THE ANATOMY OF MELANCHOLY, WHAT IT IS. WITH ALL THE KINDS, CAUSES, SYMPTOMS, PROGNOSTICKES, AND SEVERAL CURES OF IT. IN THREE MAIN PARTITIONS with their several SECTIONS, MEMBERS, and SUBSECTIONS. PHILOSOPHICALLY, MEDICINALLY, HISTORICALLY, OPENED AND CUT UP. BY DEMOCRITUS junior.  
With a Satirical PREFACE, conducing to the following Discourse.  MACROBIUS. Omne meum, Nihil meum. 
AT OXFORD, Printed by JOHN LICHFIELD and JAMES SHORT, for HENRY CRIPPS. Anno Dom. 1621.   

HONORATISSIMO DOMINO NON MINUS VIRTUTE SVA QVAM GENERIS SPLENDORE, ILLUSTRISSIMO GEORGIO BERKLEIO, BARONI DE BERKLEY, MOUBREY, SEGRAVE, D ᵒ DE BRUISE, ET GOUR.  
DOMINO SVO Multis Nominibus Obseruando, HANC SVAM MELANCHOLIAE ANATOMEN, D. D. DEMOCRITUS junior.   

DEMOCRITUS JUNIOR to the Reader.  
GEntle Reader, I presume thou wilt be very inquisitive to know what personate Actor this is, that so insolently intrudes upon this common Theatre, to the world's view, arrogating another man's name, whence he is, why he doth it, and what he hath to say? Although, as 
a Seneca in ludo in mortem Claudii Caesaris.  he said, Primum sinoluero, non Respondebo, quis coacturus est? I am free borne, and may choose whether I will tell, who can compel me? And could here readily reply with that Egyptian in 
b Lib. de curiositate.  Plutarch, when a curious fellow would needs know what he had in his basket, quum vides velatam, quid inquiris in rem obsconditam, it was therefore covered because he should not know what was in it. Seek not after that which is hid, if the contents please thee, 
c Modo haec tibi usui sint quemuis authorem fingito. Wecker.  and be for thy use, suppose the man in the Moon, or whom thou wilt to be the Author; I would not willingly be known. Yet in some sort to give thee satisfaction, which is more than I need, I will give a reason, both of this usurped Name, Title, and Subject. And first of the name of Democritus, lest any man by reason of it should be deceived, expecting a Pasquil, a Satire, or some ridiculous Treatise (as I myself should have done) or some prodigious Tenent, or paradox of the earth's motion, of infinite worlds in infinito vacuo, ex fortuita Atomorum collisione, in an infinite waist, so caused by an accidental collision of motes in the Sun, all which Democritus held, Epicurus and their master Leucippus of old maintained, and are lately revived by Copernicus, Brunus, and some others. Besides it hath been always an ordinary custom, as 
d Lib. 10. c. 12. Multa à maleè far alis in Demo riti nom●n commenta data, nobili●ati● auto ritatisque eius perfugio ●●●tibus.  Gellius observes, for later writers and impostors, to broach many absurd and insolent fictions, under the name of so noble a Philosopher as Democritus to get themselves credit, and by that means the more to be respected. 'Tis not so with me, 

e Martialis ●. 10. ●●●g 14.  Non hic Centauros, non Gorgonas, Harpyasque  
I●●enies, hominem pagina nostra sapit.  
Not Centauros here or Gorgon's look to find,  
My subject is of man, and humane kind.  
Thou thyself art the subject of my Discourse.  

f juu. Sat● ●.  Quisquid agunt homines, votum, timor, ira, voluptas,  
Gandia, discursus, nostri farrago libelli.  
What e'er men do, vows, fears, in ire in sport,  
joys, wanderings, are the sum of my report.  My intent is no otherwise to use his name, than Mercurius Gallobelgicus, Mercurius Britannicus, use the name of Mercury, and Democritus Christianus, &c. Although there be some other circumstances for which I have masked myself under this vizard, and some peculiar respects, which I cannot so well express, until I have set down a brief character of this our Democritus, what he was, with an Epitome of his life.  
