stain thine house, though thou shame mee. Turn her loose to all those Tarquines and Satyrs, she will not be tempted. In the time of Valence the Emperour, saith J St. Austin, one Archidamus, a Consul of Antioch, offered an hundred pound of gold to a fair young wife, and besides to set her husband free, who was then sub gravissima custoclid, a dark prisoner, pro unius metis concubitu : but the chast ma- tron would not accept of it. s When Ode commended Thea- na’s fine arme to his fellows, she took him up short, “Sir, ’tis not common she is wholly reserved to her husband. 1 Bilia had an old man to her spouse, and his breath stunk, so that no- body could abide it abroad ; “ comming home one day, he re- prehended his wife, because she did not tell him of it: she vowed unto him, she had told him, but that she thought every man’s breath had been as strong as his.” “Tigranes and Ar- mena his Lady were invited to supper by King Cyrus : when *Opcs$uas, mundum suuvn, thesaurum suum, &c. ’ Virg. jEn. f Da- niel. J 1 de serm. d. in monte ros. 16. * O quam formosus lacertus hie quidam inquit ad aequales conversus ; at ilia, publicus, inquit, nonest. ‘Bi- lia Dinutum virum saenem habuit Sc spiritum fcetidnm habenem, quern quum quidam exprebrasset, &c. " Numquid tibi, Armcna, Tigranes videbatur essepulcher? is ilium, inquit, sedepol, Scc. Xenoph. Cycropsd. 1. 3. they they cainc home, Tigranes asked his wife, how she liked Cy- rus, and what she did especially commend in him ? “ she swore she did not observe him ; when he re|)lycd again, what then she did observe, whom she looked on ? She made answer, her husband, that said he would die for her sake.” Such are the properties and conditions of good women : and if she be well given, she will so carry her self; if otherwise she be naught, use all the means thou cansf, she will be naught. Non deest animus sed comiptor, she hath so many lies, ex- cuses, as an hare hath muses, tricks, Panders, Bawds, shifts to deceave, ’tis to no purpose to keep her up, or to reclaiine her by hard usage. Faire means peradventure may do some- what-. “ x Obsequio vinces aptius ipse tuo.” Men and women are both in a predicament in this behalfc, so sooner won, and better pacified. J)uci volunt, non co°i: though she be as arrant a scold as Xantippe, as cruel as Medea, as clamorous as Hecuba, as lustfull as Messalina, by such means (if at all) she may be reformed. Many patient ? Grizels, by their obsequiousness in this kind, have reclaimed their hus- bands from their wandring lusts. In Nova Francia and Turky (as Leah, Rachel, and Sarah did to Abraham and Jacob) they bring their fairest damsels to their husband’s beds; Livia se- conded the lustful appetites of Augustus : Stratonice, wife to King Diotarus, did not only bring Electra, a fair maid, to her good man’s bed, but brought up the children begot on her, as careful as if they had been her own. Tertius Afmilius’ wife, Cornelia’s mother, perceaving her husband’s intemperance, rem dissimulavit, made much of the maid, and would take no notice of it. A new married man, when a pickthank friend of his, to curry favour, had shewed him his wife fami- liar in private with a young gallant, courting and dallying, &c. Tush, said he, let him do his worst, I dare trust my wife, though I dare not trust him. The best remedy then is by fair means ; if that will not take place, to dissemble it as I say, or turn it off with a jest: hear Guexerra’s advise in this case, vel joco excipies, vel silentio eludes; for if you take exceptions at every thing your wife doth, Solomon’s wisdome, Hercules’ valour, Homer’s learning, Socrates’ patience, Argus’ vigilancy will not serve turne. Therefore Minus /nation, * a less mis- chief, Nevisanus holds, disstmulare, to be 1 Cunarmn ewp- tor, a buyer of cradles, as the proverb is, then to be too soli- * Ovid. y Read Peirnrch’s talc of patient Grizcl in Chaucer. * Sil. Hup. lib. 4. num. 80. “ Erasmus. citous. citous. “ bA good fellow, when his wife was brought to bed before her time, bought half a dozen of Cradles before hand tor so many children, as if his wife should continue to bear children at every two months.” c Pertinax the Emperour, when one told him a Eidler was too familiar with his Empress, made no reckoning ot it. And when that Macedonian Philip was upbraided with his wive’s dishonesty, cum tot victor rrg- norum ac populorum asset. Sic. a Conqueror of Kingdomes could not tame his wife, (for she thrust him out at doores) he made a jest ot it. Sapientea portant cornua in protore, stulti in froute, saith Nevisanus, wise men bear their homes in their hearts, fooles on their foreheads. Eumenes, King of Pergamus, was at deadly teud with Perseus of Macedonia, in so much that Perseus hearing ot a journe) he was to take to Delphos, * set a company of souldiers to intercept him in his passage - they d'dit accordingly, and as they supposed left him stoned to death. I he news of this fact was brought instantly to Perga- mus; Attalus, Eumenes’ brother, proclaimed himself King forthwith, rook possession of the crown, and married Strato- mce the Queen. ^ But by and by when contrary newes was brought, that King Eumenes was alive, and now coming to the citie, he laid by his crown, left his wife, as a private man went to meet him, and congratulate his return Eumenes though he knew all particulars passed, vet dissembling th* b Qnum accepissct uxoreni peperisse secundo a niintii- a nuntus mense, cunas quinas CTCt. C ruling n.. to enter an Action (as Arnoldus Tilius did in the court of Tho- louse, against Martin Guerre his fellow souldier, for that he counterfeited his habit, and was too familiar with his wife) so to divulge his own shame, and to remain for ever a Cuckold on record ? how much better be Cornelius Tacitus, than Pub- lius Cornutus, to condemn in such cases, or take no notice of it? Melius sic err are, quam Zclotypise curis, saith Erasmus, se conficere, better be a wittall and put it up, then to trouble himself to no purpose. And though he will not omnibus dor- mire, be an asse, as he is an oxe, yet to wink at it as many do is not amisse at some times, in some cases, to some par- ties, if it be for his commodity, or some great man’s sake, his Land-lord, Patron, Benefactor, (as Calbas the Roman saith * Plutarch did by Maecenas, and Phayllus of Argos did by King Philip, when he promised him an office on that condition he might lie with his wife) and so to let it passe : “ f pol me haud poenitet. Scilicet boni dimidium dividere cum Jove,” it never troubles me, said Amphitrio, to be cornuted by Jupi- ter j let it not molest thee then ; be friends with her ; “ | Tu cum Alcmena uxore antiquam in gratiam” Redi” let it I say make no breach of love betwixt you. Howsoever the best way is to contemn it, which d Henry the second King of France advised a courtier of his, jealous of his wife, and complaining of her unchastness, to reject it, and comfort him- self ; for he that suspects his wive’s incontinencie, and fears the Pope’s curse, shall never live a merry hour, or sleep a quiet night: no remedy but patience. When all is done ac- cording to that counsell of cNevisanus, si vitium uxor is cor- rigi non potest, ferendum est: If it may not be helped, it must be endured. Date veniam SC sustinete tacili, ’tis Sopho- cles’ advice, keep it to thy self, and which Chrysostome calls paltestram philosophise, SC domesticum Gymnasium, a school of Philosophy, put it up. There is no other cure, but time to wear it out, Injuriarum remedium est oblivio, as if they had drunk a draught of Lethe in Trophonius’ den : To conclude, age will bereave her of it, dies dolorem minuit, time and pati- ence must end it. f The minds affection’s Patience will appease. It passions kills, and healeth each disease. * Amator. dial, conjurat. French. f Plautus seen. ult. Amphit. J Idem. 4 T. Darnel • Li. 4. nun}. 80. f R. T. SUBSECT. 46 5 SUBSECT. II. By prevention before, or after marriage, Plato's commit- a Curtesan, Philters, Stewes, to marry one equal in yeers, fortunes, of a good fa- mily, education, gvwrf place, to use them well, Sic. OF such medicines as conduce to the cure of this malady, I , have sufficiently treated; there be some good remedies remaining, by way of prevention, precautions, or admonitions, which if rightly practised, may do much good. Plato, in his commonwealth, to prevent this mischief belike, would havd all things, wives and children, all as one: and which Caesar in his commentaries observed of those old Britaines, that first in- habited this land, they had ten or twelve wives allotted to such a family, or promiscuously to be used by so many men; not one to one, as with us, or four, five or six to one, as in Turkie. 1 he * Nicholases, a Sect that sprung, saith Austin, from Ni- cholas the Deacon, would have women indifferent; and the cause of this filthiesect, was Nicholas the Deacon’s jealousie, for which when he was condemned to purge himself of his offence he broched his heresie, that it was lawfull to lie with one an- other’s wives, and for any man to lie with his : like to those Anabaptists in Munster, that would consort with other men’s wives as the spirit moved them/ or as h Mahomet, the seducing propnet, would needs use women as he list himself, to beeet piophets; 205, their Alcoran saith, were in love with him, and t he as able as fortie men. Amongst the old Carthaginians, as Bohemus relates out of Sabellieus, the king of the countrev lay with the bride the first night, and once in a yeer thev went promiscuously all together. Munster Cosmog. lib. 3. cap. 497. ascribes the beginning of this brutish custome (injustlv) to one Picardus, a frenchman, that invented a new sect of Ada- mites, to go naked as Adam did, and to use promiscuous Venerv at set times. When the Priest repeated that of Genesis “ In- crease and multiply,” out % went the candles in the place where they met, “ and without all respect of age, persons, con- ditions, catch that catch may, every man took her that came de heren Quum de zele culParetur> purgandi se causa permisisse fer turuteaqm vellet uteretur; quod ejus factum in sectam turpissimam versum est, qua placet usus ind ffercns fotminarum. * Sleiden, Com h , ran. + Alcoran edit. & Bibliandro. » Dc mor. gl f l b j can fiA*Ch°- turae reg, do virginand* exhibentur. + Lumina extinguebamur' nec nerfon* cognoscU.^h'13 " <iu*m lenebras incidi,, mul.arem Vol:n- Hh . next/. next.” &c. some fasten this on those ancient Bohemians and Russians: * others on the inhabitants of Mambrium, in the Lucerne valley in Pedemont; and, as I read, it was practised in Scotland among Christians themselves, until King Malcome’s time, the King or the Lord of the town had their maidenheads. In some parts of k India in our age, and those 1 Islanders, m as amongst the Babylonians of old, they will prostitute their wives and daughters (which Chalcocondila, a Greek modern writer, for want of better intelligence, puts upon us Brittains) to such travellers or sea-faring men as come amongst them by chance, to shew how far they were from this feral vice of jea- lousie, and how little they esteemed it. The Kings of C'alecut, as f Lod. Vertomannus relates, will not touch their wives, till one of their Biarmi or high priests have lain first with them, to sanctifie their wombs. But those Esai and Montantsts, two strange sects of old, were in another extream, they would not marry at all, or have any society with women, “ n because of their intemperance they held them all to be naught.” Nevisa- nus the lawyer, lib. 4. mini. 33. syl. nupt. would have him that is inclined to this malady, to prevent the worst, marry a quean, Capieps meretricem, hoc habet saltern boni quod non decipitur, quia scit earn sic esse, quod non contingit aliis. A fornicator in Seneca construpated two wenches in a night: for satisfaction, the one desired to hang him, the other to marry him. ° Hierome, king of Syracuse in Sicily, espoused himself to Pi- tho, keeper of the stews; and Ptolomy took Thais a common whore to be his wife, had two sons, Leontiscus and Lagus by her, and ane daughter Irene: ’tis therefore no such unlikely thing, v A Citizen of Eugubine gelded himself to try his wive’s honesty, and to be freed from jealousie: so did a Baker in q Basil, to the same intent. But of all other presidents in this kind, that of r Combalus is most memorable: who to pre- vent his master’s suspition, for he was a beautiful yong man, and sent by Seleucus his Lord and King, with Stratonice the Queen to conduct her into Syria, fearing the worst, gelded * Leander Albertus. Flagitioso ritu cuncti in ajdem convenientes post impu- bam concionem, extincds luminibus in Venerem ruunt. k Lod. Vertoman- nus navig. lib. 6. cap. 8. & Marcus Polus lib. 1. cap. 46. Uxores viatoribus pro- stituunt. 1 Dithmarus, Bleskenius, ut Agetas Aristoni, pulcherimam ux- orem habens prostituit m Hcrodot. in Erato. Mulieres Babyloni caecum hos- pite permiscentur ob argentum quod post Vcneri sacrum. Bohemus lib. 2. f Navigat. lib. 5. cap. 4. prius thorum non init, quam a digniore sacerdote no- va nupta deflorata sit. " Bohemus lib. 2. cap. 3. Idco nubere noltlen ob mu- lierum intemperantitiam, nullam servarc viro fidem putabant. ° Stephanus praefat. Herod. Alius e lupanari meretricem, Pitho dictam, in uxorem duxit; Ptolomaeus Thaidem nobile scortum duxit & cx ea duos filios suscepit, &c, t Poggius Florcno, i Felix Plater. r Plutarch, Lucian, Salmutz Tit. 2. de porcellanis cum in Panciro 1. dc nov. repert. k Plutarchus. himself himself before he went, and left his genitals behind him in a box sealed up. His mistress by the way fell in love with him, but he not yielding to her, was accused to Seleucus of incon- tinency, (as that Bellerophon was in like case, falsely traduced by Sthenobia, to King Praetus her husband, cum non posset ad coitum mdueere) and that by her, and was therefore at his coming home cast into prison: the day of hearing appointed, he was sufficiently cleared and acquitted, by shewing his pri- vities, which to the admiration of the beholders he had for- merly cut off. The Lydians used to geld women whom they suspected, saith Leonicus var. hist. lib. 3. cap. 59. as well as men. To this purpose s Saint Francis, because he used to confess women in private, to prevent suspition, and prove himself a maid, stripped himself before the Bishop of Assise and others : and Frier Leonard for the same cause went through Viterbium in Italv, without any garments. Our Pseudocatholikes, to help these inconveniences which proceed from Jealousie, to keep themselves and their wives honest, make severe Laws; against adultery present death; and withal fornication a venial sin, as a sink to convey that fu- rious and swift stream of concupiscence, they appoint and per- mit stews, those punks and pleasant sinners, the more to secure their wives in all populous Cities, for they hold them as neces- sary as Churches ; and howsoever unlawful, yet to avoid a greater mischief, to be tolerated in policy, as usury, for the hardness of men’s hearts ; and for this end they have whole Colledges of Curtesans in their Towns and Cities. Of * Ca- to’s mind belike, that would have his servants (cum ancillis congredi coitus causa, definito cere, ut graviora facinora, evitarent, ccelcris interim interdicens) familiar with some such feminine creatures, to avoid worse mischiefs in his house, and made allowance for it. They hold it unpossible for idle persons, yong, rich, and lusty, so many servants, Monks, Friers, to live honest, too tyrannical a burden to compel them to be chaste, and most unfit to suffer poor men, yonger bro- thers and souldiers at all to marry, as those diseased persons, votaries, priests, servants. Therefore, as well to keep and ease the one as the other, they tolerate and wink at these kind of Brothel houses and Stews. Many probable arguments they have to prove the lawfulness, the necessity, and a toleration of them, as of usury; and without question in policy they are not to be contradicted: but altogether in Religion. Others pre- scribe philters, spels, charms to keep men and women honest. ''Mulicr ut alienum virum non admit tat prceter suum: Ac- 1 Stephanus e 1. confer. Bonavent. c. 6. vit. Francisci. * Plutarch vit. ejus • Vecker. lib. 7. secret. cipe Hh 2 cipe fel hirci, SC adipem, K exsicca, calescat in oleo, ike. SC non alium prater te amabit. In Alexi, Porta, ike. plura invenies, SC multd his absurdiora, nti SC in Rhasi, ne mulier drum admittat, SC mariturn solum diligat, SCc. But these are most part Pagan, impious, irreligious, absurd, and ridiculous devices. The best means to avoid these and like inconveniences, are, to take away the causes and occasions. To this purpose a Varro •writ Satyram Menippeam, but it is lost. b Patritius prescribes foure rules to be observed in chusing a wife (which who so will may rtead) ; Fonseca the Spaniard in his 45. c. Amph'itheat. Amoris, sets down six special cautions for men, foure for women ; Sain. Neander out of Shonbernerus, hve for men, five for women ; Anthony Guivarra many good lessons ; c Cleobu- lus two alone, others otherwise ; as first to make a good choice in marriage, to invite Christ to their wedding, and which * Saint Ambrose adviseth, Deum conjugii prxsidem habere, and to pray to him for her, (A Domino enim datur uxor pru- dens, Prov. 19.) not to be too rash and precipitate in his elec- tion, to run upon the first he meets, or doat on every stout fair piece he sees, buttochuse her as much by his ears as eys, to be well advised whom he takes, of what age, &c. and cautelous in his proceedings. An old man should not marry a yong woman, ora yong woman and old man, f Quam male inaequales veniunt ad aratra juvenci!” such matches must needs minister a perpetual cause of suspicion, and be distastful to each other. “ * Noctua ut in tumulis, super atque cadavera bubo. Tabs apud Sophoclem nostra puella sedet.” Night-crows on tombs. Owl sits on carcass dead. So lies a wench with Sophocles in bed. For Sophocles, as “Atheneus describes him, was a very old man, as cold as January, a bedfellow of bones, and doted yet upon Archippe a yong Curtesan, then which nothing can be more odious. J Senex maritus uxorijuveni ingratus est, an old man is a most unwelcome guest to a yong wench, unable, unfit: “ § Amplexus suos fugiunt puellae, Omnis horret amor, Venusque Hymenque.” a Citatur a Gcllio. •> Lib. 4. Tit. 4. deinstit. reipub. de officio mariti. c Ne cum ca blande nimis aga$, ne objurges praesentibus extraneis. * Epist. 'JO. f Ovid. * Alciat. emb. 116. u Deipnosoph. 1. 3. cap. 12. J Euripides. 6 Pontanus hiarum lib. 1. * And And as in like case a good fellow that had but a peck of com weekly to grind, yet would needs build a new mill for it, found his error eftsoons, for either he must let his mill lye waste, pull it quite down, or let others grind at it. So these men, &cc. Seneca therefore disallows all such unseasonable matches, habent enini maledicti locum crebra nuptice. And as * Tully farther inveighs, “ ’tis unfit for any, but ugly and filthy in old age.” Turpe senilis amor, one of the three things t God hateth. Plutarch in his book contra Coleten, rails downright at such kind of marriages, which are attempted by old men, qui jam corpora impotenti, SC a voluptatibus deserti, peccant 4/mimo, and makes a question whether in some cases it be tole- rable at least for such a man to marry, “ qui Venerem affectat sine viribus,” that is now past those venerous exercises, “ as a gelded man lies with a virgin and sighs,” Ecclus 30. 20. and now complains with him in Petronius, funerata est hcec pars jam, quce fuit olim Achillea, he is quite done, “ t Vixit puellae nuper idoneus, Et militavit non sine gloria.” But the question is whether he may delight himself as those Priapeian Popes, which in their decrepit age lay commonly be- tween two wenches every night, contact-u Jormosarum, &C con- trectatione, num adhuc gaudeat; and as many doting Syres still do to their own shame, their children’s undoing, and their families confusion : he abhors it, tanquam ab agresti is furioso dominofugiendum. It must be avoided as a Bedlam master, and not obeyed, “ Alecto Ipsa faces praefert nubenlibus, & nialus Hymen Triste ululat,” the divel himself makes such matches. x Levinus Lemnius reckons up three things which generally disturb the peace of marriage : the first is when they marry intempestive or unsea- sonably, “ as many mortal men marry precipitately and incon- siderately, when they are effiete and old : The second when they marry unequally for fortunes and birth: the third, when a sick impotent person weds one that is sound,” novte nuptce spcs frustratur: Many dislikes instantly follow, Many doting * Offic. lib. Luxuria cum omni xtati turpis, turn senectuti faedissima. f Ec- clus. 25. 2. An old man that dotes, &c. + ldor. lib. 3. ode 26. * Cap. 54. instit. ad. optimam vitam ; maxima mortalium pars praecipitanter & inconsiderate nubit, tdque ea aetate quae minus apta est, quum senex adolescentulae, sanus morbid*, dives pauperi, ^c. H h 3 dizards. (lizards, it may not be denied, as Plutarch confesseth, “ y re create themselves with such obsolete, unseasonable and filthy remedies (so he calls them), with a remembrance of their former pleasures, against nature they stir up their dead flesh:” but an old lecher is abominable ; mulier tertid nubens, 7 Nevisanus holds, prtesumitur lubrica mconstans, a woman that marries the third time may be presumed to be no honester then she should. Of them both, thus Ambrose concludes in his com- ment upon Luke, “ a they that are coupled togesher, not to get children, but to satisfie their lusts, are not husbands, but forni- cators,” with whom St. Austin consents : matrimony without hope of children, non malrimonium, sed concubium did debet, is not a wedding but a jumbling or coupling together. In a word (except they wed for mutual society, help and comfort one of another, in which respects, though * Tiberius deny it, with- out question old folks may well many) for sometimes a man hath most need of a wife, according to Puccius, when he hath no need of a wife ; otherwise it is most odious, when an old Acheronticke dizard, that hath one foot in his grave, a silicer- nium, shall flicker after a lusty yong wench that is blithe and bonny, cc § salaciorque Verno passere, & albuliscolumbis.” What can be more detestable ? kTu cano capite araas senex nequissime Jam plenus aetatis, animaque fcetida, Senex hircosus tu osculare mulierem? Utine adieus vomitupr potius excuties.” Thou old goat, hoary lecher, naughty man. With stinking breath, art thou in love ? Mast thou be slavering ? she spews to see Thy filthy face, it doth so move. Yet, as some will, it is much more tolerable for an old man to marry a yong woman (our Ladies match they call it) for eras erit mulier, as he said in Tully. Cato the Roman, Critobulus in t Xenophon, J Tyraquellus of late, Julius Scaliger, &c. and many famous presidents we have in that kind ; but not e contra : ’tis not held fit for an ancient woman to match with a yong man. For as Varro will, Anus dum ludit morti delitias y Absoleto, intempestivo, turpi remedio fatentur se uti; recordatione pristi- narum voluptatum se recreant, & adversante natura, pollinciam carncm Sc enec- tam excitant. * Lib. 2. nu. 25. a Qui vero non procrcandae prolis, sod cxplendae lrbidinis causa sibi' invicem copulantur, non tam conjuges quam for- nicarii habentur. * Lex Lapia. Sueton. Claud, c. 23. § Pomanus biarunr lib. 1. b Plautus mercator. •)• Symposio. J Vide Thuani historiam. facit, facit, ’tis Charon’s match between * Cascus and Casca, and the devil himself is surely well pleased with it. And therefore as the c Poet inveighs, thou old Vetustina bed-ridden quean, that art now skin and bones, “ Cui tres capilli, quatuorque sunt dentes. Pectus cicadae, cruseulumque formicae, Hugo siorem quae geris stola frontem, Et araenaruin cassibus pares mammas.” That lias three haires, foure teeth, a brest Like grasshopper, an emmet’s crest, A skin more rugged then thy coat. And duggs like spiders web to boot. Must thou marry a youth again ? And yet ducentasirenup- tum post movies amant: howsoever it is, as dApuleius gives out of his Meroe, congressus annosus, pestilens, abhorrendus, a pestilent match, abominable, and not to be endured. In such case how can they otherwise choose but be jealous, how should they agree one with another ? This inequality is not in years only, but in birth, fortunes, conditions, and all good qualities, “ f Si qua voles apte nubere, nube pari,” ’Tis my counsel, saith Anthony Guiverra, to chose such a one. Civis Civern ducat, Nobilis Nobilem, let a citizen match with a citizen, a gentleman with a gentlewoman ; he that observes not this precept (saith he) non gene rum sed malum Gemum, non nurum sedFuriam, non vita Conutem, sed litis fomitem d-omi habebit, instead of a fair wife shall have a fury, for a fit son in law a meer feind, &c. examples are too frequent. Another main caution fit to be observed, is this, that though they be equal in years, birth, fortunes, and other conditions, yet they do not omit vertue and good education, which Muso- nius and Antipater so much inculcate in Stobeus ; “ Dos est magna parentum Virtus, & metuens alterius viri Certo foedere castitas.” If, as Plutarch adviseth, one must eat medium salts, a bushell of salt with him, before he chuse his friend, what care should be had in chusinga wife, his second self, how sollicitous should he be to know her qualifies and behaviour? and when he is assured of them, not to prefer birth, fortune, beauty, before bringing up, and good conditions. c Coquage god of Cuckolds, as one merrily said, accompanies the goddess jealousie, both * Calabectvet. poetanim. * Martial, lib. 3. 62. Epig. • Sib. 1. Miles, f Ovid. * Rablais hist. Pantagruel. 1. 3. cap. 33. II h 4 follow follow the fairest, by Jupiter’s appointment, and they sacrifice to them together: beauty and honesty seldom agree; straight personages have often crooked manners ; fair faces, foul vices ; good complexions, ill conditions. Suspitioms plena res est, 6C msidiarum, beauty (saith f Chrysostome) is full of treachery and suspition: he that hath a fair wife, cannot have a worse mischief, and yet most covet it, as if nothing else in marriage but that and wealth were to be respected, s Francis Sforza, Duke of Millain, was so curious in this behalf, that he would not marry the Duke of Mantua’s daughter, except he might see her naked first: Which Lycurgus appointed in his Iawes, and Moms in his Utopian Commonwealth approves. h In Italy, as a travellour observes, if a man have three or four daughters, or more, and they prove fair, they are married eftsoones : if de- formed, they change their lovely names of Lucia, Cynthia, Ca- masna, call them Dorothie, Ursula, Briget, and so put them into Monasteries, as if none were fit for marriage, but such as are eminentlie fair : but these are erroneous tenents: a modest virgin well conditioned, to such a fair snout peece, is much to be preferred. If thou wilt avoid them, tuke away all causes of suspition and jealousie, marry a course peece, fetch her from Cassandra’s 1 Temple, which was wont in Italy to be a Sanc- tuary of all deformed maids, and so thou shalt be sure that no man will make thee cuckold, but for spight, A citizen of Bizance in France had a filthy dowdy, deformed slut to his wife, and finding her in bed with another man, cryed out as one amazed ; “ 0 miser!” qua te necessitas hue adegit? O thou wretch, what necessity brought thee hither ? as well he might; for who can affect such a one ? But this is warily to be under- stood, most offend in another extream, they prefer wealth be- fore beauty, and so she be rich, they care not how she look ; but these are all out as faulty as the rest. Attendenda uxor is forma, as k Salisburiensis adviseth, ne si alteram aspexeris, mox earn sordere putes, as the Knight in Chaucer that was married to an old woman, Have a care of thy wife’s complexion, lest whilst thou seest another, thou loathest her, she prove jealous, thou naught, 1 Horn. 80. Qui pulcliram habet uxorem, nihil pejus habere potest. * Ar- niseus. h Itinerar. Ital. ColoniK edit. 1620. Nomine trium Ger. fol. 304. dis- plicmt quod domin* filiabus immutent nomen inditum in Baptismo, Sc pro Catharina, Margareta, &c. ne quid desit ad luxuriant, appellant ipsas nominibus Gynthite, Camsenae, &c. 1 Leonicus dp var. lib. 3. c. 43. Asylus virginum deformium Cassandra: tcmplum. Plutarch. *■ Polycrat. 1. 8. cap. II. 3nu all £0 Uioe Si “ Si tibi deformis conjux, si serva venusta, Ne utaris serva,” I can perhaps give instance. Molestum est possidere, quod nemo habere dignetur, a misery to possess that which no man likes: on the other side, Difficile custoditur quodplures amant. And as the bragging souldier vaunted in the Comedy, nimia est miseria pulchrum esse hominem niniis. Scipio did never so hardly besiege Carthage, as these yong gallants will beset thine house, one with wit or person, another with wealth, 8cc. If she be fair, saith Guazzo, she will be suspected howsoever. Both extreams are naught, Pulchra cito adamatur,fceda facile concupiscit, the one is soon beloved, the other loves: one is hardly kept, because proud and arrogant, the other not worth keeping; what is to be done in this case ? Ennius in Menelippe adviseth thee as a friend to take statam formam, si vis habere incolumem pudicitiam, one of a middle size, neither too fair, nor too foul, “ * Nec Formosa magis quam mihi casta placet,” with old Cato, though fit let her beauty be, ncque lectissima, neque illiberalis, between both. This I approve ; but of the other two I resolve with Salisburiensis, ceeteris paribus, both rich alike, endowed alike, majori miseria deformis habetur quam formosa servatur, I had rather marry a fair one, and put it to the hazard, than be troubled with a blowze; but do thou as thou wili, 1 speak only of myselt. Howsoever, quod iterum moneo, I would advise thee thus much, be she fair or loul, to choose a wife out of a good kin^ tired, parentage, well brought up, in an honest place. “ f Primum animo tibi proponas quo sanguine creta. Qua forma, qua astate, quibusque ante omnia virgo Moribus, in junctos veniat nova nupta penates.” He that marries a wife out of a suspected Inne or Alehouse, buyes a horse in Smithfield, and hires a servant in Paul’s, as the diverbe is, shall likely have a jade to his horse, a knave for his man, an arrant honest woman to his wife. Filia prasumitur esse malri similis, saith 1 Nevisanus ? “ Such m a mother, such a daughter midi corvi malum ovum, Cat to her kind. “ t Scilicet expectas ut tradat mater honestos Atque alios mores quam quos habet?” If the mother be dishonest, in all likelihood the daughter will * Marullus. f Caloner lib. 9. de repub. Ang. 1 Lib. 2. num. 159. v Si genetrijf caste, caste quoque filia vivit; Si meretrix mater, filia tabs crit. t Juven. Sat. 6. matngarq, matrizare, take after her in all good qualities, “ Creden’ Pasiphae non tauripotente futuram Tauripetam ?” If the dam trot, the foal will not amble. My last caution is, that a woman do not bestow her self upon a fool, or an appa- rent melancholy person ; jealousie is a symptome of that dis. ease, and fools have no moderation. Justina, a Romane Lady, was much persecuted, and after made away by her jealous husband, she caused and enjoyned this Epitaph, as a caveat to others, to be engraven on her tomb : “ " Discite ab exemplo Justinae, discite patres, Ne nubat latuo Alia vestra viro,” &c. Learn parents all, and by Justina’s case. Your children to no dizards for to place. After marriage, I can give no better admonitions than to use their wives well, and which a friend of mine told me that was a married man, I will tell you as good cheap, saith Nicosrratus in * Stobeus, to avoid future strife, and for quietness sake, “ when you are in bed, take heed of your wive’s flattering speeches over night, and curtain sermons in the morning.” Let them do their endeavour likewise to maintain, them to their means, which + Patjicius ingeminates, and let them have liberty with discretion, as time and place requires: many women turn queans by compulsion, as °Nevisanus observes, because their husbands are so hard, and keep them so short in diet and apparell, paupertas cogit eas meretricari, poverty and hunger, want of means, makes them dishonest, or bad usage; their churlish behaviour forceth them to fly out, or bad examples, they do it to cry quittance. In the other extreme some are too liberal, as the proverb is, Turdus malum sibi cacat, they make a rod for their own tails, as Candaules did to Gyges in J Hero- dotus, commend his wife’s benuty himself, and besides would needs have him see her naked. Whilst they give their wives too much liberty to gad abroad, and bountiful allowance, they are accessary to their own miseries ; aniline uxorum pessime olent, as Plautus jybes, they have deformed souls, and by their painting and colours procure odium mariti, their husband’s hate, especially, “ Camcrarius cent. 2. cap. .54. oper subcis. * Ser. *72. Quod amicus qui- dam uxor cm habens mihi dixit, dicam vobis, In cubili cavcnds adulationes ves- peri, mane clamorcs. f Lib. 4. tit. 4. de institut. Reipub. cap de officio ma- riti & uxoris. “Lib. 4. syl. nup. num. 81. Non curant de uxoribus, ncc vo- lunt iis subvenire de victu, vestitu, Stc. } In Clio. Specicm uxoris supra inodum extollcns, fecit ut illam nudam coram aspiccrct. ———“ * cum “ * cum miserti viscantur labra mariti.” Besides, their wives (as q Basil notes) Impudenter se exponunt musculorum aspectibus, jactantes tunicas, coram tripudi- antes, impudently thrust themselves into other mens companies, and by their undecent wanton carriage provoke and tempt the spectators. Vertuous women should keep house; and ’twas well performed and ordered by the Greeks, “ mulier ne qua in publicum Spectandam se sine arbitro praebeat viro:” which made Phidias belike at Elis paint Venus treading on a Tortoise, a symbole of women’s silence and house-keeping. For a woman abroad and alone, is like a Deer broke out of a Parke, quam mille venatores insequuntur, whom every hunter followes ; and besides in such places she cannot so well vindi- cate her self, but as that virgin Dinah (Gen. 34. 2.) “ going for to see the daughters of the land,” lost her virginity, she may be defiled and overtaken on a sudden; “ Imbelles damae quid nisi praeda sumus ?” And therefore »I know not what Philosopher he was, that would have women come but thrice abroad all their time, “ fi to be baptized, maried, and buried;” but he was too strait laced. Let them have their liberty in good sort, and go in good sort, modo non annos viginti retails sure domi relinquant, as a good fellow said, so that they look not twenty years yonger abroad then they do at home, they be not spruce, neat, Angels abroad, beasts, dowdies, sluts at home; but seek by all means to please and give content to their husbands ; to be quiet above all things, obedient, silent and patient; if they be incensed, angry, chide a little, their wives must not % cample again, but take it in good part. An honest woman, I cannot now tell where she dwelt, but by report an honest woman she was, hearing one of her gossips by chance complain of her husband’s impatience, told her an excellent remedy for it, and gave her withall a glasse of water, which when he brauled she should hold still in her mouth, and that toties quoties, as often as he chid; she did so two or three times with good success, and at length seeing her neighbour, gave her great thanks for it, and would needs know the ingredients, §she told her in brief what it was, “Fail- water,” and no more : for it was not the water, but her silence which performed the cure. Let every froward woman imitate * Juven. Sat. 6. He cannot kisse his wife for paint. i Orat. contra ebr. f Ad bapusmum, matrimonium & tumulum. J Non vocit'eratur ilia si maritus obganniat. § Fraudetn aperiens ostendit ei non aquam sed silentium iracun- diae moderari. this this example, and he quiet within doors, and (as q M. Aurelius prescribes) a necessary caution it is to be observed of all good mations that love their credits, to come little abroad, but follow their work at home, look to their houshold affairs and private business, czconomice incumbentes, be sober, thrifty, wary, cir- cumspect, modest, and compose themselves to live to their hus- band s means, as a good huswife should do, * Qu^ studiis gavisa coli, partita labores Pallet opus cautu, formas assimulala coronas Cura puellaris, circum fusosque rotasque Cum volvet,” &c. Howsoever ’tis good to keep them private, not in prison; “ t Quisquis custodit uxorem vectibus & seris, Etsi sibi sapiens, stultus est, & nihil sapit.” Reade more of this subject, Horol. princ. lib. 2. per totum- Arnisasus, polit. Cyprian, Tertullian, Bossus de mnlier. appa- rat. Godefridus de Amoy. lib. 2. cap. 4. Levinus Lemnius cap. 54. de institut. Christ. Barbarus de re uxor. lib. 2. cap. 2. Franciscus Patritius de institut. Reipub. lib. 4. Tit. 4 if b. de officio mar it 1 & uxor is, Christ. Fonseca Aiyphitheat. Amor, cap. 45. Sam. Neander, &c. These cautions concern him ; and if by those or his own dis- cretion otherwise he cannot moderate himself, his friends must not be wanting by their wisdom, if it be possible, to give the pat ty grieved satisfaction, to prevent and remove the occasions, objects, if it may be to secure him. If it be one alone, or many, to consider whom he suspects or at what times, in what places he is most incensed, in what companies. rNevisanus makes a question whether a young Physitian ought to be ad- mitted in case of sickness, into a new married man’s house, to administer a julip, a syrup, or some such physick. The Persians of old would not suffer a young Physitian to come amongst women. 5 Apollonides Cous made Artaxerxes cuckold, and was after buried alive for it. A gaoler in Aristaenetus had a fine young gentleman to his prisoner; J in commiseration of his youth and pel son he let him loose, to enjoy the liberty of the prison, but he unkindly made him a Cornuto. Menelaus gave good welcome to Paris a stranger, his whole house and family weie at his command, but he ungently st®le away his b$st be- loved wife. 1 he like measure was offered to Agis king of Lacedaemon, by § Alcibiades an exile, for his good entertaiq- Horol. prince lib. 2. cap. 8. Diligcnter cavcndnm foeminis Mustribus ne fre- quenter excant. * Chaloner. f Menander. ' Lib. 5. num. 11. > Ctesias in ersicis iinxit vulvs morbum esse nec curari posse nisi cum viro concum- bere!, hae arte voti compos, &c. J Exsolvit vinculis solmumq; demisit, at illc mhumanus stupravit conjugcm* § Plutarch, vita cjus. ment, meat, he was too familiar with Timaea his wife, begetting a child of her, called Leotichides ; and bragging moreover when he came home to Athens, that he had a son should be king of the Lacedomians. If such objects were removed, no doubt but the parties might easily be satisfied, or that they could use them gently, and intreat them well, not to revile them, scoffs at, hate them, as in such cases commonly they do, ’tis an hu- mane infirmity, a miserable vexation, and they should not add grief to grief, nor aggravate their misery, but seek <o please, and by all means give them content, by good counsel, removing such offensive objects, or by mediation of some discreet friends. In old Rome there was a Temple erected by the matrons to that ‘ Viriplaca Dca, another to Venus verticorda, qua maritos uxoribus reddebat benevolos, whither (if any difference hapned betwixt man and wife) they did instantly resort: there they did offer sacrifice, a white Hart, Plutarch records, sine fdie, with- out the gall, (Some say the like of Juno’s temple) and make their prayers for conjugall peace: before some “indifferent ar- bitrators and friends, the matter was heard betwixt man and wife, and commonly composed. In our times we want no sacred churches, or good men to end such controversies, if use were made of them. Some.say that precious stone called * Beryllus, others a Diamond, hath excellent vertue, contra hostium injurias, 5f conjugates invieem conciliare, to recon- cile men and wives, to maintain unity and love; you may try this when you will, and as you see cause. If none of all these means and cautions will take place, I know not what remedy to prescribe, or whither such persons may go for ease, except they can get into the same xTurkie paradise, “ Where they shall have as many fair wives as they will themselves, with clear eyes, and such as look on none but their own husbands,” no fear, no danger of being cuckolds; or else I would have them observe that strict rule of f Alphonsus, to marry a deaf and dumb man to a blind woman. If this will not help, let them, to prevent the worst, consult with an ^Astrologer, and see whether the signi- ficators in her Horoscope agree with his, that they be not in signis M partibus odiose intuentibus aut imperantibus, sed viutuo SC amice antisciis SC obedientibus, otherwise, (as they hold) there will be intolerable enmities between them : or else get him Sigillum veneris, a Characteristical Seal stamped in « Rosinus lib. 2. 19. Valerius lib. 2. cap. t. u Alexander ab Alexandro 1. 4. cap. 8. gen. dier. * Fr. Rueus dc gemmis 1. 2. cap. 8. & 15. x Strozius Cicogna lib. 2. cap. 15. spirit, et in can. habent ibidem uxorcs quot volunt cum oculis clarissimis, quos nunquam in aliquem prseter maritum fixuri sunt, &c. Bredenbacchius, idem & Bohemus, &c. f Uxor caeca ducat maritum surdum, iiC. J See Valent. Nabod. differ, com. in Alcabitium, ubi plura. the day and hour of Venus, when she is fortunate, with such and such set words and charmes, which Villanovanus and Leo Suavius prescribe, ex sigillis magicis Salomonis, Her metis ^ Raguelis, Me. with many such, which Alexis, Albertus, and some of our natural magicians put upon us : ut mulier cum aliquo adulterare non possit, incide de Capillis ejus, Me. and he shall shurely be gracious in all women’s eyes, and never sus- pect or disagree with his own wife, so long as he wears it. If this course be not approved, and other remedies may not be had, they must in the last place sue for a divorce : but that is some- what difficult to effect, and not all out so fit. For as Feliscacus in his Tract dejusta uxore urgeth, If that law of Constantine the great, or that of Theodosius and Valentinian, concerning divorce, were in use in our times, innumeras propemodum viduas habei emus, et ccehbes vivos, we should have almost no married couples left. Try therefore those former remedies : or as Tertullian reports of Democritus, that put out his eyes, * because he could not look upon a woman without lust, and was much troubled to see that which he might not enjoy; let him make himself blind, and so he shall avoid that care and mo- lestation of watching his wife. One other soveraign remedy I could repeat, an especial Antidote against Jealousie, an excel- lent cure, but I am not now disposed to tell it, not that like a covetous Emperick I conceal it for any gam, but some other reasons, I am not willing to publish it; if you be very desire- ous to know it, when I meet you next, I will peradventure tell you what it is in youi ear. This is the best councel I can give; which he that hath need of, as occasion serves may apply unto himself. In the mean time, “ dii talem terris avertite pestem,” as the proverb is, from Heresie, Jealousie, and Frensie, good Lord deliver us. * Cap. +6. Apol. quod mulicres sine concupiscentia aspicere non posset, &c. SECT. SECT. IV. MEM. I. subsect: I. RELIGIOUS MELANCHOLY. Its object God; what his beauty is; IIow it alluretli. The “parts and parties affected. THAT there is such a distinct Species of love Melancholy, no man hath ever yet doubted; but whether this subdivi- sion of y Religious Melancholy be warrantable, it may be con- troverted. “ * Pergite Pierides, medio nec calle vagantem Linquite me, qua nulla pedum vestigia ducunt. Nulla rota: currus testantur signa priores.” I have no pattern to follow as in some of the rest, no man to imitate. No Physitian hath as yet distinctly written of it as of the other; all acknowledge it a most notable Symptome, some a cause, but few a species or kinde. z Areteus, Alexander, Rhasis, Avicenna, and most of our late writers, as Gordonius, Fuchsius, Plater, Bruel, Montaltus, &c. repeat it as a Symp- tome. “ a Some seem to be inspired of the Holy Ghost, some take upon them to bee prophets, some are addicted to new opinions, some foretell strange things, de statu mundi An- tichristi, saith Gordonius. Some will prophecy of the end of the world to a day almost, and the fall of the Antichrist, as they have been addicted or brought up; for so melancholy works with them, as b Laurentius holds. If they have been precisely given, all their meditations tend that way, and in conclusion produce strange effects, the humour imprints symp- tomes according to their several inclinations and conditions, which makes c Guianerius and d Felix Plater put too much de- votion, blinde zeale, fear of eternal punishment, and that last judgment for a cause of those enthusiasticks and desperate per- sons: but some do not obscurely make a distinct species of it, dividing Love Melancholy into that whose object is women ; * Called Religious because it is still conversant about religion and such divine objects. * Grotius. z Lib. 1. cap. 16. nonnulli opinionibus addicti sunt, & futura se prsedicere arbitrantur. * Aliis videtur quod sunt pro- phet* & inspirati a Spiritu sancto, & incipient proplietare, & rnulta futura prsedicunt. bCap. 6. de Melanch. c Cap. 5. Tractat. multi ob timorem Dei sunt melancholici, & timorem gehennas. They are still troubled lor their sins.’ d Plater c. 13. and and into the other whose object is God. Plato, in Convivio, makes mention of two distinct furies; and amongst our Neo- tericks, Hercules de Saxonia lib. 1. pract. vied. cap. 16. cap. de Melanch. doth expressly treat of it in a distinct Species. “ e Love Melancholy (saith he) is twofold ; the first is that (to which peradventure some will not vouchsafe this name or species of Melancholy) affection of those which put God for their object, and are altogether about prayer, fasting, &c. the other about women.” Peter Forestus in his observations de- livered} as much in the same words: and Felix Platerus de mentis alienat. cap. 3. frequentissima est ejus species, in qua. curandd scepissime midtum fid impeditus ] ’tis a fre- quent disease ; and they have a ground of what they say, forth of Areteus and Plato. fAreteus an old author in his third book cap. 6. doth so divide Love Melancholy, and derives this second from the first, which comes by inspiration or otherwise. * Plato in his Phasdrus hath these words, “ Apollo’s priests in Delphos, and at Dodana, in their fury do many pretty feats, and benefit the Greeks, but never in their right wits.” He makes them all mad, as well he might; and he that shall but consider that superstition of old, those prodigious effects of it (as in its place I will shew the several furies of our Fatidici dii, Pythonissas, Sibyls, Enthusiasts, Pseudoprophets, Hereticks and Schismaticks in these our latter ages) shall instantly con- fess, that all the world again cannot afford so much matter of madness, so many stupend symptomes, as superstition, heresie, schime hath brought out: that this Species alone may be paral- lels to all the former, hath a greater latitude, and more mira- culous effects; that it more besots and infatuates men, than any other above named whatsoever, doth more harme, work more disquietness to mankinde, and hath more crucified the souls of mortal men (such hath been the divel’s craft) than wars, plagues, sicknesses, dearth, famine, and all the rest. Give me but a little leave, and I will set before your eyes in brief a stupend, vast, infinite Ocean of incredible madness and folly : a sea full of shelves and rocks, sands, gulfes, Euripes and contrary tides, full of fearful monsters, uncouth shapes, roaring waves, tempests, and Siren calmes, Halcyonian seas, unspeak- able misery, such Comcedies and Tragcedies, such absurd and ridiculous, feral and lamentable fits, that I know not whether * Melancholia Frotica vel qua* cum amore est, duplex est: prima qux ab aliis forsan non meretur nomen melancholias, est affectio eorum quae pro objecto proponunt Dcurh & ideo nihil aliud curant aut cogitant quam Deum, jejunia, vigilias: altera oh mulicres. 