Democritus, as he is described by 
g Hip. epist. Damaget.  Hypocrates and 
h Laert lib. 9  Laertius, was a little wearyish old man, very melancholy by nature, averse from company in his latter times, 
i Hortulo sibi cellulam seligensibique seipsum includens un● eusque solitarius.  and much given to solitariness, a famous Philosopher in his age, 
k Floruit olympiad 80. 7●0 annis post Troiam.  Coaevus with Socrates, wholly addicted to his studies, at the last, and to a private life, writ many excellent works. A great Divine, according to the divinity of those times, an expert Physician, a Politician, an excellent Mathematitian, as his 
l Diacos●●, quod cunctis operibus facile excell●t. L●●t.  Diacosmus, and the rest of his works do witness. He was much delighted with the studies of husbandry, 
o Volucrum voces & linguas intellig●●e se dicit. Abderitani epist. Hpp●c.  saith 
m Col. lib. 1 cap. 1.  Columella, and often I find him cited by 
n Constant. lib. de agricult. passim.  Constantinus & others treating of that subject. He known the natures, differences of all Beasts, Plants, Fish, Birds, and as some say, could understand the tunes and voices of them. In a word he was Omnifariàm doctus, a general Scholar, a great student, and to that intent that he might better contemplate, 
p Sabellicus exempl. lib. 10. oculis se privauit ut melius contemplationi 〈◊〉 daret, sublimi vir ingenio prosunde cogitationis &c.  I find it related that he put out his eyes, and was voluntarily blind, and yet saw more than all Greece besides, and 
q Naturalia, Moral●a, Mathematica, liberales desciplinas arti●m● 〈◊〉 'em ●e itiam callebat.  writ of every subject, Nihil in toto opificio naturae de quo non scripsit. A man of an excellent wit, profound conceit, and to attain knowledge the better in his younger years, he traveled to Egypt and 
r Veni Athenas & nemo me novit.  to Athens to confer with learned men, 
s Idem contemptui & admirationi habitus.  admired of some, despised of others. After a wand'ring life, he settled at Abdora a town in Thrace, and was sent for thither to be their lawmaker, Recorder, or Towne-clearke as some will, or as others, he was there bread and borne. However it was, there he lived at last in a garden in the suburbs, wholly betaking him to his studies, and to a private life. 
t Solebat ad portii ●nb●la●e 〈◊〉, Hypocrates epit. Dameg.  Saving that sometimes he would walk down to the haven, 
u Per●etiso 〈◊〉 pul●o●●●● agitare solebat Democritus. ●ven. Sat 7.  and laugh heartily at such variety of ridiculous objects which there he saw. Such a one was Democritus.  
But in the mean time how doth this concern me, or upon what reference do I usurp his habit? I confess indeed, that to compare myself unto him for aught I have yet said, were both impudence and arrogancy. I do not presume to make any parallel, antistat mihi millibus trecentis, 
x Non sum dignus praestare matellam. Mart.  paritus sum nullus sum. Yet thus much I will say of myself, and that I hope without all suspicion of pride or self conceit, that I have lived a silent, sedentary, solitary, private life, mihi & musis in the University this twenty years, and more, penned up most part in my study. And though by my profession a Divine, yet turbine raptus ingenij, as 
y Scaliger.  he said, out of a running wit an inconstant, unsettled mind, I had a great desire (not able to attain to any superficial skill in any) to have some smattering in all, to be aliquis in omnibus, nullus in singulis, which 
z In The●●et.  Plato commends, and out of him 
a Psis. Stoic. l 3. diff. 8. Dogma cupidis & curiosis ingeniis imprimendum, ut sit talis qui nulli rei seruiat, aut exactè unum aliquid elaboret, alia negligens, ut artifices, &c.  Lipsius approves and furthers, as fit to be imprinted in all curious wits, not be a slave of one science, or devil altogether in one subject, as most do, but to rove abroad, centum puer artium. And to have an ore in every man's boat, 
b Delibare gratum de quocunque cibo & pittisare de quocunque dolio i●cundum.  to taste of every dish, and sip of every cup, which saith 
c Essais lib 3  Montagne; was well performed by Aristotle, and his learned country man Adrian Turnebus. This roving humour (though not with like success) I have ever had, and like a ranging Spaniel that barks at every bird he sees, leaving his game, I have followed all saving that which I should, and may justly complain, and truly, which 
d Praefat. bibliothec.  Gesner did in modesty, that I have read many books but to little purpose, for want of good method, I have confusedly tumbled over many Authors in our Libraries, with small profit, for want of art, order, memory, judgement. I never traveled but in a Map or Card, in which mine unconfined thoughts have freely expatiated, as having ever been especially delighted with the study of Cosmography. 