1 Alia reperitur l'uroris species a prima vel a servanda, deorum roganlium, vel aftlatu numinum furor hie venit. s Qui in Delphi* futura pnedicunt vates, & in Dodona sacerdotes fureutes quidem multa jocunda Graccis deferunt, $ani vero exigua aut nulla. they they are more to be pitied or derided, or may bee beleived, but that we daily see the same still practised in our dayes, fresh examples, nova novitia, fresh objects of misery and madness, in this kind that are still represented unto us, abroad, at home, in the midst of us, in our bosomes. But before I can come to treat of these several errours and obliquities, their causes, symptomes, affections, &c. I must say something necessarily of the object of this love, God himself, what this love is, how it allureth, whence it proceeds, and (which is the cause of all our miseries) how we mistake, wander and swerve from it. Amongst all those divine attributes that God doth vindicate to himself, eternity, omnipotency, immutability, wisdome, majesty, justice, mercy, &c. his h beauty is not the least. One thing, saith David, have 1 desired of the Lord, and that I will still desire, to behold the beauty of the Lord, Psal. 27. 4. And out of Sion, which is the perfection of beauty, hath God shined, Psal. 50. 2.” All other creatures are fair, I confess, and many other objects do much enamour us, a fair house, a fair horse, a comely person. “ ' I am amazed, saith Austin, when I look up to heaven and behold the beauty of the stars, the beauty of Angels, principalities, powers, who can express it ? who can sufficiently commend, or set out this beauty which appears in us ? so fair a body, so fair a face, eyes, nose, cheeks, chin, brows, all fair and lovely to behold; besides the heauty of the soul which cannot be discerned. If we so labour and be so much affected with the comeliness of creatures, how should we be ravished with that admirable lustre of God him- self ?” If ordinary beauty have such a prerogative and power, and what is amiable and fair, to draw the eyes and ears, heart*, and affections of all spectatours unto it, to move, win, entice, allure : how shall this divine forme ravish our souls, which is the fountain and quintessence of all beauty ? Calum pulchrum, sed pulchnor caeli fabricator ; if heaven be so fair, the sun so fair, how much fairer shall he be, that made them fair? “ For by the greatness and beauty of the creatures, proportionally, the the maker of them is seen,” Wisd. 13. 5. If there be such pleasure in heholding a beautifull person alone, and as a plausible sermon, he so much affect us, what shall this beauty of God himself, that is infinitely fairer then all creatures, men, angels, &c. 0mnis pulchritude florum, hominurn, auge- lorum. Si rerum omnium pulcherrimarum ad Dei pulchritu- k Deus bonus, justus, pulcher, juxta Platonem. ' Miror & stupeo cum caelum aspicio & pulchritudinam syderum, angelorum, See. Sc quis digne laude: quod in nobis viget, corpus tam pulchrum, f'rontem pulchram, nares, genas, ocu- los, in ellectum, omnia pulchra; sqsic in creaturis laboramus; quid in ipso deol * Drexelius Nicet. lib, 2. cap. 11: Vol. II. I i dinem. dinem collata, nox est 6C tenebrce, all other beauties are night it self, meer darkness to this our inexplicable, incomprehensible, unspeakable, eternal, infinite, admirable and divine beauty. This lustre, pulchritudo omnium -pulcherrima. This beauty and “ k splendor of the divine Majesty,” is it that draws all creatures to it, to seek it, love, admire, and adore it; and those Heathens, Pagans, Philosophers, out of those reliques they have yet left of God’s Image, are so far forth incensed, as not only to acknowledge a God ; but, though after their own inventions, to stand in admiration of his bounty, goodness, to adore and seek him ; the magnificence and structure of the world it self, and beauty of all his creatures, his goodness, providence, pro- tection, inforceth them to love him, seek him, fear him, though a wrong way to adore him : but for us that are Christians, re- generate, that are his adopted sons, illuminated by his word, having the eyes of our hearts and understandings opened; how fairly doth he offer and expose himself? Ambit nos Dens (Austin saith) donis SC forma sad, he wooes us by his beauty, gifts, promises, to come unto him ; “ 1 the whole Scripture is a message, an exhortation, a love letter to this purpose;” to in- cite us, and invite us, m God’s Epistle, as Gregory calls it, to his creatures. He sets out his Son and his Church in that Epitha- lamium or mystical song of Solomon, to enamour us the more, comparing his head “ to fine gold, his locks curled and black as a Raven, Cant. 4. 5. his eyes like doves on rivers of waters, washed with milk, his iippesas lillies, droping down pure juyce, his hands as rings of gold set with chrysolite : and his Church to a vineyard, a garden inclosed, a fountain of living waters, an orchard of Pomegranates, with sweet scents of saffron, spike, calamus and cinamon, and all the trees of incense, as the chief spices, the fairest amongst women, no spot in her, n his sister, his spouse, undefiled, the onely daughter of her mother, dear unto her, fair as the Moon, pure .as the Sun, looking out as the morn- ing;” That by these figures, that glass, these spiritual eyes of con- templation, we might perceive some resemblance of his beauty, the love betwixt his church and him. And so in the 45 Psalm, this beauty of his Church is compared to a “ Queen in a vesture of gold of Ophir, embroidered raiment of needle worke, that the King might take pleasure in her beauty.” To incense ns further yet, John, in his Apocalypse, makes a description of that heavenly Jerusalem, the beauty of it, and in it the maker of it; “ Likening it to a city of pure gold, like unto cleer glass, shining and garnished with all manner of precious stones, k Fulgor divinse majestatis. Aug. > In Psal. 61. misit ad nos Epistolas & totam scripturani, quibus nobis faceret amandi desidcrium. m Epist. 48. 1. 4 quid est tota scriptura nisi Epistola omnipotentis Dei ad creaturam suarn ? 11 Cap. 6. 8. . • Cap.#7. 11. having 4 having no need of Sun or Moon : for the Lambe is the light of it, the glory of God doth illuminate it: to give us to under- stand the infinite glory , beauty and happiness of it.” Not that it is no fairer then these creatures to which it is compared, but that this vision of his, this lustre of his divine majesty, cannot otherwise be expressed to our apprehensions, “ no tongue can tell, no heart can conceive it,” as Paul saith. Moses himself, Exod. 33. 18. when he desired to see God in his glory, was answered that he might not endure it, no man could see his face and live. Sensible forte destruit sensum, a strong object overcometh the sight, according to that axiome in Philosophy : fulgorevl solis ferre non potes, nuilto magis creatoris; if thou canst not endure the Sun beams, how canst thou endure that fulgor and brightness of him that made the Sun ? The Sun it self and all that we can imagine, are but shadowes of it, his viisio pr&cellcns, as v Austin calls it, the quintessence of beauty this, “ which far exceeds the beauty of Heavens, Sun and Moon, Stars, Angels, gold and silver, woods, fair fields, and whatsoever is pleasant to behold.” All those other beauties fail, vary, are subject to corruption, to loathing ; “ r But this is an immortall vision, a divine beauty an immortall love, an in- defatigable love and beauty, with sight of which we shall never be tired nor wearied, but still the more we see the more we shall covet him. “ 5 For as one saith, where this vision is, there is absolute beauty ; and where is that beauty, from the same fountain comes all pleasure and happiness; neither can beauty, pleasure, happiness, be separated from his vision or sight, or his vision from beauty, pleasure; happiness.” In this life we Have but a glimpse of this beauty and happiness : we shall here- after, asjohn saith, see him as he is: thine eyes, as Isaypromiseth, 33. 17. “ shall behold the King in his glory,” then shall we be perfectly inamoured, have a full fruition of it, desire, * be- hold and love him alone as the most amiable and fairest object, or summum bonum, or cheifest good. This likewise should we now have done, had not our will been corrupted ; and as we are enjoyned to love God with all our heart, and all our soul: for to that end were we born, to love this object, as 11 Melancthon discourseth, and to enjoy it. “ And him our will would have loved and sought alone as our t In Psal. 85. crimes pulchritudines terrenas auri, argenti, nemorum Sc camporum pulchritudinem Solis & Lunae, stellarum, omnia pulchra superans. ' Immortalis hsec visio immortalis amor, indefessus amor & visio. * Osorius; ubicunque visio M pulchritudo divini aspectus, ibi voluptas ex eodem fonte omnisque beatitudo, nec ab ejus aspectu voluptas, nec ab ilia voluptate aspectus separata potest. ' Leon Htebreus. Dubitatur an humana felicitas Deo cognoscendo an amando terminetur. » Lib. de anima. Ad hoc objectum amandum & fruendum nati sumusj & hunc ex- petisset, unicum hunc amasset humana voluntas, ut.summum bonum, & cameras res omnes co ordine. summum sitmmum bonum, or principall good, and all other good thing* for God’s sake : and nature, as she proceeded from it, would have sought this fountain ; but in this infirmity of humane nature this order is disturbed, our love is currupt and a man is like that monster in x Plato composed of a Scylla a lyon, and a man ; we are carried away headlong with the torrent of our affec- tions : the world, and that infinite variety of pleasing objects in it, do so allure and enamour us, that we cannot so much as look towards God, seek him, or think on him as we should : we can- not, saith Austin, Rempub. calestem cogitare, we cannot con- tain our selves from them, their sweetness is so pleasing to us. Marriage, saith y Gualter, detains many ; “ a thing in it self laudable, good and necessary, but many, deceived and carried away with the blind love of it, have quite laid aside the love of God, and desire of his glory. Meat and drink hath overcome as many, whilest they rather strive to please, satisfie their guts and belly, then to serve God and nature.” Some are so busied about merchandise to get mony, they loose their own souls, whilest covetously carried, and with an unsatiable desire of gain, they forget God ; as much we may say of honour, leagues, friendships, health, wealth, and all other profits or plea- sures in this life, whatsoever. “ z In this world there be so many beautiful objects, splendors and brightness of gold, majesty of glory, assistance of friends, fair promises, smooth words, victories, triumphs, and such an infinite company of pleasing beauties to allure us, and draw us from God, that we can- not look after him.” And this is it which Christ himself, those Prophets and Apostles so much thundredagainst, 1 John 17. 15. dehort us from ; “ Love not the world, nor the things that ar« in the world : if any man love the world, the love of the father is not in him, 16. For all that is in the World, as lust of the flesh, the lust of the eyes, and pride of life, is not of the Father, hut of the world: and the world passeth away and the lust thereof; but he that fulfilletfi the will of Godabideth for ever. No man, saith our Saviour, can serve two masters, but he must love the one and hate the other, See.” bonos vel malos mores, boni vtel mail faciunt amoves, Austin well infers : and this is that which all the fathers inculcate. He cannot (a Austin admonisheth) bee God’s friend, that is delighted with the plea- sures of the world: “ make clean thine heart, purifie thine * 9. de Repub. v Horn. 9. in epist. Johannis cap. 2. Multos conjugium decepit, res alioqui salutaris & neccssaria, eo quod caeco cjus amorc deccpti, divini amoris k glorias studium in universum abjccerunt ; plurimos cibus k potus perdit. 1 In mundo splendor opum, gloriae majeetas, amieitiarum praesidia, verborum blanditisc, voluptatum omnis generis illecebnc, victorias, triumphi, k infinita alia ab amorc dei nos abstrabunt, &c. * In Psal. 32. Dei amicus esse non potest qui mundi studiis delectatur ; ut hanc, forroam videas msnda cor, screna cor, &c. heart,. heart; if thou wilt see this beauty, prepare thy self for it. It is the eye of contemplation by which we must behold it, the wing of meditation which lifts us up and rears our souls with the motion of our hearts, and sweetness of contemplation :” so saith Gregory cited byb Bonaventure. And as * Philo Judzeus seconds him, “ He that loves God, will soare aloft and take him wings ; and leaving the earth flye up to Heaven, wander with Sun and Moon, Stars, and that heavenly troop, God himself being his guide.” If we desire to see him, we must lay aside all vain objects, which detain us and dazel our eyes, and as * Ficinus adviseth us, “ get us solar eyes, spectacles as they that look on the Sun : to see this divine beauty, lay aside all materi- al objects, all sense, and then thou shall see him as he is.” Thou covetous wretch, as c Austin expostulates, “Why dost thou stand gaping on this dross, muck-hils, filthy excrements ? behold a far fairer object, God himself wooes thee ; behold him, enjoy him, he is sick for love.” Cant. 5. He invites thee to his sight, to come into his fair Garden, to eat and drink with him, to be merry with him, to enjoy his presence for ever. * Wisdome cryes out in the streets besides the gates, in the top of high places, before the city, at the entry of the door, and bids them give ear to her instruction, which is better then gold or precious stones ; no pleasures can be compared to it: leave all then and follow her, vos exhortor 6 amici &£ obsecro. In * Ficinus’ words, I exhort and beseech you, “ that you would embrace and follow this divine love with all your hearts and abilities, by all offices and endeavours make this so loving God propitious unto you.” For whom alone, saith g Plotinus, “ wc must forsake the Kingdomes and Empires of the whole earth, Sea, Land, and Aire, if we desire to be ingrafted into him, leave all and follow him. Now forasmuch as this love of God, is an habit infused of God, as h Thomas holds, 1. 2. queest. 23. “ by which a man is inclined to love God above all, and his neighbour as himself,” We must pray to God that he will open our eyes. k Contemplationis pluma nos sublevat, atque inde erigimur intentione cordis, dulcedine contemplationis distinct. 6. de 7. Itineribus. c Lib. de victimis: amans Deum, sublimia petit, sumptis alis & in cuelum reetd volat, relicta terra, cupidus aberrandi cum sole, luna, stellarumque sacra militia, ipso Deo duce. d In com. Plat. cap. 7. ut Solem videas oculis, fieri debes Solaris t ut divinam aspicias pulchritudinem, demitte materiam, demitte sens'um, & Deum qualis sit videbis. e Avare, quid inhias his, &c. pulchrior est qui te ambit ipsum visurus, ipsum habiturus. * Prov. 8. f Cap 18. Rom. Amorem hunedivinutn tods viribus amplexamini; Deum vobis omni ofSeh'runi genere propitium lacite. i Cap. 7. de pnlchritndine regna et imperia totius terras & maris & coeli oportet abjicere si ad ipsum conversus velis insert. v Habitus a Deo infusus, per quem inclinatur homo ad diligendum Deum super einnia. I i 3 make make clear our hearts, that we may be capable of his glorious rayes, and performe those duties that he requires of us. Rent. 6. and Jos. 23. “ To love God above all, and our neighbour as our self, to keep his commandments. In this we know, saith John, c. 5, 2. we love the children of God, when we love God and keep his commandments.” This is the love of God that we keep his commandments ; he that loveth not, knoweth not God, for God is love, cap. 4. 8. and he that dwelleth in love, dwellefh in God, and God in him;” for love presupposeth knowledge, faith, hope, and unites us to God himself, as ' Leon Hebreus delivereth unto us, and is accom- panied with the fear of God, humility, meekness, patience, all those vertues, and charity it self. For if we love God, we shall love our neighbour, and performe the duties which are requiredat our hands, to which we are exhorted, 1 Cor. \ 5. 4. 5. ■Ephes.4. Coloss. 3. Rom. 12. We shall not be envious or puffed up, or boast, disdain, think evil, or be provoked to anger, but suffer all things ; “ Endeavour to keep the unity of the spirit in the bond of peace.” Forbear one another, forgive one an- other, cloath the naked, visit the sick, and perform all those works of mercy, which k Clemens Alexandrinus cals anions fif amicitiie impletionem &( extentionem, the extent and com- plement of Love; and that not for fear or worldly respects, but ordine ad Denm, for the love of God himself. This we shall do if we be truly enamoured ; but we come short in both, we neither love God nor our neighbour as we should. Our love in spiritual things is too “ 1 defective, in worldly things too excessive, there is a jarre in both. We love the world too much ; God too little; our neighbour not at all, or for own ends. " Vulgus amicitias utilitate probat.” The cheif thing we respect is our commodity : and what we do is for fear of worldly punishment, for vain glory, praise of men, fashion, and such by-respects, not for God’s sake. We neither know God aright, nor seek, love or worship him as we should. And for these defects, we involve our selves, into a multitude of errours, we swerve from this true love and wor- ship of God: which is a cause unto us of unspeakable mi- series ; running into both extremes, we become fools, madmen, without sense, as now in the next place I will shew you. The parties affected are innumerable almost, and scattered over the face of the earth, far and neer, and so have been in all 1 Dial i. Omnia, convertit an\or in ipshis pulchri naturam, lib. 2. 1 Grecpham V Stromatum precedent precedent ages, from the beginning of the world to these times, of all sorts and conditions. For method’s sake I will reduce them to a twofold division, according to those too extreams of Excess and Defect, Impiety and Superstition, Idolatry and Atheisme. Not that there is any excess of divine worship or love of God ; that cannot be, we cannot love God too much, or do our duty as we ought, as Papists hold, or have any per- fection in this life, much less supererogate; when we have all done, we are unprofitable servants. But because we do ahud agere, zealous without knowledge, and too solicitous about that which is not necessary, busying our selves about imperti- nent, needless, idle, and vain ceremonies, populo ut placerentt as the Jews did about sacrifices, oblations, offerings, incense, new Moons, feasts, &c. but Isay taxeth them 1, 12. “ Who required this at your hands ?” We have too great opinion of our own worth, that we can satisfie the Law ; and do more then is requited at our hands, by performing those Evangelical Counsels, and such works of supererogation, merit for others, which Bellarmine, Gregory de Valentia, all their Jesuites and champions defend, that if God should deal in rigour with them, some of their Franciscans and Dominicans are so pure, that no- thing could be objected to them. Some of us again are too dear, as we think, more divine and sanctified then others, of a better mettle, greater gifts, and with that proud Pharisee con- temn others in respect of our selves, we are better Christians, better learned, choice spirits, inspired, know more, have special revelation, perceive God’s secrets, and thereupon presume, say and do that many times which is not befitting to be said or done. Of this number are all superstitious Idolaters, Ethnicks, Ma- hometans,Jews, Heretiques, m Enthusiasts, Divinators, Prophets, Sectaries, and Scismatiques. Zanchius reduceth such Infidels to four chief sects ; but I will insist and follow mine own in- tended method : all which with many other curious persons. Monks, Heremits, &c. may be ranged in this extream, and fight under this superstitious banner, with those rude Idiots, and infinite swarms of people that are seduced by them. In the other extream or in defect, march those impious Epicures, Libertines, Atheists, Hypocrites, Infidels, worldly, secure, im- penitent, unthankful, and carnal minded men, that attribute all to natural causes, that will acknowledge no supream power; that have cauterized consciences, or live in a reprobate sense; or such desperate persons as are too distrustful of his mercies. Of these there be many subdivisions, divers degrees of madness m De primo praeccpto, and folly, some more than other, as shall be shewed in the Symptomes : And yet all miserably out, perplexed, doting, and besides themselves for religion’s sake. For as " Zanchy well distinguished, and all the world knows, Religion is twofold, true or false ; False is that vain superstition of Idolaters, such as were of old, Greeks, Romans, present Mahometans, &cc. Timorem deorum inanem, °Tully could terme it; or as Zanchy defines it, JJbifalsi dii, aut falso cultu colitur Deus, when false gods, or that God is falsely worshipped. And ’tis a miserable plague, a torture of the Soul, a meer madness, Religiosa insania, p Meteran cals if, or insanus error, as i Seneca, a frantick error ; or as Austin, Insanus aniniimorbus, a furious disease of the Soul; insania omnium insanissima, a quintessence of madness ; * for he that is superstitious, can never be quiet. ’Tis proper to man alone, uni superbia, avaritia, superstitio, saith Plin. lib. 1. cap. 1. atq\ etiam post stevit de futuro, which wrings his soul for the present, and to come : the greatest miserie belongs to mankinde, a per- petual servitude, a slavery, r Ex timore timor, an heavie yoak, the seal of damnation, an intolerable burthen. They that are superstitious, are still fearing, suspecting, vexing themselves with auguries, prodigies, false tales, dreams, idle, vain works, unprofitable labours, as s Boterus observes, curd mentis anci- pite versuntur: Enemies to God and to themselves. In a word, as Seneca concludes, Religio Deum colit, superstitio destruit, superstition destroyes, but true Religion honours God. True Religion, ubiverus Deus vere colitur, where the true God is truely worshipped, is the way to Heaven, the mother of vertues, Love, Fear, Devotion, Obedience, Know- ledge, &c. It rears the dejected Soul of man, and amidst so many cares, miseries, persecutions, which this world affords, it is a sole ease, an unspeakable comfort, a sweet reposal, Jugum suave, levc, a light yoke, an anchor, and an Haven, It addes courage, boldness, and begets generous spirits : although tyrants rage, persecute, and that bloudy Dictor or Serjeant be ready to martyr them, aut lita, aut morere, (as in those perse- cutions of the primitive Church, it was put in practise, as you may read in Eusebius and others) though enemies be now ready" to invade, and all in an uproare, ' Si fractus illabatur orbis, impavidos ferient ruin a;, though heaven should fall on his head, he would not be dismaid. But as a good Christian prince once made ansvyur to a menacing Turke, facile scele* "De relig. I. 2. Thes. 1. 2 De nat. deorum. * Hist. Belgic. lib. 8. <! Superstitio error insanus est. epist. 223. * Nam qui superstitione imbutu* (Kt, quietus esse nunquam potest. r Greg. ‘ Polit. lib. 1. cap. 13. 1 Hor. . ra ta eta hominum arma contcmnit, qui dei prasidio tutus est: Or as u Phalaris writ to Alexander in a wrong cause, he nor any other encmie could terrifie him, for that he trusted in God* Si Deas nobiscum, quis contra nos ? In all calamities, perse- cutions whatsoever, as David did, 2. Sam. 2. 22. he will sing •with him, “ The Lord is my rock, my fortresse, my strength, my refuge, the towre and horn of my salvation, &c. In all troubles and adversities, Psal. 46. 1. “ God is my hope and help, still ready to be found, I will not therefore fear,” &c. ’tis a fear expelling fear; he hath peace of conscience, and is full of hope, which is (saith x Austin) vita vita mortalis, the life of this our mortal life, hope of immortality, the sole comfort of our misery: otherwise, as Paul saith, we of all others were most •wretched, but this makes us happy, counterpoising our hearts in all miseries; superstition torments, and is from the Divell, the author of lies; but this is from God himself, as Lucian that Antiochian Priest made his divine confession in y Eusebius, Author nobis de Deo Deus est, God is the author of our Re- ligion himself, his word is our rule, a lanthorn to us, dictated by the holy Ghost, he playes upon our hearts as so many harp- strings, and we are his Temples, he dwelleth in us, and we in him. The part affected of superstition, is the brain, heart, will, un- derstanding, soul it self, and all the faculties of it, totum com- position, all is mad, and dotes: Now for the extent, as I say, the world it self is the subject of it, (to omit that grand sin of •Atheisme,) all times have been misaffected, past, present, there is not one that doth good, no not one, from the Pro- phet to the Priest, Sec.” A lamentable thing it is to consider, how many myriads of men this idolati ie and superstition (for that comprehends all) hath infatuated in all ages, besotted by this blind zeal, which is Religion’s Ape, Religion’s bastard. Religion’s shadow, false glass. For where God hath a Tem- ple, the Divell will have a chappel: where God hath sacrifices, the Divell will have his oblations : where God hath ceremonies, the Divell will have his traditions; where there is any reli- gion, the Divell will plant superstition; and ’tis a pitifull sight to behold and read, what tortures, miseries it hath pro- cured, what slaughter of soules it hath made, how it rageth amongst those old Peisians, Syrians, ^Egyptians, Greeks, Ro- jnans, Tuscans, Gaules, Germanes, Britaines, &c. Britannia jam Jiodie cclebrat tam attonite, saith z Pliny, tan tis cererno- ftus (speaking of superstition) ut dcdisse. Persis videri possit. The Britaines are so stupendly superstitious in their ceremo- ^ Epist. Phalar. * In Psal. 3. f Lib. 9. cap. 6 “Lib. 3. nies, nies, that they go beyond those Persians. He that shall but read in Pausanias alone, those gods, temples, altars, Idols, statues, so curiously made with such infinite cost and charge, amongst those old Greeks, such multitudes of them and fre- quent varieties, as * Gerbelius truely observes, may stand amazed, and never enough wonder at it; and thank God with- al], that by the light of the Gospel, we are so happily freed from that slavish Idolatrie in these our dayes. But heretofore almost in all countries, in all places, superstition hath blinded the hearts of men: in all ages what a small portion hath the true Church ever been ! “ Divisum imperium cum Jove Daemon habef.” The Patriarchs and their families, the Israelites a handfull in respect, Christ and his Apostles, and not all of them neither. Into what straights hath it been compinged, a little flock ! how hath superstition on the other side dilated her self, errour, ig- norance, barbarisme, folly, madness, deceived, triumphed, and insulted over the most wise, discreet and understanding men, Philosophers, Dynastes, Monarches, all were involved and over-shadowed in this mist, in more than Cymmerian dark- ness. + Adeo igndra superstitio mentes hominum depravat, if nonnunquam sapientum animos transversos agit. At this present, quota pars! How small a part is truely religious! How little in respect! Divide the World into six parts, and one or not so much is Christians ; Idolaters and Mahometans pos- sesse almost Asia, Africk, America, Magellanica. The Kings of China, great Cham, Siam, and Bornaye, Pegu, Decau, Narsinga, Japan, &c. are Gentiles, Idolaters, and many other pettie Princes in Asia, Monomotopa, Congo, and I know not how many Negro Princes in Africk, all Terra Australis incog- nita most of America Pagans, differing all in their severall su- perstitions ; and yet all Idolaters. The Mahometans extend themselves over the great Turk’s dominions in Europe, Africk, Asia, to the Xeriffes in Barbary, and his territories in Fez, Sus, Morocco, &c. The Tartar, the great Mogor, the Sophy of Persia, with most of their dominions and subjects, are at this day Mahometans. See how the Divell rageth : Those at oddes, or differing among themselves, some for a Alii, some Enbocar, for Armor, and Ozimen, those four Doctors, Ma- homet’s successors, and are subdivided info 72 inferior sects, as bJLeo Afer reports. The Jews as a company of vagabonds * Lib. 6. descrip. Grscc. nulla est via qua non innumeris idolis est rcferta. Tantom tunc teirtporis in niiserrimos mortales potent* & crudelis Tyrannidis Satan exereuit. -j- Alex. ab. Alex. lib. 6. cap. 26. 1 Furclias Pilgrim, lib. 1. c.3. 11 Lib. 3. are are scattered over all parts ; whose story, present estate, pro- gresse from time to time, is fully set down by *Mr. Thomas Jackson Doctor of Divinity, in his Comment on the Creed. A fift part of the world, and hardly that, now professeth CHRIST, but so inlarded and interlaced with several supersti- tions, that there is scarce a sound part to be found, or any agree- ment amongst them, Presbyter John in Africk, Lord of those Abyssines, or /Ethiopians, is by his profession a Christian, but so different from us, with such new absurdities and ceremonies, such liberty, such a mixture of Idolatry and Paganisme, c that they keep little more then a bare title of Christianitie. They suffer Polygamy, Circumcision, stupend fastings, divorce as they will themselves, &c. and as the Papists call on the Virgin Mary, so do they on Thomas Didymus before Christ. d The Greek or Eastern Church is rent from this of the West, and as they have four chief Patriarchs, so have they four subdivisions, besides those Nestorians, Jacobines, Syrians, Armenians, Geor- gians, SCc. scattered over Asia Minor, Syria, ZEgypt, &c. Greece, Valachia, Circassia, Bulgary, Bosnia, Albania, Illy— ricurn, Slavonia, Croatia, Thrace, Servia, Rascia, and a sprinkling amongst the Tartars. The Russians, Muscovites, and most of that great Duke’s subjects, are part of the Greek Church, and still Christians : but as e one saith, temporis suc- cessu multas illi addiderunt superstitiones, In processe of time they have added so many superstitions, they be rather semi-Christians, then otherwise. That which remaines, is the Western Church with us in Europe, but so eclipsed with se- verall schismes, heresies and superstitions, that one knows not where to finde it. The Papists have Italy, Spaine, Savoy, part of Germany, France, Poland and a sprinkling in the rest of Europe. In America they hold all that which Spaniards inhabit, Hispania nova, Castella Aurea, Peru, &c. In the East Indies, the Philippinse, some small holds about Goa, Malacha, Zelan, Ormus, &c. which the Portugall got not long since, and those land-leaping Jesuites have assayed in China, Japan, as appears by their yearly letters ; in Africk they have Melinda, Quilna, Mombaze, &c. and some few towns, they drive out one super- stition with another. Poland is a receptacle of all religions, where Samosetans, Socinians, Photinians (no n protected in Transilvania and Poland) Arrians, Anabaptists are to be found, as well as in some German Cities. Scandia is Christian, but i * 1 Fnrl. sec. 3. lib. 1. cap. Sr deinceps. • Titelmannus. Maginus. Brcden- badiius. Fr. Aluaresiu.s Itin. de Abyssinis Herbis solum vescumur vourii, aquts mento tenus dormiuni, &c. 4 Brcdenbacliius Jod. a Mcggen. « See Pas« sevimis Herbastein, Magm. D. Fletcher, Jovlus, riaciuit, 1-urdias, kc. ol their eirors. as as f Damianus A-Goes the Portugal! Knight complains, so mixt ■with Magick, Pagan Rites and ceremonies, they may be as well counted Idolaters: what Tacitus formerly said of alike nation, is verified in them, “ * A people subject to superstition, contrary to Religion.” And some of them as about Lapland and the Pilapians, the Divells possession to this day, Misera hcec gens (saith mine + Author) Satante hactenus possessio,— H quod maxime mirandum H dolendum, and which is to be admired and pitied; if any of them be baptized, which the Kings of Sweden much labour, they die within 1 or 9 dayes after, and for that cause they will hardly be brought to Chris- tianity, but worship still the Divel, who daily appears to them. In their idolatrous courses, Gaudentihus diis patriis, quos re- ligiose colunt, Hie. Yet are they very superstitious, like our wild Irish : Though they of the better note, the Kings of Den- mark and Sweden themselves, that govern them, be Lutherans; The remnant are Calvinists, Lutherans, in Germany equally mixt: And yet the Emperor himself, Dukes of Loraine, Ba- varia, and the Princes Electors, are most part professed Papists. And though some part of France and Ireland, Great Britaine, half the Cantos in Switzerland, and the Low countries be Cal- vinists, more defecate then the rest, vet at oddes amongst them- selves, not free from superstition. And which J Brochard the Monk in his description of the holy Land, after he had censured the Greek Church, and shewed their errours, concluded at last, Faxit Feus ne Latinis multa irrepserint stultitia, I sav God grant there be no fopperies in our Church. As a damme of water stopt in one place breaks out into another, so doth su- perstition. I say nothing of Anabaptists, Socinians, Brown- ists, Barrowists, Familists, &c. There is superstition in our prayers, often in our hearing of Sermons, bitter contentions, invectives, persecutions, strange conceits, besides diversitie of , opinions, schismes, factions, &c. But as the Lord (Job. 42. cap. 1. 5.) said to Eliphaz the Temanite, and his two friends, ** his wrath was kindled against them, for they had not spoken of him things that were right:” we may justly of these Schis- matiques, and Heretiques, how wise soever in their own con- ceits, non recte loquuntur de Deo, they speak not, they think not, they write not well of God, and as they ought. And therefore, Quid qiueso mi Dorpi, as Erasmus concludes to Dorpius, hisce Theologis faciamus, aut quid preceris, nisi forte fideleyn mcdicum, qui ccrebro medeatur ? What shall f Deplorat. Gentis Lapp. * Gens snperstitioni obnoxia, religionibus ad- versa. f Boissardus de Magia. Intra septimum aut nonurn a baptismo diem moriuntur. Hinc fit, kc. J Cap. de Incolis terrse sanctae. we we wish them, but sanam menterti, and a good Physitian ? But more of their differences, paradoxes, opinions, mad pranks, in the Symptomes : I now hasten to the cauess. SUBSECT. II. Causes of Religious melancholy. From the Divell by mira- cles, apparitions, oracles. His instruments or factors, po- lititians. Priests, Impostors, Hereticks, blind guides. In them simplicity, fear, blinde zeal, ignorance, solitari- ness, curiosity, pride, vain-glory, presumption, Sic. his erigins, fasting, solitariness, hope, fear, Sic, WE are taught in holy Scripture, that the “ Divel rangeth abroad like a roaring Lyon, still seeking whom he may devour:” and as in severall shapes, so by several engines and devices he goeth about to seduce us; sometime he transforms himself into an Angel of light; and is so cunning, that he is able, if it were possible, to deceive the very Elect. He will be worshipped as s God himself, and is so adored by the Hea- then, and esteemed. And in imitation of that divine power, as h Eusebius observes, 1 to abuse or emulate God’s glory, as Dandinus adds, he will have all homage, sacrifices, oblations, and whatsoever else belongs to the worship of God, to be done likewise unto him, similis emt altissimo, and by this means infatuates the world, deludes, entraps, and destroys many a thousand souls. Sometimes by dreams, visions (as God to Moses by familiar conference) the divel in several shapes talks with them : in the k Indies it is common, and in China nothing so familiar as apparitions, inspirations, oracles, by terrifying them with false prodigies, counterfeit miracles, sending storms, tempests, diseases, plagues, (as of old in Athens there was Apollo, Alexicacus, Apollo Xoi/ou©' pestifer Si malorum de- pulsor) raising wars, seditions by Spectrums, troubling riheir Consciences, driving them to despair, terrors of mind, intole- rable pains; by promises, rewards, benefits, and fair means, lie raiseth such an opinion of his Deity and greatness, that they dare not do otherwise then adore him, do as he will have them, they dare not offend him. And to compel them more to stand * Plato in Crit. Daemones custodes sunt hominum & eorum domini, tit non ani- malium; nec hominibus, sed & regionibus imperant, vaticiniis, auguriis, nos regunt. Idem fere Max. Tyrius ser. 1. & 26. 27. med os vult datmones inter Deos & ho- mines deorum ministros, presides hominum, a caelo ad homines discendentes. h Depraeparat. Evangel. ‘ Vel in aliusum Dei vel in xmulationem. Dandinus com. in lib. 2. Arist. de An. Text. 29. k Dasmones consulunt, k lamiliarcs habent daemones pleriq; sacerdotcs. Riccius lib. 1. cap. 10. expedit. Sinac. in awe of him, “ 1 he sends and cures diseases, disquiets their spirits (as Cyprian saith) torments and terrifies their souls, to make them adore him : and all his study, all his endeavour is to' divert them from tiue Religion, to superstition : and because he is damned himself, and in an errour, he would have all the world participate of his errours, and he damned with him.” The primum mobile therefore, and first mover of all supersti- tion, is the Devil, that great enemy of mankind, the principal agent, who in a thousand several shapes, after divers fashions, with several engines, illusions, and by several names hath de- ceived the inhabitants of the earth, in several places and coun- tries, still rejoycing at their fals. “ All the world over before Christ’s time, he freely domineered, and held the souls of men in most slavish subjection, (saith m Eusebius,) in divers forms, ceremonies, and sacrifices, till Christ’s coming,” as if those divels of the Ayre had shared the earth amongst them, which the Platonists held for Gods, (* Ludas deorum sumus) and were our govcrnours and keepers. In several places, they had several rites, orders, names, of which read Wierus de prtesli- giis dcemonum lib. 1. cap. 5. n Strozius, Cicogna, and others; Ailonided amongst the Syrians ; Adramalech amongst the Ca- pernaites, Asiniae amongst the Emathites; Astartes with the Sydonians, Asteroth with the Palestines ; Dagon with the Phi- listines ; Tartary with the Hanasi; Melchonis amongst the Ammonites : Beli the Babylonian, Beelzebub and Baal with the Samaritans and Moabites, Apis, Isis and Osyris amongst the ^Egyptians: Apollo Pythius at Delphos, Colophon, An- cyra, Cuma, Erythra: Jupiter in Crete, Venus at Cyprus, Juno at Carthage, zEsculapius at Epidaurus, Diana at Ephesus, Palas at Athens, &c. And even in these our days, both in the East and West Indies, in Tartary, China, Japan, &c. what strange Idols, in what prodigious forms, with what absurd ce- remonies are they adored ? What strange Sacraments, like ours of Baptism and the Lord’s Supper, what goodly Temples, Priests, sacrifices they had in America when the Spaniards first landed there, let Acosta the Jesuite relate lib. 5. cap. 1,2,3, 4, &c. and how the Divel imitated the Ark, and the children of Israel’s coming out of Egypt: with many such. For as Lip- 1 Vitam turbant, soranos inquietant, irrepentes etiam in corpora mentes tor- rent, valctudinem frangunt, morbos lacessunt, ut ad cultnm suicogant, nccaliud his studium, quam ut a vera religione, ad superstitionem vertant; cumsint ipsi posnales, quaerunt sibi adpeenas comites, ut habeant erroris pauicipes. ■■ Lib. 4. pratparat. Evangel, c. Tantamqne victoriam amentia hominum consequuti sunt, ut si colligerc in unum velis, universum orbein istis scelestibus spiritibu* subjectum fuisse invenies: Usque ad Salvatoris adventum hominum ,cxde per- nitiosissimos daemones placabant, &c. * Plato. » Strozius, Cicogna omnit'. mag. lib. 3. cap. 7. Ezek. 8, 4. Reg. 11. 4. Reg. 3. 5c 17. 14, Ter. 4?. Num. II. 3 Reg. 13. . . S1US sius well discourseth out of the doctrine of the Stoicks, maxi me cupiunt adorationem hominum, now and of old, they still and most especially desire to be adored by men. See but what Vertomannus, L 5. c. 2. Marcus Polus, Lerius, Benzo, P. Martvrin his Ocean Decades, Acosta, and Mat. Riccius expe- dit. Christ, in Sinus, lib. 1. relate. "Eusebius wondetsbow that wise city of Athens, and flourishing kingdoms of Greece should be so besotted ; and we in our times, how those witty China’s, so perspicacious in all other things should be so gulled, so tor- tured with superstition, so blind as to worship stocks and stones. But it is no marvel, when we see all out as great effects amongst Christians themselves: how are those Anabaptists, Arrians, and Papists above the rest, miserably infatuated ! Mars, Jupiter, Apollo, and yEsculapius, have resigned their interest, names and offices to Saint George, “ * (Maxime bellorum rector, quern nostra juventus Pro Mavorte colit.)” St. Christopher, and a company of fictitious Saints, Venus to the Lady of Lauretta. And as those old Romans had several distinct gods, for divers offices, persons, places, so have they Saints, as ? Lavater well observes out of Lactantius, mu- iaio nomine tantum, his the same spirit or Dive! that deludes them still. The manner how, as I say, is by rewards, pro- mises, terrors, affrights, punishments: In a word, faire and foule means, Hope and fear. How often hath Jupiter, Apollo, Bacchus and the rest, sent plagues in t Greece and Italy, be- cause their sacrifices were neglected ? <c f Dii multa neglecti dederunt Hesperiae mala luctuosas.” t-o terrifie them, to rouze them up, and the like : see but Livy, Dyonysius Malicarnassarus, Thucydides, Pausanias, Philostra- tus, X Polybius, before the battel of Cannas, prodigiis signis, ostentis, tcmpla cuncia, p'nvatie etiam cedes scatebant. Oe- neus raigned in /Etolia, and because he did not sacrifice to Diana with his other Gods (see more in Libanius his Diana) she sent a wild Bore, insolitee magnitiulinis, qui terras Si ho- mines misere depascebatur, to spoil both men and country, which was afterwards killed by Meleager. So Plutarch in the life of Lucullus relates, how Mithridates King of Pontus, at the seige of Cizicum, with all his Navy was overthrown by * Lib. 4. cap. 8. praepar. * Bapt. Mant. 4. Fast, de Sancto Gcorgio. * Part, t. cap. i. & lib. 2. cap. 9. i Polyd. Virg. lib. 1. de prodig. -I- Hor. 1. 8. ud. 6\ * Lib. 3. hist. ' ' 1 • Proserpina, Proserpina, for neglecting of her holy day. She appeared in a vision to Aristagoras in the night, Cras inquit tybicinem Libi- cum cum tybicine politico committam, and the day following this ^Enigma was understood; for with a great South wind which came from Lybia, she quite overwhelmed Mithridates’ army. What prodigits and miracles, dreams, visions, pre- dictions, apparitions, oracles, have been of old at Delphos, Dodona, Trophonius Denne, at Thebes, and Lebaudia, of Jupiter Ammon in ./Egypt, Amphiareus in Attica, he. what strange cures performed hy Apollo and ./Esculapius ? Juno’s Image, and that ofr Fortune spake, * Castor and Pollux fought in person for the Romans against Hannibal’s army, as Pallas, Mars, Juno, Venus, for Greeks and Trojans, &c. Amongst our pseudocatholiques, nothing so familiar as such miracles/; how many cures done by our Lady of Lauretta, at Sichem ! of old at our S. Thomas Shrine, &c. * S. Sabine was seen to fight for Arnulphus Duke of Spoleto. “ S. George fought in person for John the bastard of Portugal, against the Castilians ; S. James for the Spaniards in America. In the battel of Bon- noxburn, where Edward the second, our English King, was foyled by the Scots, S. Philanus’ arm was seen to fight (if * Hector Boethius doth not impose) that was before shut up in a silver capcase : Another time in the same Author, S. Mag- nus fought for them. Now for visions, revelations, miracles, not only out of the Legend, out of purgatory, but every day comes news from the Indies, and at home, read the Jesuits’ letters, Ribadineira, Thurselinus, Acosta, Lippomanus, Xave- rius, Ignatius lives, he. and tell me what difference ? His ordinary instruments or factors which he useth, as God himself, did good Kings, Lawful Magistrates, patriarchs, pro- phets, to the establishing of his Church, ■' are Polititians, States- men, Priests, Heretiques, blind guides, Impostors, pseudopro- phets, to propagate his superstition. And first to begin of Po- lititians, it hath ever been a principal axiom with them to maintain religion or superstition, which they determine ol, alter and vary upon all occasions, as to them seems best, they make Religion meer policie, a cloak, ahumane invention, nihil &que valet ad regendos vulgi animos ac superstitio, , as' Ta- citus and a Tully hold. Austin /. 4. de civitat. Dei. c. 9. cen- sures Scaevola saying and acknowledging, expedire civilities religionefalli, that it was a fit thing cities should be deceived by religion, according to the diverb, Si viundus vult decipi, de- ’ Orata lege me dicastis nmliercs Dion Halicarn. * Tnlly dc nat. deornm lib. 2. vEqua Venus Teucris Pallas iniqua fuit. 1 Jo. Molanus lib. 3. cap. .59. “ Pet. Oliver, de Johrtnne prime Portugallire P.cgc strenue pognans, & divers* partis ictus clypeo excipiens. * L. 14. Loculos sponte aperuisse & pro in pugnasse. r Religion, as they hold, is policie, invented alone *o keep men in awe. • 1. Annal. * Omnes rcligionc moventwr. 5. in Vernm. cipiaturf cipiatur, if the world will be gulled, let it be gulled, ’tis good howsoever to keep it in subjection. ’Tis that b Aristotle and * Plato inculcate in their Politiques, “ Religion neglected, brings plagues to the city, opens a gap to all naughtiness.” ’Tis that which all our late Polititians ingeminate. Cromerus l. 2. pol. hist. Boterus, Lo.de incrementisurbium, Clapmarius l. 2. c. 9. de Arcanis rcrump• Arneseus cap. 4. lib. 2. polit. Captain Ma- chiavel will have a prince by all means to counterfeit religion, to be superstitious in shew at least, to seem to be devout, fre- quent holy exercises, honour divines, love the Church, affect priests, asNuma, Lycurgus, and such law-makers were, and did, non ut his fidem habeant, sed ut subditos religionis metu facilius in officio contineant, to keep people in obedience, "t* Nam naturaliter (as Cardan writes) lex Christiana lex est pietatis, jastitiee, fidei, simpliciiatis, &c. But this error of his, Innocentius Jentilettus a French Lawyer, Theorem. 9. comment. 1. de Relig. and Thomas Bozius in his book de ruinis gentium hi Regnorum have copiously confuted. Many Polititians, I dare not deny, maintain Religion as a true means, and sincerely speak of it without hypocrisie, are truely zea- lous and religious themselves. Justice and Religion are the two chief props and supporters of a well-governed commonwealth: but most of them are but Machiavellians, counterfeits only for politicall ends; for Solas Rex (which Campanella cap. 18. Atheismi Triumphati observes) as amongst our modern Turks, Reipub. Finis, as knowing c magnus ejas in animos impe- rium ; and that, as d SabellicuS delivers, “ A man without re- ligion, is like an horse without a bridle.” Mo way better to curb then superstition, to terrifie men’s consciences, and to keep them in awe : they make new laws, statutes, invent new religions, ceremonies, as so many stalking horses, to their ends. % Hcec enim (religio) si falsa sit, dummodo vera credatur, animorum ferociam domat, libidines coercet, sub- ditos principi obsequentes efficit. Therefore (saith 'Polybius of Lycurgus,) “ did he maintain ceremonies, not that he was superstitious himself, but that he perceived mortal men more apt to embrace Paradoxes, then ought else, and durst attempt no evil things for fear of the Gods.” This was Zamolcus’ stra- tagem amongst the Thracians Numa’s plot, when he said he had conference with the nymph Algeria, and that of Sertorius with an Hart; To get more credit to their Decrees, by deriv- *> Zeleuchus, praefat. legis qui urbem aut regionem inhabitant, persuasos esse oportet esse Deos. * 10. de legibus. Religio neglecta maximam peStem in. civitatem infert, omnium scelerum fenestram aperit. f Cavdanus Gom. in Ptolomeum quadripart. c Lipsius 1. 1. c. 3. d Homo sine religione, sicut equus sine fraeno. JVaninus dial. 52. de oraculis. 'Lib. 10. Ideo Lycurgus, &c. non quod ipse superstitiosus, sed quod videret mortales paradoxa lacilius amplecti, nec res graves audere sine periculo deorum. Vol. II. K k ing ing them from the gods; or else they did all by divine instinct, which Nicholas Damascen well observes of Lycurgus, Solon, and Minos, they had their laws dictated, monte sacro, by Ju- piter himself. So Mahomet referred his new laws to the * Angel Gabriel by whose direction he gave out they were made. Caligula in Dion fained himself to be familiar with Castor and Pollux, and many such, which kept those Romans under (who, as Machiavel proves, lib. 1. disput. cap. 11. SC 12. were Religione maxime moti, most superstitious :) and did curb the people more by this means, then by force of arms, or seve- rity of humane laws. Sola plebecula earn agnoscebat (saith Vaninus dial 1. lib. 4. de admirandis natures arcanis) speak- ing of Religion, que facile decipitur, magnates vero SC Phi- losophi nequaquam, your Grandies and Philosophers had no such conceit, sed ad imperii conformationem SC amplifica- tionem, quam sine pratextu religionis tueri non poterant; and many thousands in all ages have ever held as much, Philo- sophers especially, animadvertebant hi semper htec esse fa~ bellas, attamen ob metum publicx potestatis silere cogeban- tur, they were still silent for fear of Laws, &c. To this end that Syrian Phyresides, Pythagoras his master, broached in the East amongst the Heathens, first the immortality of the Soul, as Trismegistus did in .