e Ambo fortes & fortunati Mars idem magisterii dominus iuxta primam Leovicii regulam.  Saturn was Lord of my geniture, culminating, &c. and Mars principal significator of manners, in partile conjunction with mine Ascendent; both in their houses, &c. I am not poor, I am not rich; nihil est, nihil deest: I have nothing, I want nothing; all my Treasure is in Minerva's Tower. Preferment I could never get, although my friends providence care, alacritic and bounty was never wanting to do me good, yet either through mine own default, infelicity, want or neglect of opportunity, or iniquity of times, preposterous proceeding, mine hopes were still frustrate, and I left behind, as a Dolphin on shore, confined to my College, as Diogenes to his tub. Saving that sometimes as Diogenes went into the city, and Democritus to the Haven to see fashions, I did for my recreation now and then walk abroad, and look into the world, & could not choose but make some little observation, not as they did to scoff or laugh at all, but with a mixed passion, 
f Hor.  Bilem saepè, iocum vestri movere tumultus, I did sometime laugh and scoff with Lucian, and Satirically tax with Menippus, weep with Heraclitus, sometimes again I was 
g Per.  petulanti spleen cachinno, and then again 
h Hor. Secundum moenia locus erat frondosis populis opacus, vitibusque sponte natis tenuis prope aqua defluebat placide murmu●ans, ubi sedils & domus Democriti conspiciebatur.  urerebilis ecur, I was much moved to see that abuse which I could not amend. In which passions howsoever I may sympathize with him or them, 'tis for no such respect, I shroud myself under his name, but either under an unknown habit, to assume a little more liberty and freedom of speech; or if you will needs know, for that reason and only respect, which Hypocrates relates at large in his Epistle to Damogetus, wherein he doth express how coming to visit him one day, he found Democritus in his garden at Abdera, in the subburbes, ⁱ under a shady bower, 
k Ipse compositè consedebat supergenua volumen habens & utrinque alia patentia parata dissectaque animalia cismulatim strata quorum viscera rimabatur.  with a book on his knees, busy at his study, sometimes writing, sometime walking. The subject of his book was Melancholy and Madness, about him lay the carcases of many several beasts, newly by him cut up and Anatomised, not that he did contemn God's creatures as he told Hypocrates, but to found out the seat of this atra bilis, or Melancholy, whence it proceeded, and how it was engendered in men's bodies, to the intent he might better cure it in himself, and by his writings and observations, 
l Cum mundus extra se fit & ment captus sit & nesciat se languere ut medelam adhibeat.  teach others how to prevent and avoid it: which good intent of his Hypocrates highly commended, and Democritus junior is therefore bold to imitate, and because he left it unperfect, to prosecute and finish in this Treatise.  
You have had a reason of the Name, if the title or inscription offend your gravity, were it a sufficient justification to accuse others, I could produce many sober Treatises, even Sermons themselves, which in their fronts carry more fantastical names. Howsoever it is a kind of policy in these days, to prefix a fantastical title to a book which is to be sold, for as larks come down to a day-net, many vain Readers will tarry & stand gazing like silly passengers, at an Antic picture in a painter's shop that will not look at a judicious piece. And indeed as 
m Scaliger epist. ad Patisonem nihil magis lectorem iunitat quam inopinatum argumentum, neque vendibilior merx est quam petulans liber.  Scaliger observes, nothing more invites a Reader than an Argument unlooked for, 
n Lib. 20. ca 11. miras sequuntur inscription● festivistates.  vnthought of, and sells better than a scurrile Pamphlet. Many men saith Gellius, are very conceited in their inscriptions, and able (as 
o Praefat. Nat. hist. patriobstetri cem parturienti filiae accersenti moram inijcere possunt.  Pliny quotes out of Seneca) to make him loiter by the way, that went in haste to fetch a midwife for his daughter, now ready to lie down. For my part I have honourable 
p Anatomy of Popery. Anatomy of immortality, Angelus Scalas, Anatomy of Antimony &c.  precedents for this which I have done. I will cite●one for all, Anthony Zara pap. episc. his Anatomy of wit, in four Sections, Members, Subsections etc. to be read in our Libraries.  
If any man accept against my Subject, and will demand a reason of it, I can allege more than one, I writ of Melancholy, by being busy to avoid Melancholy. There is no greater cause of Melancholy than idleness, no better cure than business as 
q Cont. li. 4. ca 9 non est cura melior quam labour.  Rhasis holds: and howbeit stuitus labour est ineptiarum, to be busied in toys is to small purpose, yet hear that divine Seneca, better aliud agere quam nihil, better do to no end, than nothing. I writ therefore as 
r Non quod de novo quid addere aut à veteribus pretermissumsed propriae exercitationis causí.  P. Aegineta confesseth of himself, not that any thing was unknown or omitted, but to exercise myself, which course if some took, I think it would be good for their bodies, and much better for their souls: when I first took this task in hand, this I aimed at; 
s Erasmus.  vel ut lenirem animum scribendo, to ease my mind by wrtting, for I had ᵗ gravidum cor, faetum caput, Which I was very desirous to be unladen of, and could imagine no fit evacuation than this. Besides I could not well refrain, for ubi dolour ibi digitus, one must needs scrat where it itcheth. I was not a little offended with this Malady, and for that cause, as he that is stung with a Scorpion, I would expel clavum clavo, 
u Otium otio dolorem dolore sum solatus.  comfort one sorrow with another, idleness with idleness: or as he did, of whom 
x Obseruat. li. 1  Foelix Plater speaks, that though he had some of Aristophanes' frogs in his belly, still crying Brecec'ekex coax coax, oop, oop, oop, and for that cause studied Physic seven years, and traveled over most part of Europe to ease himself: to do myself good I turned over such Physicians our Libraries would afford, & have taken this pains. And why not? Cardan professeth he writ his books De consolation after his son's death, to comfort himself, so did Tully writ of the same subject with the same intent, after his daughter's departure, if it be his at least, or some impostors put out in his name, which Lipsius probably suspects. Concerning myself I can peradventure affirm that which Marius did in Sallust, 
v Que illi audile &c ligere solent eorum partim vidi egomet, alia gessi, quae illi literis ego militando didici nunc vos existimate facina an dicta pluris sint  that which others hear of or read of, I felt and practised myself, they got their knowledge by books, I mine by melancholising, Expert● crede Roberto. Something I can speak out of experience, and with her in the Poet, 
z Dido Verg.  Haudignara malimiseris succurrere disco. I would help others out of a fellow feeling, and as that virtuous Lady did of old, 
a Camden Ipsa elephantiasi correpta elephantiasis hospitium construxit.  being a leper herself, bestow all her portion to build an Hospital for lepers I will spend my time & knowledge which are my greatest fortunes, for the common good of all. Yea but you will infer, that this is 
b Iliada post Homer●m.  actum agere, an unnecessary work, cramben bis coctam apponere, the same again and again in other words How many excellent Physicians have written just Volumes and elaborate Tracts of this subject? no news at all, all that which I have is stolen from others, 
c Martialis.  Dicitque tibi tua pagina fur es. I hold up my hand at the bar amongst the rest, & am guilty of felony in this kind, habes consitentem reum, I am content to be pressed with the rest. 'Tis most true, tenet insanabile multos scribendi Cacoethes, and 
d Eccles. vlt.  there is no end of writing of books, as the wiseman found of old, in this 
e Libros eunuchi gignunt, steriles pariunt.  scribing age, especially wherein 
f D. King praefat. lect. jonas, now the right Reverend I, Bishop of London.  the number of books is without number, as a worthy man saith, Presses be oppressed, and out of an itching humour, that every man hath to show himself 
g Homines famelici gloriae ad oftentationem eruditionis undique congerunt. Buchananus.  desirous of fame and honour, he will writ no matter what, and scrape together it boots not whence. 
h Effascinati etiam laudis amore &c. justus Baronius.  Bewitched with this desire of fame, etiam medi●s in morbis to the disparagement of their health, and scarce able to hold a pen, they must say something, 
i Ex ruinis alien existimationis sibi gradum ad famam struunt.  and get themselves a name saith Scaliger, though it be to the downfall and ruin of many others. They commonly pretend public good, but as 
k Omnes sibi famam quaerunt & quovis modo in orbem spargi contendunt ut novae alicuius rei habeantur Authores. Praefat. Bibliothec.  Gesner observes, 'tis pride and vanity that eggs them on, no news or aught worthy of note, but the same in other terms. As Apothecaries we make new mixtures every day, and power out of one vessel into another, and skim of the cream of other men's wits, pick out the choice flowers out of their tilled gardens, to set out our own sterile plots. A fault that every writer finds as I do now, and yet faulty themselves, 
l Plautus.  trium literarum homines, all thiefs pilfer out of old writers to stuff up their new comments, scrape Ennius' dunghills and out of 
m E. Democriti puteo.  Democritus pit. By which means it comes to pass, 
n Non tam refertae bibliothecae quam cloacae.  that not only Libraries and shops, are full of our putid papers, but every close-stool and iakes; they serve to put under pies, to 
o Et quicquid chartis amicitur ineptis.  lap in spice, and keep rostemeat from burning. With us in France saith 
p Epist a● Petas. In regno Franciae omnibus seribendi datur libertas, paucis facultas.  Scaliger, every man hath liberty to writ, but few ability, 
q Olim literae ob homines in precio nunc sordent ob homines.  heretofore learning was graced by judicious scholars, but now noble sciences are vilified by base and illiterate scribblers, that either writ for vainglory, or need, or to get money, or as parasites to flatter and collogue with some great man, 
r Inter tot mille volumina vix unus à cuius lectione quis melior evadat, immo potius non peior.  amongst so many thousand Authors, you shall scarce found one by reading of whom you shall be any whit better, but rather much worse. 
s Lib. 5 the sap.  Cardan finds fault with Frenchmen and Germans for this scribbling to no purpose, non inquit ab edendo deterreo, modo novum aliquid inveniant, he doth not bar them to writ, so that it be some new invention of their own; but we wove the same web still, and twist the same rope again and again, or if it be a new invention, 'tis but some babble or toy, and who so cannot invent? 
t Sterile opertet esse ingenium quod in hoc scripturientum pruritu. &c.  He must have a barren wit, that in his scribbling age can forge nothing. 