(Egypt, with a many of fained Gods. Those French and Britain Druides in the West first taught, saith t Caesar, non interire animas, “ but after death to go from one to another, that so they might encourage them to vertue.” ’Twas for a politique end, and to this purpose the old f Poets fained those Elysian fields, their ^Eacus, Minos, and Rhadamanthus, their infernal judges, and those Stygian lakes, fiery Phlegetons, Pluto’s kingdome, and variety of torments after death. Those that had done well, went to the Elysian fields, but evil doers to Cocytus, and to that burning lake of $ hell with fire and brimstone for ever to be tormented. ’Tis this which § Plato labors for in his Phaedon, SC 9. de rep. The Turks in their Alcoran, when they set down rewards, and several punishments for every particular vertue and vice, e when they perswade men, that they that die in battle shall go directly to heaven, but wicked livers to eternal torment, and all of all sorts (much like our Papistical Purgatoiy) for a set time shall be tortured in their graves, as appears by that tract which John * Cleonardus epist. 1. Novas leges snas ad Angelum Gabrielcm referebat, qua monitor? mentiebatur omnia se gerere. f Lib. 1(5. belli Gallici. Ut metu mortis neglecto, ad virtutem incitarcnt. f De his lege Lucianum de luctu Tom. 1 Homer. Odyss. 11. Virg. /En. 6. J Barathco sull'ure & flamma stagnante asternum demergebantur. § Et 3. de repub. omnis institutio adolesccntum eo referenda ut dedeo bene sentiam ob commune bonum, » Boterus. Baptista Baptista Alfaqui, that Mauritanian Priest, now turn’d Christian, hath written in his confutation of the Alcaron. After a man’s death two black Angels, Nunquir and Nequir (so they call them) come to him to his grave and punish him for his prece- dent sins ; if he lived well, they torture him the less ; if ill, per indesinentes cruciatus ad diem judicii, they incessantly punish him to the day of judgement. Nemo viventium qui ad horum mentionem non totus horret <k contremiscit, the thought of this crucifies them all their lives long, and makes them spend their days in fasting and prayer, ne mala htec contingent, S(c. A Tartar Prince, saith Marcus Polus, lib. 1. cap. 28. called Senex de Montibus, the better to establish his government amongst his subjects, and to keep them in awe, found a con- venient place in a pleasant valley, environed with hils, ill “ h which he made a delitious Park full of odoriferous flowers and fruits, and a Palace of all worldly contents,” that could possibly be devised, Musick, Pictures, variety of meats, &c. and chose out a certain yong man, whom with a 1 soporiferous potion he so benummed, that he perceived nothing: “ and so fast asleep as he was, caused him to be conveyed into this fair garden;” where after he had lived awhile in all such pleasures a sensual man could desire, “ k He cast him into a sleep again, and brought him forth, that when he awaked he might tell others he had been in Paradise.” The like he did for Hell, and by this means brought his people to subjection. Because Heaven and Hell are mentioned in the Scriptures, and to be be- leeved necessary by Christians : so cunningly can the Divel and his ministers, in imitation of true Religion, counterfeit and forge the like, to circumvent and delude his superstitious fol- lowers. Many such tricks and impostures are acted by Poli- titians, in China especially, but with what effect I will dis- course in the Symptomes. Next to Polititians, if I may distinguish them, are some of our priests, (who make Religion Policy) if not far beyond them, for they domineer over Princes and Statesmen them- selves. Carnificinam exercent, one saith they tyrannize over men’s consciences more then any other tormenters whatsoever, partly for their commodity and gain ; Religionem enim o??t- nium abusus (as * Postellus holds) qiuesius scilicet sacrificum tn causa est: for soveraignty, credit, to maintain their state h Citra aquam, viridarium plantavit maximum & pulcherrimum, floribu? oderiferis & suavibus plenum, &c. * Potum quendam dedit quo incscatus, & gravi sopore oppressus, in viridarium interim ducebatur, &c. ‘ Atoue iterum memoratum potum bibendum exhibuit, & sic extra Paradisum reduxit, ut cum evigilaret, sopore soluto, &c.' * Lib. 1. de orb. Concord, cap. 7. K k 2 and and reputation, out of Ambition and Avarice, which are their chief supporters : What have they not made the common peo- ple believe ? Impossibilities in nature, incredible things ; what devices, traditions, ceremonies, have they not invented in all ages to keep men in obedience, to inrich themselves ? Qiiibus queestui sunt capti supers tit ione ami, as 1 Livy saith. Those Egyptian priests of old got all the soveraignty into their hands, and knowing, as m Curtius insinuates, nulla res ejfi- cacius multitudinem regit quam superstitio; melius vatibus quam ducibus parent, vana religione capti, etiam impotentes faemince the common people will sooner obey Priests then Captains, and nothing so forcible as superstition, or better then blind zeal to rule a multitude ; have so terrified and gulled them, that it is incredible to relate. All nations almost have been be- sotted in this kind; amongst our Brittains and old Gauls the Druides; Magi in Persia ; Philosophers in Greece ; Chaldeans amongst the Orientall; Brachmanni in India; Gymnosophists in Ethiopia ; the Turditanes in Spain; Augures in Rome, have insulted ; Apollo’s Priests in Greece, Phasbades and Pytho- nissae, by their oracles and phantasms ; Amphiarius and his companions ; now Mahometan and Pagan Priests, what can they not effect ? How do they not infatuate the world ? xldeo ubique (as * Scaliger writes of the Mahometan Priests) turn gentium turn locorum, gens ista sacrorwn mimstra, vulgi secat spes, ad ea qiue ?psi Jingunt somnia, so cunningly can they gull the commons in all places and countries. But above all others, that high Priest of Rome, the dam of that monstrous and su- perstitious brood, the bull-bellowing Pope, which now rageth in the West, that three-headed Cerberus hath plaid his part. «< n whose religion at this day is meer policie, a state wholly composed of superstition and wit, and needs nothing but wit and superstition to maintain it, that useth colleges and religious houses to as good purpose as Forts and Castles, and doth more at this day” by a company of scribling Parasites, fiery spirited Friers, zealous Anachorites, hypocritical Confessors, and those Pretorian souldiers, his Janisary Jesuits, and that dissociable so- ciety, as t Langius terms it, postremus diaboli conatus, & sa- culi excronentum, that now stand in the fore front of the bat- tle, will have a monopoly of, and ingrosse all other learning, but domineer in Divinity, “ ° Excipiunt soli totius vulnera belli,” and fight alone almost (for the rest are but his dromedaries and 1 Lib. 4. “ Lib. 4. * Exerc. 228. n S. Ed. Sands. •{- In consult, de priuc. inter provinc. Europ. « Lucian. asses) asses) then ever he could have done by garrisons and armies. What power of Prince, or pcenal law, be it never so strict, could enforce men to do that which for conscience sake they will voluntarily undergo ? As to fast from all flesh, abstain from marriage, rise to their prayers at midnight, whip them- selves, with stupend fasting and pennance, abandon the world, wilfull poverty, perform canonical and blind obedience, to prostrate their goods, fortunes, bodies, lives, and offer up them- selves at their superiours feet, at his command ? What so pow- erful an engine as superstition ? which they right well perceiv- ing, are of no religion at all themselves: Primum emm (as Calvin rightly suspects, the tenor and practice of their life proves) arcana ill ins Theologia, quod a pud eos regnat, caput est, nullum esse deicm, they hold there is no God, as Leo 10, did, Hildebrand the Magician, Alexander 6. Julius 2. meer Atheists, and which the common proverb amongst them ap- proves, “ * The worst Christians of Italy are the Romans, of the Romans the Priests are wildest, the lewdest Priests are pre- ferred to be Cardinals, and the baddest man amongst the Car- dinals is chosen to be Pope,” that is an Epicure, as most part the Popes are, Infidels and Lucianists, for so they think and believe; and what is said of Christ to be fables and impostures, of heaven and hell, day of Judgement, Paradise, Immortality of the soul, are all, “ r Rumores vacui, verbaque inania, Et par sollicito fabula somnio.” Dreams, toys, and old wives tales. Yet as so many q whet- stones to make other tools cut, but cut not themselves, though they be of no religion at all, they will make others most devout and superstitious, by promises and threats, compel, enforce from, and lead them by the nose like so many bears in a line ; When as their end is not to propagate the Church, advance God’s Kingdome, seek his glory or common good, but to en- rich themselves, to enlarge their territories, to domineer and compel them to stand in awe, to live in subjection to the See of Rome. For what otherwise care they ? Si mundus vult decipi, decipiatur, ’tis fit it should be so. And for which t Austin cites Varro to maintain his Roman religion, we may better apply to them : multa vera, qua valgus scire non est utile; pleraquc falsa, qua tamen aliter existimare populum eypedit; some things are true, some false, which for their own ends they will not have the gullish commonalty take notice of. As well may witness their intolerable covetousness, strange * S. Ed. Sands in his Relation. r Seneca. s Vice cotis, acuttun Red- Jere qua; ferrum velet, exors ipsa secandi. -f- Pe civ. Dei lib. 4. cap. 31. K k 3 forgeries. forgeries, fopperies, fooleries, unrighteous subtleties, impos- tures, illusions, new doctrines, paradoxes, traditions, false mi- racles, which they have still forged, to enthral, circumvent and subjugate them, to maintain their own estates. r One while by Buis, Pardons, Indulgences, and their doctrine of good works, that they be meritorious, hope of heaven, by that means they have so fleeced the commonalty, and spurred on this free superstitious horse, that he runs himself blind, and is an Asse to cany burdens. They have so amplified Peter’s pa- trimony, that from a poor Bishop, he is become Rex Regum, Dominos dominant turn, a Demi-god, as his Canonists make him, (Felinus and the rest) above God himself. And for his wealth and s temporalties, is not inferiour to many Kings; 'his Cardinals Princes companions ; and in every kingdome almost, Abbots, Priors, Monks, Friers, &rc. and his Clergy have in- grossed a u third part, half, in some places all, into their hands. Three Princes Electors in Germany Bishops; besides Magde- burge, Spire, Saltsburge, Breme, Bamberge, See. In France, as Bodine lib. de repub. gives us to understand, their revenues are twelve millions, and three hundred thousand levres ; and of twelve parts of the revenues in France, the Church pos- sesseth seven. The Jesuits, a new sect begun in this age, have as # Middendorpius and + Pelargus reckon up, three or foure hundred Colledges in Europe, and more revenues then many Princes. In France, as Arnoldus proves, in thirty years they have got bis centum librarum millia annua, 2000001. I say nothing of the rest of their orders. We have had in England, as Armachanus demonstrates, above thirty thousand Friers at once, and as J Speed collects out of Lelande and others, almost 600 religious houses, and neer two hundred thousand pound in revenues of the old rent belonging to them, besides Images of Gold, Silver, plate, furniture, goods and ornaments, as §Weever calculates, and esteems them at the dissolution of Abbies, worth a million of gold, How many Towns in every king- dome hath superstition enriched ? What a deal of mony by musty reliques, Images, Idolatry, have their Mass-Priests in- grossed, and what sums have they scraped by their.other tricks ! Lauretum in Italy, Walsingham in England, in those days. Ubi omnia auro nitent, saith Erasmus, S. Thomas Shrine, See. T Seeking their own, saith Paul, not Christ’s. 1 He hath the Dutchy of Spoledo in Italy, the Marquisate of Anchona, beside Rome, and the territories adjacent, Bologne, Ferrara, he. Avignion in France, he. * Estote francs tnt’i, et principes hujus rnundi. u The Laity suspect their greatness, wit- ness those statutes of mortmain. * Lib. 8. de Academ. •(• Prasfat. lib. de paradox. Jesuit-Rom. provincia habet Col. 36. Neapol. 23. Veneta 13. I.ucit. 15. India orient. 27- Brasil 20, &c. \ In his Chronic, vit. Hen. 8. $ 15. cap. of his funeral monuments. may may witness. * Delphos so renowned of old in Greece for Apollo’s oracle, Delos commune concilia bid inn emporium sola religione munition; Dodona, whose fame and wealth were sustained by religion, were not so rich, so famous. If they can get but arelique of some Saint, the Virgin Marie’s picture, idols or the like, that City is for ever made, it needs no other maintenance. Now if any of these their impostures or jugling tricks be controverted, or called in question : If a magnanimous or zealous Luther, an heroical Luther, as t Dithmarus cals him, dare touch the Monks Bellies, all is in a combustion, all is in an uprore: Demetrius and his associates are ready to pull him in pieces, to keep up their trades, “ J Great is Diana of the Ephesians With a mighty shout of two hours long they will roar and not be pacified. Now for their authority, what by auricular confession, satis- faction, penance, Peter’s keys, thundrings, excommunications, &c. roaring buls, this high Priest of Rome, shaking his Gorgon’s head, hath so terrified the soule of many a silly man, insulted over majesty it self, and swaggered generally over all Europe for many ages, and still doth to some, holding them as yet in slavish subjection, as never tyrannizing Spaniards did by their poor Negroes, or Turks by their gally-slaves. “ x The Bishop of Rome (saith Stapleton, a parasite of his, de mag. Eccles. lib. 2. cap. 1.) hath done that without arms, which those Roman Emperours could never atchieve with forty legions of souldiers,” deposed Kings, and crowned them again with his foot, made friends, and corrected at his pleasure, &c. y ’Tis a wonder, saith Machiavel, Florentine his. lib. 1. “ what slavery King Henry the second endured for the death of Th. Becket, what things he was enjoyned by the Pope, and how he submitted himself to do that which in our times a private man would not endure,” and all through superstition. z Henry the fourth, deposed of his Empire, stood bare footed with his wife at the gates of Canossus. a Fredericke the Emperour was trod- den on by Alexander the third. Another held Adrian’s stirrup, King John kissed the-knees of Pandulphos the Pope’s Legat, &c. What made so many thousand Christians travel from France, Brittain, &cc. into the Holy land, spend such huge summs of mony, go a pilgrimage so familiarly to Jerusalem, to creep and couch, but slavish superstition ? What makes them so freely * Pausanias in Laconicis lib. 3. Idem de Achaicis lib. 1. cujus summs opes, & valdc inclyta fama. f Exercit. Eth. Colleg. 3. disp. 3. + Act. 19. £8. * Pontifex Romanus prorsus inermis regibus terrae juradat, ad regnaevehit ad pacem cogit, & peccantes castigat, &c. quod imperatores Romani 40. legionibus armati non effecerunt. y Mirum quanta passussit H. 2. quomodo se submisit, ea se facturum pollicitus, quorum hodie ne privatus quidempartem faceret. 1 S'gonius 9. hist. Ital. “ Curio lib. 4. FoxMartyrol. K k 4 vent- venture their lives, to leave their native countries, to go seek martyrdome in the Indies, but superstition ? to be assassinates, to meet death, murder Kings, but a false perswasion of merit, of canonical or blind obedience which they instill into them, and animate them by strange illusions, hope of being Martyrs and Saints ? Such pretty feats can the Divel work by Priests, and so well for their own advantage can they play their parts. And if it were not yet enough, by Priests and Polititians to de- lude mankind, and crucifie the souls of men, he hath more actors in his Tragoedy, more irons in the fire, another Sceane of Hereticks, factious, ambitious wits, insolent spirits, Schisma- ticks. Impostors, false Prophets, blind guides, that out of pride, singularity, vainglory, blind zeal, cause much more madness yet, set all in an uprore by their new doctrines, paradoxes, figments, crotchets, make new divisions, subdivisions, new sects, oppose one superstition to another, one Kingdome to another, commit Prince and subjects, brother against brother, father against son, to the mine and destruction of a commonwealth, to the dis- turbance of peace, and to make a generall confusion of all estates. How did those Arrians rage of old P How many did they cir- cumvent ? Those Pelagians, Manichees, &c. their names alone would make a just volume. How many silly souls have Im- postors still deluded, drawn away, and quite alienated from Christ ! Lucian’s Alexander Simon Magus, whose statue was to be seen and adored in Rome, saith Justine Martyr, Simoni deo sancto, Me. after his decease.b Apollonius Tianasus, Cynops, Eumo, who by counterfeiting some new ceremonies and juggling tricks of that Dea Syria, by spitting fire, and the like, got an army together of forty thousand men, and did much harm : with Eudo de stellis, of whom Nubrigensis speakes, lib. I. cap. 19. that in King Stephen’s dayes imitated most of Christ’s miracles, fed I know not how many people in the wilderness, and built castles in the air, &c. to the seducing of multitudes of poor souls. In Franconia 1476, abase illiterate fellow took up- on him to be a Prophet, and preach, John Beheim by name, a neatherd at Nicholhausen, he seduced 30000 persons, and was taken by the Commonalty to be a most holy man, come from heaven. ‘1 * Tradesmen left their shops, women their distaves, servants run from their masters, children from their parents, schollers left their tutors, all to hear him, some for novelty, some for zeal. He was burnt at last by the Bishop of Wartz- burge, and so he and his heresie vanished together.” How m^ny such Impostors, false Prophets, have lived in every King’s h Hierocles contends Apollonius to have been as great a Prophet as Christ, whom Eusebius confutes. * Munstar Cosmog. 1. 5. c. 37. Artifices exofficinis, arator e stivfi, fosminse e cold, &c. quasi numine quodam rapti, nesciis pareqti- bus & dominis recta adeunt, &c. Comhustus demum ab Herbipolensi Episcopo; Jis?rcsis eyannit. reign reign ? what Chronicle will not afford such examples ? that as so many Ignes fatui, have led men out of the way, terrified some, deluded others, that are apt to be carried about with the blast of every winde, a rude inconstant multitude, a silly company of poor souls, that follow all, and are cluttered together like so many pibbles in a tide. What prodigious follies, madness, vexations, persecutions, absurdities, impossibilities, these im- postors, heretickes, SCc. have thrust upon the world, what strange effects, shall be shewed in the Symptomes. Now the means by which, or advantages the divell and his infernall ministers take, so to delude and disquiet the world with such idle ceremonies, false doctrines, superstitious fop- peries, are from themselves, innate fear, ignorance, simplicity, Hope and Fear, those two battering Canons and principal En- gines, with their objects, reward and punishment, Purgatory, Limbus Patrum, Kc. which now more than ever tyrannize; “ * for what province is free from Atheisme, superstition, ido- latry, schisme, heresie, impiety, their factours and followers ? thence they proceed, and from that same decayed image of God, which is yet remaining in us. " c Os homini sublime! dedit, ccelumque tueri J ussit,” Our own conscience doth dictate so much unto us, we know there is a God, and nature doth inform us ; Nulla gens tarn barbara (saith Tully) cut non insideat hrec persuasio I)eum esse; sed nec Scytha, nee Gra-cus, nee Persa, nec Hyper- boreus dissenliet (as Maximus Tyrius the Platonist ser. 1. far- ther addes) nec continents nec insularum habitator, let him dwell where he will, in what coast soever, there is no nation so barbarous that is not persuaded there is a God. It is a won- der to read of that infinite superstition amongst the Indians in this kinde, of their Tenents in America, pro suo quisque li- bitu varies res venerabantur superstitiose, plantas, an hn alia, montes, Me. omne quod amabant aut horrebant (some few places excepted as he grants, that had no God at all. So “ the Heavens declare the glory of God, and the Firmament declares his handie work,” Psalm. 19. Every creature will evince it; Prassentemque refeft quselibet herba deum,” Nolentes sciant, fatentur inviti, as the said Tyrius proceeds, will or nill, they must acknowledge it. The Philosophers, Socrates, Plato, Plotinus, Pythagoras, Trismegistus, Seneca, * Nulla non provincia hsresibus, Atheismis, &c. plena. Nullus orbis angulus fb liisvt; Uellyus ijnojunis, ‘.Lib. 1. tit-, na*.. Deorunv Epictetus, Epictetus, those Magi, Druides, &c. went as far as they Could by the light of nature; d vtulta prceclara de natura Deiscripta rehquerunt, “ writ many things well of the nature of God, but they had but a confused light, a glimpse,” " f Quale per ineertam lunam sub luce maligna Est iter in sylvis,” as he that walkes by Moonshine in a wood, they groped in the dark; they had a gross knowledge, as he in Euripides, O Deus quicquid es, sive caelum, sivc terra, sive aliud quid, and that of Aristotle, Ens entium miserere mei. And so of the immortality of the Soul, and future happiness. Immorta- litatem aninue (saith Hierom) Pythagoras somniavit, Demo- critus non credidit, in consolationem damnationis siue So- crates in carcere disputavit; Indus, Persa, Cothus, SCc. Philosophantur. So some said this, some that, as they con- ceived themselves, which the Divell perceiving,led them farther out (as ' Lemnius observes) and made them worship him as their God with stockes and stones, and torture themselves to their own destruction, as he thought fit himself, inspired his Priests and Ministers with lies and fictions to prosecute the same, which they for their own ends were as willing to under- go, taking advantage of their simplicitie, fear and ignorance. For the common people are as a flock of sheep, a rude illite- rate rout, void many times of common sense, a meer beast, hellua multorum capitum, will go whithersoever they are led : as you lead a Ram over a gap by the horns, all the rest will follow', f Non qua eundum, sed qua itur, they will do as they see others do, and as theii Prince will have them, let him be of what Religion he will, they are for him. Now for those idolaters, Maxentius and Licinius, then for Constantine a Christian. * Qui Christum negant male pereant, acclama- tum est Decies, for two hours space ; qui Christum non colunt, Augusti inimici sunt, acclamatum est ter decies ; and by and by Idolaters again under that Apostate Julianus ; all Arrians under Constan tius, good Catholiques again under Jovinianus “Andlittlc difference there is betwixt the discretion of men and children in this case, especially of old folkes and women, as * Cardan dis- courseth, when as they are tossed with fear and superstition, JZanchius. + Virg. 6.iEn. * Superstitio ex ignorantia divinitatis emersit, ex vitiosa xmulatione, & dsemonis lllecibris, inconstans, timens, fluciuans, & cui se addicat nesciens, quem imploret, cui secommittat, a daemone facile decepta. Lemnius lib. 3. c. si r Seneca. * Vide Baronium 3 Annalium ad annum 3'31. vit. Constantin. * Dc rerum varietate 1. 3. c. 38. Partim vero distat sapientia virorum a puerili, multo minus senum & mulicrum, cum ruetu Si superstitione fcaliena stultitia & improbitate simplices agitantur. and and with other mens’ folly and dishonesty.” So that I may say their ignorance is a cause of their superstition, a Symptome, and madness it self: “ Supplicii causa est, suppliciumque sui.” Their own fear, folly, stupidity, to be deplored Lethargy, is that which gives occasion to the other, and puls these miseries on their own heads. For in all these Religions and Supersti- tions, amongst our idolaters, you shall still find that the parties first affected, are silly, rude, ignorant people, oldfolkes, that are naturally prone to superstition, weak women, or some poor rude illiterate persons, that are apt to be wrought upon, and gulled in this kinde, prone without either examination or due consideration (for they take up Religion a trust, as at Mercers’ they do their wares) to beleeve any thing. And the best means they have to broach first, or to maintain it when they have done, is to keep them still in ignorance : for “ Ignorance is the mother of devotion,” as all the world knows, and these times can amply witness. This hath been the divel’s practice, and his infernall ministers in all ages ; not as our Saviour by a few silly Fishermen, to confound the wisdom of the world, to save Publicans and sinners, but to make advantage of their igno- rance, to convert them and their associates ; and that they may better effect what they intend, they begin, as I say, with poor h stupid, illiterate persons. So Mahomet did when he published his Alcoran, which is a piece of work (saith 1 Bredenbachius) “ full of nonsense, barbarisme, confusion, without rime, reason, or any good composition, first published to a company of rude rustickes, hog-rubbers, that had no discretion, judgment, art, or understanding, and is so still maintained.” For it is a part of their policy to let no man comment, dare to dispute or call in question to this day any part of it, be it never so absurd, incredible, ridi- culous, fabulous as it is, it must be beleeved implicite, upon pain of death no man must dare to contradict it, “ God and the Emperour, &c.” What else do our Papists, but by keeping the people in ignorance vent and broach all their new ceremo- nies and traditions, when they conceal the Scripture, read it in Latine, and to some few alone, feeding the slavish people in the mean time with tales out of Legends, and such like fabulous narrations? Whom do they begin with but collapsed Ladies, some few tradesmen, superstitious old folkes, illiterate persons, weak women, discontent, rude, silly companions, or sooner circurn- h In all superstition wise men follow fools. Bacon’s Essayes. * Peregrin, Hicros. ca. 5. totum scriptum confusum sine ordinc vel colore, absque sensu & rationead rusticissimps idem dedit, rudissimos, & prorsus agrestes, qui nullius «ram discrctionis, ut dijudicare possem. vent ? vent ? So do all our scismaticks and hereticks. Marcus and Valentinian hereticks, in k Irenseus, seduced first I know not how many women, and made them beleeve they were Pro- phets. 1 Flier Cornc'ius of Dorr seduced a company of silly women. What are all our Anabaptists, Brownists, Barrowists, Familists, but a company of rude, illiterate, capritious, base fellowes ? What are most of our Papists, but stupid, ignorant and blinde bayards ? how should they otherwise be, when as they are brought up and kept still in darkness ? “ ,n If their Pastors (saith Lavater) had done their duties, and instructed their flockes as they ought, in the Principles of Christian Religion, or had not forbidden them the reading of Scriptures, they had not been as they are.” But being so mis-led all their lives in superstition, and carried hood-winked like hawkes, how can they prove otherwise than blinde ideots, and superstitious Asses ? what else shall we expect at their hands ? N either is it sufficient to keep them blinde, and in Cymmerian darkness, but withall, as a Schoolmaster doth by his boyes, to make them follow their books, sometimes by good hope, promises and encourage- ments, but most of all by fear, strict discipline, severity, threats and punishment, do they collogue and sooth up their silly Au- ditors, and sobring them into a fools’ paradise. Rex' eris aiunt, si rede facies, do well, thou shalt be crowned ; but for the most part by threats, terrors, and affrights, they tyrannize and terrifie their distressed souls : knowing that fear alone is the sole and onely means to keep men in obedience, according to that Hemistichium of Petronius, primus in orbe dees fecit timer, the fear of some divine and supreme powers, keeps men in obedience, makes the people do their duties : they play upon their consciences ; n which was practised of old in Aigypt by their Priests ; when there was an Ecclipse, they made the peo- ple beleeve God was angry, great miseries were to come ; they take all opportunities of naturall causes, to delude the people’s senses, and with fearfull tales out of purgatory, fained appari- tions, earth quakes in Japonia or China, tragicall examples of divels, possessions, obsessions, false miracles, counterfeit visions, &c. They do so insult over and restrain them, never Hoby so dared a Larke, that they will not ° offend the least tradition, tread, or scarce look awry : Deus bone (p Lavater exclaimes) </uot hoc commenium de purgatorio misere ajftixit! good God, how many men have been miserably afflicted by this fiction of purgatory ! k Lib. 1. cap. 9. Valent, hseres. 9- 1 Mcteranus li. 8. hist. Bctg. ” Si Doctores s\uim fecissent officium, & plcbem fidei commissam recte instituissent de doctrine Christian* capitib. ncc sacris scripturis interdixissent, de muhispro- culdubio recte sensissent. n Curtius li. 4. • See more in Kemnisius’ Exa- rnen Concil. Trident, de Purgatoiie. » Part. L c. to. part. 3. cap. 18. & 14. T* To these advantages of Hope and Fear, ignorance and simplicity, he hath several engines, traps, devices, to bat- ter and enthrall, omitting no opportunities, according to mens’ severall inclinations, abilities, to circumvent and hu- mour them, to maintain his superstitions, sometimes to stupifie, besot them ; sometimes again by oppositions, fac- tions, to set all at oddes and in an uproar ; sometimes he infects one man, and makes him aprincipall agent ; sometimes whole Cities, Countries. If of meaner sort, by stupidity, canonical obedience, blinde zeal, Sec. If of better note, by pride, am- bition, popularity, vain glory. If of the Clergie and more emi- nent, of better parts than the rest, more learned, eloquent, he puffes them up with a vain conceit of their own worth, scientid iriflati, they begin to swell, and scorn all the world in respect of themselves, and thereupon turn heretickes, schismatickes, broach new doctrines, frame new crotchets and the like ; or else out of too much learning become mad, or out of curiosity they will search into God’s secrets, and eat of the forbidden fruit; or out of presumption of their holiness and good gifts, inspirations, become prophets, Enthusiasts, and what not ? Or else if they be displeased, discontent, and have not (as they suppose) pre- ferment to their worth, have some disgrace, repulse, neglected, or not esteemed as they fondly value themselves, or out of emulation, they begin presently to rage and rave, cotlum term miscent, they become so impatient in an instant, that a whole kingdom cannot contain them, they will set all in a combustion, all at variance, to be revenged of their adversaries, s Donatus, when he saw Cecilianus preferred before him in the bishoptick of Carthage, turned hereticke, and so did Arian, because Alex- ander was advanced : we have examples at home, and too many experiments of such persons. If they be lay men of better note, the same engines of pride, ambition, emulation and jea- lousietake place, they'will be gods themselves : "Alexanderin India, after his victories, became so insolent, he would be adored for a god: and those Romane Emperors came to that height of madness they must have Temples built to them, sacri- fices to their Deities, Divus Augustus, D. Claudius, D. Adria- nus : 5 Heliogabalus “ put out that Vestall fire at Rome, ex- pelled the Virgins, and banished all other Religions all over the world, and would be the sole God himself.” Our Turks, China Kings, great Chams, and Mogors do little less, assuming divine and bumbast titles to themselves ; the meaner sort are too credulous, and led with blinde zeal, blinde obedience, to pro- secute and maintain whatsoever their sottish leaders shall pro- Austin. r Curtius lib. 8. 1 Lampridius vitaejus. Virgines vesrales* & sacrum ignum Roms extinxit, omnes ubiq; per orbem terras rcltgiones* UDum hoc nucleus ut solus deus coleretur. pose pose, what they in pride and singularity, revenge, vain glory, ambition, spleen, for gain, shall rashly maintain and broach, their disciples make a matter of conscience, of hell and damna- tion, if they do it not, and will rather forsake wives, children, house and home, lands, goods, fortunes, life it self, than omit or abjure the least tittle of it, and to advance the common cause, undergo any miseries, turn traitors, assassinates, pseudo-martyrs, with full assurance and hope of reward in that other world, that they shall certainly merit by it, win heaven, be canonized for Saints. Now when they are truly possessed with blinde zeal, and nusled with superstition, he hath many other baits to invea- gle and infatuate them farther yet, to make them quite mortified and mad, and that under colour of perfection, to merit by pe- nance, going wolward, whipping, alms, fastings, &c. An. ] 320. there was a Sect of* whippers in Germany, that, to die astonishment of the beholders, lashed, and cruelly tortured themselves. I could give many other instances of each parti- cular. But these works so done are meritorious, ex opere ope- rator ex condigno, for themselves and others, to make them macerate and consume their bodies, specie virtutis SC umbra, those Evangelicall counsels are propounded, as our pseudo- catholicks call them, canonicall obedience, wilfull poverty, 1 vows of chastity, monkery, and a solitary life, which extend almost to all religions and superstitions, to Turks, China’s, Gentiles, Abyssines, Greeks, Latines, and all Countries. Amongst the rest, fasting, contemplation, solitariness, are as it were certain rams by which the tlivell doth batter and work upon the strongest constitutions. Nonnuli (saith Peter Forestus) ob longas inedias, stadia id meditationes ccclestes, de rebus sacris id, religione semper agitani, by fasting over much, and divine meditations, are overcome. Not that fasting is a thing of it self to be discommended, for it is an excellent means to keep the body in subjection, " a preparative to devotion, the physick of the soul, by which chast thoughts are ingendred, true zeal, a divine spirit, whence wholesome counsels do proceed, concupi- scence is restrained, vicious and predominant lusts and humours are expelled. The Fathers are very much in commendation of it, and as Calvin notes, “ sometimes immoderate. The mother of health, key of heaven, aspirituall wing to ereare us, the cha- riot of the holy Ghost, banner of faith,” &c. And ’tis true they say of it, if it be moderately and seasonably used, by such parties * Flagellatorum sccta. Munster, lib. 3. Cosmog. cap. 19. ' Votum cceli- bntus, monachatus. " Mater sanitatis, clavis cotlorum, ala.animae quae leyes pennas producat, ut in sublime ferat; currus spiritus sancti, vexillum fidci, porta paradisi, vita angclorum, kc. as as Moses, Elias, Daniel, Christ, and as his x Apostles made use of it ; but when by this means they will supererogate, and as y Erasmus well taxeth, Caelum von suffice re put ant suis meritis. Heaven is too small a reward for it; They make choice of times and meats, buy and sell their merits, attribute more to them than to the ten Commandments, and count it a greater sin to eat meat in Lent, than to kill a man, and as one saith, Plus respi- ciunt assurn piscem, quam Christum crucifxum, plus salmo- nem quam Solomonem, quibas in ore christus, Epicurus in corde, when some counterfeit, and some attribute more to such works of theirs than to Christ’s death and passion ; the divellsets in a foot, strangely deludes them, and by that means makes them to overthrow the temperature of their bodies, and hazard their souls. Never any strange illusions of divels amongst Hermites, Anachorites, never any visions, phantasmes, apparitions, Enthu- siasmes, Prophets, any revelations, but immoderate fasting, bad diet, sickness, melancholy, solitariness, or some such things, were the precedent causes, the forerunners or concomitants of them. The best opportunity and sole occasion the Divell takes to delude them. Marcilius Cognatus lib. 1. cont. cap. 7. hath many stories to this purpose, of such as after long fasting have been seduced by divels : and “ z ’tis a miraculous thing to relate (as Cardan writes) what strange accidents proceed from fasting ; dreams, superstition, contempt of torments, desire of death, prophesies, paradoxes, madness; fasting naturally prepares men to these things.” Monkes, Anachorites, and the like, after much emptiness, become melancholy, vertiginous, they think they hear strange noises, confer with Hobgoblins, Divels, rivell up their bodies, dum hostem insequimur, saith Gregory, civem quern diligimus trucidamus, they become bare Skele- tons, skin and bones ; Carnibus abstinentesproprias carnes de~ vorant, ut nil prater cutem & ossa sit reliquum. Hilarion, as 1 Hierome reports in his life, and Athanasius of Antonius, was so bare with fasting, “ that the skin did scarce stick to the bones for want of vapours he could not sleep,’’ and for want of sleep became idle headed, “ heard every night infants cry, oxen low, wmlves howl, lions roar (as he thought), clattering of chains, strange voices, and the like illusions of divels.” Such symptomes are common to those that fast long, are solitary, given to contemplation, over much solitariness and meditation. * Cattigo corpus meum. Paul. v Mor. necom. 1 Lib. 8. cap. 10. de rcrum varietate : admiratione digna sunt quse per jejunium hoc modocontingunu soinnia, supers:itio, contcmptus tormentoium, mortis dcsiderium obsiinata opi- nio, insania: jejunium naturaliter pi aeparat ad haec omnia 1 Epist. 1. 3. lta attenuatus fuitjejunio & vigiliis, in tantum exeso corpore ut ossibus vix liserebat, unde nocte infantum vagitus, balatus pecorum, mugitus bourn, voces & lu- dibria daefnonum, &c. Not Not that these things (as I said of fasting) are to be discom- mended of themselves, but very behovefull in some cases and good : sobriety and contemplation joyn our souls to God, as that heathen b Porphyrie can tell us. “ c Extasis is a taste of future happiness, by which we are united unto God, a divine melancholy, a spirituall wing Bonaventure terms it,” to lift us up to heaven : But as it is abused, a meer dotage, madness, a cause and symptome of “ Religious Melancholy. d If you shall at anytime see (saith Guianerius) a Religious person over superstitious, too solitary, or much given to fasting, that man will certainly be melancholy, thou maist boldly say it, he will be so.” P. Eorestus hath almost the same words, and e Cardan subtil, lib. 18. Heap. 40. lib. 8. de rerum varietate, “soli- tariness, fasting, and that melancholy humour, are the causes of all Hermites’ illusions. Lavater, de sped. cap. i9. part. 1. and part. 1. cap, 10. puts solitariness a main cause of such spectrums and apparitions ; none, saith he, so melancholy as Monkes and Hermites, tliedivels bath melancholy, “ f none so subject to visions and dotage in this kinde, as such as live soli- tary lives, they hear and act strange things in their dotage.” * Polydore Virgil lib. 2. de prndigiis, “holds that those pro- phesies and Monkes revelations, Nunnes dreams, which they suppose come from God, to proceed wholly ab instinctu dee- monum, by the Divel’s means : and so those Enthusiasts, Anabaptists,” pseudo-Prophets from the same cause. hFracas- torius lib. 2. de intellect, will have all your Pythonisses, Si- byls, and pseudo-prophets to be meer melancholy ; so doth Wierus prove, lib. 1. cap. 8. H /. 3. cap. 1. and Arculanus in 9 Rhasis, that melancholy is a sole cause, and the Divell to- gether, with fasting and solitariness, of such Sibylline Prophe- sies, if there were ever such, which with ' Causabon and others I justly except at ; for it is not likely that the Spirit of God should ever reveal such manifest revelations and predictions of Christ, to those Pythonissae witches, Apollo’s priests, the Di- vell’s ministers, (they were no better) and conceal them from k Lib. de abstinentia. Sobrietas et continentia mentem deo conjungunt. c Extasis nihil est aliud quam gustus futura; beatitudinis. Erasmus epist. ad Dorpium in qua toti absorbemur in Deum. d Si religiosum nimisjejunia vi- deris observantem, audacter melancholicum pronunciabis. Tract. 5. cap. 5. * Solitudo ipsa, mens segra laboribus anxiis et jejuniis, turn temperatura cibis wutata agrestibus, et humor melancholicus Hcremitis illusionum causa sunt. 1 Solitudo est causa apparitionum ; nulli visionibus ethinc deliriomagis obnoxii sunt quam qui collegiis ct cremo vivunt monachi; tales plerumque melancholici ob victum, solitudinem. * Monachi scse putant prophetare ex Deo, ct qui solitariam agunt vitam, quum sit instinctu dsemonum ; Ct sic falluntur fatidicae; a malo genio habent, quae putant a Deo, et sic enthusiasts:. h Sibyll*, Pytliii et Prophets qui divinare solcnt, omnes phanatici sunt melancholici. * Exercit. c. 1. his his own prophets ; for these Sibyls set down all particular cir- cumstances of Christ’s coming, and many other future accidents far more perspicuous and plain than ever any prophet did. But howsoever there be no Phaibades or Sibyls, I am assured there be other Enthusiasts, prophets, dii Fatidici, Magi, (of which read Jo. Boissardus, who hath laboriously collected them into a great * volume of late, with elegant pictures, and epitomized their lives) &cc. ever have been in all ages, and still proceeding from those causes, + qui visiones suas enarrant, somniant fu- tura, prophetisant, &( ejusmodi deliriis agitati, Spiritum Sanctum sibi communicariputant. That which is written of Saint Francis’ five wounds, and other such monasticall effects, of him and others, may justly be referred to this our Melan- choly ; and that which Matthew Paris relates of the k Monk of Evesham, who saw heaven and hell in a vision ; of1 Sir Owen, that went down into Saint Patricke’s purgatory in King Stephen’s dayes, and saw as much : Walsingham of him that shewed as much by Saint Julian. Beda lib. 5. cap. 13. 14. 15. S( 20. reports of King Sebba, lib. 4. cap. 11. eccles. hist, that saw strange m visions ; and Stumphius Helvet. Cornic. a cobler of Basil, that beheld rare apparitions at Ausborough | in Ger- many. Alexander ab Alexandro, gen. dier. lib. 6. cap. 21. of an Enthusiasticall prisoner, (all out as probable as that of Eris Armenius, in Plato’s tenth dialogue de Repub. that revived again ten days after he was killed in a battell, and told strange wonders, like those tales Ulysses related to Alcinous in Homer, or Lucian’s vera historia itself) was still after much solitari- ness, fasting, or long sickness, when their brains were addle, and their bellies as empty of meat as their heads of wit. Flori- legus hath many such examples, fol. 191. one of Saint Gult- lake of Crowalde that fought with Divels, but still after long fasting, overmuch solitariness, n the Divell perswaded him therefore to fast, as Moses and Elias did, the better to delude him. °In the same Authour is recorded Carolus Magnus vision An. 185. or extasis, wherein he saw heaven and hell after much fasting and meditation. So did the Divell of old with Apollo’s priests. Amphiaraus and his fellowes, those Egyptians, still enjoyn long fasting before he would give any * De divinatione et Magicis prsestiglis. -}• Idem. k Post. 15. diarum preces & jejunia, mirabiles videbat visiones. 1 Fol. 84. vita Stephani et fol. 157. post trium mensiom inediam et languorem per 9 dies nihil comedens aut bibens. m Alter contemplation in an extasis; so Hierom was whipped for reading Tully ; see millions, of examples in our Annals. J Bede, Gregory, Jacobus de Voragine, Lippomanus, Hieronymus, John Major de vitis Patrum, &c. " Fol. 199 post abstinentise curas miras illusiones demonum audivit. • Fol. 15.5. post seriam meditationem in vigilia diet dominie* visioncm habuit de purgatorio. Vol. II. LI Oracle®, LI Oracles, tridurn d, cibo HI vino abstinerent, * before they gave any answers, as Volateran lib. 13. cap. 4. records, and Strabo Geog. lib. 14. describes Charon’s den, in the way betwixt Tralles and Nissum, whither the Priests led sick and fanaticke men : but nothing performed without long fasting, no good to be done. That scoffing ’ Lucian conducts his Menippus to hell by the directions of that Chaldean Mithrobarzanes, but after long fasting, and such like idle preparation. Which the Jesuites right well perceiving of what force this fasting and solitary me- ditation is, to alter mens’ minds, when they would make a man mad, ravish him, improve him beyond himself, to undertake some great business of moment, to kill a King, or the like, r they bring him into a melancholy dark chamber, where he shall see no light for many dayes together, no com- pany, little meat, gastly pictures of Divels all about him, and leave him to lie as he will himself, on the bare floor in this chamber of meditation, as they call it, on his back, side, belly, till by this strange usage they make him quite mad and beside himself. And then after some ten dayes, as they find him ani- mated and resolved, they make use of him. The Divell hath many such factours, many such engines, which what effect they produce, you shall hear in the following Symptomes. SUBSECT. III. Symptomes generally love to their own sect, hate of all other religions, obstinacie, peevishness, ready to undergo any danger or crosse for it; Martyrs, blindezeal, blinde obe- dience, fastings, vowes, belief of incredibilities, impossi- bilities: Particular of Gentiles, Mahometans, Jews, Christians; and in them, Heretickes old and new, Schis- matic ks, Schoolmen, Prophets, Enthusiasts, He. TpLEAT Heraclitus, an rideat Democritus ? in attempting -*• to speak of these Symptomes, shall I laugh with Democritus, or weep with Heraclitus ? they are so ridiculous and ab- surd on the one side, so lamentable and tragicall on the other ; a mixt scene offers it self, so full of errours, and a promiscuous variety of objects, that I know not in what strain to represent it. When I think of the Turkish paradise, those Jewish fables, and pontifical rites, those Pagan superstitions, their sacrifices, and fir- m » Ubi multos dies manent jejuni consilio sacerdotum auxilia invocantes. 