u Cardan praefat ad consol.  Princes show their armies, rich-men vaunt their buildings, soldiers their manhood, and scholars vent their toys they must read, they must hear whether they will or no. So that which 
x Principibus & doctoribus deliberandum relinquo, ut arguantur authorum furta & millies repitita tollantur, & temere scribendi libido coerceatur aliter in infinitum progressura.  Gesner so much desires, if a speedy reformation be not had by some Prince's edicts and grave superuisors, to restrain this liberty', it will run on in infinitum. Who shall read them? as already, we shall have a vast Chaos and 
y Onerabuntur ingenia ne●●o legendis sufficit.  confusion of books. For my part I am one of the number, I do not deny it, I have only this of Macrobius to say for myself, Omne meum nihil meum, 'tis all mine and none mine. As a Bee gathers wax and honey out of many flowers, and makes a new bundle of all, I have laboriously 
a Quicquid obique bene dictum facio meum, & illud nunc meis ad compendium nunc ad fidem & authoritatem alienis exprimo verbis, omnes authores meos clientes esse arbitror &c. Sarisburiensis ad Policrat. prol.  collected this Cento out of many Authors, the method only is mine own, and I must usurp that of 
b Praefat. ad Syntax. med.  Wecker è Terentio, nihil dictum quod non dictum prius, methondus sola artificem ostendit, we can say nothing but what hath been said●, the composition and method is ours only, and shows a scholar. Oribasius, 〈◊〉, Auicenna, have all out of Galen, but to their own method, our Poets steal from Homer, Divines use Augustine's words verbatim still, and our story-dressers do no other; 
c Nec araneară textus ideo melior quia exse fila gignuntur, nec noster ideo vilior quia ex alienis libamus ut apes. Lipsius' adversus dialogist  and it is no more prejudice for me to writ after others, then for Aelianus Montaltus that famous Physician, to writ De morbis capitis after jason Pratensis, Hernius, Hildishem, &c. one Logician, one rhetorician after another. Oppose what thou wilt I solve it thus. And for those other faults of Barbarism 
c Nec araneară textus ideo melior quia exse fila gignuntur, nec noster ideo vilior quia ex alienis libamus ut apes. Lipsius' adversus dialogist  Doric dialect, extemporanean stile, ●autologiess, apish imitation, a rhapsody of several rags gathered together from several dunghills, & confusedly tumbled out: without art, invention, judgement, wit, learning, harsh, absurd, insolent, indiscreet, ill composed, vain, scurrile, idle, dull, and dry; I confess all, thou canst not think worse of me than I do of myself. All I say is this, that I have 
d Vno absurdo dato mille sequuntur.  precedents for it, others as absurd, vain, idle, illiterate; &c. and perhaps thou thyself, Nonimus & qui te &c. we have all our faults, scimus & hanc veniam &c. 
e Non dubito multos lectores hic fore stultos  thou censurest me, so have I done others, and may do ᶠ thee, Caedimus inque vicem, &c. 'tis lex talionis, quid pro quo. Go now censure, criticise, scoff and rail. 

g Martial. 13.2  Nasutus sis usque licet sis denique nasus &c.  
Non potes in nugas dicere plura meas,  
Ipse ego quam dixi, &c.  
Wer'st thou all scoffs and flouts, a very momus,  
Then we ourselves, thou canst not say worse of us.  Thus as when women scold have I cried whore first, and in some men's censures, I am afraid I have overshot myself, Laudare se vani, vituperare stulti, as I do not arrogate, I will not derogate. Be it therefore as it is, well or ill, I have assayed. Pro captu lectoris habent sua fata libelli, let the world judge, and so it will, and when all is done: laudamur ab his culpamur ab illis. 'Tis the common fate of all writers, and I must endure it.  
One or two things yet I would have amended if I could, That is, first to have revised the copy, and amended the stile which now floves ex tempore, as it was first written: but my leisure would not permit, Feci nec quod potui nec quod volui. For the rest it went against my Genius, to prostitute my muse in English, my intent was to have it exposed this more cótract in Latin, but I could not get it printed. Any scurrile pamphlet is welcome to our mercenary Printers in English, but in Latin they will not meddle with it, which is one of the reasons that 
h Aut artis inscij, aut quaestui, magis quam literis student. hab Cantab. & Lond. excus. 1576  Nicholas Car in his Oration of the paucity of English writers gives, that so many flourishing wits are smothered in oblivion, lie dead and buried in this our nation.  
That last and greatest exception is, that I being a Divine have meddled with Physic. 
— 
i Heautont act. 1. sc●. ●.  tantumne est ab re tuâ otij tibi  
Aliena ut cures, eaque nihil quae ad te attinent.  As Menedemus told Chremes have I so much leisure or little business of mine own, as to look after other men's matters which concern me not? Hear me speak. There be many other subjects I do easily grant, both in humanity and divinity fit to be treated of, and of which had I written ad ostentationem only, to show myself I should have rather chosen, and in which I could have more willingly luxuriated, and better satisfied myself and others; but that at this time I was fatally driven upon this rock of Melancholy, and carried away by this by stream, which as a rillet is deducted from that main channel of my other studies, in which I have pleased and busied myself at idle hours, as a subject most necessary and commodious. Not that I prefer it before Divinity, which I do acknowledge to be the Queen of professi●nss, and to which all the rest are but as handmaids, but that 〈◊〉 Divinity I saw no such great need. For had I written positively, there be so many books in that kind, so many Com●entatorss, Treatises, Pamphlets, Expositions, Sermons, that ●hole teems of Oxen cannot draw them, and had I-been as ●●rward or ambitious as some others, I might have happily ●●inted a Sermon at Paul's Cross, a Sermon in S. Mary's ●xon, a Sermon in Christchurch, or a Sermon before the right honourable, a Sermon before the right Worshipful, a Ser●on, a Sermon, &c. But I have ever been as desirous to sup●esse my labours in this kind, as others have been to press ●d publish theirs. To have written in controversy, had been 〈◊〉 cut of an Hydra's head, 
k Et inde catena quaedam fit quae haeredes etiam ligat. Cardan.  lis litem generat, one begets another, so many duplications, triplications, and swarms of que●●onss, that having once begun, I should never make an 〈◊〉, and that with such eagerness & bitterness in such que●●●ons they proceed, that as 
l Hor. ep●d. lib. odd 7.  he said, furor ne caecus, an rapit 〈◊〉 acrior, an culpa, responsum date? Blind fury or error, or ●●hnesse, or what it is that eggs them I know not, I am ●●re many times, which 
m Epist 86. Casulano presbit.  Austin perceived long since, temperate contentionis serenitas charitatis obnubilatur, with this tempest of contention, the serenity of charity is overclowded, ●●d there be too many spirits conjured up already in this ●●nde in all sciences, and more than we can tell how to lay: & ●●e so furiously rage and keep such a racket, that as 
n Lib. 12. cap. 1, mutos nasci, & omni scientia egere satius fuisset, quam sic in propriam perniciem insanire.  Fabius●●d ●●d, it had been much better for some of them to have been borne ●●mbe, and altogether illiterate, then so fare to dote to their ●●ne destruction. 'Tis a general fault, as Severinus the Dane●●mplaines ●●mplaines. 
o Infoelix mortalitas inutilib● quaestionibus ac disceptationibus vitam traducimus naturae principes thesauros in quibus gravissimae morborum medicinae collocatae sunt interim intactos relinquimus. Nec ● ipsi solum relinquimus sed & alios prohibemus, impedimus, condemnamus ludibriisque afficimus.  Unhappy men, as we are, we spend our days in ●●profitable questions and disputations, leaving in the mean ●●e those chiefest treasures of nature untouched, wherein the 〈◊〉 medicines for all manner of diseases are to be found, and do 〈◊〉 only neglect them ourselves, but hinder, condemn, forbidden & scoff at others, that are willing to inquire after them. These motives at this present have induced me to make choice of this medicinal subject. If any Physician in the mean time shall infer, Ne suitor ultra crepidam, and find himself grieved that I have intruded into his profession; I will tell him in brief, I do not otherwise by them, than they do by us. If it be for their advantage, I know many of them which have taken orders in hope of a Benefice, 'tis a common transition, & why may not a melancholy Divine, that can get nothing but by Simony, profess Physic? Drusianus an Italian (Crusianus, but corruptly, Tr●themius calls him) 
p Quod in praxi minime fortunatus esset medicinam reliquit, & ordinibus initiatus in Theologiâ postmodum scripsit. Gesner Bibliothecâ.  because he was no● fortunate in his practice, forsook his profession, and writ afterwards in Divinity. Marsilius Ficinus was semel & simul, 〈◊〉 Priest and Physician at once, and 
q P. junius.  T. Linacer in his old age took Orders. The jesuits profess both at this time, many o● them permissu superiorum, Surgeons, Panders, Bawds, & midwives, &c. Many poor country Vicars for want of other means are driven to their shifts, to turn Mountibanckes. Quacksalvers, Empirics, and if our greedy Patron's hol● us to such hard conditions, as commonly they do, they wil● make some of us at last turn Taskers, Costermongers, se●● Ale as some do or worse. Howsoever in undertaking this task, I hope I shall commit no great error or indecorum, if all be considered aright. I can excuse myself with 
r In Hegiasticon, neque enim haec tractatio alienae videri debet à Theologo. &c agitur de morbo animae.  Lessius the jesuite in like case, 'tis a disease of the Soul, on which I am to treat, and as much appertaining to a Divine as to a Physician; and who knows not what an agreement there is betwixt these two professions? A good Divine either is o● aught to be a good Physician, a Spiritual Physician at lest as our Saviour calls himself, and was indeed, Matt. 4.23. Luk. 5.18. Luk. 7. & 8. They differ but in object, the one o● the Body, the other of the Soul, and use diverse medicines 〈◊〉 to cure; One the vices and passions of the Soulei, Anger Lust, Desperation, Pride, Presumption, &c. by applying tha● Spiritual Physic; as the other use proper remedies to bodily diseases. Now this being a common infirmity of Body and Soul, and such a one as hath as much need of a Spiritual as a corporal cure, I could not found a fit task to busy myself about, a more apposite Theme, so necessary, so commodious, and generally concerning all sorts of men, that should so equally participate of both, and require a whole Physician. A Divine in this compound mixed malady can do little alone, a Physician in some kinds of Melancholy much less, both make an absolute cure. ˢ Alterius sic altera poscit opem, and 'tis proper to them both, and I hope not unbeseeming me, who am by my profess on a Divine, and by mine inclination a Physician. I had jupiter in my sixt house, &c. In the Theoric of Physic I have taken some pains, not with an intent to practise, but to satisfy myself, which was a cause likewise of the first undertaking of this Subject.  