7 In Necromant. Et cibus quidem glandes erant, potus aqua, lectus sub dio, &c. ' John Everardus Britanno. Romanus lib. edit. 1611 describes all the manner of it. cere- ceremonies, as to make images of all matter, and adore them when they have done, to see them kiss the pyx, creep to the cross, &c. I cannot choose but laugh with Democritus : but when I see them whip and torture themselves, grind their souls for toyes and trifles, desperate, and now ready to die, I cannot choose but weep with Heraclitus. When I see a Priest say masse, with all those apish gestures, murmurings, &cc. read the customes of the Jew’s Synagogue, or Mahometa Meschites, I must needs 5 laugh at their folly, risum teneaiis amici} but when I see them make matters of conscience of such toyes and trifles, to adore the Divel, to endanger their souls, to offer their children to their Idols, &c. I must needs condole their misery. When I see two superstitious Orders contend pro aris 5C focis, with such have and hold, cle lana caprina, some write such great Volumes to no purpose, take so much pains to so small effect, their Satyrs, invectives, apologies, dul and gross fictions ; when I see grave learned men rail and scold like butter-women, methinks ’tis pretty sport, and fit 1 for Calphurnius and Democri- tus to laugh at. But when I see so much bloud spilt, so many murders and massacres, so many cruel battels fought, &c. ’tis a fitter subject for Heraclitus to lament. u As Merlin when he sate by the lake side with Vortiger, and had seen the white and red dragon fight, before he began to interpret or to speak, in fietum prorupit, fell a weeping, and then proceeded to declare to the King what it meant. I should first pity and bewaile this misery of humane kind with some'passionate preface, wishing mine eyes a fountain of tears, as Jeremy did, and then to my task. For it is that great torture, that infernal plague of mortal men, omnium pestium pestilentissima superstitio, and able of itself alone to stand in opposition to all other plagues, miseries and calamities whatsoever; far more cruel, more pestiferous, more grievous, more general, more violent, of a greater ex- tent. Other fears and sorrows, grievances of body and mind, are troublesome for the time ; but this is for ever, eternal damnation, hell itself, a plague, a fire : an inundation hurts one Province alone, and the loss may be recovered ; but this superstition involves all the world almost, and can never be remedied. Sickness and sorrows come and go, but a supersti- tious soul hath no rest; * superstitions imbutus ■animus nun- qaam quietus esse potest, no peace, no quietness. True Re- ligion and Superstition are quite opposite, longe diversa carni- ficina pietas, as Lactantius describes, the one ereares, the other dejects; illorum pietas, inera impietas ; the one is aa • Varius mappa componere risum Vi* poterat. • Pleno ridet Calphurniu* ore. Hor. “ jUanus de Insuli*. * Cicero 1. de finibm. L 1 2 casre easie yoak, the other an intolerable burden, an absolute tyranny ; the one a sure anchor, an haven ; the other a tem- pestuous Ocean ; the one makes, the other marrs ; the one is wisdome, the other is folly, madness, indiscretion ; the one unfained, the other a counterfeit ; the one a diligent observer, the other an ape ; one leads to heaven, the other to hell. But these differences will more evidently appear by their particular symptomes. What Religion is, and of what parts it doth con- sist, every Catechism will tell you, what Symptomes it hath, and what effects it produceth : but for their superstitions, no tongue can tell them, no pen express, they are so many, so diverse, so uncertain, so unconstant, and so different from themselves. Tot rnundi superstitiones, quot coelo Stella, one saith, there be as many superstitions in the world, as there be stars in heaven, or divels themselves that are the first founders of them : with such ridiculous, absurd symptomes and signs, so many several rites, ceremonies, torments and vexations accom- panying, as may w'ell expresse and beseem the divel to be the author and maintainer of them. I will only point at some of them, ex ungue leonem guesse at the rest, and those of the chief kinds of superstition, which beside us Christians now domineer and crucifie the world, Gentiles, Mahometans, Jews, &c. Of these symptomes some be general, some particular to each private sect: general to all, are, an extraordinary love and affection they bear and shew to such as are of their own sect, and more than Vatinian hate to such as are opposite in Reli- gion, as they call it, or disagree from them in their supersti- tious rites, blind zeal, (which is as much a symptome as a cause,) vain fears, blind obedience, needless works, incredi- bilities, impossibilities, monstrous rites and ceremonies, wilful- ness, blindness, obstinacy, Me. For the first, which is love and hate, as * Montanus saith, nulla firmior amicitia quam qua contrahitur hinc, nnlla discordia major, quam qua a reli- gionejit; no greater concord, no greater discord than that wrhich proceeds from Religion. It is incredible to relate, did not our dayly experience evince it, what factions, quam teterrima factioncs, (as * Rich. Dinoth writes) have been of late for matters of Religion in France, and what hurly burlies all over Europe for these many years. Nihil est quod tarn impotenter rapiai homines, quam suscepta de salute opmio; siquidein pro ea omnesgentes corpora M animas devovere solent, M arctissimo tiecessitudinis vinculo sc invicem colligare. We are all brethren in Christ, servants of one Lord, members of one body, and therefore are or should beat least dearly beloved, inseparably i In Micah comment. * Gall. hist. lib. 1. . , allied allied in the greatest bond of love and familiarity, united par- takers not only of the same cross, but coadjutors, comforters, helpers, ac all times, upon all occasions : as they did in the primitive Church, Acts the 5. they sold their patrimonies, and laid them at the Apostles’ feet, and many such memorable examples of mutual love we have had under the ten general persecutions, many since. Examples on the other side of discord none like, as our Saviour saith, he came therefore into the world to set father against son, &c. In imitation of whom the Devil belike (’■ nam superstitio irrepsit verce religionis imitatrix, superstition is still Religion’s ape, as in all other things, so in this) doth so combine and glew together his superstitious followers in love and affection, that they will live and die together : and what an innate hatred hath he still inspired to any other superstition opposite ? How those old Romans were affected, those ten persecutions may be a witness, and that cruel executioner in Eusebius, ant lita out movere, sacrifice or dye. No greater hate, more continuate, bitter faction, wars, persecution in all ages, then for matters of Religion, no such feral opposition, father against son, mother against daughter, husband against wife. City against City, Kingdome against Kingdome : as of old at Tentira and Combos; “ 1 Immortale odium, & nunquam sanabile vulnus, Inde furor vulgo, quod numina vicinorum Odit uterque locus, quum solos credit habendos Esse deos quos ipse colat.” Immortal hate it breeds, a wound past cure. And fury to the commons still to endure : Because one City t’other’s gods as vain Deride, and his alone as good maintain. The Turks at this day count no better of us then of dogs, so they commonly call us Gaures, infidels, miscreants, make that their main quarrel and cause of Christian persecution. If he will turn Turk, he shall be entertained as a brother, and had in good esteem, a Muselman or a beleever, which is a greater tye to them than any affinity or consanguinity. The Jews stick together like so many burrs ; but as for the rest, whom they call Gentiles, they do hate and abhor, they cannot endure their Messias should be a common Saviour to us all, and rather, as b Luther writes, “then they that now scoffe at them, curse them, persecute and revile them, shall be coheirs and brethren 1 Luctantius. » Juv. Sat. 15. k Comment, in Micha. Ferre non possunt ut illorum Messias communis servator sit, noscrum gaudium, &c. Messias vel decern decies crucifixeri essent, ipsumque deum si id fieri posset, una cum an- gelis et creaturis omnibus, nec absterrerentur ab hoc facto et si mille inferna subcunda forent. with them, or have any part or fellowship with their Messias, they would crucifie their Messias ten times over, and God himself, his Angels, and all his creatures, if it were possible, though they endure a thousand hels for it :” Such is their malice towards us. Now for Papists, what in a common cause for the advancement of their Religion they will endure, our Traitors and Pseudocatholicks will declare unto us; and how bitter on the other side to their adversaries, how violently bent, let those Marian times record, as those miserable slaughters at Merindol and Cabriers, the Spanish inquisition, the Duke of Alva’s ty- ranny in the Low-countries, the French Massacres and Civil Wars. " ' Tantum religio poluit suadere malorum,” Not there only, but all over Europe, we read of bloody battels, racks and wheels, seditions, factions, oppositions, “ * obvia signis Signa, pares aquilas, & pila minantia pilis,” Invectives and contentions. They had rather shake hands with 3. Jew, Turk, or, as the Spaniards do, suffer Moores to live amongst them, and Jews, than Protestants; “ My name (saith d Luther) is more odious to them then any thief or murderer.” So it is with all hereticks and schismaticks whatsoever: And none so passionate, violent in their tenents, opinions, obsti- nate, wilful, refractory, peevish, factious, singular and stiffe in defence of them ; they do not only pe.secute and hate, but pity all other Religions, account them damned, blind, as if they alone were the true Church, they are the true heirs, have the Feesimple of heaven by a peculiar donation, ’ris entailed on them and their posterities, their doctrine sound, per Junem anreum de caelo delapsa doctrina, they alone are to be saved. The Jews at this day are so incomprehensibly proud and chur- lish, saith e Luther, that soli salvari, soli dovihu terrarum salutarivolunt. And as f Buxtorfius adds, “ so ignorant and self-willed withall, that amongst their most understanding Rabbines you shall find naught but gross dotage, horrible hard- ness of heart, and stupend obstinacy, in all their actions, opi- nions, conversations : and yet so zealous with all, that no man living can be more, and vindicate themselves for the elect peo- ple of GOD.” ’Tis so with all other superstitious sects, Ma- hometans, Gentiles in China, and Tartary ; our ignorant Pa- * Lucret. * Lucan. 11 Ad Galat. comment. Nomen odiosius meum quam ullus homicida ant fur. • In comment. Micah. Adeo incomprehensi- bilis & asperaeorum superbia, Sec. f Synagog. Judaeorum ca. 1. Inter eo- rum intelligentissimos Rabbinos nil praetcr ignorantiam Sz insipientiam grandem. invemes, horrendam indurationem, & obstinationem, Sic. pists. pists, Anabaptists, Separatists, and peculiar Churches of Am- sterdam, they alone, and none but they can be saved. “ g Zea- lous (as Paul saith, Rom. 10. 2.) without knowledge,” they will endure any misery, any trouble, suffer and do that which the Sun beams will not endure to see, Religioms acti Furiis, all extremities, losses and dangers, take any pains, fast, pray, vow chastity, wilful poverty, forsake all and follow their Idols, dye a thousand deaths, as some Jews did to Pilat’s souldiers, in like case, exertos prabentes jugulos, SC manifeste pr<e se ferentes, (as Josephus hath it) chariorem esse vita sibi legis patrise observationem, rather then abjure, or deny the least particle of that Religion which their bathers profess, and they themselves have been brought up in, be it never so absurd, ri- diculous, they will embrace it, and without farther enquiry or examination of the truth, though it be prodigiously false, they will beleeve it: they will take much more pains to go to hell, then we shall do to heaven. Single out the most ignorant of them, convince his understanding, shew him his errors, gros- ness, and absurdities of his sect, Non persuadebis etiamsi per- suaseris, he will not be perswaded. As those Pagans told the Jesuits in Japona, h they would do as their forefathers have done; and, with Ratholde the Frisian Prince, go to hell for company, if most of their friends went thither : they will not be moved, no perswasion, no torture can stir them. So that Papists cannot brag of their vows, poverty, obedience, orders, merits, martyrdoms, fastings, alms, good works, pilgrimages: much and more then all this, I shall shew you, is, and hath been done by these superstitious Gentiles, Pagans, Idolaters and Jews: their blind zeal and idolatrous superstition in all kinds is much at one ; little or no difference, and it is hard to say which is the greatest, which is the grossest. For if a man shall duly consider those superstitious rites amongst the Eth- nicks in japan, the Bannians in Gusart, the Chinese idolaters, * Americans of old, in Mexico especially, Mahometan priests, he shall find the same government almost, the same orders and ceremonies, or so like, that they nfty seem all apparently to be derived from some heathen spirit, and the Roman Hierarchy no better then the rest. In a word, this is common to al1 su- perstition, there is nothing so mad and absurd, so ridiculous; im- possible, incredible, which they will not believe, observe, and di- ligently perforin as much as in them lies ; nothing so monstious to conceive, or intolerable to put in practice, so cruel to suf- fer, which they will not willingly undertake. So powerful a f Great is Diana of the Ephesians, Act. 15. *' Malunt cumiilij insvnire, ^uam cum aliis bene sentire. * Acosta, 1. 5. LI 4 thing thing is superstition. “ * O y£gypt (as Trismegistus exclaims) thy religion is fables, and such as posterity will not believe.” I know that in true Religion it self, many mysteries are so ap- prehended alone by faith, as that of the Trinity, which Turks especially deride, Christ’s Incarnation, resurrection of the body at the last day, quod ideo credendum (saith Tertullian) quod incredibile, Sic. many miracles not to be controverted or dis- puted of. Mirari non riman sapientia vera est, saith t Ger- hardus; Si in divinis (as a good Father informs us) quadam credenda, qiuedam admiranda, Sic. some things are to be believed, embraced, followed with all submission and obedi- ence, some again admired. Though Julian the Apostate scoff at Christians in this point, quod captivemus intellectum in ob- sequium fidei, saying, that the Christian Creed is like the Py- thagorean Ipse dixit, we make our will and understanding too slavishly subject to our faith, without farther examination of the truth ; yet as Saint Gregory truly answers, our Creed is alti- orisprcestantice, and much more divine ; and as Thomas will, pie consideranti semper suppetunt raliones, ostendentes cre- dibilitatem in mysteriis supernaturalibus, we do absolutely believe it, and upon good reasons, for as Gregory well inform- eth us ; Fides non habet meritinn, ubi humana ratio qiuent experimentum; that faith hath no merit, is not worth the name of faith, that will not apprehend without a certain demonstia- tion ; we must and will beleeve God’s word ; and if we be mis- taken or erre in our generall belief, as \ Richardus de sancto Victore vows he will say to Christ himself at the day of judge- ment; “Lord, if we be deceived, thou alone hast deceived us:” thus we plead. But for the rest I will not justify that pontificial consubstantiation, that which § Mahometans and Jewes justly except at, as Campanella confesseth, Atheismi tn- umphat. cap. 12. fol. 125, dijficillimum dogma esse, nec aliud subjection magis Juereticorum blasphemiis, Si stultis irrisionibuspoliticorum reperiri. They hold it impossible, I)eum in pane manducari; and besides they scoffe at it, vide gentem comedentem Deum suum, inquit quidam Maurus. || Hunc Deum musece et vermes irrident, quum ipsum pol- luunt Si devorant, subditus est igni, aqu<e, Si latrones fu- rantur, pixidem auream humi prosternunt, Si se tanien non defendit hie Deus. 2ui fieri potest, ut sit integer in sin- gulis hostile particulis, idem, corpus numero, tarn multis lo- cis, crelo, terra. Sic. But he that shall read the‘Turkes Al- * O iEgyptc, religionis tuae solae supersunt fabulx eaeque incredibiles pos- teris luis. f Meditat. 19. de coena domin. J Lib. 1. de trin. cap. '2. si de- cepti sumus. Sec. § Vide Samsatis Isphoeanis objectiones in monachum Milesium. || Lege Hossman. Mus cxenteratus. ‘ As true as Homer's, Iliads, Ovid’s Metamorphosis, jEsop’s Fables. coran, coran, the Jewes Talmud, and Papists Golden Legend, in the mean time will swear that such gross fictions, tables, vain tradi- tions, prodigious paradoxes and ceremonies, could never proceed from any other spirit, than that of the divell himself, which is the Author of confusion and lies ; and wonder withall how such wise men as have been of the Jews, such learned under- standing men as Averroes, Avicenna, or those Heathen Philo- sophers, could ever be perswaded to beleeve, or to subscribe to the least part of them : autfraudem non detegere: but that as * Vanninus answers, ob publica potestatis forvudintm alla- trare philosophi non audebant, they durst not speak for fear of the law. But I will descend to particulars : read their seve- rall Symptomes and then guess. Of such Symptomes as properly belong to superstition, or that irreligious Religion, I may say as of the rest, some are ri- diculous, some again ferall to relate. Of those ridiculous, there can be no better testimony than the multitude of their gods, those absurd names, actions, offices they put upon them, their feasts, holy dayes, sacrifices, adorations, and the like. The ./Egyptians that pretended so great antiquity, 300 Kings before Amasis : and as Mela writes, 13000 years from the beginning of their Chronicles, that brag’d so much of their knowledge of old, for they invented Arithmetick, Astronomy, Geometry : of their wealth and power, that vaunted of 20000 Cities : yet at the same time their Idolatry and superstition was most gross: they worshipped, as Diodorus Siculus records, Sun and Moon under the name of Isis and Osyris, and after, such men as were be- neficial to them, or any creature that did them good. In the city of Bubasti they adored a Cat, saith Herodotus, Ibis and Storks, an Oxe (saith Pliny) t Leekes and Onions, Macrobius, “ % Porrum &: caepe deos imponere nubibus ausi, Hos (u Nile deos col is,” Scoffing § Lucian in his vera Historia: which, as he con- fessed! himself, was not perswasively written as a truth, but in Comical fashion to glaunce at the monstrous fictions and gross absurdities of writers and nations, to deride without doubt this prodigious ./Egyptian Idolatry, fains this story of himself; that when he had seen the Elisian fields, and was now comming away, Radamanthus gave him a Mallow-root, and bade him pray to that when he was in any peril or extremity ; which lie did accordingly ; for when he came to Hydamordia in the Hand of treacherous women, he made his prayers to his root, and was instantly delivered. The Syrians, Chaldeans, had as * Dial. 52 dc oraculis. f O sanctas gentes quihus haec nascuntur in horto Numina! Juven. Sat. 15. J Prudtntius. § Praefat. ver. liist. many many proper Gods of their own invention ; see the said Lucian de clea Syria. Morney cap. 22. de veritat. relig. Guliel. Stuckius * Sacrorum Sacrificiorumque Gentil. descript. Pe- ter Faber Semester. 1. 3. c. 1, 2, 3. Selden de diis Syris, Pur- chas’ Pilgrimage, k Rosinus of the Romans, and Lilius Giral- dus of the Greeks. The Romans borrowed from ail, besides their own gods, which were majorum and minorum gentium, as Varro holds, certain and uncertain; some coelestial select and great ones, others Indigites and Semi-dei, Lares, Lemures, Dioscuri, Soieres, and Parastataa, dii tutelages amongst the Greeks; gods of all sorts, for all functions; some for the Land, some for Sea ; some for Heaven, some for Hell; some for passions, diseases, some for birth, some for weddings, hus- bandry, woods, waters, gardens, orchards, &c. All actions and offices, Pax, Quies, Salus, Libertas, Fcelicitas, Strenua, Stimula, Horta, Pan, Sylvanus, Priapus, Flora, Cloacina, Stercutius, Febris, Pallor, Invidia, Protervia, Risus, Angerona, Volupia, Yacuna, Viriplaca, Veneranda, Pales, Neptunia, Doris, Kings, Emperours, valiant men that had done any good offices for them, they did likewise canonize and adore for Gods, and it was usually done, usitatum apud antiques, as t Jac. Boissardus well observes, deijicare homines qui beneji- ciis mortales jmarent, and the Divel was still ready to second their intents, statim se ingessit Riorum sepulchris, statuis, templis, aris, Sic. he crept into their temples, sta- tues, tombs, altars, and was ready to give oracles, cure dis- eases, do miracles, &c. as by Jupiter, yEsculapius, Tiresias, Apollo, Mopsus, Amphiaraus, &cc. dii Semi-dei. For so they were Semi-dii, demi-gods, some rnedii inter Deos SC ho- mines, as Max. jTyrius, the Platonist, ser. 26. & 21. main- tains and justifies in many words. “ When a good man dies, his body is buried, but his soul, ex homine daemon evadit, be- comes forthwith a Demi-god, nothing disparaged with malig- nity of aire, or variety of forms, rejoyceth, exults and sees that perfect beauty with his eys. Now being deified, in commise- ration he helps his poor friends here on earth, his kindred and allies, informs, succours, &c. punisheth those that are bad and do amiss, as a good Genius to protect and govern mortal men appointed by the gods, so they will have it, ordaining some for provinces, some for private men, some for one office, some for another. Hector and Achilles assist Souldiers to this * Tiguri fol. 1494. k Rosin, antiq. Rom. 1. 2 c. 4. & deinceps. f Lib. de divinatione & magicis prastigiis in Mopso. J Cosmo Paccio Interpret, nihil ab aeris caligine aut (iguraruin validate impeditus meram pulchritudinem meruit, exultans & misericordra motus, cognatos, amicos qui adliuc morantur in terra tuetur, errantibus succurrit, &c. Deus hoc jussit ut essent genii dn tu- telares hominibus, bonus juvantes, malos punientes, Sec. day ; aEsculapius all sick men, the Dioscuri Seafaring men, &c. and sometimes upon occasion they shew themselves. 1 he Dioscuri, Hercules and aEsculapius, he saw himself (or the di- vel in his likenesse) non sornnians sed vigilans ipse vidiSo far Tyrius. And not good men only do they thus adore, but tyrants, monsters, divels, (as * Stukius enveighs) Neros, Do- mitians, Heliogables, beastly women, and arrant whores amongst the rest. For all intents, places, creatures, they as- sign gods ; “ Et domibus, tectis, thermis, & equis soleatis Assignare solent genios” saith Prudentius. Cuna for cradles, Diverra for sweeping houses, Nodina knots, Prema, Pramunda, Hymen, Hymeneus, for weddings ; Comus the god of good fellows, gods of silence, of comfort, Hebe goddess of youth, Mena menstruaruvi, &c. male and female gods, of all ages, sexes, and dimensions, with, beards, without beards, married, unmarried, begot, not born at all, but as Minerva start out of Jupiter’s head. Hesiodus reckons up at least 30000 gods, Varro 300jupiters. As Jere- my told them, their gods were to the multitude of Cities ; " Quicquid humus, pelagus, ccelum miserabile gignit Id dix^re deos, colies, freta, flumina, flammas.” What ever heavens, sea and land begat, Hjls, seas and rivers, God was this and that. And which was most absurd, they made gods upon such ridi- culous occasions ; “ As children make babies (so saith + Mor- neus) their Poets make Gods,” & qnos odorant in templis, ludunl in Theatris, as Lactantius scoffs. Saturn, a man, gelded himself, did eat his own children, a cruel tyrant driven out of his kingdom by his son Jupiter, as good a God as him- self, a wicked lascivious paltry King of Crete, of whose rapes, lusts, murders, vilanies, a whole volume is too little to relate. Venus, a notorious strumpet, as common as a barbav’s chair. Mars, Adonis, Anchises’ whore, is a great she-goddess as well as the rest, as much renowned by their Poets ; with many such: and these gods so fabulously and foolishly made, ceremoniis, Hymnis, K Canticis celebrant; their errors, luctus gau- dia, amoves, iras, miptias & liberorem procreationes, (+ as Eusebius well taxeth) weddings, mirth and mournings, loves, angers, and quarreling they did celebrate in Hymns, and sing *Sacrorum gent, descript, non bene mcritos solum, sed Sc tyrannos pro diis colunt, qui genus humanum horrendum in modum portentosa immanitate di- vexarunt, Sec. foedas meretriccs, &c. + Cap. 22. de ver. rel. Deos linxerunt norum Poet*, ut intanuum ouppas. t P. oem. lib. Contra philos. of of in their ordinary songs, as it were publishing their villanies. But see more of their originals. When Romulus was made away by the sedition of the Senators, to pacifie the people, ■^Julius Proculus gave out that Romulus was taken up by Jupi- ter into Heaven, and therefore to be ever after adored for a God amongst the Romans. Syrophanes of yEgypt had one only son, whom he dearly loved, he erected his statue in his house, which his servants did adorn with garlands, to pacifie their master’s wrath when he was angry, so by little and little he was adored for a god. This did Semiramis for her husband Belus, and Adrian the Emperour by his minion Antinous. Flora was a rich harlot in Rome, and for that she made the Common-wealth her heir, her birth day was solemnized long after; and to make it a more plausible holiday, they made her Goddess of flowers, and sacrificed to her amongst the rest. The matrons of Rome, as Dionysius Halicarnassaeus relates, be- cause at their entreaty Coriolanus desisted from his Wars, con- secrated a Church Fortunce muliebri; and 1 Venus Barbata had a temple erected, for that somewhat was amiss about hair, and so the rest. The Citizens +of Alabanda, a small town in Asia minor, to curry favour with the Romans, (who then warred in Greece with Perseus of Macedon, and were formi- dable to these parts) consecrated a temple to the City of Rome, and made her a goddess, with annual games and sacrifices : so a town of houses was deified, with shameful flattery of the one side to give, and intolerable arrogance on the other to accept, upon so vile and absurd an occasion. Tully writes to Atticus, that his daughter Tulliola might be made a goddess, and adored as Juno and Minerva, and as well she deserved it. Their Ho- lydaies and adorations were all out as ridiculous ; those Luper- cals of Pan, Florales of Flora, Bona dea, Anna Perenna, Sa- turnals, &c. as how they were celebrated, with what lasci- vious and wanton gestures, bald ceremonies, J by what bawdy Priests, how they hang their noses over the smoke of sacri- fices, saith § Lucian, and lick bloud like flies that was spilled about the altars. Their carved Idols, gilt Images of wood, iron, ivory, silver, brass, stone, olim triincus eram, He. were most absurd, as being their own workmanship ; for as Seneca notes, a dor ant ligneos dcos, H fabros interim qiri fecerunt, contemnunt, they adore work, contemn the work- man ; and as Tertullian follows it, Si homines non essent dus * Livius lib. 1. Dcus vobis in posterum prnpitius, Quirites. 1 Anth. Ver- dure Imag. deorum. f Mulicris candido splcndentes amicimine varioque tetanies gestimine, verno florentes conanime, solum sternentes, &c. Apuletus lib. 11. de Asinoaureo. J Magna religione quxritur quas possit adulteria plura numerate Minnt. § Lib. de sacrifices, Furno inhiantes, & muscarum in morem sanguinem exugentes ciicum aras effusum. pro fcropitii, non essent dii, had it not been for men, they had never been gods, but blocks still, and stupid statues in which mice, swallows, birds made their nests, spiders their webbes, and in their very mouths laid their excrements. Those Images I say were all out as gross, as the shapes in which they did represent them: Jupiter with a ram’s head, Mercury a dogg’s, Pan like a goat, Hecate with three heads, one with a beard, another without; see more in Cartenus and * Ver- durius of their monstrous formes and ugly pictures: and which was absurder yet, they told them these Images came from heaven, as that of Minerva in her temple at Athens, quod e ratio cecidisse credcbant accohs, saith Pausanias. They formed some like Storks, Apes, Buis, and yet seriously be- lieved ; and that which was impious and abominable, they made their Gods notorious whoremasters, incestious Sodomites, (as commonly they were all, as well as Jupiter, Mars, Apollo, Mercury, Neptune, &c.) theeves, slaves, drudges, (for Apol- lo and Neptune made tiles in Phrygia,) kept sheep, Hercules empty’d stables, Vulcan a blacksmith, unfit to dwell upon the earth for their villanies, much less in heaven, as + Mornay well saith, and yet they gave them out to be such ; so weak and brutish, some to whine, lament, and roare, as Isis for her son and Cenocephalus, as also all her weeping Priests ; Mars in Homer to be wounded, vexed; Venus ran away crying, and the like; then which, what can be more ridiculous? Nonne ridiculum iugere quod colas, vel colore. quod lugeas t (which J Minutius objects) Si dii, cur plangitis? si mortui, cur adoratis? that it is no marvel if Lucian, that adamantine persecutor of superstition, and Pliny could so scoffe at them and their horrible Idolatry as they did: If Diagoras took Her- cules’ Image, and put it under his pot to seeth his pottage, which was, as he said, his 13th labour. But see more of their fopperies in Cypr. 4. tract, de Idol, varietat. Chrysostome advers. Gentil. Arnobius adv. Gentes. Austin, de civ. dei. Theodoret. de curat. Grate, affect. Clemens Alexandrinus, Minutius Fcelix, Eusebius, Lactantius, Stuckius, &c. La- mentable, tragical, and fearful those Symptomes are, that they should be so far forth affrighted with their fictitious Gods, as to spend the goods, lives, fortunes, pretious time, best dayes in their honour, to § Sacrifice unto them, to their inestimable loss, such Hecatombles, so many thousand sheep, Oxen, with * Imagines Deorum lib. sic inscript. f De ver. relig. cap. 22. Indigni qui terram calcent, Sec. J Octavtano. “Jupiter Tragcedus, de sacrifices, ct passim alias. § 666 severall kinds of sacrifices in Egypt Major reckons up, Tom. 2. coll, of which read more in cap. 1. of Laurenrius Pignorius his jEgypt characters; a cause of whichSanublus give* subcis. lib. 3. cap. 1. gilded gilded horns, Goats, as * Cicesus King of Lydia, n Marcjp Julianus, surnamed ob crebras hostias Fictimarius, &( Tau- ricremus, and the rest of the Roman Emperours usually did with such labour and cost: and not Emperours only and great ones pro communi bono, were at this charge, but private men for their ordinary occasions. Pythagoras offered an hundred Oxen for the invention of a Geometrical Probleme, and it was an ordinary thing to sacrifice in “Lucian’s time, “a heifer for their good health, four Oxen for wealth, an hundred for a Kingdom, nine Buis for their safe return from Troja to Pylus,” &c. Every God almost had a peculiar sacrifice, the Sun horses, Vulcan fire, Diana a white Hart, Venus a Turtle, Ceres an hog, Proserpina a black lamb, Neptune a Bull, (read more in f Stukius at large) besides sheep, cocks, corals, frankincense, to their undoings, as if their gods were affected with bloud or smoke. “ And surely (b saith he) if one should but repeat the fopperies of mortall men, in their sacrifices, feasts, worship- ping their Gods, their rites and ceremonies, what they think of them, of their diet, houses, orders, &c. what prayers and vowes thev make ; if one should but observe their absurditie and madness, he would burst out a laughing, and pitie their folly.” f or what can be more absurd than their ordinary prayers, petitions, J requests, sacrifices, oracles, devotions ? of which we have a taste in Maximus Tyrius serm. 1. Plato’s Alcibiades Secundus, Persius Sat. 2. Juvenal. Sat. 10. there likewise exploded, Mactant opimas & pingues hostias deo quasi esurienti, profundunt viva tanquam sitienti, lumina accendunt velut in tenebris agcnti (Lactantius lib. 2. cap. 6.) as if their Gods were an hungrie, a thirst, in the dark, they light candles, offer meat and drink. And what so base as to reveal their counsels and give oracles, e viscerum sterquilimis, out of the bowels and excvementall parts of beasts ? sordidos DeosYarro truely cals them therefore, and well he might. I say nothing of their magnificent and sumptuous temples, those majestical structures : To the roof of Apollo Didymeus' Temple, ad Branchidas, as § Strabo writes, a thousand okes did not suffice. Who can relate the glorious splendor, and stupend magnificence, the sumptuous building of Diana at * Herod Clio. Immolavit lecta pecora ter mille Delphis, una cum lcctis phi- alis tribus. n Superstitiosus Julianus innumeras sine parsimonia pecudes mactavit. Amianus 25. Boves albi. M. Cassari salutem, si tu viceris perimus; lib 3. Romani observantissimi sunt ceremoniarum, bello praesertim. *De sacrifices: huculam pro bona valctudine, boves quatuor pro divitiis? centum tauros pro sospite aTrojae reditu, &c. f De sacris Gentil. et sacnfic. Tyg. 1596. 1 Enimveio si quis recenseret quae stulti mortales in festis, sacrificiis, diis adorandis, &c. quie vota faciant, quid de iis statuant, &c. haud seio an ri- surus, &c. \ Max. T>rius ser. 1. Croesus regum omnium stultissimus de lo- bete coasulil, alius de numero arensrum, dimensione maris, &c. § Lib. 4. Ephesus, Ephesus, Jupiter Ammon’s temple in Afrike, the Pantheon at Rome, the Capitoll, the Sarapium at Alexandria, Apollo’s Temple at Daphne in the suburbs of Antioch. The great Temple at Mexico so richly adorned, and so capacious (for 10000 men might stand in it at once) that fair Pantheon of Cusco, described by Acosta in his Indian History, which eclipses both Jews and Christians. There were in old Jerusa- lem, as some write, 408 Synagogues ; but new Cairo reckons up (if * Radzivilus may be beleeved) 6800 meskites. Fessa 400, whereof 60 are most magnificent, like Saint Paul’s in London. Helena built 300 fair Churches in the Holy Land, but one Bassa hath built 400 meskites. The Mahometans have 1000 Monks in a Monastry ; the like saitli Acosta of Ameri- cans ; Riccius of- the Chineses, for men and women, fairly built; and more richly endowed some of them, then Arras in Artois, Fulda in Germany, or Saint Edmund’s-Bury in Eng- land wdth us : who can describe those curious and costlie sta- tues, Idols, linages, so frequently mentioned in Pausanias ? I conceal their donaries, pendants, other offerings, presents, to these their fictitious Gods daily consecrated. 'Alexander the son of Amyntas, K. of Macedonia, sent two statues of pure gold to Apollo at Delphos. d Crcesus king of Lydia dedicated an hundreth golden tiles in the same place, with a golden altar: No man came empty-handed to their shrines. But these are base offerings in respect; they offered men themselves alive : The Leucadians, as Strabo writes, sacrificed every yeer a man, averruncandte deorum ira causa, to pacifie their Gods, de montis preecipitio dejecerunt, Sic. and they did voluntarily undergo it. The Decii did so sacrifice Diis manibus, Curtius did leap into the gulf. Were they not all strangely deluded to go so far to their Oracles, to be so gulled by them, both in war and peace, as Polybius relates, (which their Augures, Priests, Yestall Virgins can witness) to be so superstitious, that they would rather lose goods and lives, then omit any ceremo- nies, or offend their Heathen gods? Nicias, that generous and valiant captain of the Greeks, overthrew the Athenian Navy, by reason of his too much superstition, c because the Augures told him it was ominous to set sail from the haven of Syracuse whilest the Moon was eclipsed, he tarried so long till his ene- mies besieged him, he and all his army was overthrown. The + Paithians of old were so sottish in this kinde, they would rather lose a victorie, nay lose their own lives, then fight in the night, ’twas against their religion. Thejewes would make no resistance on the Sabbath, when Pompeius besieged Jerusalam; * Perigr, Hierosol. c Solinus. 11 Herodotus. • Eoterus polit. lib. 3. cap. 16. f Plutarch vit. Crasri. and and some Jewish Christians iu Africk, set upon by the Gothes, suffered themselves upon the same occasion to be utterly van- quished. The superstition of the Dibrenses, a bordering town in Epirus, besieged by the Turkes, is miraculous almost to re- port. Because a dead dog was flung into the only fountain which the citie had, they would die of thirst all, rather than drink of that * unclean water, and yeeld up the Citie upon any conditions. Though the Praetor and chief Citizens began to drink first, using all good perswasions, their superstition was such, no saying would serve, they must all forthwith die or yeeld up the Citie. Vix ausum ipse credere (saith f Barletius) tantarn superstitionem, vel affirmare levissimam hanc cau- sam tantce reivel mag is ridiculam, quumnon dubitem risum potius quarn admirationem posteris excitaturam. The story was too ridiculous, he was ashamed to report it, because he thought nobody would believe it. It is stupend to relate what strange effects this Idolatry and superstition hath brought forth of the latter years in the Indies and those bordering parts : p in what ferall shapes the % Divel is adored, ne quid mail inten- tent, as they say ; for in the mountains betwixt Scanderone and Aleppo, at this day, there are dwelling a certain kind of people called Coordes, coming of the race of the ancient Par- thians, who worship the Divel, and alledge this reason in so doing ; God is a good man and will do no harm, but the divel is bad and must be pleased, lest he hurt them. It is won- derful to tell how the divel deludes them, how be terrifies them, how they offer men and women sacrifices unto him, an hundred at once, as they did infants in Crete to Saturne of old, the finest children, like Agamemnon’s Iphigenia, &c. At s Mexico, when the Spaniards first overcame them, they daily sacrificed viva hominum corda. e viventium corporibus ex- tracta, the hearts of men yet living, 20000 in a year (Acosta lib. 5. cap. 20.) to their Idols made of flower and men’s blood, and every year six thousand infants of both sexes : And as prodigious to relate r how they burie their wives with hus- bands deceased, ’tis fearfull to report, and harder to beleeve, “ § Nam certamen habent lasthi quae viva sequatur Conjugium, pudor est non licuisse mori,” and burn them alive, best goods, servants, horses, when a gran- die dies, 5 12000 at once amongst the Tartars, when a great * They v/cre of the Greek Church. + Lib 5. de gestis Scanderbegis. r In templis immania Idolorum monstraconspiciuntur, marmorea, lignea, lutea, &c. Riccius. + Deum enim placare non est opus, quia non nocet; sed dx- monem sacrificiis placant, Sec. ’ Fer. Cortesius. r M- Polus. Lod. Ver« tomannus navig. lib. 6. cap. 9. P. Martyr. Ocean, dec. § Propertius lib. 3. eleg. 19. * Matthias a Michou. Chant Cham departs, or an Emperor in America: how they plague themselves, which abstain from all that hath life, like those old Pythagoreans, with immoderate fastings, ‘ as the Bannians about Surat, they of China, that for superstition’s sake never eat flesh nor fish all their lives, never marry, but live in deserts and by-plares, and some pray to their idols 24 hours together without any intermission, biting of their tongues when they have done, for devotion’s sake. Some again are brought to that madness by their superstitious Priests, (that tell them such vain stories of immortality, and the joyes of heaven in that other life) u that many thousands voluntarily break their own necks, as Cleombrotus Amborciatus, Auditors of old, precipitate them- selves, that they may participate of that unspeakable happiness in the other world. One poisons, another strangleth himself, and the King of China had done as much, deluded with the vain hope, had he not been detained by his servant. But who can sufficiently tell of their several superstitions, vexations, follies, torments? I may conclude with x Possevinus, Religi- facit asperos mites, homines e feris; superstitio ex hominis bus/eras, Religion makes wild beasts civil, superstition makes wise men beasts and fools ; and the discreetest that are, if they give way to it, are no better then dizards ; nay more, if that of Plotinus be true, is unus religionis scopus, ut ei quern colimus similes Jiamus, that’s the drift of religion to make us like him whom we worship : what shall be the end of Idolaters, but to degenerate into stocks and stones ? of such as worship these Heathen gods, for dii gentium dcemonia, * but to become di- vels themselves? ’Tis therefore exitiosus error, Sf maxime periculos, a most perilous and dangerous error of all others, as ? Plutarch holds, tiir Indent a passio hominem consternans, a pestilent, a troublesome passion, that utterly undoeth men. Unhappy superstition, z Pliny cals it, morte non finitur, death takes away life, but not superstition. Impious and ignorant are far more happy then they which are superstitious, no tor- ture like to it, none so continuate, so generall, so destructive, so violent. In this superstitious row, Jewes for amiquitie may go next to Gentiles ; what of old they have done, what Idolatries they ' Epist. Jesuit, ann. 1549 a Xaverto et socus. Idemque Riccius expedid. ad Sinas 1. 1. per lotum Jejunatores apud eos toto die carnibus abstinent et piscibus ob religionem, nocte et die Idola colentes; nusquam egredientes. u Ad im- mortaltatem morte aspirant summi magistrate, &c. Et multi mortales hac in- sania, *t prxpostero immortalitatis studio laborant, etmisere pereunt: rex ipse clam yenenum hausisset, nisi a servo fuisset detentus. * Cantione in lib. 10. Bonini de repub. foi. 111. * Quin ipsius diaboli ut nequitiam referant’ » Lib. de superstit. * Hominibus vitae finis mors, non auteov superstitionis, profcrt hate suos ternvnos ultra vitae finem. Vol. II. M m haye have committed in their groves and high places, what their Pharisees, Sadduces, Scribes, Essei, and such sectaries have maintained, I will not so much as mention : for the present, I presume no nation under heaven can be more sottish, ignorant, blinde, superstitious, wilfull, obstinate and peevish, tyring themselves with vain ceremonies to no purpose ; he that shall but read their Rabbins’ ridiculous Comments, their strange interpretation of Scriptures, their absurd ceremonies, fables, childish tales, which they stedfastly believe, will think they be scarce rational creatures ; their foolish a customes, when they rise in the morning, and how they prepare themselves to prayer, to meat, with what superstitious washings, how to their Sab- bath, to their other feasts, weddings, burials, &c. Last of all, the expectation of their Messias, and those figments, miracles, vain pompe that shall attend him, as how he shall terrifie the Gentiles, and overcome them by new diseases; how Michael the Archangel shall sound his trumpet, how he shall gather all the scattered Jewes in the holy Land, and there make them a great banquet, “ b Wherein shall be all the birds, beasts, fishes, that ever God made, a cup of wine that grew in Para- dise, and that hath been kept in Adam’s cellar ever since.” At the first course shall be served in that great Oxe in Job 4. 10. “ that every day feeds on a thousand hils,” Psal. 50. 10. that great Leviathan, and a great bird, that laid an egge so big, “ c that by chance tumbling out of the nest, it knockt down 300 tall Cedars, and breaking as it fell, drowned 160 villages:” This bird stood up to the knees in the Sea, and the sea was so deep, that a hatchet would not fall to the bottom in seaven years : Of their Messias d wives and children ; Adam and Eve, &c. and that one stupend fiction amongst the rest: W hen a Roman Prince asked of Rabbi Jehosua ben Hanania, why the Jewes’ God was compared to a Lion; he made answer, he compared himself to no ordinary lion, but to one in the wood Ela, which when he desired to see, the Rabbin pray d to God he might, and forthwith the Lyon set forward, “ c But when he was 400 miles from Rome, he so roared that all the great bellied women in Rome made aborts, the citie walls fell down, and when he came an hundred miles nearer, and roared the * Buxtorfius Synagog. Jud. c. 4. Inter precandum nemo pcdiculos attingat, j vel pulieem, aut per guttur inferius ventum emittas, &c. Id. c. 5. et seq. j cap. 36. b Illic omnia animalia, pisccs, aves, quas Dens unquam creavit mactabuntur, et vinum generosum, &c. c Cujus lapsu eedvi altissimi oOO 1 dejecti sunt, quum.q; e lapsu ovum fuerat confractum, pagi 160 inde submersi, ct alluvione inundati. d Every King of the world shall send him one of his .daughters to be his wife, because it is written, Ps. 43. 19. Kings daughters j shall attend on him, Sec. * Quum quadringentis adhuc millianbus ab impe- • ratore Leo hie abesset, tam fortiter rugiebat, ut mulieres Ronianx aboitienn j omnes, mutique, &c. , second time, their teeth fell out of their heads, the Emperour himself fell down dead, and so the Lyon went back.” With an infinite number of such lies and forgeries, which they verily beleeve, feed themselves with vain hope, and in the mean time will by no perswasions be diverted, but still crucifie their souls with a company of idle ceremonies, live like slaves and vaga- bonds, will not be relieved or reconciled. Mahometans are a compound of Gentiles, Jewes, and Chris- tians, and so absurd in their ceremonies, as if they had taken that which is most sottish out of every one ol them, full of idle fables in their superstitious law, their Alcoran it self a gal- limaufrie of lyes, tales, ceremonies, traditions, precepts, stole from other sects, and confusedly heaped up to delude a com- pany of rude and barbarous clownes. As how birds, beasts, stones, saluted Mahomet when he came from Mecha, the Moon came down from heaven to visit him, fhow God sent for him, spake to him, &c. with a company of stupend fig- ments of the angels, sun, moon, and stars, &c. Of the day of judgement, and three sounds to prepare to it, which must last 50000 years, of Paradise, which wholly consists in coeundi &( comedendi voluptate, and pecorinis hominibus scriptum, bestialis beatitudo, is so ridiculous, that Virgil, Dantes, Lu- cian, nor any Poet can be more fabulous. Their rites and ceremonies are most vain and superstitious, wine and swine’s flesh are utterly forbidden by their law, s they must pray five times a day ; and still towards the South, wash before and af- ter all their bodies over, with many such. For fasting, vows, religious orders, peregrinations, they go far beyond any Pa- pists, h they fast a month together many times, and must not eat a bit till Sun be set. Their Kalenders, Dervises, and Tor- lachers, See. are more ' abstemious some of them, than Car- thusians, Franciscans, Anachorites, forsake all, live solitary, fare hard, go naked, See. k Their pilgrimage are as far as to the River * Ganges (which the Gentiles of those Tracts like- wise do) to wash themselves, for that river as they hold hath a soveraign vertue to purge them of all sins, and no man can be saved that hath not been washed in it. For which reason they come far and near from the Indies; Maximus gentium omnu f Strozius Cicogna omnif. mag. lib. 1. c. 1. putida multa recenset ex Alco- rano, deccelo, stellis, Angelis, Lonicerus c. 21, 22.1.1. e Quinquies in die orare Turcae tenentur ad meridiem. Bredenbachius cap. 5. h In quolibet anno mensem integrum jejunant interdiu, nee comedentes nec bibentes, &c. * Nulli*unquam multi per totam aetatem carnibus vescuntur. Leo Afer. k Lo- nicerus to. 1. cap. 11. IS. * Gotardus Arthus ca. 33. hist, orient. India:; opinio est expiatorium esse Gangem; et nec mundum ab omni peccato nec salvuin fieri posse, qui non hoc flumine se abluat: quam ob cansam cx tota India, &c. Mm2 uni urn confiuxus est; and infinite numbers yearly resort to it. Others go as far as Mecha to Mahomet’s 1 ombe, which jour- ney is both miraculous and meritorious. The ceremonies of flinging stones to stone the Divel, of eating a Camell at Cairo by the way ; their fastings, their running till they sweat, their long prayers, Mahomet’s Temple, Tombe, and building of it, would aske a whole volume to dilate : and for their pains taken in this holy pilgrimage, all their sins are forgiven, and they reputed for so many Saints. And divers of them with hot bricks, when they return, will put out their eyes, “ 1 that they never after see any prophane thing, bite out their tongues,” 5cc. They look for their Prophet Mahomet as Jewes do for their Messias. Read more of their customes, rites, ceremo- nies, in JLonicerus Turcic. hist. tom. 1. from the tenth to the 24. chapter. Bredenbachius cap. 4. 5. 6. Leo Afer lib. 1, Busbequius, Sabellicus, Purchas lib. 3. cap. 3. Si 4. 