If these reasons do not satisfy thee good Reader, as Alexander Munisicus that bountiful Prelate, sometimes Bishop of Lincoln, when he had built six Castles, ad invidiam operis eluendam saith Mr. 
t In Newarke in Nottinggamshire. Cum duo edificasset castella ad tollendam structionis invidiam & expiandam maculam duo instistituit caenobia & collegis religiosu implevit.  Camden, to take away the envy of his work, (which very words Nubrigensis hath of Roger that rich Bishop of Salisbury, that in King Stephen's time built Shirburne Castle, & that of Devises) to take away the scandal or imputation, which might be thence inferred, built so many Religious houses. If this my Discourse be too medicinal, or savour too much of humanity, I promise' thee that I will hereafter make thee amendss in some Divine Treatise. But this I hope shall suffice when you have more fully considered of the Reasons following, which were my chief Motives. The generality of the Disease, the necessity of the cure, & the commodity or common good, that will arise to all men by the knowledge of it, as shall at large appear in the ensuing Preface. And I doubt not but that in the end you will say with me, that to Anatomise this humour aright, through all the members of this our Microcosinus, is as great a task, as to found out the Quadrature of a Circle, or all the Creeks and sounds of the North-East or North-West passage, and all out as great a Discovery, as that Hungry 
u Ferdinando de Quir. anno. 1612 Amsterdami impres.  Spaniards of Terra Australis Incognita, as much trouble as to perfect the Motion of Mars and Mercury, which so much crucifies our Astrologers, or to rectify the Gregorian Calendar. I am so affected for my part, and hope as 
x Praesat ad Characteres spero enim (● Policles) libros nostros meliores inde futuros quod istiusmodi memoriae mandata reliquerimus ex praeceptis & exemplis nostris ad vitam accomodatis ut se inde corrigant.  Theophrastus did by his Characters, that our prosteritie o friend Policles, shall be the better for this which we have written, by correcting and rectifying that which is amiss in themselves by our examples, and applying our precepts and cautions to their own use. But I am overtedious, I proceed.  
Of the necessity and generality of this which I have said, if any man doubt, I shall desire him to make a brief Survey of the world, as 
y Epist 2. lib. 2. ad Donatum paulisper te crede subduci in ardui montis verticem celsiore, speculare inde rerum iacentium facies, & oculis in diversa porrectis fluctuantis mundi turbines intuere, iam simul tu videbis aut misereberis.  Cyprian adviseth Donat, supposing himself to be transported to the top of some high mountain, & thence to behold the tumults and chances of this wavering world, and he cannot choose but either laugh at it or pittio it. S. Jerome out of a strong imagination, being then in the wilderness, conceived with himself that he then saw them dancing in Rome, and if thou shalt either conceive, or climb to see, thou shalt soon perceive all the world is mad, that it is melancholy, dotes: that it is (which Epichthonius Cosmopolites expressed not many years since in a Map made like a Fool's head, with that Motto) Caput Heleboro dignum, a cras●d head, and needs to be reform; That Kingdoms and Provinces are Melancholy, Cities and Families, all Creatures, Vegetal, Sensible, and Rational, and that all Sorts, Sects, Ages and Conditions, from the highest to the lowest, have need of Physic. For indeed who is not a fool Melancholy, mad? and folly Melancholy madness are but one disease; 
z Dementiae sit actio nota in patrem & suium luxuriosos. Seneca controversi. lib. 2. cont. 7 aut in eum qui filio diem dixit luxurioso lib 6. cont 7 &c. 3. lib. 10. But Portius Latro pleads against us all. sit actio dementiae generalis  Delirium is a common name to all. Alexander, Gordonius, jason Pratensis, Savanorola, Guiaenerius, Montaltus, confounded them, as differing 
a More or less, some madder than some.  secundum magis & minus, so doth David Psal. 37.50. I said unto the fools deal not so madly, and 'twas an old Stoical Paradox, omnes stultos insanire, 
b Idem Hor. lib. 2. Sat. 3. Damasippus Stoicus probat omnes stultos insanire.  all fools are mad. And who is not a fool, who is free from Melancholy? who is not touched more or less in habit or in disposition? If in disposition, ill dispositions beget habits if they persevere saith 