5. Theo- dorus Bibliander, &c. Many foolish ceremonies you shall finde in them; and which is most to be lamented, the people are generally so curious in observing of them, that if the least circumstance be omitted, they think they shall be damned, ’tis an irremissible offence, and can hardly be forgiven. I kept in my house amongst my followers (saith Busbequius, sometime the Turke’s Orator in Constantinople) a Turkey boy, that by chance did eat shell-fish, a meat forbidden by their law, but the next day when he knew what he had done, he was not only sick to cast and vomit, but very much troubled in rainde, would weep and m grieve many dayes after, torment himself for his fowl offence. Another Turke being to drink a cup of wine in his Cellar, first made a huge noise and filthy faces, “ " to warn his soul, as he said, that it should not be guilty of that foul fact which he was to commit.” With such toyes as these are men kept in awe, and so cowed, that they dare not resist, or offend the least circumstance of their Law, for conscience sake misled by superstition, which no humane edict otherwise, no force of arms could have enforced. In the last place are Pseudo-Christians, in describing of whose superstitious symptomes, as a mixture of the rest, I may Say that which S. Benedict once saw in a vision, one divel in the market place, but ten in a Monastery, because there was more work; in populous Cities, they would swear and for- swear, lye, falsifie, deceive fast enough of themselves, one divel could circumvent a thousand; but in their religious houses a thousand divels could scarce tempt one silly Monk. All the 1 Quia nil volunt deinceps vidcre. m Nullum sc conflictandi finem facit. * Ut in aliquem angulum se recipcret, ne reus fieret ejus delicti quod ipse crat admissurus. _ . principal 4 principal Divels I think busie themselves in subverting Chris- tians , Jewes, Gentiles, and Mahometans are extra caulem, out of die fold, and need no such attendance, they make no re- slstan 3. - cos enim pulsare negligit, quos quietojurepossidere sesenti : they are his own already ; but Christians have that shield ot faith, sword of the spirit to resist, and must have a great deal of battery before they can be overcome. That the Divel is most busie amongst us that are of the true Church, ap- pears by those several oppositions, heresies, schismes, which in all ages he hath raised to subvert it, and in that of Rome espe- cially, wherein Antichrist himself now sits andplayes his prize. This mystery of iniquity began to wo/k even in the Apostles time, many Antichrists and Hereticks were abroad, many sprung up since, many now present, and will be to the world’s end, to dementate men’s minds, to seduce and captivate their souls. Their symptomes I know not how better to express, than in that twofold division, of such as lead, and are led. Such as lead are Hereticks, Schismaticks, false Prophets, im- postors, and their ministers : they have some common symp- tomes, some peculiar. Common, as madness, folly,. pride, insolency, arrogancy, singularity, peevishness, obstinacy, im- pudence, scorn and contempt of all other sects : “ Nullius addicti jurare in verba magistri;’> .They will approve of nought but what they first invent them- selves, no interpretation good but what their infallible spirit dictates ; none shall be in secundis, no not in tertiis, they are onely wise, onely learned in the truth, all damned but they and their followers, Ccedem scripturarum faciunt ad materiam suam, saith Tertullian, they make a slaughter of Scriptures, and turn it as a nose of wax to their own ends. So irrefragable, in the mean time, that what they have once said, they must and will maintain, in whole Tomes, duplications, triplications, never yield to death, so self-conceited, say what you can. As •Bernard (erroniously some say) speaks of. P. Aliardus, omnes patres sic, atque ego sic. Though all the Fathers, Councels, the whole world contradict it, they care not, they are all one: and as p Gregory well notes “ of such as are vertiginous, they think all turns round and moves, all err ; when as the errour is wholly in their own brains.” Magallianus the Jesuite in his Comment on the first of Timothy cap. 16. vers. 20. and Al- phonsus de Castro lib. 1. adversus hcereses, gives two more eminent notes, or probable conjectures to know such men by, (they might have taken themselves by the noses when they said * Gregor. Horn. • Epist. 190. » Orat. 8. ut vertigine eorreptis videntur vmnia moveri, omuia iis falsa sunt, qurnn error ip ipsorura cerebro sit. Mm S it) it) “ i First they affect novelties and toyes, and prefer falsehood before truth; r Secondly, they care not what they say, that which rashness and folly hath brought out, pride afterward, pee- vishness and contumacy shall maintain to the last gasp.” Pecu- liar symptomes are prodigious paradoxes, new doctrines, vain phantasmes, which are many and divers as they themselves. 5 Nicholases of old would have wives in commoit: Montanists will not marry at all, nor Tatians, forbidding all flesh, Severians wine ; Adamians go naked, 1 because Adam did so in Paradise ; and some u i arefoot all their lives, because God, Exod. 3. and Josua 5. bid Moses so to do; and Isay 20. was bid put of his shooes: Manichees hold that Pythagorian transmigration of souls from men to beasts ; * the “ Circumcellions in Africk with a mad cruelty made away themselves, some by fire, water, bteaking their necks, and seduced others to do the like, threat- ning some if they did not,” with a thousand such ; as you may read in v Austin, (for there were fourscore and eleven heresies in his times, besides schismes and smaller factions) Epiphanius, Alphonsus de Castro, Danceus, Gab. Prateolus, Jfc. Of Prophets, Enthusians and Impostors, our Ecclesiastical stories afford many examples ; of Elia’s and Christs, as our z Eudo de stellis, a Brittain in King Stephen’s time, that went invisible, translated himself from one to another in a moment, fed thou- sands with good chear in the wilderness, and many such ; no- thing so common as miracles, visions, revelations, prophesies. Now what these brain-sick Hereticks once broach, and Im- postors set on foot, be it never so absurd, false, and prodigious, the common people will follow and believe. It will run along like Murrain in cattel, scab in sheep. Nulla scabies, as 1 he said, superstitione scabiosior: as he that is bitten with a mad dogg bites others, and all in the end become mad; either out of affection of novelty, simplicity, blinde zeal, hope and fear, the giddy-headed multitude will embrace it, and without farther examination approve it. Sed vetera querimur, these are old, luec prius fuere. In our dayes we have a new scene of superstitious impostors and hereticks, a new company of Actors, of Antichrists, that great Antichrist himself: A rope of Popes, that by their greatness and authority bear down all before them : who from that time they s Res novas affectant & inutiles, falsa veris praeferunt. 2. quod temeritas effutierit, id superbia post modum tuebitur & contumaeiae, &c. ' See more in Vincent. Lyrin. • Aust. de haeres, usus mulierum indifferens. 'Quod ante peccavit Adam, nudus erat. u Alii nudis pedibus semper ambulant. * Insana feritate sibi non parcunt nam per mortes varias praecipitiorum aqua- rum & ignium. seipsos necant, & in i6tum furorem alios cogunt, mortem mi* names ni faciant. r Elench. hseret. ab orbe coudno. * Isubrigensis. lib. pap. 19, * Jovian. Pont. Ant. Dial. proclaimed proclaimed themselves universal Bishops, to establish their own kingdom, soveraignty, greatness, and to enrich themselves, brought in such a company of humane traditions, Purgatory, Limbus Patrum, Infantum, and all that subterranean Geo- graphy, Mass, adoration of Saints, almes, fastings, buls, indul- gences, orders, Friers, Images, Shrines, musty Reliques, Ex- communications, confessions, satisfactions, blinde obediences, vowes, pilgrimages, peregrinations, with many such curious, toyes, intricate subtleties, gross errors, obscure questions, to vindicate the better and set a gloss upon them, that the light of the Gospel was quite eclipsed, darkness over all, the Scrip- tures concealed, legends brought in, religion banished, hypo- critical superstition exalted, and the Church it self b obscured and persecuted: Christ and his members crucified more, saith Benzo, by a few Necromantical, Atheistical Popes, than ever it was by * Julian the Apostate, Porphyrius the Platcnist, Celsus the Physitian, Libanius the Sophister; by those heathen Em- perors, Hunnes, Gothes, and Vandals. What each of them did, by what means, at what times, quibus anxiliis, superstition climbed to this height, traditions encreased, and Antichrist himself came to his estate, let Magdeburgenses, Kemnisius, Osiander, Bale, Mornay, Fox, Usher, and many others relate. In the mean lime he that shall but see their prophane rites and foolish customes, how superstitiously kept, how strictly ob- served, their multitude of Saints, Images, that rabble of Ro- mish Deities, for trades, professions, diseases, persons, offices, countries, places; St. George for England; St. Denis for France; Patrick, Ireland; Andrew, Scotland ; Jago, Spain ; Sec. Gregory for Students; Luke for Painters; Cosmus and Damian for Philosophers ; Crispine, Shooemakers ; Katherine, Spinners ; Sec. Anthony for Pigges ; Gallus, Geese ; Wences- laus, Sheep; Pelagius, Oxen ; Sebastian the plague; Valen- tine falling sickness ; Apollonia tooth-ach; Petronella for agues ; and the Virgin Mary for sea and land, for all parties, offices: he that shall observe these things, their Shrines, Images, Oblations, Pendants, v\dorations, Pilgrimages they make to them, what creeping to Crosses, our Lady of Lauretta’s rich c gowr.es, her donaries, the cost bestowed on Images, and number of suters; S. Nicholas Burge in France; our S. Thomas’ Shrine of old at Canterbury ; those Reliques at Rome, Jerusalem, Genua, Lions, Pratum, S. Denis; and how many thousands come yearly to offer to them, with what cost, trouble, b Cum per Paganos nomen ejus persequi non poterat, sub specie religionis jraudulenter subvertcre disponebat. * That writ de prol'esso against Chris- tians, & palestinum deum (ut Socrates lib. 3. cap. J9.) scripiuram nugis ple- oam, &c. vide Cyrillum in Julianum, Originem in Celsum, &c c One Image bad one gown worth 400. crowncs and more. . Mm 4 anxiety, anxiety, superstition, (for forty several Masses are daily said in some of their + Churches, and they rise at all houres of the night to Mass, come bare-foot, &c.) how they spend them- selves, times, goods, lives, fortunes, in such ridiculous obser- vations ; their tales and figments, false miracles, buying and selling of pardons, indulgences for 40000 years to come, rheir processions on set dayes, their strict fastings, Monks, Anacho- rites. Frier Mendicants, Franciscans, Carthusians, &c. Their Vigils and fasts, their ceremonies at Christmas, Shrovetide, Candlemas, Palme-sunday, Blase, S. Martin, S. Nicholas day; their adorations, exorcismes, &c. will think all those Grecian, Pagan, Mahometan superstitions, gods, idols, and ceremonies, the name, time and place, habit onely altered, to have degene- rated into Christians. Whilst they prefer traditions before Scriptures; those Evangelical Councels, poverty, obedience, vowes, almes, fasting, supererogations, before God’s Com- mandments ; their own ordinances in stead of his precepts, and keep them in ignorance, blindness, they have brought the com- mon people into such a case by their cunning conveiances, strict discipline, and servile education, that upon pain of damna- tion they dare not break the least ceremony, tradition, edict: hold it a greater sin to eat a bit of meat in Lent, than kill a man : their consciences are so terrified, that they are ready to despair if a small ceremony be omitted; and will accuse their own father, mother, brother, sister, nearest and dearest friends of heresie, if they do not as they do, will be their chief exe- cutioners, and help first to bring a fagot to burn them. What mulct, what penance soever is enjoyned, they dare not but doit, tumble with S. Francis in the mire amongst hogs, if they be appointed, go woolward, whip themselves, build Hospitals, Ahbies, &c. go to the East or West Indies, kill a King, or run upon a sword point: they performe all, without any muttering or hesitation, believe all. “ ■'Ut pueri infantes credunt signa omnia ahena Vivere, & esse homines, & sic isti omnia ficta Vera putant, credunt signis cor inesse ahenis.” As children think their babies live to be. Do they these brazen Images they see. And whilst the ruder sort are so carried headlong with blind zeal, are so gulled and tortured by their superstitions, their own too credulous simplicity and ignorance, their Epicurean Popes and Hypocritical Cardinals laugh in their sleeves, and are merry in their chambers with their Punkes, they do indulgere geniot * As at our Ladic’s church at Bergamo in Italy. * buciliui lib. 1, cap. 22. de. falsa relig and make much of themselves The middle sort, some for private gain, hope of Ecclesiastical preferment, (quis expedivit •psitt&co suum Xa‘p£) popularity, base flattery, must and will believe all their paradoxes and absurd tenents, without excep- tion, and as obstinately maintain and put in practice all their traditions and idolatrous ceremonies (for their religion is halfe a Trade) to the death ; they will defend all, the golden Legend it self, with all the lyes and tales in it: as that of S. George, S. Christopher, S. Winifred, S. Denis, &cc. It is a wonder to see how Nic. Harpsfield that pharisaical Impostor amongst the rest, Ecclesiast. hist. cap. 22. scec prim. sex. puzzles himself to vin- dicate that ridiculous fable of S. Ursula and the eleven thousand Virgins, as when they lived, how they came to Cullen, by whom martyred, &c. though he can say nothing for it, yet he must and will approve it: nobilitavit (inquit) hoc * Scecu un Ursula cum comitibus, at jus historia utinam tarn mihi esset expedita SC certa, qudm in animo meo cerium ac expeditum est, earn esse cum sodalibus beatam in cadis virginem. They must and will (I say) either out of blinde zeal believe, vary their compass with the rest, as the latitude of religion varies, apply themselves to the times and seasons, and for fear and flattery are content to subscribe and to do all that in them lies to maintain and defend their present government, and slavish reli- gious Schoolmen, Canonists, Jesuits, Friers, Priests, Orators, Sophisters, who either for that they had nothing else to do, luxuriant wits knew not otherwise how to busie themselves in those idle times, for the Church then had few or no open ad- versaries, or better to defend their lyes, fictions, miracles, transubstantions, traditions, Pope’s pardons, Purgatories, Masses, impossibilities, &c. with glorious shews, fair pretences, big words, and plausible wits, have coined a thousand idle questions, nice distinctions, subtleties, Obs and Sols, such tropological, allegorical expositions, to salve all appearances, objections, such quirks and quiddities, Quudlibetaries, as Bale saith of Fer-, ribrigge and Strode, instances, ampliations, decrees, glosses, canons, that in stead of sound Commentaries, good preachers, are come in a company of mad sophisters, primo secundo secun~ dani, sectaries, Canonists, Sorbonists, Minorites, with a rabble of idle controversies and questions, c an Papa sit Deus, an quasi Deus? An participet utramque Chrisli naturamf Whether it be as possible for God to be a Humble Bee, or a Gourd as a man ? Whether he can produce respect without a * An. 441. • HospLnian Osiander. Anhsec propositio Deus sit cucurbit*, vel scarabeus, sit aeque possibilis ac Deus & homo? An possit rcspectum pro-, ducere sine fundamento & ternuao. An levius iit hominem jugulare quam di<s dpmuiico calccum consume i foundation foundation or term, make a Whore a Virgine ? Fetch Trajan’s aoul from hell, and how P with a rable of questions about hell fire : whether it be a greater sin to kill a man, or to clout shooes upon a Sunday ? Whether God can make another God like unto himself? Such, saith Kemnisius, are most of your School- men, (meer Alchymists) 200. Commentators on Peter Lam- bard ; (Pitsius catal. scriptorum Anglic, reckons up 180. English Commentators alone, on the matter of the sentences) Scotists, Thomists, Reals, Nominals, &c. and so perhaps that of Saint * Austin may he verefied. Indocti rapiunt caelum, (locti interim descendant ad infernum. Thus they continued in such errour, blindness, decrees, sophismes, superstitions; idle ceremonies and traditions were the sum of their new coyned holiness and religion, and by these knaveries and strata- gems they were able to involve multitudes, to deceive the most sanctified souls, and if it were possible the very elect. In the mean time the true Church, as wine and water mixt, lay hid and obscure to speak of, till Luther’s time, who began upon a sudden to defecate, and as another Sun to drive away those foggy mists of superstition, to restore it to that purity of the Primitive Church. And after him many good and godly men, divine spirits, have done their endeavours, and still do. f And what their ignorance esteem’d so holy. Our wiser ages do accompt as folly. But see the divel, that will never suffer the Church to be quiet of at rest : no garden so well tilled but some noxious weeds grow up in it, no wheat but it hath some tares : we have a mad giddy company of Precisians, Schismaticks, and some Hereticks even in our own bosoms in another extream, << Dum vitant stulti vitia in contraria currunt That out of too much zeal in opposition to Antichrist, humane traditions, those Romish rites and superstitions, will quite de- molish all, they will admit of no ceremonies at all, no fasting dayes, no Cross in Baptism, kneeling at Communion, no Church musick, &c. no Bishops’ Courts, no Church govern- ment, rail at all our Church discipline, will not hold theft- tongues, and all for the peace of thee O Sion. No not so much as Degrees some of them will tolerate, or Universities, all humane learning, (’tis cloaca diabolij hoods, habits, cap and surpless, such as are things indifferent in themselves, and wholly for ornament, decency, or distinction sake, they abhor, hate, and snuff at, as a stone horse when he meets a Bear : they make matters of conscience of them, and will rather for- * De doct. Christian. f Daniel. . sake sake their livings than subscribe to them. They will admit no Holidayes, or honest recreations, as of hawking, hunting, &c. no Churches, no bels some of them, because Papists use them: no discipline, no ceremonies but what they invent themselves : no interpretations ot Scriptures, no Comments of bathers, no Councels, but such as their own phantastical spi- rits dictate, or Recta ratio, as Socinians, by which spirit misled, many times they broach as prodigious paradoxes as Papists themselves. Some of them turn Prophets, have secret revelations, will be of privy councel with God himself, and know all his secrets, f Per capillos spiritum sanctum tenent, & omnia sciunt cum sintasini omnium obstinatissimi, A com- pany of giddy heads will take upon them to define how many shall be saved and who damned in a parish, where they shall sit in heaven, interpret Apocalypses, (Commenlatores praci- pites SC vertiginosos, one cals them, as well he might) and those hidden mysteries to private persons, times, places, as their own spirit informs them, private revelations shall suggest, and precisely set down when the world shall come to an end, what year, what moneth, what day. Some of them again have such strong faith, so presumptuous, they will go into in- fected houses, expel divels, and fast forty daies, as Christ him- self did ; some call God and his attributes into question, as Vorstius and Socinus ; some Princes, civil Magistrates, and their authorities, as Anabaptists, will do all their own private spirit dictates, and nothing else. Brownists, Barrowists, Fa- miiists, and those Amsterdamian sects and sectaries, are led all by so many private spirits. It is a wonder to reveal what pas- sages Sleidan relates in his Commentaries, of Cretink, Knipper- doling, and their associates, those madmen of Munster in Ger- many ; what strange Enthusiasmes, sottish Revelations they had, how absurdly they carried themselves, deluded others ; and as prophane Machiavel in his political disputations holds of Christian religion, in general it doth enervate, debilitate, take away mens’ spirits and courage from them, simpliciores reddit homines, breeds nothing so courageous souldiers as that Ro- mane : we may say of these peculiar sects, their Religion takes away not spirits onely, but wit and judgement, and deprives them of their understanding ; for some of them are so far gone with their private Enthusiasmes and revelations, that they are quite mad, out of their wits. What greater madness can there be, than for a man to take upon him to be a God, as some do ? to be the Holy Ghost, Elias, and what not ? In * Poland 1518. f Agrip. ep. 29. s Alex. Gaguin. 22. Discipulis ascitis mirum in modutn populum decepit. in the reign of King Sigismund, one said he was Christ, and fot him 12 Apostles, caine to judge the world, and strangely eluded the Commons. h One David George, an illiterate painter, not many years since, did as much in Holland, took upon him to be the Messias, and had many followers. Bene- dicts Victorinus Faventinus consil. 15. writes as much of one Honorius, that thought he was not onely inspired as a Prophet, but that he was a God himself, and had 1 familiar conference with God and his Angels. Lavat. de sped. c. 2. part. 8. hath a story of one John Sartorius, that thought he u'as the Prophet Elias, and cap. 7. of divers others that had conference with Angels, were Saints, Prophets. Wierus lib. 3. de Lamiis c. 7. makes mention of a Prophet of Groning that said he was God the Father ; of an Italian and Spanish Prophet that held as much. We need not rove so far abroad, we have familiar examples at home ; Hackett that said he was Christ; Coppin- ger and Arthington his disciples : k Burchet and Hovatus burned at Norwich. We are never likely seven years together without some such new Prophets that have several inspirations, some to convert the Jew's, some fast forty dayes, go with Da- niel to the Lions’ den; some foretel strange things, some for one thing, some for another. Great precisians of mean condi- tions and very illiterate, most part by a preposterous zeal, fasting, meditation, melancholy, are brought into those gross errors and inconveniences. Of those men I may conclude generally, that howsoever they may seem to be discreet, and men of understanding in other matters, discourse well, Itesam habent imaginationevi, they are like comets, round in all places but where they blaze, catena sani, they have impregnable wits many of them, and discreet otherwise, but in this their madness and folly breaks out beyond measure, in infinitum erumpit stultitia. They are certainly far gone with melancholy, if not quite mad, and have more need of physick than many a man that keeps his bed, more need of Hellebor than those that are in Bedlam. h Guicciard. dcscrip. Belg. con. plures habuit assecl«s ab iisdem honorams, * Hen. Nicholas at Leiden 1580, such a one. k See Camden’s Annals lo. 842. & 285. SUBSECT. SUBSECT. IV. Prognosticks of Religious Melancholy. YOU may guess at the Prognosticks by the Symptomes. What can these signes foretel otherwise than folly, dotage, madness, gross ignorance, despair, obstinacy, a reprobate sense, 1 a bad end ? What else can superstition, heresie pro- duce, but wars, tumults, uprores, torture of souls, and despaire, a desolate land, as Jeremy teacheth, cap. 7. 34. when they commit Idolatry, and walk after their own wayes ? how should it be otherwise with them ? what can they expect but “ blast- ing, famine, dearth,” and all the plagues of ./Egypt, as Amos denounceth, cap. 4. vers. 9. 10. to be led into captivity ? If our hopes be frustrate, “ we sow much and. bring in little, eat and have not enough, drink and are not filled, clothe and be not warme, &c. Haggai 1. 6. we look for much and it comes to little, whence is it ? His house was waste, they came to their own houses, vers. 9. therefore the heaven staid his dew, the earth his fruitBecause -we are superstitious, irreligious, we do not serve God as we ought, all these plagues and miseries come upou us ; what can we look for else but mutual wars, slaughters, fearfull ends in this life, and in the life to come eter- nal damnation ? What is it that hath caused so many feral battles to be fought, so much Christian blood shed, but super- stition ! That Spanish Inquisition, Racks, Wheels, Tortures, Torments, whence do they proceed ? from superstition. Bodine the Frenchman, in his m method, hist, accounts Englishmen Bar- barians, for their civil wars : but let him read those Pharsaliun fields " fought of late in France for Religion, their Massacres, wherein by their own relations in 24. years, I know not how many millions have been consumed, whole families and cities, and he shall find ours to be but velitations to theirs. But it hath ever been the custome of hereticks and idolaters, when they are plagued for their sins, and God’s just judgements cotne upon them, not to acknowledge any fault in themselves, but still impute it unto others In Cyprian’s time it was much con- troverted betwixt him and Demetrius an idolater, who should be the cause of those present calamities. Demetrius laid all the fault on Christians, (and so they did ever in the primitive ' Arius his bowels burst, Montanus hanged himself, kc. Eudo de stelhs, his disciples, ardcre potius quam ad vicam corrigi mnluerunt; tanta vis infixi semel erroris, they died blaspheming. Nubrigensis c. 9. lib. 1. Jcr. ”7.‘23. Amos. 5. i. “5. Cap. ■ Popjincrius Lcrius praef. hist. Rich. Dinoth. Church, Church, as appears by the first book of * Arnobius), “ 0 that there were not such ordinary showres in Winter, the ripening heat in Summer, so seasonable Springes, fruitful Autumnes, no marble mines in the mountaines, less gold and silver than of old ; that husbandmen, seamen, souldiers, all were scanted, justice, friendship, skill in Arts, all was decayed,” and that through Christians’ default, and all their other miseries from them, quod dii nostri a vobis non colantur, because they did not worship their gods. But Cyprian retorts all upon him again, as appears by his Tract against him. ’Tis true the world is miserably tormented and shaken with wars, dearth, famine, fire, inundations, plagues, and many feral diseases rage amongst us, seel non ut tu quereris ista accidunt quod dii vestri a nobis non colantur, sed quod a vobis non colatur Deus, a quibusnec queeritur, nec timetur, Not as thou com- plainest, that we do not worship your Gods, but because you are Idolaters, and do not serve the true God, neither seek him, nor fear him as you ought. Our Papists object as much to us, and account us heretiques, we them ; the Turks esteem of both as Infidels, and we them as a company of Pagans, Jews against all ; When indeed there is a generall fault in us all, and some- thing in the very best, which may justly deserve God’s wrath, and pull these miseries upon our heads. I will say nothing here of those vain cares, torments, needless works, pennance, pilgrimages, pseudomartyrdorae, &c. We heap upon our- selves unnecessary troubles, observations ; we punish our bodies, as in Turkie (saith p Busbequius leg* Turcic. ep. 3.) “one did, that was much affected with Mustek, and to hear Boyes sing, but very superstitious ; an old Sybil coming to his house, or an holy woman, (as that place yeelds many) took him down for it, and told him, that in that other world he should suffer for it; thereupon he flung his rich and costly Instru- ments which he had bedeckt with Jewels, all at once into the fire. He was served in silver plate, and had goodly houshold- stuffe : a little after, another religious man reprehended him in like sort, and from thenceforth he was served in earthen vessels, Last of all a decree came forth, because Turks might not drink wine themselves, that neither Jew nor Christian then living in * Advers. gentes lib. 1. postquam in mundo Christiana gens coepit, terra unorbem periisse, et multis malis affectum esse genus humanum videmus. • Quod nec hyeme, nec aestate tanta imbrium copia, nec frugibus torrendis solita flagrantia, nec vernali temperie sata tamlaeta sint, ne« arboreis foetibus autumni foecundi, minusde montibus marmor eruatur, minus aurum, &c. p Solitus erat oblectarc se fidibus, et voce musica canentium ; sed hoc omne subhtum Sybillae cujnsdam interventu, &c. tnde quicquid erat instrumentorum Sym- phoniacorum, aura gemmisque egregio opere distinctorum comminuit, et in ignem injecit, &c. Con- Constantinople, might drink any wine at all.” Tn like sort amongst Papists, fasting at first was generally proposed as a good thing ; after, from such meats at set times, and then last of all so rigorously proposed, to binde the consciences upon pain of damnation. “ First Friday,” saith Erasmus, “ then Saturday,” & mine periclitatur dies Mercurii, and Wednes- day now is in danger of a fast. “ q And for such like toyes, some so miserably afflict themselves, to despaire, and death itself, • rather then offend, and think themselves good Christians in it, when as indeed they are superstitious Jews.” So saith Leo- nardos Fuchsius, a great Physician in his time, “ r We are tor- tured in Germany with these Popish edicts, our bodies so taken down, our goods so diminished, that if God had not sent Lu- ther, a worthy man, in time to redresse these mischiefes, we should have eaten hay with our horses before this.” 5 As in fasting, so in all other superstitious edicts, we crucifie one another without a cause, barring ourselves of many good and lawfull things, honest disports, pleasures and recreations ; for wherefore did God create them but for our use ? Feasts, mirth, musick, hauking, hunting, singing, dancing, &c. non tam ne~ eessitatibus nostris Dens inservit, sed in delitias amamur, as Seneca notes, God would have it so. And as Plato 2. de legi- bus gives out, Deos laboriosam hominum vitam miser a tos, the gods in commiseration of human estate sent Apollo, Bac- chus, and the Muses, qui cum voluptate tripudia fif saltationes nobis ducants to be merry with mortals, to sing and dance with us. So that he that will not rejoyce and enjoy himself, mak- ing good use of such things as are lawfully permitted, non est ttmperatus, as he will, sed super stitiosus. “There is nothing better for a man, than that he should eat and drink, and that he should make his soiil enjoy good in his labour,” Eccles. 2. 24. And as * one said of hauking and hunting, tot solatia in hac eegri or bis calamitate mortalibus teediis deus objecit, I say of all honest recreations, God hath therefore indulged them to refresh, ease, solace and comfort us. But we are some of us too stern, too rigid, too precise, too grossely superstitious, and whilst we make a conscience of every toy, with touch not, taste not, &c. as those Pythagorians of old, and some Indians now, that will cat no flesh, or suffer any living creature to be killed, the Bannians about Guzzerat ; we tyrannize over * Ob id genus observatiunculas videmus homines misere affligi, & denique mori, & sibi ipsis Christitnos vidcri quum revera sint Judsei. r Ita in cor- pora nostra l'ortunasque decretis suis saeviit ut parum obfuerat nisi Deus Luthe- turn virum perpetua memoria dignissimum cxcitassct, quin nobisfxno mox com- rr.i ui cum jumentis cibo utendum fuisset. * The Geqtiles in India will eat r.o sensible creatures, or ought that hath bloud in it, * Vandormilius de Aucu- pio. cap. 27. our our brother’s soul, lose the right use of many good gifts ; honest * sports, games and pleasant recreations, 1 punish our selves ■without a cause, lose our liberties, and sometimes our lives. Anno 1270, at + Magdeburge in Germany, a Jew fell into a Pi ivy upon a Saturday, and without help could not possibly get out; he called to his fellows for succour, but they denied it. because it was their Sabbath, non licebat opus manuum exercere; the Bishop hearing of it, the next day forbade him to be pulled out, because it was our Sunday : In the mean time the wretch died before Munday. We have myriads of examples in this kinde amongst those rigid Sabbatarians, and therefore not with- out good cause, u Intolerabilem perturbationem Seneca calls it, as well he might, an intolerable perturbation, that causeth such dire events, folly, madness, sickness, despair, death of body and soul, and hell it self. SUBSECT. V. Cure of Religious Melancholy. TO purge the world of Idolatry and superstition, will re- quire some monster-taming Hercules, a divine AEsculapius, or CHRIST himself to come in his own person, to raign a thousand years on earth before the end, as the Millenaries will have him. They are generally so refractory, self-conceited, obstinate, so firmly addicted to that religion in which they have been bred and brought up, that no perswasion, no terror, no persecution can divert them. The consideration of which, hath induced many commonwealths to suffer them to enjoy their consciences as they will themselves: a toleration of Jews is in most provinces of Europe: In Asia they have their Sy- nagogues : Spaniards permit Moorest o live amongst them : the Mogullians, Gemiles: the Turks all religions. In Europe, Poland and Amsterdam are the common Sanctuaries. Some are of opinion, that no man ought to be compelled for con- * Some explode all humane authors, arts, and sciences, Poets, histories, kc. so precise, their zeal overruns their wits and so stupid they oppose all humane learning, because they are ignorant themselelvcs and illiterate, nothing must be read but scriptures; but these men deserve to be pitied, rather then con- futed. Others are so stric.t they will admit of no honest game and pleasure, no dancing, singing, other playes, recreations and games, hauking, hunting, Cock-fighting, bear-baiting, &c. because to see one beast kill another is the fruit of our rebellion against God, &c. * Nuda ac tremebunda cruentis Irrepet genibus si Candida jusserit Ino. Juvenalis. Sect. 6. f Munster Cosmog. hb. 3. cap. 444. Jncidit in cloacam, unde se non possit eximere, implorat opem sociorum, sed ills negant, &c. “ De benefic. 7. 2. science science sake, but let him be of what religion he will, he may be saved, as Cornelius was formerly accepted, Jew, Turk, Anabaptists, &c. If he be an honest man, live soberly and civilly in his profession, (Volkelius, Crellius, and the rest of the Socinians, that now nestle themselves about Crakowe and Rakowe in Poland, have renewed this opinion) serve his own God, with that fear and reverence as he ought. Sua ciiit/; civitati (Laeli) religio sit, ndstra nobis, Tully thought fit every city should be free in this behalf, adore their own Cus~ todes fit' Topicos Deos, tutelar and local gods, as Symmachus cals them. Isocrates adviseth Demonicus, “ when he came to a strange citie, to * worship by all means the Gods of the place,’* fif unumquemq; Topicum deum sic coli oportere, quomodo ipse ■pmeceperit: which Cecilius in f Minutius labours, and would have every nation sacrorum ritus gentiles habere, fif deos colere vumicipes, keep their own ceremonies, worship their peculiar gods, which Pomponius Mela reports of the Africans, Deos suos patriomore venerantur, they worship their own gods according to their own ordination. For why should any one nation, as he there pleads, challenge that universalitie of God, Deum suurn quem nee ostendunt, neevident, discurrentemscilicet fif ubique prtesentem, in omnium mores, actus, fit' occultas cogitationcs inquirentem, fife, as Christians do: Let every Province enjoy their libertie in this behalf, worship one God, or all as they will, and are informed. The Romans built altars Diis Asias, Europae, Lybiae, diis ignotis fiC peregrinis: others otherwise, ore. Plinius Secundus, as appears by his Epistle to Trajan, would not have the Christians so persecuted, and in some time of the reign of Maximinus, as we find it registered in Easebius lib. 9. cap. 9. there was a decree made to this purpose, Nulliis cogatur invitus ad hunc vel ilium deorum cultum, and by Constantine in the 19 year of his reign, as | Baronius en- formeth us. Nemo alteri exhibeat molestiam, quod cujusque animus vult, hoc quisque transigat, new gods, new law- givers, new Priests will have new ceremonies, customes and religions, to which every wise man as a good Formalist should accommodate himself. “ § Saturnus periit, perierunt Sc sua jura, Sub Jove nunc mundus, jussa sequare Jovis.” The said Constantine the Emperour, as Eusebius writes, flung down and demolished all the heathen gods, silver gold statues^ altars, Images and temples, and turned them all to Christian Churches, mfestus gentilium monumentis ludibrio exposuit; % * Numen venerare pVaesertim quod civitas colit. f Octavio dial, t Annal, lo:n. U. ad annum 324. 1. § Ovid. ♦he Turke now converts them again to Mahometan Meskites. The like Edict came forth in the raign of Arcadius and Hono- rius. y Symachus the Orator in his dayes, to procure a generall toleration, used this argument, “ z Because God is immense and infinite, and his nature cannot perfectly be known, it is con- venient he should be as diversly worshipped, as every man shall perceive or understand.” It was impossible he thought for one religion to be universall: you see that one small Province can hardly be ruled by one law civil or spirituall; and “ how shall go many distinct and vast Empires of the world be united into one ? It never was, never will be.” Besides, if there be infi- nite planetary and firmamental worlds, as * some will, there be infinite Genii or commanding Spirits belonging to each of them : and so, per consequens, (for they will be all adored) infinite re- ligions. And therefore lei every Territory keep their proper rites and ceremonies, as their dii tutelares will, so Tyrius calls them, “ and according to the quarter they hold,” their own in- stitutions, revelations, orders, Oracles, which they dictate from tirr)e to time, or teach their Priests or Ministers. This tenent was stiffely maintained in Turkie not long since, as you may read in the third epistle of Busbequius, “ 3 that all those should participate of eternal happiness, that lived an holy and inno- cent life, what religion soever they professed?” Rustan Bassa was a great patron of it; though Mahomet himself was sent virtute gladii, to enforce all, as he writes in his Alcoran, to follow him. Some again will approve of this for Jewes, Gen- tiles, Infidels, that are out of the fold, they can be content to give them all respect and favour, but by no means to such as are within the precincts of our own Church, and called Christians, to no Heretiques, .Schjsmatiques, or the like; let the Spanish Inquisition, that fourth Fury, speak of some of them, the civill wars and Massacres in France, our Marian times. b Magal- lianus the Jesuite wijl not admit of conference with an here- tique, but severity and rigour to be used, non tills verba recl- dere, sed/ureas fig ere oportet; and Theodosius is commended jn Nieephorus lib. 12. cap. 15. “'That he put all Here- tiques to silence.” Bernard. Epist. 190 will have club law, fire and sword for Heretiques, “ dcompell them, stop their mouthes not with disputations, or refute them with reasons, but with fists;” and this is their ordinary practise. Another v In epist. Sym. * Quia deus immensum quiddam cst, & infinitum cujus tiatura perfecte cognosci non potest, aequnm ergo est, ut diversa ratione colatur prout quisque aliquid de Deo perdpit ant intelligit. * Campanella Calcagi* nus, and others. a iEternte beatitudinis consortcs fore, qui sancte innoccn- ■ terque hanc vitam traduxerint, quameunq; illi religionem sequuti sunt. * Comment, in C. Tim. (5. vcr. ‘20. & 21.severitatc cum agendum, & non alitcr. ‘ Quod silentium hacreticis ipdixerit. ** Ignc & fuste potius agendum cum h*r«ticis quam cum disputationibus; os alia loquens, 6ce. , i i compariu* companie are as milde on the other side; to avoid ali heart- burning, and contentious wars and uproars, they would have a generall toleration in every kingdom, no mulct at all, no man for religion or Conscience be put to death, which * Thuanus the French Historian much favours : oyr late Socinians defend • Vaticanus against Calvin in a large Treatise in behalf of Ser- vers, vindicates ; Castilio, &c. Martin Ballius and his com- panions, maintained this opinion not long since in France whose errour is confuted by Beza in a just Volume. The me! uium is best, and that which Paul prescribes, Gal. I. “If any man shall fall by occasion, to restore such a one with the spmt of meekness, by all fair means, gentle admonitions but it that will not take place, Post unam alteram admoni- tly»em kareticwn devita, he must be excommunicate, as Paul did by Hymenasus, delivered over to Satan. Immedicabile vulnus erne reddendum est. As Hippocrates said in Physick, I may well say m Divinitie, Quce ferro non curantur, ignis mrat for the vulgar, restrain them by lawes, mulcts, bum their books, forbid their conventicles: for when the cause is taken away, the effect will soon cease. Now for prophets diearners, and such rude silly fellowes, that through fasting* too much meditation, preciseness, or by Melancholy are dis- tempered: the best means to reduce them ad sanam mentem, is to alter their course of life, and with conference, threats pro- mises perswasions, to entermixe Physick. Hercules de Sax- oma had such a Prophet committed to his charge in Venice, that ought he was Litas, and would fast as he did : he dressed a fellow in Angel-s attire, that said lie came from heaven to bring him divine food, and by that means staid his fast, admi- nistered his Physick : so by the meditation of this forged An- gel he was cured ‘ Rhasis an Arabian, cent. lib. 1 .cap. 9. speakes of ^a fellow that in like case complained to himf and j nTC P 1 “ 1 aske<?,hlra (saith he) what the matter was, neieplyed, I am continually meditating of heaven and hell and me thi.nkes I see and talk with fierie spirits, and smell brim- stone, &c. and am so carried away with these conceits, that I can neithei eat, nor sleep, nor go about my business: I cured um \saith Rhasis) partly by perswasion, partly by Physick AucVnrnTr1 ^ °therS” We hLJfrequently such prophets and dreamers amongst us, whom we persecute with fire and fagot: I think the most compendious cure, for some ot them at least, had been in Bedlam. Sed de his satis. issasss: & sic plures alios g Ego curavi medicina & persua- Nn 2 MEMB. MEMB. II. SUBSECT. I. Religious Melancholy in defect-, parties affected, Epicures, Atheists, Hypocrites, worldly secure, Carnalists, all impious persons, Impenitent sinners, Me. IN that other extream, or defect of this love of God, know- ledge, faith, fear, hope, &c. are such as erre both in doc- trine and manners, Sadduces, Herodians, Libertines, politi- tians; all manner of Atheists, Epicures, Infidels, that are se- cure, in a reprobate sense, fear not God at all, and such are too distrustful and timorous, as desperate persons be : That grand sin of Atheisme or impietie, f Melancthon cals it mon- strosam melancholiam, monstrous melancholy; orvenenatam vnelancholiam, poysoned melancholy. A company of Cy- clopes or Giants, that war with the gods, as the Poets fained. Antipodes to Christians, that scoffe at all religion, at God him- self, deny him and all his attributes, his wisdom, power, pro- vidence, his mercy and judgement. “ « Esse aliquos manes, Sz subterranea regna, Et contum, & Stygio ranas in gurgite nigras, Atq; una transire vadum tot millia cymba, Nec pueri credunt, nisi qui nondum aere lavantur.” That there is either Heaven or hell, resurrection of the dead, pain, happiness, or world to come, credat Judeeus Apella: for their parts they esteem them as so many Poet’s tales, Bug- bears, Lucian’s Alexander; Moses, Mahomet, and Christ are all as one in theii creed. When those bloudy wars in France for matters of Religion, (saith * Richard JDinoth) were so violently pursued betwixt Hugenotes and Papists, there was a company of good fellows laughed them all to scorn, tor being such superstitious fools, to lose their wives and fortunes, ac- counting faith, religion, immortality of the soul, meet foppe- ries and illusions. Such lose f Atheisticall spirits are too pre- dominant in all kingdoms. Let them contend, pray, tremble, trouble themselves that will, for their parts, they tear neither God nor divel; but with that Cyclops in Euripides, ■ • f De anima, c. de humoribus. * Juvenal. * Li. 5. Gal. hist, quamplo- • ximi reperti sunt qui tot pcricula subeuntes irridebant; & qute de fide, religtone &c. dicebant, ludibrio habebant, nihil eorum admittentes de 1'utura vita. SO0U0 Atheists at this day in Paris, Merccnnus thinks. •< HauJ “ Haud ulla numina expavescunt cmlitum, Sed victimas uni deoruni maximo, Ventri offerunt, deos ignorant cceteros.” They fear no God but one. They sacrifice to none. But belly, and him adore. For Gods they khow no more. “ Their God is their belly,” as Paul saith, Sancta mater sa~ turitas; “ quibus in solo vivendi causa palato est.” The Idol which they worship and adore, is their Mistris, with him in Plautus, mallem luec mulier me. amet quam dii, they had rather have her favour then the Gods. Satan is their guide, the flesh is their instructor, Hypocrisie their Counsellour, Va- nity their fellow-souldier, their will their law, Ambition their captain, Custome their rule: temerity, boldness, impudence their Art, toyes their trading, damnation their end. All their endeavours are to satisfie their lust and appetite, how to please their Genius, and to be merry for the present, “ Ede, lude, bibe, post mortem nulla voluptas.” “The same condition is of men and of beasts; as the one dieth, so dietn the other,” Eccles. 3. 19. the world goes round, “ * truditur dies die, Novasque pergunt interire Lunge f they did eat and drink of old, marry, bury, bought, sold, planted, built, and will do still. “ h Our life is short and te- dious, and in the death of a man there is no recovery, neither was any man known that hath returned from the grave : for we are born at all adventure, and we shall be hereafter as though we had never been; for the breath is as smoke in our nostrils, &c. and the spirit vanisheth as the soft air. ' Come let us enjoy the pleasures that are present, let us chearfully use the creatures as in youth, let us fill our selves with costly wine and oint- ments, let not the flower of our life pass by us, let us crown our selves with rose buds before they are withered, &c. % Viva- mus mea Lesbia SC amcmus, &c. § Come let us take our fill of love, and pleasure in dalliance, for this is our portion, this is our lot. * Hor. 1. 2. ocl. IS. f Luke 17. *■ Wisd. 2. 2. tallus. § Prov. 7. 8, N U 3 ! Vert. 6, 7, 8. t Ca- " Tempora “ Tempora labuntur, tacitiscp, seneicimus annis,” For the rest of heaven and hell, let children and superstitious fools beleeve it: for their parts they arc so far from trembling at the dreadful day of judgement, that they wish with Nero, Me vivo fiat, let it come in their times: so secure, so despe- rate, so immoderate in lust and pleasure, so prone to revenge, that as Paterculus said of Some Caitiffes in his time in Rome, Quod nequiter ausi, fortiter executi: it shall not be so wickedly attempted, but as desperately performed, what ere they take in hand. Were it not for God’s restraining grace, fear and shame, temporall punishment, and their own infamy, they would Lycaon-like exenterate, as so many Canibals eat up, or Cadmus souldiers consume one another. These are most impious, and commonly professed Atheists, that never use the name of God but to swear by it: that expresse naught else but Epicurisme in their carriage, or hypocrisie; with Pen* theus they neglect and contemn these rites and religious cere- monies of the Gods, they will be Gods themselves, or at least socii deorum. “ Divisum imperium cum Jove Caesar habet.” Aproyis an Egyptian tyrant, grew, saith * Herodotus, to that height of pride, insolency of impietie, to that contempt of God and men, that he held his kingdom so sure, ut a nemine deo- rum aut hominum eibi cripi posset, neither God nor men could take it from him. + A certain blasphemous King of Spaine (as X Lansius reports) made an edict, that no subject of his, for ten years space, should beleeve in, call on, or worship any God. And as §Jovius relates of “ Mahomed the second, that sacked Constantinople, he so behaved himself, that he be- leeved neither Christ nor Mahomet, and thence it came to passe, that he kept his word and promise no farther than for his advantage, neither did he care to commit any offence to sa- tisfie his lust.” I could say the like of many Princes, many private men (our stories are full of them) in times past, this present age, that love, fear, obey, and perform all civil duties, as they shall finde them expedient or behoveful to their own ends. Securi adversus Deos, securi adversus homines, votis non est opus, which |[ Tacitus reports of some Germans, they need not pray, fear, hope, for they are secure to their think- ing, both from God and men. Bulco Opiliensis, sometimes * Lib. 1. f M. Montan. lib. 1. cap. 4. ♦ Orat. Cont. Hispan. nc pro* acimo decennio deum adorarent, &c. § Talem se exhibuit, ut nec in Chris- tum, ncc Mahometan crederet, unde effectum ut promissa nisi quatenus in su- um commodum cedereht minime servatet, nec nllo scclere peccatum statueret, ut suis dcsideriit satisfaceret. (J Lib. de mor. Germ. Duke Duke of k Silesia, was such a one to an hair, he lived (saith 1 .^Eneas Sylvius) at * Uratislavia, “ and was so mad to satisfie his lust, that he beleeved neither heaven nor hell, of that the soul was immortall, but married wives, and turned them up as he thought fit, did murder and mischief, and what he list himself.” This duke hath too many followers in our dayes : say what you can, dehort, exhort, perswade to the contrary, they are no more moved, “ quam si dura silex aut stet Marpesia cautes,” then so many stockes, and stones, tell them of Heaven and hell, ’tis to no purpose, laterem lavas, they answer as Ataliba that Indian Prince did Frier Vincent, “ m when he brought him a book, and told him all the mysteries of salvation, heaven and hell, were contained in it: he looked upon it, and said he saw no such matter, asking withall how he knew it:” they will but scoffe at it, or wholly reject it. Petronius in Tacitus when he was now by Nero’s command bleeding to death, audiebat amicos nihil referentes de immortalitatc anim<e, aut sapientum placitis, sed levia carmina faciles versus, in stead of good counsel and divine meditations, he made his friends sing him bawdy verses, and scurrile songs. Let them take heaven, paradise, and that future happiness that will, bonum est esse hie, it is good being here : there is no talking to such, no hope of their conversion, they are in a reprobate sense, meer carnalists, fleshly minded men, which howsoever they may be applauded in this life by Some few parasites, and held for worldly wise men, “ “They seem to me (saith Me- lancthon) to be as mad as Hercules was when he raved and killed his wife and children.” A milder sort of these Atheisti- call spirits there are that profess religion, but timide Si hcesi- tanter, tempted threunto out of that horrible consideration of diversity of Religions, which are and have been in the world, (which argument Campanella, Atheismi Triumphati cap. 9. both urgeth and answers) besides the covetousness, imposture and knavery of Priests, qua faciunt (as f Postellus observes) ut rebus sacris minus faciunt julem ; and those religions some of them so phantasticall, exorbitant, so violently maintained with equall constancie and assurance; whence they infer, that if k Or Breslaw. 1 Usque adeo insanus, ut nec inferos, nec superos esse di- rat, animasque cum corporibus interire credat &c. * Europse deser. cap. 21. m Fratres & Bry Amer. par. 6. librum a Vincentio monacho datum ab- jecit, nihil se videre ibi hujusmodi dicens. rogansque unde hsee sciret, quum de cuelo & Tartaro contineri ibi diceret. n Non minus hi fnnJnt quam Hercules, qui conjugem, k liberos intcrfecitj habet hacc setas plura hujusmodi portentosa monstra. f De orbis con. lib. 1. cap. 1. N 11 4 there there be so many religious sects, and denyed by the rest, why may they .not be all false ? or why should this or that be preferred before the rest ? The scepticks urge this, and amongst others it is the conclusion of Sextus Empericus lib. 8. advers. Ma- thematicos: after many Philosophical arguments and reasons pro and con that there are Gods, and again that there are no Gods, he so concludes, cum tot inter se pugnent, &c. Una tantum potest essevera, as Tully likewise disputes : Christians say, they alone worship the true God, pity all other sects, la- ment their case; and yet those old Greeks and Romans that •yvorshiped the Dive], as the Chinas now do, aut Deos To- picos their own Gods; as Julian the Apostate, * Cecilius in Minutius, Celsus and Porphyrius the Philosopher object: and as Machiavel contends, were much more noble, generous, vic- torious, had a more flourishing common-wealth, better cities, better souldiers, better Schollers, better wits. Their Gods often overcame our Gods, did as many miracles, &cc. Saint Cyril, Arnobius, Minutius, with many other ancients of late, Lessius, Morneus, Grotius de verit. Relig. Christianae, Sava- narola' de verit. fidei Christianae, well defend; but Zanchius, tCampanella, Marinus Marcennus, Bozius, and Gentillettus answer all these Atheisticall arguments at large. But this again troubles many as of old, wicked men generally thrive, professed Atheists thrive, “ j Nullos esse Deos, inane coelum, Affirmat Selius: probatque, quod se Factum, dum negat haec, videt beatum There are no Gods, heavens are toyes, Selius in publique justifies ; Because that whils’t he thus denyes Their Deities, he better thrives. This is a prime argument: and most part your most sincere, upright, honest, and § good men are depressed, “ The race is not to the swift, nor the battle to the strong, (Eccles. 9. 11.) nor yet bread to the wise, favour nor riches to men of under- standing, but time and chance comes to all.” There was a great plague in Athens (as Thucydides lib. 2. relates) in which at last every man, with great licentiousness, did what he list. * Nonne Romani sine Deo vestro regnant Sc fruuntur orbe toto, Sc vos Sc Deos yestros captivos tenent, &c. Minutius Octaviano. f Comment, in Genesin copiosus in hoc subjecto. J Ecce pars vestrum Sc major Sc melior alget, fame laborat, & deus patitur, dissimulat, non vult, non potest opitulari suis, Sc vel invalidus vel iniquus est. Cecilius in Minut. Dum rapiunt mala fata bonos, ignoscite fasso, Sollicitor nullos esseputare deos. Ovid. Vidi ego diis fretos, niul- tos decipi. Plautus' Casina act. 2. seen. 5. § Martial. 1. 4. Epig. 21. not not caring at all for God’s or men’s laws. “ Neither the fear of God nor lawes of men (saith lie) awed any man, because the plague swept all away alike, good and bad; they thence concluded it was alike to worship or not worship the Gods, since they perished all alike.” Some cavil and make doubts of Scripture it self, it cannot stand with God’s mercy, that so many should be damned, so many bad, so few good, such have and hold about religions, all stiffe on their side, factious alike, thrive alike, and yet bitterly persecuting and damning each other; “ It cannot stand with God’s goodness, protection, and providence (as * Saint Chrysostome in the Dialect of such dis- contented persons) to see and suffer one man to be lame, another mad, a third poor and miserable all the dayes of his life, a fourth grievously tormented with sickness and aches, to his last hour. Are these signes and works of God’s providence, to let one man be deaf, another dumb ? A poor honest fellow lives in disgrace, wo and want, wretched lie is; when as a wicked Cataiffe abounds in superfluitie of wealth, keeps whores, parasites, and what he will himself:” Audi's Jupiter hcec? Talia mult a connectentes, longurn reprehensionis sermonem erga deiprovidentiam contexunt. Thus they mutter and ob- ject, (see the rest of their arguments in Marcennus in Genesin, and in Campane.lla, amply confuted) with many such vain ca- vils, well known, not worthy the recapitulation or answering, whatsoever they pretend, they are interim of little or no re- ligion. Cosin-germans to these men are many of our great Philo- sophers, and Deists, who though they be more temperate in this life, give many good moral precepts, honest, upright, and sober in their conversation, yet in effect they are the same, (accompt- ingno man a good Scholar that is notan Atheist) niviis altum sapiunt, too much learning makes them mad. Whiles they attribute all to natural causes, ° contingence of all things, as Melancthon cals them, Pertinax'hominum genus, a peevish Geneiation of men, that mis-led by Philosophy, and the Divel’s suggestion, their own innate blindness, deny God as much as the rest, hold all Religion a fiction, opposite to reason and Phi- losophy, though for fear of Magistrates, saith t Vaninus, they durst not publikely profess it. Ask one of them of what Reli- ?ion he is, he scoffingly replies, a Philosopher, a Galenist, an Averroist, and with Rablais a Physitian, a Peripatetick, an Epicure. In spiritual things God must demonstrate all to * Ser. 30. in 5. cap. ad Ephes. hie fractis est pedibus, alter furit, alius ad ex- tremam scnectam progressus omnem vitam paupertate peragit, ige morbis gra- vissiinis : sunt hxc providentiae opera ? hie surdus, ille mutus. Sec. « Omnia contingenter fieri volunt. Melancthon in praeceptum primum. f Dial. 1. l.b. 1. de admir, nat, Arcunis. J Anima me a sit cum anirms Philosophorum. sense, sense, leave a pawn with them, or else seek some other cre- ditor. They will acknowledge nature and fortune, yet not God: though in effect they grant both: for as Scaliger de- fines, Nature signifies God’s ordinary power; or as Calvin writes, Nature is God’s order, and so things extraordinary may he called unnatural: Fortune his unrevealed will; and so we call things changeable that are beside reason and expectation. To this purpose *Minutius in Octavio, and p Seneca well dis- coursed with them, lib. 4. de benejiciis cap. 5. 6. 7. “ They do not understand what they say ; what is Nature but God ? call him what thou wilt, Nature, Jupiter, he hath as many names as Offices: it comes all to one pass, God is the fountain of all, the first Giver and Preserver, from whom all things depend, * a quo, & per quem omnia, “ Nam quodcunque vides Deus est, quocunque movem,” God is all in all, God is everywhere, in every place. And yet this Seneca, that could confute and blame them, is all out as much to be blamed and confuted himself, as mad himself; for he holds fatum Stoicum, that inevitable necessity in the other extreme, as those Chaldean Astrologers of old did, against whom the Prophet Jeremy so often thunders, and those heathen Mathematicians, Nigidius Figulus, Magicians, and Priscilianists, whom S. Austin so eagerly confutes, those Ara- bian questionaries, Novem Judices, Albumazer, Dorotheus, &c. and our Countryman r Estuidus, that take upon them to define out of those great conjunctions of Stars, with Ptolomeus, the periods of Kingdoms, or Religions, of all future Accidents, Wars, Plagues, Schismes, Heresies, and what not? all from Stars, and such things, saith Maginus, (hue sibi 5C intelligen- tiis suis rcservavit Delis, which God hath reserved to himself and his Angels, they will rake upon them to foretell, as if Stars were immediate, inevitable causes of all future Accidents. Caesar Vaninus in his Book de admirandis nature Arcanis dial. 52. de oraculis, is more free, copious and open in the ex- plication of this Astrological Tenent of Ptolomy, than any of our modern Writers, Cardan excepted, a true disciple of his blaster Pomponatius, according to the doctrine of Peripate- ricks, he refers all Apparitions, Prodigies, Miracles, Oracles, Accidents, Alterations of Religions, Kingdoms, &c. (for which he is soundly lashed by Marinus Marcennus, as well he deserves) to natural causes, (for spirits he will not acknowledge) to that light, motion, influences of Heavens and Stars, and to the In- * Deum unum multis dcsignant nominibus, See. t Non intelligis te quun» ) tc diets, negare te ipsum nomen dei: quid enim est aliud natura quam Deus* &,c. tot habet appellationcs quot muncra. s Austin, ' Pfincipio phxmer. telligences telligences that move the Orbes. Intelligenfia qua: movct orbevi viediantc Carlo, Sic. Intelligences do all: and after a long Discourse of Miracles done of old, si hcec dcemones pos- sint, cur non Si intelligeniue coelorum matrices? And as these great Conjunctions, Aspects of Planets, begin or end, vary, are vertical and predominant, so have Religions, Rites, Ceremonies, and Kingdoms their beginning, progress, periods, in Ur bibus t Re gibus, Religiombus, ac in particularibus ho- minibus heec vera ac manifesto, sunt, ut Aristoteles innuere videtur, Si quotidiana docet experientia, ut historias perle- gens videbit ; quid olim in Gcntili lege Jove sanctius Si illu- Sirius ? £uid nunc vile magis Si execrandum ? Ita caelestia corpora pro mor tali uni beneficio religiones ad if cant, Si cum cessat infuxus, cessat lex, Sic. And because, according to their 1 enents, the world is eternal, intelligences eternal, Influ- ences of Stars eternal, Kingdoms, Religions, alterations shall be likewise eternal, and run round after many Ages ; Atque ite- Tum ad Troiam magnus mittetur Achilles; rcnascentur Religiones, Si Ceremonue, res hum an a in idem resident, nihil nunc quod non olimfuit, & post seeculorum revolutwnes anas est, ent, Ssc. idem specie, saith Vaninus, non individuo quod Plato sigmficavit. These (saith mine * Author) these ai e the Deciees of Penpateticks, which though I recite, in ebsequium Christiana: fidei detestor, as I am a Christian I de- test and hate. Thus Peripateticks and Astrologians held in former times, and to this effect of old in Rome, saith Dionysius Halicarnassus, lib. 1. when those Meteors and Prodigies ap- peared in the Ayr, after the banishment of Coriolanus, “ 8 Men were diversly affected, some said they were God’s just judge- ments for the execution of that good man, some referred all to natuial causes, some to Stars, some thought they came by chance, some by necessity” decreed ah initio, and could not be altered. The two last Opinions of Necessity and Chance, were, it seems, of greater note than the rest. “ t Sunt qui in Fortune jam casibus omnia ponunt, Et rnundum credunt nullo rectore moveri, Natufa volvente vices,” &c. Foi the first of Chance, as J Salust likewise informeth us, those old Romans generally received; “ They supposed Fortune alone * Vaninus dial. 52. de oraculis. * Varie homines affecti, alii dei judicium ad tam pn exihum, alii ad naturam referebant, nec ah indignatione dei sed hu- mams causts, &c. 12. Natural, quxst. 33. 39. + fuv. Sat 13 L C Cxsar. Romani olim putabant fortunam regna & imperia dare: Credebant antea mortales fortunam solam opes ic honores largiri, idque duabus de cansis- primum quod mdignus quisque dives honoratus, potens ; a terum, vix quisquam tydg » fl“ v““- didlcor. iSTC gave gave Kingdoms and Empires, Wealth, Honours, Offices, and that for two causes ; first, because every wicked, base unwor- thy wretch was preferred, rich, potent, &cc. Secondly, because of their uncertainty, though never so good, scarce any one en- joyed them long: but after they began upon better advice to think otherwise, that every man made his own fortune.” The last of Necessity was Seneca’s tenent, that God was alligatus caitsis secundts, so tyed. to second causes, to that inexorable necessity, that he could alter nothing of that which was once decreed, sic erat in fatis, it cannot be altered, semel jussit, semper paret Deus, nulla vis rumpit, nullce preces, nee ip- sumfulmen, God hath once said it, and it must for ever stand good, no prayers, no threats, nor power, nor thunder it self can alter it. Zeno, Chrysippus, and those other Stoicks, as you may read in Tully 2. de divinatione, Gellius, lib. 6. cap. 2. &cc. maintained as much. In all Ages, there have been sudh, that either deny God in all, or in part, some deride him, they could have made a better world, and rule it more orderly them- selves, blaspheme him, derogate at their pleasure from him. ’ rwas so in ^ Plato’s time, “ Some say there be no gods, others that they care not for men, a middle sort grant both.” Si non sit Deus, unde bona ? si sit Deus, unde mala ? So Cotta argues in Fully, why made he not all good, or at least tenders not the welfare of such as are good ? As the woman told Alex- ander, if he be not at leasure to hear Causes, and redress them, why doth he reign ? f Sextus Empericus hath many such Ar- guments. Thus perverse men cavil. So it will ever be, some of all sorts, good, bad, indifferent, true, false, zealous, ambo- dexters, neutralists, lukewarm. Libertines, atheists, &cc. They will see these religious Sectaries agree amongst themselves, be reconciled all, before they will participate with, or believe any : They think in the mean time, (which X Celsus objects, and whom Origen confutes) “ rve Christians adore a person put to § death with no more reason then the barbarous Getes wor- shipped Zamolxis, the Cilicians Mopsus, the Thebans Amphi. araus, and the Lebadians I rophonius ; one Religion is as true as another, new tangled devices, all for humane respects great witted Aristotle’s works are as much authentical to them as Scriptures, subtle Seneca’s Epistles as Canonical as Saint Paul’s, Pindarus’ Odes as good as the Prophet David’s Psalms, Epictetus’ Enchiridion equivalent to wise Solomon’s Proverbs. ■1 hey do openly and boldly speak this and more, some of them, ^ 10 de legib. Alii negant esse dcos, alii deos non curare res humanas, alii utjaque concedunt. f Lib. 8. ad mathem. J Origines contra Celsum. 1.3. hof immento nohiscum conterri lose declarat. § CrucifLtum deuin ignorni- piosc Lucunus vita peregwn Christum vocat. in in all places and companies. “ “Claudius the Emperour wan angry with Heaven, because it thundred, and challenged Jupiter into the field : with what madness, saith Seneca ? he thought Jupiter could not hurt him, but he could hurt Jupiter.” Dia- goras, Demonax, Epicurus, Pliny, Lucian, Lucretius, “ Contemptorque Deum Mezentius,” professed Atheists all in their times : though not simple Athe- ists neither, as Cicogna proves, lib. 1. cap. 1. they scoffed onely at those Pagan gods, their plurality, base and fictitious Offices. Gilbertus Cognatus labours much, and so doth Eras- mus, to vindicate Lucian from scandal, and there be those that apologize for Epicurus; but all in vain, Lucian scoffs at all, Epicurus he denys all, and Lucretius his Scholar defends him in it; “ x Humana ante oculos fiede cum vita jaceret. In terris oppressa gravi cum relligione. Quae caput a coeli regionibus ostendebat, Horribili super aspectu mortalibus installs,” &c. When humane kinde was drenchl in superstition. With gastly looks aloft, which frighted mortal men, &c. He alone, as another Hercules, did vindicate the world from that Monster. Unkle * Pliny, lib. 2. cap. 7. vat. hist. lib. 7. cap. 55. in express words denies the Immortality of the Soul. + Seneca doth little less, lib. 7. epist. 55. adLucilium, lib. de consol, ad Martiam, or rather more. Some Greek Commen- tators would put as much upon Job, that he should deny resur- rection, &cc. whom Pineda copiously confutes in cap. 7. Job. vers. 9. Aristotle is hardly censured of some, both Divines and Philosophers. S. Justine in Perainetica ad gentes, Greg. Nazianzen. in disput. adversus Eun. Tlieodoret, lib. 5. de curat, greec. affec. Origen. lib. de principals. Pomponatius justifies in his Tract (so stiled at least) De immortalitate Animce, Scaliger, (who would forswear himself at any time, saith Patritius, in defence of his great master Aristotle) and Dandinus, lib. 3. de animd, acknowledge as much. Averroes oppugnes all spirits and supream powers ; of late Brunus, {infeelix Brunus, * Kepler cals him) Machiavel, Caesar Van- ninus lately burned at Tolouse in France, and Pet. Aietine, have publikely maintained such Atheistical paradoxes, ± with u De ira 16.34- Iratus ccclo quod obstreperet, ad pugnam vocans Jovem, quanta dementia^ putavit sibi nocere non posse, & se nocere tamen Jovi posse. * Lib. 1.1. * Idem status post mortem, ac fuit antequam nasceremur. & Seneca. Idem erit post me quod ante me fuit. f Lur.ernae eadem conditio quurn extinguitur, ac fuit antequam accenderetur: ita Sc hominis. i Dis>eit. cum nunc syder. * Campanella cap. lb. Atheism triumphal. that Italian Bocase, with his Fable of three Bings, &c. ex quo infert hand posse internosci, qiue sit verior Religio, Judaica, Mahomet ana, an Christiana, quoniam eadem signa, He. *Marinus Mercennus suspects Cardan for his subtleties, Cam- panella, and Charron’s Book of Wisdome, with some other Tracts, to savour of + Atheism : but amongst the rest that pes- tilent Book de tribus mundi impostoribus, quern sine horore (inquit) non legas, H mundi Cy mb alum dialogis quatuor contentum, Anno 1633. auctore Peresio, Parisiis excusum, X &c. And as there have been in all Ages such blasphemous spirits, so there have not been wanting their Patrons, Protec- tors, Disciples and Adherents. Never so many Atheists in Italy and Germany, saith Colerus, as in this age : the like complaint Mercennus makes in France, 50000 in that one city of Paris. Frederick the Emperour, as § Matthew Paris re- cords, licet non sit recitabile (l use his own words) is reported to have said, Tres pr vestigia tores, Moses, Christus, H Maho- met, uti mundo dominareniur, totum populum sibi contem- poraneum seduxisse. (Henry the Lansgrave of Hessen heard him speak it,) Si principes imperii institutioni meat adheere- rent, ego multd meliorcm modion credendi H vivendi or- dinarem. To these professed Atheists we may well add that impious and carnal crew of worldly-minded men, impenitent sinners, that go to Hel in a lethargy, or in a dream, who though they be professed Christians, yet they will Nulla pallcscere culpa, make a conscience of nothing they do, the/ have cauterized consciences, and are indeed in a reprobate sense, “ past all feel- ing, have given themselves over to wantonness, to work all manner of uncleanness even with greediness,” Ephes. 4. 19. They do know there is a God, a day of Judgement to come, and yet for all that, as Hugo saith, ita comedunt ac dormiunt, ac si diem judicii evasissent; ita ludunt ac rident, ac si in ceelis cum Deo regnarent: they are as merry for all the sorrow, as if they had escaped all dangers, and were in heaven already: “ || Metus omnes, &: inexorabile fatum Subjecit'pedibus, strepitumque Aeherontis avari.” Those rude Idiots and ignorant persons, that neglect and con- temn the means of their salvation, may march on with these, but above all others, those Herodian temporizing Statesmen, poli- tick Machiavilians and Hypocrites, that make a shew of Reli- * Comment, in Genes, cap. 7. f So that a man may rt^ect art Atheist a« soon in his study as in the Street. J Simonis religio incerto authors CraVo- tuse edit. 1588. conclusio libri est. Ede itaque, bibc, lude* &c. Jam dens tig* mentum cst. Lib. de immortal, animae. § Pag. 645. an. 1'238. ad finem Henrici tenii. Idem Pisterius pag. 743. in compilat, sua. || Virg, gion, gipn, but in their hearts laugh at it. Simulata sanctilas du- plex iniquitas ; they are in a double fault, “ that fashion them- selves to this world,” which * Paul forbids, and like Mercury the Planet, are good with good, bad with bad. When they are at Rome, they do there as they see done, Puritans with Puri- tans, Papists with Papists; omnium horarum homines, For- malists, Ambodexters, lukewarm Laodiceans. a All their study is to please, and their god is their commodity, their labour to satisfie their lusts, and their endeavours to their own ends. Whatsoever they pretend, or in publike seem to do, “ b With the fool in their hearts, they say there is no God.” “ Heus tu de Jove quid sentis?” Their words are as soft as oyl, but bitterness is in their hearts, like * Alexander the Sixth so cunning dissemblers, that what they think they never speak. Many of them are so close, you can hardly discern it, or take any just exceptions at them; they are not factious, oppressours as most are, no bribers, no simo- niacal Contracters, no such ambitious, lascivious persons as some others are, no drunkards, sobrii solem vident orientem, fobriivident occidentem, they rise sober, and go sober to bed, plain dealing, upright honest men, they do wrong to no man, and are so reputed in the world’s esteem at least, very zealous in Religion, very charitable, meek, humble, peace-makers, keep all duties, very devout, honest, well spoken of, beloved of all men : but he that knows better how to judge, he that exa- mines the heart, saith they are Hypocrites, Cor dolo plenum ; sonant vitium percussa maligne, they are not sound within. As it is with Writers d oftentimes, Plus sanctimonice in libello, quam libelli authore, more holiness is in the Book than in the Author of it: So ’tis with them j many come to Church with great Bibles, whom Cardan said lie could not choose but laugh at, and will now and then dare operam Augustino, reade Austin, frequent Sermons, and yet professed Usurers, meer Gripes, tota vitee ratio Epic lire a est; all their life is Epicurism and Atheism, come to Church all day, and lie with a Curtezan. at night. “ Qui Curios simulant & Bacchanalia vivunt,” They have Esau’s hands, and Jacob’s voyce; Yea, and many of those holy Fryers, sanctified men, Cappam, saith Hierom, H cilicium induunt, sed intus latronem tegunt. They are Wolves in sheep’s clothing, " Introrsum turpes, speciosi pelle decora/’ 1 Rom. 12. 2. * Omnis Aristippum decuit color, & status & res. k Psal. 13.1. * Cuicciardino. * Erasmus. Fair Fair without, and most foul within. e Latet plerumque sub trisli arnictu lascivia, Si defomits horror vih vrste tegitur; oft-times under a mourning weed lies lust itself, and horrible vices under a poor coat. But who can examine all those kinds of Hypocrites, or dive into their hearts ? If we may guess at the tree by the fruit, never so many as in these days ; shew me a plain dealing true honest man r FA pudor, & probitas, SC timor omnis abest. He that shall but look into their lives, and see such enormous vices, men so immoderate in lust, unspeak- able in malice, furious in their rage, flattering and dissembling (all for their own ends) will surely think they are not truly religious, but of an obdurate heart, most part in a reprobate sense, as in this Age. But let them carry it as they will for the present, dissemble as they can, a time will come when they shall be called to an account, their melancholy is at hand, they pull a plague and curse upon their own heads, thesaurisant tram Dei. Besides all such as are in deos contumeliosi, bias-, pheme, contemn, neglect God, or scoff at him, as the Poets feign of Salmoneus, that would in derision imitate Jupiter’s Thunder, he was precipitated for his pains, Jupiter intonuit contra, Sic. so shall they certainly rue it in the end, in se spuil, qui in calum spuit) their doom’s at hand, and Hell is ready to receive them. Some are of Opinion, that it is in vain to dispute with such Atheistical spirits in the mean time, tis not the best way to reclaim them. Atheism, Idolatry, Ileresie, Hypocrisie, though they have one common root, that is indulgence to corrupt affection, yet their growth is different, they have divers symp- toms, occasions, and must have several cures and remedies. ’Tis true some deny there is any God, some confess, yet believe it not; a third sort confess and believe, but will not live after his Laws, Worship and obey him : others allow God and Gods subordinate, but not one God, no such general God, non talent deum, but several Topick gods for several places, and those not to persecute one another for any differences, as Socinus will, but rather love and cherish. To describe them in particular, to produce their Arguments and reasons, would require a just volum, I refer them therefore that expect a more ample satisfaction, to those subtile and ela- borate Treatises, devout and famous Tracts of our learned Di- vines (Schoolmen amongst the rest, and Casuists) that have abundance of reasons to prove there is a God, the immortality of the soul, Sic. out of the strength of wit and Philosophy bring, irrefragable Arguments to such as are ingenious and \<'ell dis- posed ; at the least, answer all cavils and objections to confute • Hierom. * Scncc. consol, ai Polyb. ta. 2J. 1 their their folly and madness, and to reduce them, si fieri posset, ad sanam mentem, to a better mind, though to small purpose many times. Amongst others consult with Julius Caesar La- galla, professour of Philosophy in Rome, who hath written a large Volumn of late to confute Atheists : of the Immortality of the Soul, Hierom. Montanus de immortalitate Amnia: Lelius Yincentius of the same subject: Thomas Giaminus, and Franciscus Collius de Paganorum animabus post mortem, a famous Doctor of the Ambrosian Colledge in Millain. Bishop Fotherby in his Atheomastix, Doctor Dove, Doctor Jackson, Abernethv, Corderoy, have written well of this subject in our mother tongue: In Latine, Colerus, Zanchius, Paleareus, Illy- ricus, * Philippus, Faber Faventinus, &c. But instar omnium, the most copious confuter of Atheists, is Marinus Mercennus in his Commentaries on Genesis : f with Campanella’s Athe- ismus Triumphatus. He sets down at large the causes of this brutish passion, (seventeen in number I take it) answers all their Arguments and Sophisms, which he reduceth to twenty six heads, proving withall his own Assertion ; “ There is a God, such a God, the true and sole God,” by 35 reasons. His Colophon is how to resist and repress Atheism, and to that purpose he adds four especial means or wayes, which who so will may profitably peruse. SUBSECT. II. DESPAIR. Despaires, zEquivocations, Definitions, Parties and Parts affected. THERE be many kinds of desperation, whereof some be holy, some unholy, as f one distinguished ; that unholy he defines out of Tully, to be AUgritudinem animi sine ulla rerum expectatione mchore, a sickness of the soul without any hope or expectation of amendment: which commonly suc- ceeds fear ; for whilst evil is expected, we fear ; but when it is certain, we despair. According to Thomas 2. 2a. distinct. 40. art. 4. it is Rccessus d re desiderata, propter impossibili- tatem existimatam, a restraint from the thing desired, for some impossibility supposed. Because they cannot obtain what they would, they become desperate, and many times either * Disput. 4. Philosophise adver. Atheos Venctiis 1627. quarto. f Edit. Romse fol. 1631. f Abcrnethy c. 24. of his physick of the Soul. \ ol. II. O o yeeld yeeld to the passion by death it self, or else attempt impos- sibilities, not to be performed by men. In some cases, this desperate humor is not much to be discommended, as in Wars it is a cause many times of extraordinary valour; as Joseph. lib. 1. de hello Jud. cap. 14. L. Danaus in Aphoris. polit. pag. 226. and many Politicians hold. It makes them improve their worth beyond it self, and of a forlorn impotent Company become Conquerors in a moment. •’ Una salus victis nullam sperare salutem.” In sufch courses when they see no remedy, but that they must either kill or be killed, they take courage, and often times, prater spem, beyond all hope vindicate themselves. Fifteen thousand Eocrenses fought against a hundred thousand Croto- nienses, and seeing now no way but one, they must all die, * thought they Would not depart unrevenged, and thereupon desperately giving an assault, conquered their Enemies. Nec alia causa victoria (saith Justine mine Author) quani qudd dcsper aver ant. William the Conqueror, when he first landed in England, sent back his ships, that his Souldiers might have no hope of retyring back. g Bodine excuseth his Countrymen’s overthrow at that famous Battel at Agencourt, in Henry the Fifth his time, (cm simile, saith Frossard, iota hitoria produ- cer c nonpossit, which no History can parallel almost, wherein one handful of Englishmen overthrew a Royal Army of French- men) with this refuge of despair, pauci dcsperati, a few des- perate fellows being compassed in by their Enemies, past all hope of life, fought like so many Divels ; and gives a caution, that no Soldiers hereafter set upon desperate persons, which f after Frontinus and Vigetius, Guicciardine likewise admo- nisheth, Iiypomnes. part. 2. pag. 25. not to stop an enemy that is going his way. Many such kinds there are of despe- ration, when men are past hope of obtaining any suit, or in de- spair of better fortune; Dcsperatio facit Monachum, as the saying is, and desperation causeth death it self; how many thousands in such distress have made away themselves, and many others ? For he that cares not for his own, is master of another man’s life. A Tuscan South-sayer, as J Paterculus tels the story, perceiving himself and Fulvius Flaccus his dear friend, now both carryed to prison by Opimius, and in despair of pardon, seeing the young man weep, quin tit potius hoc inquit fads, do as I do; and with that knockt out his brains * Omissa spe victoriae in destinatam mortem conspirant, tantusque ardor singulos ccpit, ut victorcs se putarent si non inulti morerentur. Justin. 1. 20 > Method, hist. cap. 5. f Hosii abire volenti iter minime interscindas, &r 1 foster, velum. against against the door cheek, as he was entring into Prison. protinusque illiso capite in career is januam effuso cerebro expiravit, and so desperately died. But these are equivocal!, unproper. “ When I speak of despair,” saith h Zanchie, “ I speak not of every kinde, but of that alone which concerns God. It is opposite to hope, and a most pernicious sin, where- with the Divel seeks to entrap men.” Musculus makes four kinds of desperation, of God, our selves, our Neighbour, or any thing to be done; but this division of his may be reduced easily to the former : all kinds are opposite to hope, that sweet Moderator of passions, as Simonides cals it; I do not mean that vain hope which phantastical Fellows fain to themselves, which according to Aristotle is insomnium vigilantium, a waking dream ; but this Divine hope which proceeds from confidence, and is an Anchor to a floating soul; spes alit agricolas, even in our temporal affairs, hope revives us, but in spiritual it farther animateth ; and were it not for hope, “ we of all others were the most miserable,” as Paul saith, in this life; were it not for hope, the heart would break; “ for though they be punished in the sight of men,” (Wisdom 3. 4.) yet is “ their hope full of immortality :” yet doth it not so rear, as despair doth deject; this violent and sour passion of Despair, is of all perturbations most grievous, as ‘ Patritius holds. Some divide it into final and temporal; k final is incurable, which befalleth Reprobates ; temporal is a rejection of hope and comfort for a time, which may befal the best of God’s children, and it commonly proceeds “ 1 from weakness of Faith,” as in David when he was op- pressed he cryed out, “ O Lord, thou hast forsaken me,” but this for a time. This ebbs and flows with hope and fear ; it is a grievous sin howsoever; although some kind of Despair be not amiss, when, saith Zanchius, we despair of our own means, and rely wholy upon God : but that species is not here meant. This pernicious kind of desperation is the subject of our Dis- course, homicida anima?, the Murderer of the soul, as Austin terms it, a fearful passion, wherein the party oppressed thinks he can get no ease but by death, and is fully resolved to offer violence unto himself, so sensible of his burthen, and impatient of his cross, that he hopes by death alone to be freed of his calamity (though it prove otherwise), and chuseth with Job 6. 8. 9. 17. 5. “ Rather to be strangled and die, then to be in his bonds.” m The part affected is the whole soul, and all the faculties of it; there is a privation of joy, hope, trust, confi- k Super praeceptum primum de Relig. & partibus ejus. Non loquor de omni desperatione, sed tantum de eaqua desperare solent homines de deo; opponitur spei, & est peccatum gravissimum, &c. ‘ Lib. 5. tit. 21. de regis institut. Om- nium perturbationum deterrima. k Reprobi usque ad finem pertinaciter per- sistunt. Zanchius. 1 Vitium ab infidelitate proficiscens. m Abernethie. O o 2 dence. dence, of present and future good, and in their place succeed fear, sorrow, &cc. as in the Symptomes shall be shewed : The heart is grieved, the conscience wounded, the minde eclypsed with black fumes arising from those perpetual terrours. SUBSECT. III. Causes of despair, the Divel, melancholy, meditation, Dis- trust, weakness of faith, rigid Ministers, misunder- standing Scriptures, guilty consciences, Skc. THE principal agent and procurer of this mischief, is the Divel; those whom God forsakes, the Divel by his per- mission layes hold on. Sometimes he persecutes them with that worme of conscience, as he did Judas, n Saul, and others. The Poets call it Nemesis, but it is indeed God’s justjudgement, sero sed scrio, he strikes home at last, and setfeth upon them “ as a thief in the night,” 1 Thes. 2. ° This temporary passion made David cry out, “ Lord, rebuke me not in thine anger, neither chasten me in thine heavy displeasure ; for thine arrowes have light upon mee, &c. there is nothing sound in my flesh, be- cause of thine anger. Again, I roare for the very grief of my heart; and Psalme 22. My God, my God, why hast thou for- saken mee, and art so far from my health, and the words of my crying r I am like to water poured out, my bones are out of joynt, mine heart is like waxe, that is molten in the midst of mybowels. So Psal. 88. 15. and 16. vers, and Psal. 102. “I am in misery at the point of death, from my youth I suffer thy terrours, doubting for my life; thine indignations have gone over mee, and thy fear hath cut me off.” Job doth often com- plain in this kinde ; and those God doth not assist, the Divel is ready to try and torment, “ still seeking whom he may devour.” If he finde them merry, saith Gregory, “ he tempts them forth- with to some dissolute act; if pensive and sad, to a desperate end.” Aut suadendo blanclilur, aut minando ferret, some- times by faire means, sometimes again by foule, as he perceives men severally inclined. His ordinary engine by which he pro- duceth this effect, is the melancholy humour it self, which is balneum Diaboli, the Divel’s bath ; and as in Saul, those evil spirits get in p as it were, and take possession of us. Black choler is a shooing horn, a bait to allure them, in so much that many writers make melancholy an ordinary cause, and a symp- tome of despair, for that such men are most apt, by reason ot their ill-disposed temper, to distrust, fear, grief, mistake, and n 1 Sam. 2. 16. ° Psal. 38. Vers 9. Vers. 14. fenii, Lem. lib. ■ 1. cap. i(3r p Immisccnt sc maU amplifie amplifie whatsoever they preposterously conceive, or falsely ap- prehend. Conscientia scrupulosa nascitur ex vitio naturali, complex ione 771 e lane ho lie a (saith Navarrus cap. zl. nu?n. 282. Torn. 2. cas. conscien.) The body works upon the minde, by obfuscating the spirits and corrupted instruments, which * Perkins illustrates by simile of an Artificer, that hath a bad toole, his skill is good, ability correspondent, by reason of ill tooles his work must needs be lame and unperfect. But melan- choly and despaire, though often, do not alwaies concur ; there is much difference; melancholy fears without a cause, this up- on 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 * Bright and Perkins illustrate by four reasons; and yet melancholy alone again may be sometimes a sufficient cause of this terror of conscience. r Fcelix Plater so found it in his observations, e vie lane holicis alii damnatos se putant, Deo curce non sunty necprxdestinati, Sic. “ 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 judgement and hell fire, drives men to desperation; fear and sorrow, if they be immoderate, end often with it.” Intolerable pain and anguish, long sicknes, captivity, misery, loss of goods, loss of friends, and those lesser griefs, do some- times effect it, or such dismal accidents. Si non statim rele- vantur. + 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 op- pressed, wicked men flourish, they have not as they think to their desert,” and through impatience of calamities are so mis- affected. Democritus put out his eies, ne vialorum civiuni prosperos videret successus, because he could not abide to see wicked men prosper, and was therefore ready to make away himself, as s Agellius writes of him. Fcelix Plater hath a memorable example in this kinde, of a Painter’s wife in Basil, that was melancholy for her son’s death, and for melancholy be- came desperate, she thought God would not pardon her sins, “ ' and for four months, still raved, that she was in hell-fire, already damned.” When the humour is sturred up, every small object aggravates and incenseth it, as the parties are ad- i Cases of conscience, 1. 1. 16. * Tract. Melan. cap. 33. & 34. r C. 3. de mentis alien Deo minus se eurae esse, nec ad salutem praedestinatos- esse. Ad desperationem ssepc ducit haec melancholia, & cst frequentissima ob supplicii metum seternumque judicium ; misror & metus in desperationem plerumque desinunt. f Comment in 1. cap. gen. artic. 3 quia impii florent, beni opprimuntur &c. alius ex.consideratione hujus seria desperabun- dus. i * * * 5 Lib. 20. c. 17. 1 Damnatara sc putavit, & per quatuor menses gehennae poenam sentire. O 0 3 dieted. dieted. “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 Schollar and a great Divine ; no perswasion 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 judgements, most part accompany this melancholy, and are main causes, as * Navarrus holds ; to converse with such kinde of persons so troubled, is sufficient occasion of trouble to some men. Nonnulli ob long as inedias, studia 3C medilationes calestes, dc rebus sacris &( religions 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. “ x If they be solitary given, superstitious, precise, or very devout; seldome shall you finde a Merchant, a Souldier, an Inn-keeper, a Bawd, an Host, an Usurer so troubled in minde, they have cheverel consciences that will strech, they are seldome 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.” Per. Forestus observat. lib. 10. cap. 12. de m&rbis 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 divels 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 y smel as much. I told him he was melancholy, but he laughed me to scorn, and replied that he saw divels, talked with them in good earnest, would spit in my face, and ask me if I did not smel brimstone, but at last he was by him cured. Such another story I finde in Plater observat. lib. 1. A poor fellow had done some foul offence, and for fourteen dayes would cat no meat, in the end became desperate, the Di- vines about him could not ease him, z but so he died. Con- tinual meditation of God’s judgements troubles many, Multi ob timoremfuturijudicii, saith Guatinerius cap. .,5. tract. 15. K suspicipnem desperabundi sunt . David himself complains that God’s judgements terrified his Soul, Psal. 119. part. 16. vers. 8. “ 1566. ob triticum diutius servatum conscienti* stimulis agitatur, &c. , * Tom. 2. c. 27. num. 282. conversatio cum scrupulosis, vigiliac, jejunia. * Solitarios Sc superstitiosos plerumque exagitat conscieutia, non mercatorcs, lenones, caupones,faeneratores,&c. largiorem hi nacti suntconscientiam. Juvenes plerumq; conscientiam negligunt, senes autem, See. i Aruion sends sulphur jnquit ? 1 Desporabundus misere periit. “ My ** My flesh trembleth for fear of thee, and I am affraid of thy judgements.” 2uoties diem ilium cogito (saith 1 Hierome) tdto 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 vueror, ubi fletus, ubi dolor sempitermis,. Mors sine morte, Jinis sine Jine; a finger burnt by chance we may not endure, the pain is so giievous, 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 avum, in aternum. O eternity ! " * Asternitas est ilia vox, Vox ilia fulminatrix, Tonitruis minacior, Fragoribusq; cceli, ALternitas est ilia vox, meta carens & ortu, &c. Tormenta nulla territant, Quse finiuntur annis; Asternitas, asternitas Versat coquitq; pectus. Auget haec poenas indies, Centuplicatq; flannnas,” &c. This meditation terrifies these poor distressed souls, especi- ally if their bodies be predisposed by melancholy, they religi- ously given, and have tender consciences, every small object affrights them, the very inconsiderate reading of Scripture it self, and mis-interpretation 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 choaked. Whom he hath predestinated he hath chosen. He will have mercy on whom he will have mercy.” Non est rolentis nec currentis, sed miserentis Dei. These and the like places terrifie the souls of many ; election, predestination, reprobation, prepos- terously conceived, offend divers, with a deal of foolish pre- sumption, curiosity, needless speculation, contemplation, sol- * In 17. Johannis. Non pauci se cruciant, & excarnificant intantum, ut non parum absint ab insania; neq; tamen aliud hac mentis anxietate efficiunt, quatn nt diabolo potestatem faciant ipsos per desperationem ad inferos producendi. *Drexeiius Nicet. lib. 2. cap. 11. O o 4 licitude. licitude, wherein they trouble and pusle themselves about those questions of grace, free-will, perseverance, God’s secrets ; they will know more than is revealed of God in his word, hu- mane capacity, or ignorance can apprehend, and too importunate enquiry after that which is revealed; mysteries, ceremonies, observation of Sabbaths, laws, duties, &c. with many such which the Casuists discuss, and Schoolmen broach, which di- vers 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 crucifie themselves, that they are almost mad, and all they get by it is this, they lay open a gap to the Divel by Desperation to carry them to hellbut the greatest harm of all proceeds from those thundering Ministers, a most frequent cause they are of this malady : “ b and do more harm in the Church (saith Erasmus) then they that flatter ; great danger on both sides, the one lulls them asleep in carnal security, the other drives them to despaire.” Whereas CS. Bernard well adviseth, “We should not meddle with the one without the other, nor speak of judgement without mercy; the one alone brings Despera- tion, the other security.” But these men are wholly for judgement, of a rigid disposition themselves, there is no mercy with them, no salvation, no balsome for their diseased souls, they can speak of nothing but reprobation, hell fire, and dam- nation, as they did Luke 11. 46. lade men with burdens grievous to be born, which they themselves touch not with a finger. . ’Tis familiar with our Papists to terrifie men’s souls with Purgatory, tales, visions, apparitions, to daunt even the most generous spirits, “ to d require charity,” as Brentius ob- serves, “ of others, bounty, meekness, love, patience, when they themselves breath nought but lust, envy, covetousness.” They teach others to fast, give alms, do penance, and crucifie their minde 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 Curtesan in their armes: lieu, quantum patimur pro Christo, as c he said, what a cruel tyrauny is this, so to insult over and terrifie men’s souls ! Our indiscreet Pastors many of them come - 11 Ecclesiast. 1. 1. Haud scio an majus discrimen ab his qui blandiuntur, an ab his qui territant: ingens utrinq; periculum: alii ad securitatcm ducunt, alii afRictionum magnitudine mentem absorbent, & in desperationem trahunt. c'Bern. sup. 16. Cant. 1. alterum fine altero proferre non expedit; recordatio solius.judicii in desperationem praecipitat, & misericordiae fallax ostentatio pes- simam generat securitatcm. * In Luc. horn. 103. exigunt ab aliis charitatem, benefleentiam, cum ipsi nil spcctent pratter libidinem, invidiam, araritiam. e Leo decimus. not not far behind, whitest in their ordinary Sermons they speak so much of election, predestination, reprobation, ab a ter no, sub- traction of grace, praeterition, voluntary permission, &cc. by what signs and tokens they shall discern and try themselves, whether they be God’s true children elect, an sint reprobi, pradestinaii, Xc. with such scrupulous points, they still aggra- vate sin, thunder out God’s judgements without respect, in- tempestively rail at and pronounce them damned in all audito- ries, for giving so much to sports and honest recreations, making every smal 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 ends. “ These bitter potions (saith f Erasmus) are still in their mouths, nothing but gall and horror, and a mad noyse, 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 salva- tion; 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 kinde. The last and greatest cause of this malady, is our own con- science, sense of our sins, and God’s anger justly deserved, a guilty conscience for some foul offence formerly committed, “ * O miser Oreste, quid morbi te perdit?” Or: “ Conscientia, Sum enim mihi conscius de malis perpetratis.” “ A good conscience is a continual feast,” but a galled consci- ence 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 ledgier book, wherein are written all our offences, a register to lay them up, (which those * /Egyptians in their Hieroglyphicks 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. “ h Sin lies at door,” &c. I know there be many other causes assigned by Zanchius, * Musculus, and the rest; as incredulity, infidelity, 1 Deo futuro judicio, dedamnatione horrendnm erepunt, & arnaras illas po- tiortes in ore semper U'abent, ut mulios inde in desperationem cogant. * £u- jipides. e Pierius. h Gen. 4. * y. Causes Musculus makes. presump- presumption, ignorance, blindness, ingratitude, discontent, those five grand miseries in Aristotle, Ignominy, need, sick- ness, enmity, death, &c. but this of conscience is the greatest, v Instar ulcer is corpus jugiter percellens: This scrupulous conscience (as 1 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 them- selves and aggravate every small offence, when there is no such cause, misdoubting in the mean time God’s mercies, they fall into these inconveniences.” The Poet call them m Furies Dire, but it is the conscience alone which is a thousand wit- nesses to accuse us, “ * Nocte dieq; suum gestant in pectore testem.” A continual testor 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 bailiffe to carry us, a Serjeant to arrest, an Attourney to plead against us, a gaolour to torment, a Judge to condemn, still accusing, denouncing, torturing and molesting. And as the statue of Juno in that holy city neer Euphrates in fAssyria 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 ac- cuse us. After many pleasant daies, and fortunate adventures, merry tides, this conscience at last doth arrest us. Well he may escape temporal punishment, n bribe a corrupt judge, and avoid the censure of law, and flourish for a time ; “ for ° who ever saw (saith Chrysostome) a covetous man troubled in mindewhenhe is telling of his money, an adulterer mourn with his mistris in his arms? we are then drunk with pleasure, and perceive nothing:” yet as the prodigal Son had dainty fare, sweet musick at first, merry company, jovial entertain- ment, but a cruel reckoning in the end, as bitter a,s worm- wood, a fearful visitation commonly follow’s. And the divel that then told thee that it was a light sin, or no sin at all, now ag- gravates on the other side, and telleth thee, that it is a most irre- missible offence, as he did by Cain and Judas, to bring them to despaire ; every small circumstance before neglected and con- 1 Plutarch. 'Alios misere castigat plena scrupulis conscientia, nodum in scirpo quaerunt, & ubi nulla causa subest misericordtae divinae diffidences, se orco destinant. w Coelius lib. 6. * Juvenal. f Lucian de dea Syria. St adsriteris, te aspicit; si transeas, visu te sequitur. n Prima hate cst ultio, quod se Judire nemo noccns absolvitur, iniproba quamvis gratia fallacis prneto- ris vicerit urnam. Juvenal. • Quis unquam vidit avarum ringi, dum lucrum adest, adulterum dum potitur voto, lugcre in perpetrando scclere? voluptate suinus ebrii, proindc non sentimus, &c. teraned, temned, will now amplifie it self, rise up in judgement and ac- cuse, the dust of their shooes, dumb creatures, as to Lucian’s tyrant, hctus SC candela, the bed and candle did bear witness, to torment their souls for their sins past. Tragical examples in this kinde are too familiar and common : Adrian, Galba, Nero, Otho, Vitellius, Caracalla, were in such horror of conscience for their offences committed, murders, rapes, extortions, in- juries, that they were weary of their lives, and could get no body to kill them * Kennetus, King of Scotland, when he had murdered his Nephew Malcome, King Duffe’s son, Prince of Cumberland, and with counterfeit tears and protestations dissembled the matter a long time, “ fat last his conscience ac- cused him, his unquiet soul could not rest day or night, he was terrified with fearful dreams, visions, and so miserably tor- mented all his life.” It is strange to read what p Cominseus hath written of Lewis the 11. that French King, of Charles the 8. of Alphonsus King of Naples, in the fury of his passion how he came into Sicily, and what pranks he plaid. Guicci- ardine, a man most unapt to believe lyes, relates how that Fer- dinand 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 mur- derer, an oppressour of his subjects, he bought up all commo- dities, and sold them at his own price, sold Abbies 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 then they did. Why was Pausanias the Spartan Tyrant, Nero, Otho, Galba, so perse- cuted with spirits in every house they came, but for their mur- ders which they had committed? * Why doth the divel haunt many men’s houses after their deaths, appear to them living, and take possession of their habitations, as it were, of their pallaces, but because of their several villanies ? why had Rich- ard the 3. such fearful dreams, saith Polydor, but for his fre- quent murders ? Why was Herod so tortured in his mind ? be- cause he had made away Mariamne his wife. Why was Tlieo- doricus the King of the Gothes so suspitious, and so affrighted with a fish head alone, but that he had murdered Symmachus, and Boethius his son in law, those worthy Romans? Cadius lib. 27. cap. 22. See more in Plutarch, in his tract De Ins qui stro d Namine puniuntur, and in his book De tranquil- * Buchanan. lib. 6. Hist. Scot. f Animus conscientia sceleris inquietus, nullum admisit gaudium, sed semper vexatus noctu & mterdiu per somnmn visis horrore plenis pertremefactus, &c. r De bello Ncapol. h Thireus lie locis infestis, part, l.cap. 2. Nero's mother was still in his eyes. lit ate litate animi, &c. Yea, and sometimes GOD himself hath a hand in it, to shew his power, humiliate, exercise, and to try their faith, (divine temptation, Perkins cals it, Cas. cons. lib. 1. cap. 8. sect. 1.) to punish them for their sins. God the avenger, as r David terms him, ullor a tergo Deas, his wrath is apprehended of a guilty soul, as by Saul and Judas, which the Poets expressed by Adrastia, or Nemesis: “ Assequitur Nemesisq; virum vestigia servat, Ne male quid facias.” And she is, as ‘Ammianus lib. 14 describes her, “ the Queen of causes, and moderator of things,” now she puls 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 judgement, wrath and vengeance, are to be found in all histories, of some that have been eaten to death with Rats and Mice, as ' 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 vermine, which howsoever Serrarius the Jesuite Mogunt. rerum lib. 4. cap. 5. impugne by 22 arguments, Tritemius, “Munster, Magdebur- genses, and many others relate for a truth. Such another ex- ample I finde in Geraldus Cambrensis I tin. Cam. lib. 2. cap. 2. and where not P And yet for all these terrors of conscience, affrighting pu- nishments 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 despaire, or be troubled for his sins ; for let him be never so dissolute a catiffe, 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, 40000. years , to come, so many Jubilies, 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 mony or friends, or will take any paines to come to such an Altar, hear a Mass, say so many Pater-nosters, undergo such and such penance, he cannot do amiss, it is im- possible his mindshould be troubled, or he have any scruple to molest him. Besides that Fax a Camera Apostolica, which ' Psal. 44 1- • Regina causarum & arbitra rerum, uunc erectas cervices npprimit, See. * Alex. Gaguinus fatal, rcg. Pol. “ Cosmog. Munster. Sc Mag tie. was was first published to get money in the daies of Leo Decimus, that shaiking Pope, and since divulged to the same ends, sets down such easie rates and dispensations for all offences, for perjury, murder, incest, adultery, See. for so many grosses or dollers (able to invite any man to sin, and provoke him to of- fend, me thinks, that otherwise would not) such comfortable remission, so gentle and parable a pardon, so ready at hand, withsosmal cost and suit obtained, that I cannot see how he that hath any friends amongst them (as l 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 dam- nation, or troubled in minde. Their ghostly fathers can so readily apply remedies, so cunningly string and unstring, winde and unwinde 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. SUBSLCT. IV. Symptomes of Despaire, Fear, Sorow, Suspition, Anxiety, Horror of conscience, fearful dreams and visions. AS -Shoomakers do when they bring home s’nooes, still cry,1 Leather is dearer and dearer ; may I justly say of those melancholy Symptomes : these ot despaire 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 en- dured; “ for a wounded spirit who can bearit?” Prov. 18. 19. What therefore * Timanthes did in his picture ot Iphigenia, now ready to be sacrificed, when he had painted Chalcas mourning, Ulysses sad, but most sorrowful Menelaus; and shewed all his art in expressing a variety of affections, he co- vered the maid’s father, Agamemnon’s head with a vail, 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 deciphred. What he did in his pic- ture, I will do in describing the Symptomes ot Despaire; imagine what thou canst, fear, sorrow, furies, grief, pain, ter- ror, anger, dismal, gastly, tedious, irksome, &c. it is not suffi- * Plinius cap. 10. 1. 35. Consumptis afFectibus, Agamemnonis caput vclavir, ut omnes quern possent, maximum mosrorem in virgmis pan** >itarcnt. cienr, dent, it comes far short, no tongue can tell, no heart conceive it. "I is an Epitome of hell, an extract, a quintessence, a com- pound, a mixture of all feral maladies, tyrannical tortures, plagues and perplexities. There is no sickness almost but Phy- sick provideth a remedy for it; to every sore, Chirurgery will provide a salve: friendship helps poverty; hope of liberty easeth imprisonment; suit and favour revoke banishment; authority and time wear away reproach : but what Physick] what Chirurgery, what wealth, favour, autherity can relieve] bear out, asswage, or expel a troubled conscience ? A quiet minde 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, (lirum, pestilens, atrox, ferum, concur in this, it is more than melancholy in the highest degree; a burning feaver of the soul; so mad, saith x Jacchinus, by this misery ; fear, sorrow and despair, he puts for ordinary symptomes of Melancholy. They are in great pain and horror of mind, distraction of soul, restless, full of con- tinual fears, cares, torments, anxieties, they can neither eat, drink, nor sleep for them, take no rest, “ y Perpetua impietas, nec mensac tempore cessat, Exagitat vesana quies, somniq; furentes.” Neither at bed, nor yet at bord. Will any rest Despair afford. Fear takes away their content, and dries the blood, wasteth the marrow, alters their countenance, “ even in their greatest de- lights, singing, dancing, dalliance, they are still (saith 2 Lem- nxus) tortured in their souls.” It consumes them to nought, “ 1 am like a Pelican in the wilderness (saith David of him- self, temporally afflicted) an Owle because of thine indigna- tion.” Psal. 102, vers. 8, 10. and Psal. 55. 4. “ My heart trembleth within me, and the terroursof death have come upon me; fear and trembling are come upon me, &c. at death’s dore,” Psal, 107. 1.8. “ Their soul abhors all manner of meats.” Their a sleep is (if it be any) unquiet, subject to fear- ful 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 * Cap. 15. in 9. Rhasis. v Juv. Sat. 13. 1 Mcntem eripit timor hie; vultum, totuiiKjiie corporis habitum immutat, etiam in deliliis, in tripudiis, in syinposiis, in amplexu conjngis carnificinam exercet, lib. 4. cap. 21. “Non sink eonscientia tales homines recta verba proferre, aut rectis quenquam oculis aspicere, ab ottini hominum cartu cosdcm exterminate & dormientes perterre- facit. Fhilost. lib. 1. de vita Apollonii. Church Church were most b chearful 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 naught that is pleasant, “ c 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,” Psal. 38. 8. as David did, as Job did, 20. 3. 21. 22. &c. “ Wherefore is light given to him that is in misery, and life to them that have heavie hearts? Which long for death, and if it come not, search it more then treasures, and rejoyce 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 ubiq; tremor, timor undiq; & undiq; terror.” Fears, terrors, and affrights in all places, at all times and sea- sons. Cibum Si potum pertinadter aversantur multi, nodum in scirpo qu&ritantes, Si culpam imaginantes ubi nulla esf, as Wierus writes de Lamiis, lib. 3. c. 7. they refuse many of them meat and drink, cannot rest, .aggravating still and suppos- ing grievous offences where there are none. God’s heavie wrath is kindled in their souls, and notwithstanding their con- tinual prayers and supplications to Christ Jesus, they have no release or ease at all, but a most intolerable torment, and in- sufferable anguish of conscience, and that makes them through impatience to murmure against God many times, to rave, to blaspheme, turn Atheists, and seek to offer violence to them- selves. Deut. 28. 65, 66. “ 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.” * 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 prasens est, cur non sue- currit ? cur non me carcere, inedid, squalorc confectum liber at? quid ego feci? Sic. absitdme hujusmodi Deus. Another of his acquaintance brake out into like Atheistical blasphemies, upon his Wive’s death raved, cursed, said and did he car’d not what. And so for the most part it is with them all, Eusebius, Nicephorus eccles. hist. lib. 4. c. 17. c Seneca lib. 18. epist. 106. Conscientia aliud agere non patitur, perturbatum vitam agunt, nunquam vacant, &c. * Artie. 3. ca. 1, fol. 230. quod horrendum dictu, desperat bundus quidam me presente cum ad patientiam hortaretur, &c. many many of them, in their extremity, think they hear and see visi- ons, out-crys, confer with Divels, 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 Divel 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 them- selves : Something talks with .them, they spit fire and brim- stone, they cannot but blaspheme, they cannot repent, believe, or think a good thought, so far carryed; ut cogantur ad irn~ pia cogitandum etiam contra voluntatem, said d Fcelix Plater, ad blasphemiam erga deum, ad multa horrenda perpetranda, ad matins violentas sibi inferendas, SCc. and in their distracted fits and desperate humors, to offer violence to others, their familiar and dear friends sometimes, or to meer strangers, upon very small or no occasion: For he that cares not for his own, is master of another man’s life. They think evill against their wils; 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 evill thoughts still suggested to him, and wicked e meditations. Another instance he hath ,of a woman that was often tempted to curse God, to blasphem and kill her self. Sometimes the Divel (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 Apollidorus, in Piutarch, thought his heart spake within him. There is a most memorable Example of r Francis Spira, an Ad- vocate of Padua, Ann. 1545, that being desperate, by no counsel of learned men could be comforted ; he felt (as he said) jhe pains of Hell in his soul, in all other things he discoursed aright; but in this most mad. Frismelica, Bullovat, and some other excellent Physitians, could neither make him eat, drink, or sleep, no perswasion could ease him. Never pleaded any jnan 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 bethought 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. “ g A Nun came to me for help, well for all other matters, 4 Lib. 1. obser .cap. 3. cAtl matedice'ndum Deo. f Goulart. * Dum h®c scribo, implorat opcm mcam monacha, in reliquis sana, & judicio recta, per. 5. aonos melancholica; damnatam sc dicit, Conscientise stimulus op- pressa, &c. but but troubled in conscience for five year last past; she is almost mad, and not able to resist, thinks she hath offended God, and is certainly damned.” Foelix Plater hath store of Instances of such as thought themselves damned, h 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 it sell 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. Prognostiques of Despaire, Atheism, Blasphemy, violent death, Sic. MOST part these kind of persons ‘ make 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. 18. 14. As Cain, Saul, Achitophel, Judas, blasphemed and died. Bede saith, Pi- late died desperate eight years after Christ. k Felix Plater hath collected many examples. “ 1 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, I or no ? If they die so obstinatly and suddenly, that they cannot so much as wish for mercy, the worst is to be suspected, because they die impenitent. m If their death had been a little more lingring, wherin they might have some leasure 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 them- selves, and so brought adsanam mentem, they have been very penitent, much abhorred their former act, confessed that they have repented in an instant, and cryed 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 h Alios conquerentes audivi se esse ex damnatoru numero. Deo non esse curse, aliaq; infinita quae proferre non audebant, vel abhorrcbant. ■ Muscu- lus, Partritus, ad vim sibi infercndam cogit homines. k 3 De mentis alienat. observ. lib. 1. 1 Uxor Mercatoris diu vexationibus tentata, &c. m Aber- nethie. VOL. II. PP his his regeneration, in regard lie doth this not so much out of his will, as ex vi morbi, we must make the best construction of it, as n Turks do, that think all fools and mad men go directly to heaven. SUBSECT. VI. Cure of Despaire by Physick, good counsel, comforts, Me. 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 finde comfort, are taken efaucibus Erebi, from the chops of Hell, and out of the Divel’s pawes, though they have by ° obligation given them- selves 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 Physick. p Bellovacus cured a Monke by altering his habit, and course of life : Plater many by Physick alone. But for the most part they must concur : and they take a wrong course that think to overcome this feral passion by sole Physick ; and they are as much out, that think to work this effect by good advice alone, though both be forci- ble in themselves, yet vis unita fortior, they must go hand in hand to this disease : « “ alterius sic altera poscit opem.” For Physick the like course is to be taken with this as in other melancholy : diet, ayr, exercise, all those passions and perturba- tions of the minde, &c. are to be rectified by the same means. They must not be left solitaiy, or to themselves, never idle, never out of company. Counsel, good comfort is to be applyed, 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 counter-poysed. Many excellent Ex- hortations, paraenetical Discourses are extant to this purpose, for such as are any way troubled in minde : Perkins, Green- ham, Hayward, Bright, Aberncthy, Bolton, Culmanus, Hel- " Busbcquius. ° John Major vitis patrum : quidam negavit Christum, per Chirographum post rcstitutus. ? Trincavelius lib. 3. consil. 46. mingius. mingius, Caslius Secundus, Nicholas Laurentius, are copious on this subject : Azorius, Navarrus, Sayrus,'8cc. and such as have written cases of conscience amongst our Pontifical Writers. But because these mens’ works are not to all parties at hand, so pa- rable at all times, I will for the benefit and ease of such as are afflicted, at the request of some * friends, recollect out of their voluminous treatises, some few such comfortable speeches, ex- hortations, arguments, advice, tending to this subject, and out of God’s Word, knowing, as Culmannus saith upon the like occa- sion, “ a how unavailable and vain mens’ counsels are to com- fort 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, Bol- ton, give in charge, the parties to whom counsel is given be sufficiently prepared, humbled for their sins, fit for comfort, confessed, tryed how they are more or less afflicted, how they stand affected, or capable of good advice, before any remedies be applyed : To such therefore as are so thoroughly searched and examined, I address this following Discourse. Two main Antidotes b Hemmingius observes opposite to Despair, good Hope out of God’s Word, to be embraced ; perverse security and presumption, from the Divel’s treachery, to be rejected ; IUa sains animce luec pestis ; one saves, the other kills, occidit animarn, saith Austin, and doth as much harm as Despair itself. c Navarrus the Casuist reckons up ten special cures out of Anton. 1. part. Tit. 3. cap. 10. l.God. 2. Physick. 3. d Avoiding such objects as have caused it. 4. Submission of himself to other mens’ judgements. 5. Answer of all objections, &c. All which Cajetan, Gerson, lib. de vit. spirit. Sayrus, lib. 1. cas. co?is. cap. 14. repeat and ap- prove out of Emanuel Roderiques, cap. 51. H 52. Greenham prescribes six special rules, Culmannus 7. First, to acknow- ledge 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 mens’ advice. 6. Physick. 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 spi- ritually sick, void of reason almost, over-born by their mise- * My brother George Burton, M. James Whitehall, Rector of Checkly in Staffordshire, my quondam Chamber Fellow, and late Fellow Student in Christ Church, Oxon. ‘ Scio quam vana sort & ineflicax humanorum ver- borum penes ailiictos cosolatio, nisi verbum Dei audiatur, a quo vita, retrigera- tio, solatium, puenitentia. b Amid, advcrsus desperationem. c Tom. 2, c.27. num. 282. 11 Avcrsiocogitationis a re scrupulosa, conti avcmip scru- pulorum. lies, and too deep ail 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 infirmi- ties, 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 m ind, is the enormity of their offences, the intolera- ble burthen of their sins, God’s heavie wrath and displeasure so deeply apprehended, that they account themselves Repro- bates, quite forsaken of God, already damned, past all hope of grace, uncapable 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 haynous which is not pardon- able in it self, no crime so great but by God’s mercy it may be forgiven. “Where sin aboundeth, grace aboundeth much more,” Rom. 5. 20. And what the Lord said unto Paul in his extremity, 2 Cor, 11.9. “ My grace is sufficient for thee, for my power is made perfect through weakness; ’ ’ concerns e very 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, Matth. 9. 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, Mat. 11. 28. “ Come unto me all ye that are heavie laden, and I will ease you.” Ezek. 18. 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 wicked- ness out of my remembrance saith the Lord,” Isay 43. 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. 103. 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, Luk. 15. if they shall so come with tears in their eyes and a penitent heart. Pec- cator agnoscat, Deus igtioscit. “ The Lord is full of com- passion and mercy, slow to anger, of great kindness,” Psal. 103. 8. “ He will not alwayes chide, neither keep his anger forever.” 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 then thy sins. His mercy is above all his works,” Psal. 145. 9. able to satisfie for all men’s sins, antilutron, l.Tim. 2. 6. His mercy is a panacea, abal- som for an afflicted soul, a Soveiaign medicine, an Alexiphar- macum macumfor all sin, a charm for the Divel; his mercy was great to Solomon, to Manasses, 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 e doubts of the remission of his sins, de- nies God’s mercy, and doth him injury, saith Austin. Yea, but thou replyest, I am a notorious sinner, mine offences are not so great as infinite. Hear Fulgentius, “ f God’s invincible good- ness cannot be overcome by sin, his infinite mercy cannot be terminated by any : the multitude of his mercy is equivalent to his magnitude.” Hear g 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. What- soever thy sins be then in quantity or quality, multitude or magnitude, fear them not, distrust not. I speak not this, saith h 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 pani- tentia quam sequens culpa coinquinat, ’tis to no purpose for me to repent and to do worse than ever I did before, to perse- vere in sin, and to return to my lusts as a Dog to his vomit, or a Swine to the mire : ' to what end is it to ask forgiveness of my sins, and yet daily to sin again and again, to do evil out of an habit ? I daily and hourly offend in thought, word, and deed, in a relapse by mine own weakness and wilfulnes : my bonus Genius, my good protecting Angel is gone, I am fain from that I was or would be, worse and worse, “ my latter end is worse than my beginningSi quotidice peccas, quoti- die, saith Chrysostom, peniitentiam age, If thou daily offend, daily repent: “ k if twice, thrice, an hundreth, an lmndreth thou- sand times, twice, thrice an hundreth 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. 3. 24. If thine enemy repent, as our Saviour enjovned Peter, forgive * Magnam injuriam Deo facit qui diffidit de ejus misericordia. f Bonitas invicti non vincitur ; infiniti misericordia non finitiir. s Horn. 3. De posni- tentia : Tua quidem malitia mensuram habet. Dei autcm misericordia mensu- ram non habet. Tua malitia circumscripta est, &c. Pelagus etsi magnum, mensuram habet; dci autem, &c, h Non ut desidiores vos faciam, sed uc alacriorcs reddam. ‘ Pro peccatis veniam poscere, et mala de novo ite- rare. k Si bis, si ter, si centies, si centies miliies, toties pofnitentiam age. P p 3 him him 77 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 * Anselm) dictates to me, that I deserve damnation, my repentance will not suffice for satisfaction ; but thy mercy, O Lord, quite over- cometh all my transgressions.” The gods once (as the Poets fain) 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 suffici- ent.” 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 Physitian, and thoushalt soon perceive that his power is infinitely beyond it. God is better able, as 1 Bernard enformeth us, “ to help, then sin to do us hurt; Christ is better able to save, then the Divel to destroy.” m If he be a skilful Physician, as Fulgentius adds, “ he can cure all dis- eases ; 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 thy- self unto him, as Saint Austin adviseth, “ n 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 “ mourn- ing of prisoners, and deliver the children of death,” Psal. 102. 19, 20. “and though our sins be as red as scarlet, he can make them as white as snow,” Isa. 1. 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 onely believe, trust in him, rely on him, be „ penitent and heartily sorry for thy sins. Repentance is a sove- raign remedy for all sins, a spirituall wing to erear 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. ® Peccatum vulnus, pamtentia medicinam : sin made the breach, repentance must help it; howsoever thine offence came by error, sloath, obstinacy, ignorance, exitur per pceniten- *■ Conscientia mea meruit damnationem, poenitentia non sufficlt ad satisfac- tionem : sed tuamisericordia superat omnem offensione. 1 Multo cfficacior Christi mors in bonum, quam peccata nostra in malum. Christus potentior ad salvandum, quam daemon ad perdendum. ■" Peritus medicus potest omnes infirmitates sanare ; si misericors, vult. " Omnipotent medico nullns languor insanabilis occurrit: tu tantum doceri te sine, mannm ejus ne repclle : novit quid agat; non tantum delectens cum fovet, sed tolcres quum secat. ° Chrys. hope 3. de poenit. tiam. tiam, this is the sole means to be relieved, p Hence comes our hope of safety, by this alone sinners are saved, God is pro- voked to mercy. “ This unlooseth all that is bound, enlighten- eth darkness, mends that is broken, puts life to that which was desperately dying Makes no respect of offences, or of per- sons, “ 11 This doth not repel a fornicator, reject a drunkard, resist a proud fellow, turn away an Idolater, but entertains all, communicates it self to all.” Who persecuted the Church more than Paul, offended more than Peter ? and yet by repent- ance (saith Chrysologus) they got both Magisterium SC mini- sterium sanctitatis, the Magistery of holiness. The prodi- gall son went far, but by repentance he came home at last. “ r This alone will turn a woolf into a sheep, make a Publican a Preacher, turn a thorn into an Olive, make a deboshed Fellow Religious,” a Blasphemer sing Halleluja, make Alexander the Copper-smith truly devout, make a Divel a Saint. “'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. “ An Hauk came into the Ark, and went out again an Hauk ; a Lyon came in, went out a Lyon; a Bear, a Bear ; a wolf, a wolf ; but if an Hauk come into this sacred Temple of repentance, he will go forth a Dove, (saith * Chrysostom) a wolf go out a sheep, a Lyon a Lamb, u This gives sight to the blind, legs to the lame, cures all diseases, con- fers grace, expels vice, inserts vertue, comforts and fortifies the eoul.” Shall I say, let thy sin be what it will, do but repent, it is sufficient. “ * Quem posnitet peccasse pene est innocens.” ’Tis true indeed and all sufficient this, they do confess, if they could repent; but they are obdurate, they have cauterized con- sciences, they are in a reprobate sense, they cannot think a good thought, they cannot hope for grace, pray, believe, re- pent, or be sorry for their sins, they find no grief for sin in themselves, but rather a delight, no groaning of spirit, but are carryed headlong to their own destruction, “ heaping wrath to themselves against the day of wrath,” Rom. 2. 5. ’Tis a * Spes salutis per quam peccatores salvantur, Deus ad misericordiam provo- catur. Isidor. omnia ligata tu solvis, contrita sanas, confusa lucidas, desperata animas. s Chrys. horn. 5. non fornicatorem abnuit, non ebrium avertit, non superbum repeilit, non aversatur Idololatra, non adulterum, sed ornnes suscipit, omnibus communicat. r Chrys. horn. 5. * Qui turpibus cantilenis ali- quando inquinavit os, divinis hymnis animum purgabit. « Horn. 5. Introivit hie quis accipiter, columba exit; introivit lupus, ovis egreditur, &c. « Om- r.es ianguores sanat, ctecis visum, claudis gressum, gratiam confer!, &c. * Seneca. grievous grievous case this I do yeeld, and yet not to be despaired; God ot his bounty and mercy cals all to repentance, Rom. 2. 4. tbou’n.a'st be ca,led at length, restored, taken to his grace as the Thief upon the Cross, at the last hour, as Mary Magdalen and many other sinners have been, that were buryed in sin. God (saith x Fulgentius) is delighted in the conversion of a sin* ner, besets no time prolixitas temporis Deo non pr<ejudi cat, 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. “ y This heaven ot repentance is still open for all distressed souls •” and howsoever as yet no signs appear, thou maist repent in good time. Hear a comfortable speech of S. Austin, “ - Whatsoever thou shalt 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 leasure, and invites thee to re- pentance.” Howsoever as yet, Isay, thou perceivest no fruit no feeling, findest no likelihood of it in thy self, patiently abide tlie Lord s good leisure, despair not, or think thou art a Repro- bate ; he came to call sinners to repentance, Luke 5 3o Gf 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 in clination 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 I these \ ertues may lie hid in thee for the present, yet hereafter shew 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 I hou dost not believe, thou sayst, yet thou wouldst believe if thou couldst, ’tis thy desire to believe ; then pray, “ ^ Lord help mine unbeliefand hereafter thou shalt certainly believe : Dabitur sitienti, It shall be given to him that thirsteth Thou canst not yet repent, hereafter thou shalt; a black cloud of sin as yet obnubilates thy soul, terrifies thy conscience, but this cloud may conceive a Rain-bow at the last, and be quite dissi pated by repentance. Be of good chear; 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 • - Delectatur Dens conversione pcccatoris; onwe tempusvita: conversion; deputatur ; pro prxsentibus habentur tam prseterita quam futura. v Austin Semper poemtentiae portus apertus est ne desperemus. * Quicquid feceris' quantumeunque peccaveris, adliuc in vita es, unde te omnino si sanare tenollor Deus, auterret; parccndo clamat ut redeas, &c. » Matth. 6. 25 s Rp 21.6. ’ iccv. sorry ; sorry ; comfort thyself, no time is overpast, ’tis never too late. A desire to repent, is repentance it sell, though not in nature, yet in God’s acceptance ; a willing minde is sufficient. “Bles- sed are they that hunger and thirst after righteousness,” Mat. 5. 6. He that is destitute of God’s Grace, and wisheth for it, shall have it. “ The Lord (saith David, Psal. 10. 17.) will hear the desire of the poor,” that is, such as are in distress of body and minde. :Tis true thou canst not as yet grieve for thy sin, thou hast no feeling of faith, I yeeid ; 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. Tho.u lovest God’s children and Saints in the mean time, hatest them not, perse- cutest them not, but rather wishest thyself a true Professor, to be as they are, as thou thy self 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 4. 18. c A true desire of mercy in the want of mercy, is mercy itself; a desire of grace in the want of grace, is grace it self; 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 it self. For it is not thy Faith and Repentance, as d Chrysostom truly teacheth, that is vailable, 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 tobe grieved for it, is grace it self. 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, an heart which desireth to repent and believe ; for such a one is taken of him (he accepting the will for the deed) for a truly penitent and believing heart. All this is true thou replyest, but yet it concerns not thee, ’tis verified in ordinary offenders, in common sins, but thine are of an higher strain, even against the Holy Ghost himself, irre- missible 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 * Aberncthy, Perkins. d Non cst posnitcntia, s£d Dei misericordia annexa. thy thy soul to the Divel, as V/itches and Conjurors do, explicite and implicitly by compact, band and obligation (a desperate, a feat full case) to satisfie 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 sake, with a kinde of reluctancie, ’twas troublesome and painfull to thee to perform any such thing, prater volun- tateiriy against thy will. Chou never mad’st any conscience of lying, swearing, bearing false witness, murder, adultery, brybery, oppression, theft, drunkenness, idolatrie, 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 shouldest love, and loving that thou shouldest hate. In stead of Faith, fear and love of God, repentance, &c. blasphemous thoughts have been ever harboured in his minde, even against God himself, the blessed Trinitie : the * Scripture false, rude, harsh, immethodicall : Heaven, hell, resurrection, meer toyes and fables, f incredible, impossible, absurd, vain, ill con- trived ; Religion, Policie, and humane invention, to keep men in obedience, or for profit, invented by Priests and Law-givers to that purpose, If there be any such supream Power, he takes no notice of our doings, hears not our prayers, regardeth them not, will not, cannot help, or else he is partiall, an excepter of persons, author of sin, a cruell, a destructive God, to create our souls, and destinate them to eternal damnation, to make us worse then 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 J tragedy pel- iices caelum tenent, there they shine, “ Suasq; Perseus aureas slellas habet,” where is his Providence ? how appears it ? " 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, Pagamsme to domineer in all places as it doth, heresies to multiply, such enormities to be committed, *jnd so many such bloudy wars, murders, massacres, plagues, feral diseases ! why doth he not make us all good, able, sound ? why makes he § venomous creatures, rocks, sands, deserts, this * Caecihus Minutio, Omnia ista figmenta male sanae rcligionis, & inenta so- latia a poctis inventa, vel ab aliis ob commodum, superstitiosa mistcria &c. + These temtations and objections are well answered in John Downam's Christian Wartare. + Seneca. § Vid. Campanula cap. 6. Atheis. triumphat. et c. 2. ad argunientum 12. ubi plura. Si Deus bonus unde colum, &c. earth earth it self the muckhill of the world, a prison, an house of correction ? “ * Mentimur regnare Jovem,” &c. with manv such horrible and execrable conceits, not fit to be ut- tered ; Terribilia defide, horribilia de Divinitate. They can- not some of them but think evil, they are compelled volcntes nolentes, to blospheme, 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 oppo- site to God, tentationes fted<v SC impiee, yet in this case, he oi 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 suit, evil custom, omission of holy exercises, ill company, idleness, soli- tariness, melancholy, or depraved nature, and the divel is still ready to corrupt, trouble, and divert our souls, to suggest such blasphemous thoughts into our phantasies, ungodly, profane, monstrous and wicked conceits : If they come from Satan, they are more speedy, fearfull and violent, the parties cannot avoid them : they are more frequent, I say, and monstrous when they come ; for the divel he is a spirit, and hath means and opportu- nity to mingle himself with our spirits, and sometimes more slily, sometimes more abruptly and openly, to suggest such divelish thoughts into our hearts ; he insults and domineers in melancholy distempered phantasies and persons especially ; Me- lancholy is balneum diaboli, as Serapio holds, the di\el 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 divel violently compels such crazed souls to think such damned thoughts against their wils, they cannot but do it; sometimes more con- tinuate, or by fits, he takes his advantage, as the subject is less able to resist, he aggravates, extenuates, affums, denies, damnes, confounds the spirits, troubles heart, brain, humors, organs, senses, and wholly domineers in theii imaginations. It they proceed from themselves, such thoughts, they are lemiss and moderate, not so violent and monstrous, not so frequent. The divel commonly suggests things opposite to nature, oppo- site 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 heart. 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 * Lucan. as Hell and the Divel 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 intermixt now and then : So that such blasphemous, impious, unclean thoughts, are not his own, but the Divel’s ; they proceed not from him, but from a crazed phantasie, dis- tempered humours, black fumes which offend his brain : e they are thy crosses, the Divel’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 slily 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 dismaid with such kinde of suggestions, at least if they please thee not, because they are not thy personall 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. Satana est mala inge- rere (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 ait, the more perplexed, the more thou shalt otherwise be troubled, and intangled. 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. 7. 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 subtilty, his malice : comfort thyself then it thou be penitent and grieved, or desirous to be so, these hainous 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. “ f 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.” 'lake hold of this to be thy comfort, and meditate withall on God’s word, labour to pray, to repent, to be renewed in minde, “ keep thine heart with all diligence,” Prov. 4. 13. resist the « Perkins. 1 Hemingius. Nemo peccat in spiritum sanctum nisi qui fina- fiter & voluntarie renunciat Christo, eumq; & ejus verbum extreme contemnit, sine quo nulla sa’.us; a quo pcccato liberet nos Dominus Jesus Christus. Amen. Divel Divel and he will fly from thee, pour out thy soul unto the Lord with sorrowful Hannah, “ pray continually,” as Paul in- joyns, and as David did, Psal. 1. “ meditate on his law day and night.” Yea, but this meditation is that 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 lead Scriptures, or divine Treatises, the more they pusle themselves, as a bird in a net, the more they are intangled and precipitated into this preposterous gulf: “ Many are called, but few are chosen, Mat. 20. 16. and 22. 14. with such like places of Scrip- ture misinterpreted strike them with horror, they doubt pre- sently whether they be of this number or no: God’s eternall decree of predestination, absolute reprobation, and such fatall tables, they form to their own ruine, and impinge upon this rock of despair. How shall they be assured of their salvation, by what signes ? <£ If the righteous scarcely be saved, where shall the ungodly and sinners appear? i Pet. 4. 18. Who knows, saith Solomon, whether he be elect? Phis grinds their souls, how shall they discern they are not reprobates ? But I say again, how shall they discern they are? from the divell can be no certainty, for he is a lyar from the beginning : If he suggest any such thing, as too frequently he doth, reject him as a deceiver, an enemy of humane kinde,- dispute not with him, give no credit to him, obstinately refuse him, as S. An- thony*did in the wilderness, whom the Divel set upon in seve- rall shapes, or as the Collier did, so do thou by him. For when the divell 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 beleeved, what he thought of such and such points and mysteries : the Collier told him, he beleeved as the Church did ; but what (said the Divel again) doth the Church beleeve ? as I do (said the Collier); and what’s that thou beleevest ? as the Church doth, See. when the divel could get no other an- swer, he left him. If Satan summon thee to answer, send him to Christ: he is thy liberty, thy protector against cruell death, raging sin, that roaring Lyon; 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, ‘‘ hie murus aheneus esto,” Let this be as a bulwark, a brazen wall to defend thee, stay thy self 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, over- coma come the divel, and destroy hell. If he say thou art none of the elect, no beleever, reject him, defie him, thou hast thought otherwise, and maist so be resolved again; comfort thy self; this perswasion cannot come from the divell, and much less can it be grounded from thy self ? men are lyars, and why shouldest thou distrust ? A denying Peter, a persecuting Paul, an adul- terous cruel David, have been received ; an Apostate Solomon may be converted ; no sin at all but impenitency, can give tes- timony of final reprobation. Why shouldest thou then dis- trust, misdoubt thy self, upon what ground, what suspition ? 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 pro- posed to him, and him, and them, each man in particular, and to all. l.Tim.2. 4. “God will that all men be saved, and come to the knowledge of the truth.” ’Tis an universal pro- mise, “ God sent not his Son into the world to condemn the world, but that through him the world might be saved.” John 3. IT. He that acknowledgeth himself a man in the world, must likewise acknowledge he is of that number that is to be saved : Ezek. 33. 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 beleeveth in the Son, should have everlast- ing life.” John 6. 40. “ Ele would have no man perish, but all come to repentance,” 2 Pet. 3. 9. Besides, remission of sins is to be preached, not to a few, but universally to all men. “ Go therefore and tell all Nations, baptizing them,” &c. Match. 28. 19. “ Go into all the world, and preach the Gospel to every creature,” Mark 16. 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, beleeve, trust in him, hope well and be saved. Yea that’s the main matter, how shall I beleeve or discern my security from carnallpresumption ? my faith is weak and faint, I want those signes and fruits of sanctification, g 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, perse- verance. Though these signes be languishing in thee, and not seated in thine heart, thou must not therefore be dejected or ter- rified ; 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 maist in the Lord’s good time be converted ; some are called at the 11th hour: Use, 1 say, * Abernctliy. he the means of thy conversion, expect the Lord’s leisure, if not yet called, pray thou maist he, or at least wish and desire thou waist 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 curio- sity, needless speculation, fruitless meditation about election, reprobation, free will, grace, such places of Scripture prepos- terously conceived, torment still, and crucifie the souls of too many, and set all the world together by the ears. To avoid which inconveniences, and to settle their distressed mindes, to mitigate those divine Aphorismes, (though in another extream some) our late Arminians have revived that plausible doctrine of universall grace, which many Fathers, our late Lutheran and modem Papists do still maintain, that we have free will of our selves, and that grace is common to all that will beleeve. Some again, though less orthodoxall, will have a far greater part saved then shall be damned, (as ' Caelius Secundus stifly maintains in his book, De amplitudine regni coelestis, or some impostor under his name) beatorum numerus multo major quam damnatorum. k He cals that other Tenent of speciall “ * Election and Reprobation, a prejudicate, envious and mali- tious 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, fife. And four especial arguments he produceth, one from God’s powrer. If more be damned then saved, he erroneously concludes, 1 the divel hath the greater soveraigntie ; for what is power but to protect ? and Majestie consists in multitude. “ If the divell have the greater part, where is his mercy, where is his power ? how is he Deus Optimus Maximus, misericors ? S(c. where is his greatness, where his goodness ?” He proceeds, “ m We account him a murderer that is accessary onely, 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 accessary, 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 unthankfull men to * See whole books of these arguments. k Lib. 3. fol. 122. Prasjudicata opinio, invida, maligna, & apta adimpellendos animos in desperationem. * See the Antidote in Chamiers Tom. 3. lib. 7. Downam’s Christian warfare, Sec. 1 Potentior estDeo diabolus & mundi princeps, Sc in multitudine hominum sita est majestas. ra HomiciJa qui non subvenit quum potest; hoc de Deo sine scelere cogitari non potest, utpote quum quod vult licet. Boni natura commu- nicari. Bonus Deus, quomodo misericordise, pater, Scc. think ft; . 592 Religious MelanefioJy. [Partn. 3. Sec. 4i ■i, think titbeKvise ! * 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 acknow- ledge him for our governour that hath wholly neglected the sal- vation of our souls, contemned us, and sent no Prophets or in- structors 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, Deiim ilium suum unicum, He. But to return to our forged Caelius. At last he comes to that, he will have those saved that never heard of, or beleeved in Christ, ex pur is naturalibus, with the Pelagians, and proves it out of Origen and others. “ They (saith n Origen) that never heard God’s word, are to be excused for their ignorance : we may not think God will be so hard, angry, cruell or unjust as to condemn any man indicia causa. They alone (he holds) are in the state of damnation that refuses 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 wrere accepta- ble 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 Valenti- nian and Basiledian heretickes, revived of late in ° Turky, of what sect Rustan Bassa w?as patron, defended by p Galeatius i Erasmus, by Zuinglius in exposit. jidei ad Regem Gallia?, whose tenet Bullinger vindicates, and Gualter approves in a just Apology with many Arguments. There be many Jesuites 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 verilv perswaded that those good works of the Gentiles did so far please God, that they might vitam (eternam promereri, and be saved in the end. Sesellius, and Bencdictus Justinianus in his Comment on the * Vide Cyrillum lib. 4. adversus Julianum, qui poterimus illi gratias agere qui nobis non misit Mosen & prophetas, & contempsit bona animarum nostrarum ? " Venia danda est iis qui non audiunt ob ignorantiam. Noncst tam iniqnus Judex Deus ; ut quenquam indicta causa damnare velit. Ii solum damnantur, qui oblaam Christi gratium rejiciunt. ° Busbequius Lonicerns Tur. hist. To. 1. 1. 2. p Clem. Alex. i Paulus Jovius Eleg. vir. lllust. first first of the Romans, Mathias Ditmarsh the Polititian, with many others, hold a mediocrity, they may be salute non in- digni, 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 stifle against it. Franciscus Collius hath fully censured all opinions in his five Books, de Paganorum amnia bus post mortem, and amply dilated this question, which who so 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 Divels themselves shall be saved at last,” asr Origen himself long since delivered in his works, and our late * Socinians defend, Ostorodius, cap. 41. institut. Smaltius, Me. Those terms of all and for ever in Scripture, are not eter- nal, 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 punish- ment, 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, elec- tion, reprobation, non ex corrupts massd, preevisa fide, as our Arminians, or ex preevisis operibus, as our Papists, non ex prmteritione, but God’s absolute decree ante mundum crea- tion, (as many ot 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 objection est reprobationis) with perseverantia sanctorum, we must be cer- tain of our salvation, we may fall but not finally, which our Afininians will not admit. According to his immutable, eter- nal, just decrefe and counsell of saving men and Angels, God cals all, and would have all to be saved according to the efficacy of vocation : all are invited, but onely the elect apprehended r the rest that are unbelceving, impenitent, whom God in his just judgement leaves to be punished for their sins, arc in a repro- bate sense ; yet we must not determine who are such, condemn ourselves or others, because we have an universal invitation ; all are commanded to beleeve, 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 r Non homines sed & ipsi daemones aliquando servandi. Harmoniam art. 22. p. VOL. II. Q q * Vid. Pelsii Universities Universitie Divines especially, are prohibited “ all curious search, to print or preach, or draw the Article aside by our own sence and Comments, upon pain of Ecclesiastical censure,” I will surcease, and conclude with * Erasmus of such controver- sies : Pugnct (jui volet, ego censco leges majorum reverenter suscipiendas, K religiose observandas, velut a Deo profectas ; nec esse tutuvi, vec esse pium, de potestate publied sinistram concipere aut severe suspitionem. Et siquid est tyr annul is, quod /amen non cogat ad impietatem, satins est feme, qua.ni seditiose reluctari. But to my former taske. The last main torture and trouble of a distressed mind, is not so much this doubt of Election, and Lhat the promises of grace are smothered and extinct in them, nay quite blotted out, as they suppose, but withall God’s heavy wrath, a most intolerable pain and grief of heart seiseth on them ; to their thinking they are already damned, they suf- fer the pains of hell, and more then possibly can be expressed, they smell brimstone, talk familiarly with divels, hear and see Chimeraes, prodigious, uncouth shapes, Bears, Owls, Anti- ques, black dogs, feinds, hideous outcrieSj fearfull noises, shreeks, lamentable complaints, they are possessed, s 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, Sec. Never any miserable wretch from the begin- ning of the world, was in such a wofull case. To such persons I oppose God’s mercy and his justice ; Judicia Dei occulta, non injusta : his secret counsell and just judgement, by which he spares some, and sore afflicts others again in this life ; his judgement is to be adored, trembled at, not to be searched or enquired after by mortall men: he hath reasons reserved to himself, which our frailty cannot apprehend. He mav punish all if he will, and that justly for sin ; in that he doth it in some, is to rnak^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, Psal. 119. 137. “ Righteous art thou, O Lord, and just are thy judgements.” As the poor publican, Luke 18. 13. “ Lord have mercy upon me a miserable sinner.” To put confidence and have an assured hope in him, as Job had, 13. 15. “ Though Ire kill me I will trust in him:” Ure, sera, occidc 0 Domine, (saith Austin) modo serves aninuim, kill, cut in pieces, burn my body (O Lord) to save my soul. A * Epist. Erasmi de militate Colloquior. ad lectorem. ‘ Vasta a conscientia sequitur sensus ira? divinx. (Hemingius) Iremitus cordis, ingens animse cruciatus, &c. small small sickness; one lash of affliction, a little miserie many times will more humiliate a man, sooner convert, bring him home to know himself, than all those parametical discourses, the whole Theory of Philosophy, Law, Physick 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 mercie and justice, of his love and goodness : periissent nisi periissent, had they not thus been undone, they had finally been undone. Many a carnail man is lulled asleep in perverse securitie, foolish presumption, is stupified in his sins, and hath no feeling at all of them : “ I have sinned (he saith) and what evill shall come unto me,” Eccles. 5. 4. and “tush, how shall God know it ?” And so in a reprobate sense goes down to hell. But here, Cnytliius 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,” Matth. 5. 4. a blessed and an happy state, if considered aright, it is, to be so troubled. “ It is good for me that I have been afflicted,” Psal. 119. “before I was afflicted I went astray; but now I keep thy word. Tribulation works patience, pati- ence hope.” Rom. 5. 4. and by such like crosses and calami- ties we are driven from the stake of security. So that afflic- tion is a School or Academy, wherein the best Schollers 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 numbred, 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, * nil- mero, pondere, mensura, The Lord will not quench the smoaking flax, or break the bruised reed, Tentat (saith Aus- tin) non utobruat, sed nt coronet, he suffers thee to be tempt- ed 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 piety and com- passion support and receive us ; whom he loves, he loves to the end. Rom. 8. “ 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 muse all go, non d delitiis ad delitias, but from the cross to the crown, by hell to heaven, as the old Romans put vertue’s Tem- * Austin. Qqa pie pic in the way to that of honour : we must endure sorrow and miserie in this life. ’Tis no new tiling this, God’s best ser- vants and dearest children have been so visited and tryed. Christ in the garden cryed 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 Al- mighty God were in him,” Job. 6. 4. “ His terrors fought against him, the venom drank up his spirit,” cap. i 3. 26. He saith, “ God was his enemie, writ bitter things against him, (16.9.) hated him.” His heavy wrath had so seized on his soul. David complains, “ His eyes were eaten up, sunk into his head,” Ps. 6. 7. “ ilia moisture became as the drought in Summer, his flesh was consumed, his bones vexed yet nei- ther Job nor David did finally despaire. 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 1. 21. “ Behold I am vile, I abhor my self, repent in dust and ashes,” Job 39. 37. David hum- bled himself, Psal.31. and upon his confession received mercy. Faith, hope, repentance, are the soveraign cures and remedies, the sole comforts in this case; confess, humble thy self, repent, it is sufficient. Quod purpura non potest, saccus potest, saith Chrysostome; the King of Ninive’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 neer those that are of a contrite heart, and will save such as be afflicted in spirit, Psal. 34. 18. “ He came to the lost sheep of Israel,” Mat. 15. 14. Si cadentem intuetur, clem entice manum protendit, he is at all times ready to assist. Nunquam spernit Deus Pcenitentiam, si sincere Si simpliciter ojferatur, 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 for- mer waies, libenter amplexatur, he will receive him. Par- cam huic hornini, saith ^Austin, (ex persona Dei) qida 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. 12.9. Despaire not then, faint not at all, be not dejected, but rely on God, call on him in thy trouble, and he will heare thee, he will assist, help, and deliver thee; “ Draw near to him, he will draw near to thee,” Jam. 4. 8. Lazarus was poor and * Suner Psal. 52. Convertar ad liberandum cum, qulaconversus cst ad pec- catum S'.ium puniendum. full full of boyles, and yet still he relied upon God, Abraham did hope beyond hope. Thou exceptest, these were chief men, divine spirits, Deo chari, beloved of God, especially respected ; but I am a con- temptible and forlorne 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 rnaist performe all these duties, Christian offices, and be restored in good time. A sick man loseth his appetite, strength and ability, his disease pre- vaileth so far, that all his faculties are spent, hand and foot performe not their duties, his eyes are dimme, hearing dull, tongue distasts things of pleasant relish, yet nature lies hid, re- covereth again, and expelleth all those fceculent matters by vo- mit, sweat, or some such like evacuations. Thou art spiritually sick, thine heart is heavy, thy mind distressed, thou maist hap- pily recover again, expell those dismal passions of fear and grief; God did not suffer thee to be tempted above measure ; whom he loves (Isay) he loves to the end; Hope the best. David in his misery prayed to the Lord, remembring how he had formerly dealt with him; and with that meditation of God’s mercy confirmed his faith, and pacified his own tumul- tuous heart in his greatest agony. “ O my soul, why art thou so disquieted within me,” &c. Thy soul is eclipsed for a time, I yeeld, as the Sun is shadowed by a cloud; no doubt but those gratious beams of God’s mercy will shine upon thee again, as they have formerly done: those embers of faith, hope and re- pentance, now buried in ashes, will flame out afresh, and be fully revived. Want of faith, no feeling of grace for the pre- sent, 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. Psal. 44. 22. He prayed long before he was heard, expectans expectavit; en- dured much before he was relieved, Psal. 69. 3. He com- plains, “ 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 kils 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 pre- sent. The Paschal Lamb was eaten with sowr hearbs; we shall feel no sweetness of his blood, till we first feel the smart of our sins. Thy paines are great, intolerable for the time; Q q 3 thou thou art destitute of grace and comfort, stay the Lord’s leasure, he will not (I say) suffer thee to be tempted above that thou art able to bear, 1* Cor. 10. 13. but will give an issue to tempta- tion. He works all for the best to them that love God, Rom. 8. 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. 91.15. “Great are the troubles of the righteous, but the Lord delivereth them out of all.” Psal. 34. 19. “ Our light affliction which is but for a moment, worketh in us an eternal weight of glory,” 2 Cor, 4. 17. “ Not an- swerable to that glory which is to come ; though now in heavi- ness,” saith 1 Pet. 1.6. “ you shall rejoyce.” Now last of all to those external impediments, terrible ob- jects, which they hear and see many times, divels, bughears, and Mormeluches, noysome smels, &c. These may come, as I have formerly declared in my precedent discourse of the Syrnptomes 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 H ercules de Saxonia attributes all Syrnptomes almost, may reflect and shew prodigious shapes, as our vain fear and erased phantasie shall suggest and faign, as many silly weak women and children in the dark, sick folks, and frantick 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 divel’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 Ayr, and can transform himself into several shapes, delude all our senses for a time, but his power is determined, he may terrific us, but not hurt; God hath given “ his Angels charge over us, he is a wall round about his people,” Psal. 91. 11. 12. There be those that pre- scribe! Fhysick in such cases, ’tis God’s instrument and not un- ' fit. The divel works by mediation of humours, and mixt dis- eases must have mixt remedies. Levinus Lemnius cap. 57. SC 58. exhort, ad vit. ep. instil, is very copious in 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. A 6 Wierus de prte- st igi is deemonum lib. 5. to Philip Mclancthon, and others, and that Christian armour which Paul prescribes ; he sets down certain Amulets, hearbs, and pretious stones, which have mar- velous vertues all projiigandis deemonibus, to drive‘away Divels O »•* /] and their illusions. Saphyres, Chrysolites, Carbuncles, <kc. Qua1 mird virtute pollent ad Lemur ts, Stryges, Jneubos, Genios aereos arcetulos, si veterum monumentis habendajidcs. Of hearbs, he reckons us Pennirial, Rue, Mint, Angelica, Piony: Rich. Argentine de prastigiis deemonum cap. 20. addes hypericon or S. John’s wort, perforata herbci, which by a divine venue drives away divels, and is thereto; e called Jug a deemonum: all which rightly used by their suffitus, Deemonum vexationibus obsistunt, afflictas mentes a deenionibus relevant, fit venenatisfumis, expel divels themselves, and all divelish il- lusions. Anthony Musa the Emperour Augustus his Physitian, cap. 6. de Betoma approves of Betony to this purpose; * the ancients used therefore to plant it in Church-yards, because it was held to be an holy hearb and good against tearful visions, did secure such places it grew in, and sanctified those persons that carried it about them. Idem fere Mathiolus in Diosco- ridem. Others commend accurate musick, so Saul was helped by David’s harpe. Fires to be made in such roomes wheie spirits haunt, good store of lights to be set up, odois,pei fumes, and suffumigations, as the Angel taught Fobias, ot biimstone and bitumen, thus, myrrha, briony root, with many such simples which Wecker hath collected lib. 15. de secretis cap. 15. 11 sulphur is drachmam unam, recoquatur m vitis albce aqua, ut dilutius sit sulphur; detur eegro; nam deem ones sunt morbi (saith Rich. Argentine lib. de preestigiis deemo- num cap. ult.) Vigetus hatha far larger receipt to this purpose, which the said Wecker cites out of Wierus. f sulphuris, vim, bituminis, opoponacis, galbani, castorei, He. Why sweet perfumes, fires and so many lights should be used in such places, Ernestus Burgravius Lucerna vitee H mortis, and Fortunius Ly- cetus assignes this cause, quod his boni Genu provocentw, mali arceantur; 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 ; lucernee ardentes ex auro hquefacto lor many ages to endure (saith Lazius) ne deemones corpus Pedant; lights ever burning as those Vestall virgins, Pythonissae maintained here- tofore, with many such, of which read I ostatus in 2 Reg. cap. G.queest. 43. Thyreus cap. 51. 58.62. He. de locis infestis, Pictonus Isagog. de deemombus, &cc. see more in them. Cai- dan would have the party affected wink altogether in such a case, if he see ought that offends him, or cut the aire vyitl, a sword in such places they walke and abide; gladiis emni H lanceis terrentur, shoot a pistole at them, for being aerial * Antiqui soliti sunt hanc herbam ponerc in coiiniteriis ideo quod, kc. bodies, bodies, (as Caelius Rhodiginus lib. 1. cap. 29. Tertullian, Origen, Psellas, and many hold) if stroken, they feel pain! Papists commonly injoyne and apply crosses, holy water, sanc- tified beads, Amulets, musick, ringing of bells, for to that end are they consecrated, and by them baptized, Characters, coun- terfeit reliques, so many Masses, peregrinations, oblations, ad- jurations, and what not ? Alexander Albertinus a Rocha, Petrus Thyreus, and Hieronymus Mcngus with many other Pontificial writers, prescribe and set down several formes of exorcismes, as well to houses possessed with divels, as to demoniacal per! sons ; but I am of * Lemnius’ mind, ’tis but damnosa adjuratio, aut potius liulificatio, a meer mockage, a counterfeit charme, to no purpose, they are fopperies and fictions, as that absurd + story is amongst the rest, of a penitent woman seduced by a Magitian in France, at S. Bawne, exorcised by Domphius, Michaelis, and a company of circumventing Friers. If any man (saitly Lemnius) will attempt such a thing, without all those jugling circumstances, Astrological elections of time, place, prodigious habits, fustian, big, sesquipedal words, spels! crosses, characters, which exorcists ordinarily use, let him fol- low the example of Peter and John, that without any ambitious swelling terms, cured a lame man. “ Acts 3. In the name of Christ Jesus rise and walke.” His Name alone is the best and only charme against all such diabolical illusions, so doth Origen advise : and so Chrysostome, Hcec erit tibi bacillus, luec turris 'inexpugnabilis, luec arrnatura. Nos quid ad luec die anas, places fortasse expectabunt, saith S. Austin. Many men will desire my counsel and opinion what’s to be done in this behalfe ; I can say no more, quam ut verd fide, qua per dilectionern ope- ratin', ad Deum unum fugiamus, let them fly to God alone for helpe. Athanasius in his book Dc variis quast. prescribe* as a present charme against divels, the beginning of the 61. Ps. Exurgat Deus, dissipentur inimici, &c. But the best remedy is to flye to God, to call on him, hope, pray, trust, rely on him, t0.C0.™mit our selves wholly to him. What the practise of the primitive Church was in this behalfe, Etquis ihanonia ejiciendi modus, read Wierus at latge, lib. 5. de Cura. Lam, meles. cap. 38. 5C 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 judgements, (for the Divel deceives many by such means) in that other extreme he cir- cumvents Melancholy it self, reading some books, Treatises, * Non desunt nostril aetate sacrificuli, qui tale quid attentant, sed a cacodse- mone irrisi pudore suffccti sunt, k re infecta abierunt. + Done into Ensrlisli Py W. B. 1612.' hearing hearing rigid preachers, &cc. 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, * avertat cogitationem drescru- pulosa, by all opposite means, art, and industry, let him Icixare 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 Physitians and Divines, which is contraventio scrupulorum, as + 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 J, whose words are as flagons of wine. Let him not be obstinate, head-strong, peevish, wilful, self-conceited, (as in this malady they are) hut give ear to good advice, be ruled and perswaded ; and no doubt but such good councel may prove as prosperous 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 tbral- dome ; they may ease his afflicted minde, relieve his wounded soul, and take him out of the jawes of Hell itself. I can say no mqre, 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 tendrest 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 MI SERI, CAVETE FCELICES. Vis a clubio liberari ? vis quod incertum est evadere ? Age poenitentiam dam sanus es; sic agens, dico tibi quod securus es, quod poenitentiam egisti eo tempore quo peccare potuisti. Austin. # Tom. 2. cap. 27. num. 282, f Navarrus. J Is. 50. 4. ■: i i . . • M it Vi .a Vif*5 ‘ ... A - i i so* , ■' ’• ■ ■ : ; : ; : - . ' ' ■ * • ■ ‘ v i. .... 1 , . :•, r . : ; . ' •J * i.\i t : ' ■. : •>. i ? i , : ■ < : ’ ‘ ' ‘ •I * THE TABLE. A. PAGE. ABSENCE a cure of love melanch. - - *'• 3°J Absence over long, cause or jealousy - * 1!" ^4 Academicorum Errata - >• so4 Abstinence commended - i- 35» Adversitie why better than pros peritie - - * V’ Equivocations of melancholy 1. jealousy ii. 4a3 Emulation, hatred, faction, desire of revenge, causes or mel. i. 149- their cure - u. 63 Affections whence they arise, i. 34. how they transform us, 7. of sleeping and waking ( 33 Affection in melancholy what 1. 45 Against abuses, repulse, injuries, contumely, disgraces, scoftes n. 67 Against envy, livor, hatred, ® _ 11. 63 malice - - Against sorrow, vain fears, death _ of friends 1 - - "• 53 Aire how it causeth melan. i. 116. how rectified it cureth melanch. i. 392.401. aire in love - lu.Z2l Aereall Divels - - ' 5. All are melancholy - -1.4° All beautiful parts attractive in love - - , .. Alkennes good against melan. 11. 13° Aloes his vertues - n. no Alteratives in physic to what use, ii- 93- against melancholy 11. 12 Ambition defined, described, cause of melancholy, i. i5°» 164. of heresie, ii. 500> hin- ders and spoils many matches 11. 4° 5 Amiableness love’s object u. x6o PAGE. Amorous objects causes of love melancholy - “■ 258’ 277 Amulets controverted, ap- proved - 7 ' n- 133 Anger’s description, effects, how it causeth melancholy 15^ Antimony apurger of melan. u- 108 Anthony inveigled by cieopa- tra- - r, u-'51 Apology of love melancholy u- r 51 Appetite - ” “ }’ Apples good or bad how - ’■ 99 Apparel and Cloaths, a cause of love melancholy - n- 247 Aqueducts of old • 1-T 54 Arteries what - * 1-22 Artificial ayr against melan. 1. 395 Artificial allurements of love Vi. 241 Arminians Tenents - “• 59* Art of memory - - * ’• 427 Astrological Aphorisms, how available, signs or causes or ^ melancholy - - .. 1- 2 Astrological signs of love - n- 2I° Atheists described - * 54s Averters of melancholy - 11.123 durum potabile censured, ap- _ proved - ■ “ n- 99 B. B ANiSHMENT’seffects, i.254. his cure and antidote - 51 Bald lascivious - * “• 44° Barrenness what grievances it causeth - * " .** 255 Barrenness cause of jealousy .11. 437 Barren grounds have best ayr 1. 395 Bashfulness a symptome of me- lancholy, i. 279. of love me- lancholy, 287. cured - 11. 136 Baseness of birth no disparage- ment - - - * u.’ 222 Bathes rectified - - ‘ '• 3 1 Bawds PAGE. Bawds a cause of love-melan. ii. 284 Bawm good against melanch. ii 9 r Beasts and birds in love - ii , i? Beats of lovers - . _ ” Beef a melancholy meat - i. or Beer censured - . - i. ioi Best site of an house - j, Beautie’s definition ii. 161. cure of mel. 238. described, 231. in parts, 232. commendation, 217. attractive power, prero- gatives, excellencie, how it causeth mel. 222, 240. makes grievous wounds, irresistible, 230. more beholding to art then nature 241. brittle and uncertain, 373. censured, 376. a cause of jealousy, 436. beau- ty of God - - - 481 Bezoar s stone good against me- lancholy - - . ir Q Black eyes best - - 23/ Black spots in the nailes signs of melancholy - - - j. 83 Black man a pearl in a woman’s •Rl^ ' . ' 234» 2-3J Blasphemy how pardonable ii. 587 Blindness of lovers - - ii. 313 Blood-letting when and how cure of melanch. - - ii. u8 Blood-letting and purging, how causes of melancholy - j, Blowonthe head cause of mel. i. 262 Body melancholy his causes j. 265 Bodily symptomes of melancholy 1- 266. of love-melancholy ii. 290 Bodily exercises, i. 403. body how it works on the mind Books of all sorts - i. 423, 424 Borage and Bugloss, soveraign herbs against melanch. ii. 94. their wines and juvce most ex- cellent . - 10+ Bram distempered how cause of melancholy, i. 160. his parts anatomised - - . 2g Bread and Beer how causes of BmeL - - - i- too, ,01 Brow and fore-head which are most pleasing - . ii. 233 Brute beasts jealous - - ii, 427 Business the best cure of love melancholy - . ii. 351 c. PAGE, Cardan s Father conjured up seven divels at once, i.59. had a spirit bound to him - ,5- Cards and Dice censured, ap- proved - . . Carp fish’s nature - . i4** Care’s effects - _ . ; ,?7 Cataplasmes and Cerotsfor 55 melancholy - . ” Io Cause of diseases - - . ] 2 Causes immediate of melanch. * symptomes - - . j' Causes of honest love ii. 174. of heroical love 205. of jealousy 43? Cautions against jealousie ii 474 Centaury good againt melanch. ii. Charls the Great enforced to love basely by a philter ii. 288 Change of countenance, sign of love-melancholy - 5; 2 Charity described ii. 180. de- fects of it - _ - 184. Character of a covetous man i. 167 Charls the sixth King of France mad for anger - - . j x Chess-play censured - - i. 416 Chiromantical signs of melanch. i. 8 c Chirurgical remedies of melan- r,C*!0ly - - : - ii.»6 Choleric melancholy signs - i. 286 Chorus sancti Viti a disease i. i r Chymical physick censured ii. i22 Circumstances increasing jea- riousy - . - - - ii.+ss Cities recreations - - . j7j. Civil lawyers miseries - i. 196 Cliines and particular places, how causes of love-melan- r|ch°ly - - - - ii. 213 Cioathes a mere cause of good respect - . • Cioathes causes of love-melan- ”33 choly - . . “ Clysters good for melancholy ii.' £1 Coffa a Turky cordial drink ii. i5q Cold ayr cause of melancholy i. 1,8 Combats - _ _ • ^ Comets above the moon - i. -g3 Compound Alteratives censured, J approved, ii. 101. compound purgers of melan. 114. com- pound Wines for mel. - j,g Community of Wives a cure of jealousy - ii. 465 Com- PAGE. Complement and good carriage causes of love melanch. ii. 244,24s Confections and conserves against mel. - - - *_ I05 Confession of his grief to a friend, a principal cure of melanch. i. 44° Confidence in his Physitian half a cure - *• 347 Conjugal love best - ii. 203, 204 Continual cogitation of his mis- tress a symptome of love- melanchoiy •• - 3°5 Conscience troubled a cause of despair - >*• 5^9 Conscience what it is - - i. 4° Contention, brawling, law-suits, effects *• 252 Continent or inward causes of melancholy - - i. 257 Cookery taxed - - i. 103 Content above all, ii. 30. whence to be had - _ ibid. Contention’s cure - - ii- *2 Costiveness to some a cause of melancholy - - .*• 112 Costiveness helped - - ii. 145 Correctors of accidentsinmel. ii. 134 Correctors to expel windiness and costiveness helped ii. 145 Cordials against melancholy ii. 126 Covetousnessdefined, described, how it causeth melancholy i. 167 Councel against mel. i. 435. ii. 367. cure of jealousie, 462. of despair - 57* Cuckolds common in all ages ii. 457 Countrey recreations - i. 411 Crocodiles jealous - - ii. 427 Cupping glasses, Cauteries how and when used to mel. - ii. 124 Custom of diet, delight of ap- petite, how to be kept and. yeelded to - - *• 10* Cure of mel. unlawful rejected, i. 333. from God, 337. of head-melanch. ii. 117. over all the body, 139. of hypo- chondriacal melancholy, 140. of love melancholy, 350. of jealousie 455. of despair - 57* Cure of melancholy in himself, i. 435. or friends - - 442 Curiosity described, his effects i. 249 D. PAGE. Dancing, masking, mum- ming, censured, approved, ii, 276, 277. their effects, how they cause love-melanch. 274. how symptomes of lovers 339 Deformity of body no misery ii. 9 Death foretold by spirits - i. 7° Death of friends cause of mel. i, 24T, 242. other effects ibid. how cured ii. 53- death ad- vantageous ■* *- - 62 Despair, equivocations ii. 561. causes 564. symptomes 573. Prognosticks 577. Cure - 57* Diet what, and how causeth melanch. i. 94. quantity, 103. diet of divers' nations - 106 Diet how rectified to cure i. 351 In quantity - - »• 35^ Diet a cause of love mel. ii. 214 a cure, - - - 354 Digression against all manner of discontents, ii. x. digression of ayre, i. 365. of Anatomie, i. 19. of devils and spirits, - 55 Discommodities of unequal! matches, - - - ii. 469 Discontents, cares, miseries, causes of mel. i. 154, how repelled and cured by good counsel 442> 443> I Diseases why inflicted upon us, i. 3. Theirnumber, definition, division, 8. diseases of the head, 10. diseases of the mind^ more grievous then those of the body - - - 321 Disgrace a cause of Mel. i. 144, 252. qualified by counsel - ii. 77 Dissimilar parts of the body. - i. 23 Distemper of particular parts, causes of mel. and how - i. 259 Divels how they cause melan- choly, i. 56. their beginning, nature, conditions, ibid, feel pain swift in motion, mortal, 57. 59. their orders 61. power, 73. how they cause religious melancholy, ii. 493. how de- spair, 564. Divels are often in love 196. shall be saved, as some hold - - 593 Divine sentences - - u. 81 Divines . . . PAGE. •Divines miseries, i. 197. with the causes of their miseries - 198 Divers accidents causing mel. . i. 241 Dreams and their kinds - i. 33 Dreams troublesome, how to be amended - - - i. 434 Drunkards children often mel. i. 90 Diunkenness taxed - i. 105, 459 Dowry and money main causes of love-melancholy - . ij. 254 Dotage what . _ , j Dotage of lovers - . ii. 312 E. EARTH'smotionexamined, i.383. compass, center, &c. 386. ati sit animata - _ ^ g ^ Education a cause of mel. - i. 215 Election misconceived, cause of Aispair 11.589,592 Element of fire exploded - i. 380 Effects of love - ii. 340. ^ ^ Jin vie and malice cause of melan- choly, i. 146. their antidote ii. 63 Epicurus vindicated - i. 435 Epicurus’medicine for mel. - i. 455 Epicures, Atheists, Hypocrites, how mad, and melancholy - ii. 548 Epithalamium - . ;; +20 Eunuclies why kept, and where ii. 450 Evacuations how they cause mel. - - - i. 112 -bxcentncks and Epicicles ex- ploded - . . ]. 3gl Exercise if immoderate, cause of mel. i. 121. before meales wholsom, ibid, exercise rectifi- ed, 401. several kinds, when fit, 416. exercises of the mind . 4I9> 420 Exotick and strange simples censured . _ ii. I0, Extasis . . . jj. 104 Eyes main instruments of love, ii- 217, love’s darts, ii. 236. seats, orators, arrows, torches, ibid, how they pierce. - 243 F. Face s prerogative, a most at- tractive part - - ii. 232 . PACE. Fasting cause of melancholy, I. 108, a cure of love mel. II. 352. abused, the Divel’s instrument, 511, 514. effects °f it - - - ibid. Faynes - - . i. 67 Fear cause of mel. his effects, 1; *39- fear of death, destinies fore-told, 247. a symptome of mel. 270. sign of love melanch. ii. 300. antidote to fear - ^3 Fenny foul, mel. - - i. 96 Flaxen hair a great motive of love - - . ii. 233 Flegmatick melancholy signs - i. 284 Fire’s rage - - _ j. 6 Fieiy Divels. - - . i. 65 Fish, what melancholy - i- 97 Fish good - - - i. 3s5 Fishes in love - - ii. 195 Fishing and fowling how and when good exercise - i. 406 Fools often beget wise men, i. 91. by love become wise - ii. 334 Force of imagination - i. 133 Friends a cure of mel. - i. 442 Fruits causing mel. 67 allowed i. 355 Fumitory purgeth melancholy ii. 96 G. Gaming a cause of melancholy, his effects - - _ i- J74 Gardens of Simples where, to what end, - . ii. 9? Gardens for pleasure - i. 4^ General toleration of Religion, by whom permitted, and why Gentiy, whence it came first, ^ 11. 13. base without means, ibid, vices accompanying it, ibid, true, gentry whence, 18. gentiy commended - - 20 Gesture cause of love mel. - ii. 244 Gifts and promises of great force amongst lovers - - ii. 278 God’s just judgement cause of melancholy, i. 3. sole cause sometimes Geography commended - i. 421 Geometry, Arithmetick, Al- gebra, commended - i. 427 Gold good against mel ii. 99. * a most beautiful object - ii. 168 Good PAGE. Good Counsel a charm to me- lancholy i. +35- good counsel for love-sick, persons, ii. 379- against mel. it self, 81. for such as are jealous - -.+55 Great men most part unhonest ii. 439 Gristle what - - j- 22 uts described - - *• 24 H. Hand and paps how forcible in Love-melanch. - ii- 2.3 3» 2 34- Hard usage acause ofjealousie ii.433 Haukingand hunting why good i. 406 Hatred cause of mel. • i- 151 Hereditary diseases, - 1-87 Head melancholie’s causes, i. 261. symptomes, 294, his cure ii. 117. Heavens penetrable i. 382 Infi- nitly swift - - .3^4 Hearing, what - - *• 31 Heat immoderate cause of mel. i. 117 Health a pretiousthing - i- 25+ Hell where - - - i- 373 Help from friends against mel. i. 442 Hellebor white and black, purgers of mel. ii. no. black his vertues and history 111 Hemorrogia cause of mel. - i. n 2 Hemrods stopped cause of mel. i. 112 Hearbs causing mel. i. 98. curing mel. 355. proper to most dis- eases - Hereticks their conditions ii. 533 their symptomes - - ibid. Heroical love’s pedegree, power, extent, ii. 190. definition, part affected, 199. tyranny - __ 200 Hippocrates jealousie - ii- 434 Hypocrites described - ij- 559 Honest objects of love - ii. 173 Hope a cure of misery - ii. 56 Hope and fear, the Divel’s main engins to entrap the world ii. 505 Hops, good against mel. - ii. 139 Hot Countreys apt and prone to jealousie - - - n. 430 Horse-leeches how and when ' used in melancholy - ii- 119* 139 How oft ’tis fit to eat in a day i. 356 How to resist passions - i-437 How men fall in love - ii. 240 Humours what they are - i. 20 Hydrophobia described j i. 14 Hypocondriacal melancholy, i. 50. his causes inward, o .tward, 263. symptome, 289, cure of it, PAGE. ii. 140. Hypocondries mis- affected, causes - - i- 259 I. Idleness a main cause of melancholy - - 1. 122 Of love mel. ii. 214. of jea- lousie - " " +3* Jealousie a symptome of mel. i. 275. defined, described ii. 422. of Princes, 423. of brute beasts, 426. causes of it, 429, 433. symptomes of it 446. prognosticks, 453. cure of it 4*5 5j +65j . Jests how and when to be used i. 225 Jews Religious symptomes ii. 518 Ignorance the mother of devo- tion - - •- ”:.5°7 Ignorance commended - ii. 84 Ignorant persons still circum- vented - - - ii- 5° 7 Imagination what, i. 33. his force and effects - - 133, &c. Immaterial mel. - - i. 47 Immortality of the soul prov’d, i. 38. impugned by whom ii. 557 Importunity and opportunity cause of love melan. ii. 257. of jealousie - - 444 Imprisonment cause of mel. i. 227 Impostures of Divels ii. 505. of polititians 496. of Priests - 499 Impediments of lovers ii. 411, 412 Impotency acause of jealousie ii. 432 Impulsive cause of man’s mi- sery - - - i. 2 Incubi and succubi - - ii. 196 Inconstancy of lovers ii. 378, 379 Inconstancy a sign of mel. i. 276 Infirmities of body and mind, what grievances they cause i. 257 Inner senses described - i. 32 Injuries and abuses rectified ii. 71 Instrumental causes of diseases i. 5 Instrumental cause of man’s mi- sery - - - i. 5, 6 Interpreters of dreams - i. 33 Inundations fury - - i. 5 [oy in excess cause of mel. i. 185 Issues when used in mel. - ii. 116 Inward causes of mel. - i. 257 K. Kings and Princes discon- tents - - - i. 161 Kissing a main cause of love melanch. ii. 265. a symptome of love melanch. - - 295 Labour, PAGE. Labour, business, cure of love mel. ii. 351. Lapis Ar- menius, his vertues against melancholy - - - ii. 110 Lascivious meats to be avoided ii. 354. Laurel a purge for mel - ii. 106 Laws against Adultery - ii 4-51 Leo decinius the Pope’s scoffing tricks i. 223 Leoline Prince of Wales his sujjmissio - . ii.yz. Leucata petra the cure of love- sick persons - ii. 390 Liberty of Princes and great men, how abused - . Jj. Libraries commended - i. 4.73 Liver his site, i. 24, cause of mel. distempers, if hot or cold - 260 Loss of liberty, servitude, im- prisonment, cause of mel. - i. 227 Losses in general how they offend i. 245. cause of dispair, ii- 53> 565-how eased - 60 Love of gaming and pleas ires, immoderate cause of mel. t c . i* 172 Love of learning, over-much study cause of mel. - i. 185 Love’s beginning,object,definiti- on, division, ii. 159. love made the world, 166. love’s power, 192. in vegetals, 193. in sensi- hie creatures, 194. love’s power in Divels and Spirits, i96- in men, 199. love a dis- ease, 299, a fire 309. love’s passions, 301. phrases of lovers, 318. their vain wishes and attempts, 328. lovers im- pudent 330. couragious, 324. wise, valiant, free, 334. neat in Apparel, 335. Poets, Mu- sitians, Dancers, 337. love’s effects, 341. love lost revived by sight 358. love cannot be compelled - - - 405 Love and hate symptomes of re- ligious melancholy - ii. 516 Lycanthropia described - i. 13 M. Madness described, i. 12. The extent of mel. 316. Asymp- tome and effect of love mel. ii. 340 Made dishes cause mel. i. 103, 104 Maids, Nuns, Widow's mel. i. 300 PACE4 Magitians how they cause mel. i. 77- how they cure it - i. 33 c Mahometans their symptomes ii. 531 Man’s excellency, misery - j. t Man the greatest enemy to man i. 6 Many means to divert lovers, ii- 357-To cure them - 367 Marriage if unfortunate cause of mel. i. 251. best cure of love melan. ii. 392. Marriage helps, 47i- miseries, 380. benefits and commendation - ii. 417 Mathematical studies commend - ed * - - i. 422 Medicines select for melanch. 11. 85. against wind and cos- tiveness, 144. for love melan- choly - . . ii. 355 Melancholy in disposition, mel. equivocations, i. 16. defini- tion, name, difference,42. part and parties affected in melan- choly, his affection, 44. mat- ter, 47. species or kinds of mel. 49. mel. an hereditary disease, 87. meats causing it, 93.&C. antecedent causes, 257. particular parts, 259 symp- tomes of it, 266. they are passionate above measure, 277. humours, 278. melancholy, adust symptomes, 286. mixt symptomes or mel. with other diseases, 289. melanch.a cause of jealousie, ii. 432. of despair, 564. melancholy men why witty, i. 308. why so apt to laugh, weep, sweat, blush, 309. why they see visions, hear strange noyses, speak un- taught languages, prophesie, &c. - - . . 3„ Menstruus Concubitus causa mel- , anc' - - - i. 90 Memory his seat. - i. Men seduced by spirits in the * Ifight - i. 68, 69 Metempsychosis - - jg Metals, minerals for mel. - ii. 97 Meteors strange, how caused » r r *• 379> 3^0 JVIetoposcopy fore-shewing mel. i. 85 Milk a melancholy meat - i. 96 Minde how it works on the body i. 127 Minerals good against mel. ii. 97 Ministers how they cause despair - - . ii. 568 Mirach PAGE. Mirach, mesentery, matrix, me- seriack veines causes of mel. L 259 Mirabolanes purgers of mel. ii. 109 Mirth and merry company ex- cellent against mel. i. 453. their abuses - - 459 Miseries of man, i. 1. how they cause mel. 156. common mi- series, 154. miseries of both sorts, ii. 2. no man free, mi- series effects in us, sent for our good, 5, 6. miseries of Stu- dents and Scholars. - i. 185 Mitigations of melancholy ii. 81, 82 Monie’s prerogatives - ii. 168, 169 Moon inhabited, i. 385. Moon in love - - - ii. 192 Moving faculty described - i. 34 Mother how cause of melanch. i. 89 Musick a present remedy for mel. his effects, i. 449. a symptome of lo ers, ii. 337. Causes of love mel. ii. 276, 277 1 N. Natural melanch. signs i. 283 Natural signs of love mel. ii. 290 Narrow streets where in use i. 396 Nakednessof parts acauseof love mel. ii. 246. eureof love mel. 371 Necessity to what it enforceth i. hi. 237 Neglect and contempt, best cures of jealousie - ii. 456 Nemesis or punishment comes after - - - ii. 73 Nerves what - - - i. 22 Newes most welcome - i. 414 Non-necessaiy causes of mel, i. 212 Nobility censured - - ii. 13 Nuns melancholy - - i. 301 urse how cause of melanch. i, 213 o. Objects causing melanch. to be removed - - ii. 357 Obstacles and hindrances of lovers - - - ii. 393 Occasions to be avoided in love melancholy - - ii- 357 Odoraments to smell to for mel. ii. 132 Old folks apt to be jealous ii. 432 Old folks incontinency taxed ii. 469 Old age a cause of mel. i. 86. old mens’ Sons often melanch. 90 Vol. II. PAGE. One love drives out another ii. 365 Opinions of or concerning the Soul - - - i- 35 Oppression’s effects - - i, 254 Opportunity and importunity causes of love mel. - ii. 257 Organical parts - - i. 24 Overmuch joy, pride, praise, how causes of melancholy i. 177 Oyntments, for melancholy i. 105 Oyntments riotously used ii. 251 216 435 P. Paleness and leanness, symp- tomes of love-melanchc’.y ii. 290 Papists religious symptomes n »• 534> 535 Paracelsus’ defence of Minerals ii. 99 Parents how they wrong their children, ii. 405. how they cause mel. by propagation, 1. 87. how by remisness and indulgence ... Passions and perturbations causes of mel. i. 130. how they work on the body, 132. their divisions, 139. how rectified and eased Particular parts distempered, bow they cause melanch. i. 259 Parties affected inreligious mel. ii. 486 Passions of lovers - ii. 299, 300 Patience a cure of misery ii. 71 Patient, his conditions that would be cured, i. 346. pa- tience, confidence, liberality, not to practice on himself, 347 > 34^- what he must do himself, 437. reveal his grief to a friend - Paraenetical discourse to such as are troubled in mind - ii. 579 Penirial good against mel. ii. 109 Perswasion a means to cure love mel. ii. 367. other mel. - i. 446 Perjury of lovers - . y 2gz Phantasie what - * i- 33 Philippas Bonus how he used a Countrey fellow ; Philosophers censured i. 179. their errors, ib. Philters cause of love mel. - ii. how they cure melancholy - Phlebotomy cause of mel. i. 115. how to be used, when, in me- lancholy, ii. j 18. in head mel. 124 ^r Phrensie’s - 44i 418 284 3*9 PAGE. Phrensie’sdescription - i. 12 Physitian’s miseries i. 196. his qualities if he be good - 343 Physick censured, ii. 85. com- mended, 89. when to be used 90 Physiognomical signs of mel. i. 84. Pictures good against mel. i. 419. cause love mel. - ii. 264 Planets inhabited - i. 385 Plague’s effects - - i. 5 Playes more famous - i. 412 Pleasant Palaces i. 407 Pleasant objects of love - ii. 170 Pleasing tone and voyce a cause of love-melancholy - ii. 261 Poets why poor - - 193 Poetry a symptome of lovers 34a Poetical cures of love melanch. ii. 390 Poor mens’ miseries, i. 2 3 5 their happiness, ii. 47. they are dear to God - - - 29 Polititians’ pranks - ii. 499 Pork a melancholy meat - i. 95 Pope Leo Decimus his scoffing i. 223 Possession of Divels - i. 15 Power of spirits - - i. 7 3 Poverty and want causes of melan. their effects - i. 229 no such misery to be poor ii. 25 Preparatives and purgers for mel. - - - ii. 119 Predestination misconstrued, a cause of despair - ii. 589 Priests how they cause religious mel. - - ii. 501, 502 Princes’ discontents - i. 161 Pride and praise causes of Melanch. - - i. 177 Preventions to the cure of jea- lousie - - - ii. 465 Progress of love mel. exemplified ii. 268 Prognosticks or events of love mel. ii. 345. of despair 453. of jealousie, ib. of melancholy i. 315 Precedency what stirs it causeth i. 150 Pretious stones, metals, alter- ing mel. - - ii. 97 Prospect good against mel. i. 400 Prosperity a cause of misery ii. 48 Profitable objects of love - ii. 167 Protestations and deceitful pro- mises of lovers - - ii. 282 Pseudoprophets their pranks, ii. 540.Their symptome* - 533 Pulse, pease, beanes, cause PACE. of mel. - i. 99 Pulse of mel. men, how ’tis af- fected - i. 268 Pulse a sign of love mel. - ii. 293 Purgers and preparatives to head mel. ii. 119 Purging simples upward, ii. 106. downward - - - 109 Purging how cause of mel. I. 116 • Q- Quantity of diet cause i. 103 cure of mel. - - i. 356 R. Rational soul - - i. 35 Reading Scriptures good against melancholy i. 427 Recreations good against mel. j; 403, 404 Redness of the face helped ii. 136,137 Regions of the belly - i. 24, 25 Relation or hearing a cause of love-melancholy - ii. 216 Religion, mel. a distinct species, ii. 479. his object 480. causes of it, 493. symptomes, 514. Prognosticks 541. cure 544. religious policy, by whom 499 Repentance his effects - ii. 583 Retention & evacuation causes of mel. i. 112. Rectified to the cure - 360 Rich mens’ discontents and mi- series, i. 170. ii. 37. their pre- rogatives - - - i. 230 Rivals and corrivals - ii. 427, 428 Roots censured - - i. 99 Rosie cross-mens’promises - i. 429 Ryot in Apparel, excess of it, a great cause of love mel. ii. 251, 261 s. Saints aid rejected in mel. i. 340 Salletscensured - i. 98, 99 Sanguine mel. signs - i. 285 Scilla or Sea Onyon, a purger of mel. - - - ii. 106 Scipio’s continency - ii. 360 Sccffes, calumnies, bitter jests, how they cause mel. i. 222. their Antidote - - ii. 8r Scholars PAGE. Scholars miseries - 1.188,189 Scripture misconstrued cause of religious mel. ii. 589 cure of mel. i. 427 Scorzoneragood against mel. ii. 95 Sea sick good physick for mel. ii. 97 Self-love cause of mel. his effects i.i77 Sensible soul and his parts i. 30 Senses why and how deluded in mel. - - - i. 311 Sentences selected out of hu- mane Authors - ii. 81 Servitude cause of mel. i. 227. it and imprisonment eased ii. 50 Several mens’ delights and re- creations - - i- 399 Severe Tutors and Guardians causes of melancholy - i. 215 Shame and disgrace how causes of melancholy, their effects i. 144 Sickness for our good - ii. 111 Sighs and tears sympt. of love mel. - - - ii. 291 Sight a principal cause of love mel. - - - ii. 217 Signs of honest love - ii. 174 Simples censured proper to mel. ii. 91. fit to be known, 93. purging mel. upward 106. downward, purging simples 109 Similar parts of the body - i. 21 Singing a symptome or lovers, ii. 337. cause of love mel. - 262 Sin the impulsive cause of mans’ misery - - - ii. 2 Single life and virginity com- mended, ii. 387. their pre- rogatives - - - 388 Slavery of lovers - ii. 320 Sleep and waking causes of melanch.'i. i29.bywhatmeans procured, helped - ii. 136 Small bodies have greatest wits ii. 11 Smelling what - - i. 32 Smiling a cause of love mel. ii. 243 Sodomy - - - ii, 200 Soldiers most part lascivious ii. 439 Solitariness cause of mel. i. 125 coact, voluntary, how good, 126. sign of mel. - 280 Sorrow his effect, i. 140. a cause of mel. 141. a sympt. of mel. 273. eased by counsel. - ii. 54 PAGE. Soul defined,, his faculties, i. 28. ex traduce as some hold 35, 36 Spleen his site, i. 24. how mis- affected cause of mel. - 259 Spices how causes'of mel. - i. 100 Spirits in the body what i. 20, 21 Spirits and Divels their orders, kinds, power, &c. - i. 61 Spots jn the Sun i. 389 Spruceness a syptomeof lovers ii. 335 Stars how causes or signs of mel. i. 81. of love mel. ii. 209. of jealousie - - 429 Step mother her mischiefes i. 252 Stomack distempered cause of mel. i. 260 Stones like birds, beasts, fishes, &c. • - - i. 370 Stewes why allowed - ii. 467 Strange Nurses when best - i. 214 Study over-much cause of mel. i. 183, why & how, 184, 290. 308. study good against melanch. - - 419,420 Subterranean Divels - i. 71 Supernatural causes of mel. i. 55 Suspition and jealousie sympt. of mel. i. 275. how caused - 307 Superstitious effects, symptomes, ii. 521. how itdomineers 489. 527 Surfeiting and drunkenness tax- ed - - - i. 103 Swallows, Cuckows, &c. where are they in winter - i. 369 Sweet tunes and singing causes of love-melancholy - ii. 262 Symptomes or signs of mel. in the body, i. 266. mind, 269, from starrs, members, 282. from education custom, con- tinuence of time, mixt with otherdiseases 289. Symptomes of head mel. 294. ofhypocon- driacal mel. 296. of the whole body, 299. Symptomes of Nuns, Maids, Widows, mel. 300. immediate causes of mel. symptomes, 305. Symp- tomes of love mel. ii. 290. cause of these symptomes, 299 symptomes of a lover pleased, 302. dejected, 303. symp- tomes of Jealousie, 446. of Religious mel. 516. of depair 573 R r 2 Synteresis PAGE. Synteresis - - - i. 40 Syrupes - - - il. 135 T. Tale of a prebend - ii. 69 Tarantula’s stinging’s effects i. 256 Taste what . _ j. Temperament a cause of love mel. - ii. aio Tempestuous ayr, dark and fuliginous, how cause of mel. i. 120 Terrestrial Divels - i. 67 Terrors and affrights cause mel. i.218 Theologasters censured i. 389, 390 The best cure of love melanc. is to let them have their desire ii. 392 Tobacco censured - ii. 109 Torments of love - ii. 300 Transmigration of souls - i. 36 Travelling commended, good against melancholy, i. 398. for love-melancholy especially ii. 361 Tutors cause mel. - 1. 215 V. Vain glory described a cause of melancholy - - i. 177 Veines described - - i. 22 Valour and courage caused by love ... jj. 332 Variationof thecompass where i. 366 Variety of meats and dishes cause melan - i. 357 Variety of mistresses and objects a cure of melanch . ii. 365 Variety of weather, ayr, man- ners, countryes, whence Ii. 376 &c. Variety of places, change of ayr, good against mel. - i. 398 Vegetal soul and his faculties i. 28 Vegetal creatures in love - ii. 193 Vegetal soul and his parts - 1.28 Venus rectified - - i. 363 Venery a cause of mel. - i. 113 Virtue and vice principal habits of the will - - i. 42 Venison a mel. meat. - i. 95 Vices of women. - i. 377, 378 Violent misery continues not ii. 4 Violent death prognostick of mel. i. 18. event of love mel. ii. 348. of despair, 577. by some defended 1. 321. how to be censured - - 326 Virginity by what signs to be known - - - ii. 451 PAGE. Virginity commended - ii. 387 Vitex or Agnus castus good a- gainst love mel. - ii. 354 Understanding defined, divided i. 38 Unfortunate marriages' effects i. 162. 251 Unlawful cures of mel. rejected i. 333 Unkind friends cause melan- choly - - - i. 252 Uncharitable men described ii, 185 Upstarts censured, their symp- tomes - - ii. 18, 31 Urine of mel. persons - i. 268 Uxorii - - - ii. 433 w. Walking, shootingswimming, &c. good against mel. i.404. ii. 355 Want of sleep a symptome of love mel. - - ii. 293 Waking cause of mel. i. 128^ a symptome, 267. cured - 432 Wanton carriage and gesture cause of love-melancholy ii. 242 Water Divels - - i. 67 Water if foul causeth mel. i. 102 Waters censured, their effects i. 103 Waters, which good - i. 3 54 Waters in love ii. 224 Wearisomnessoflife a symptome of melancholy - - ii. 310 What physick fit in love mel. ii. 352 Who are most apt to be jealous ii.430 Whores’ properties and con- ditions - - ii. 368 Why good men are often reject- ed, - - - ii. 68 Why fools beget wise children, wise men fools - - i. 90 Will defined, divided, his acti- ons, why over-ruled - i. 40 Wine causeth mel. i. 100, 176. a good cordial against mel. ii. 128 forbid in love mel. - 353 Windesinlove - ii. 223 Wives censured, ii. 417. com- mended - - 416 Wittie devices against mel. ii. 363. and - - i. 448 Wit proved by love - ii. 334 Withstand the beginnings, a principall cure of love mel ii. 357 Witches’ power, how they cause mel. i. 77. their transforma- tions PAGE. lions how caused 79. they can cure mel. 335. not to be sought to for help 336. nor Saints - 340 Widdows mel. - - i. 300 Woodbine, Amni, Rue, Let- tice, how good in love mel. ii. 354 Women how cause of mel. i. 176 their vanity in ap- parell taxed, ii. 247. how they cozen men, 249. by what art, 250. their counter- feittears28i. theiryices 378. commended - - 418 PAGE. Wormwood good against mel. ii. 91 World taxed - - i. 157 Writers of the cure of mel. i. 333 Writers of imagination i. 134. de consolatione ii. 1. of mel. 131. of love mel. 342. a- gainst idolatrie 528. against despaire - - 57 8 Y. Young man in love with a picture - - ii. 297 Youth a cause of love melanch. ii. 211 J. CUNDEE, PRINTER, IVY - LANE, PATERNOSTER - ROW. 4 ELEGANT PUBLICATIONS PRINTED FOR AND SOLD BY THE PROPRIETORS. 1. ASIATIC RESEARCHES; or. Transactions of the Society instituted in Bengal for inquiring into the History and Antiquities, the Arts, Sciences, and Literature, of Asia. By Sir William Jones, and others. In 5 vol. 8vo. price 21. 12. 6d. boards, with all the Plates, &c. printed verbatim from the Bengal Edition. The same work, elegantly printed in 5 vol. 4to. price 5l. 5s. boards. 2. HUDIBRAS, in three Parts, corrected and amended, with large Annotations, &c. by Zachary Grey, LL. 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