c Tom. 2. sympos. lib. 5. cap. 6 animi affectiones, si duitiùs inhaereant, pravos generant habitus.  Plutarch, habits either are or turn to diseases, 'Tis the same which Tully maintains in the second of his Tusculans, omnium insipientum animi in morbo sunt, & perturbatorum, all fools are sick, and all that are troubled in mind, for what is sickness but as 
d Lib. 28 cap. 1. Syntax. art. mirab. morbus nihil est aliud quam dissolutio quedam ac perturbatio faederis in corpore existentis, sicut & sanitas est consentientis benè corporis consummatio quaedam.  Gregory Tholosanus defines it, a dissolution or perturbation of the bodily league, which health combines: and who is not sick or ill disposed, in whom doth not passion, anger, envy, discontent, fear and sorrow reign? who labours not of this disease; give me but a little leave, and you shall see by what testimonies, confessions, arguments I will evince it, that most men are mad: that they had as much need to go a Pilgrimage to the Anticyrae, (as in 
e Lib. 9 Geograph. plures olim gentes navigabant illuc sanitatis causa.  Strabos time they did as in our days they go to Compestella our Lady of Sichem, or Lauretta to seek for help: that it is like to be as prosperous a Voyage as that of Guiana, and that there is much more need of Hellebor then of Tobacco.  
That men are so misaffected, Melancholy, mad, hear the testimony of Solomon, Ecces. 2.1 2. And I turned to behold wisdom, madness and folly, &c. And vers. 23. All his days are sorrow, and his travel grief, and his heart taketh no rest in the night. So that take Melancholy in what sense you will, properly or improperly, in disposition or habit, for pleasure or for pain, dotage, discontent, fear, sorrow, madness, for part or for all, truly or metaphorically, 'tis all one. The hearts of the sons of men are evil, and madness is in their hearts while they live, Eccles. 9.3. Wisemen themselves are no better, Eccles. 1.18. in the multitue of wisdom is much grief, and he that increaseth wisdom, increaseth sorrow, cap. 2.17. he hated life itself, nothing pleased him, he hated his labour, all as 
f Eccles. 1. 14.  he concludes, is sorrow, grief, vanity, vexation of spirit. And though he were the wisest man in the world, sanctuarium sapientiae, and had wisdom in abundance, he will not vindicate himself, or justify his own actions, Surely I am more foolish than any man, and have not the understanding of a man in me, Prou. 30.2. Be they Solomon's words, or the words of Agur, the son of jakeh, they are Canonical, David a man after Gods own heart, confesseth as much of himself, Psal. 73.21. & 22. so foolish was I and ignorant, I was even as a beast before thee, and condemns all for fools, Psal. 93. & 32.9. and 49.20. he compares them to beasts, horses and mules in which there is no understanding. The Apostle Paul accuseth himself in like sort. 2. Cor. 11. & ver. 21. I would you would suffer a little my foolishness, I speak foolishly. The whole head is sick saith Esay, and heart is heavy, cap. 1.5. and makes lighter of them, then of oxen and asses, the ●xe knows his owner, &c. read Deut. 32.6. jere. 4. Amos 3.1. Ephes. 5.6. be not mad, be not deceived, foolish Galathians who hath bewitched you? how often are they branded with this Epithet of madness and folly? No word so frequent amongst the Fathers of the Church and Divines, you may see what an opinion, they had of the world, and how they valued men's actions.  
I know that we think fare otherwise, and hold them most part wise men that are in authority, Princes, Magistrates, 
g jure haereditario sapere iubentur Euphormio. satire  rich-men, they are wisemen borne, all Politicians and Statesmen must needs be so, for who dare speak against them: and on the other, so corrupt is our judgement, we esteem wise-men fools. As Democritu● well signified in an Epistle of his to Hypocrates: 
h Apud quos virtus insania & furor esse dicitur.  The Abderites accounted virtue madness. Many good men have no better fortune in their ages: Achish 1. Sam. 21.14. held David for a mad man. 
i 2. Reg. 7.  Elisha and the rest were no otherwise esteemed. David was derided of the common people. Psal. 9.7. I am become a monster to many: and generally we are accounted 
† Fuerunt alij similis amentiae, &c. quod de Christianis Plinius lib. 10. epist 97.  fools for Christ, 1. Cor. 14. We fools thought his life madness, and his end without honour. Wisd. 5.4. Christ and his Apostles were censured in like sort, john 10. Mark 3 Acts 26. 'Tis an ordinary thing with us, to accounted honest, devout, religious, plainedealing men, idiots, asses, that cannot lie and dissemble, shift, temporise as other men do, 
k Quis nisi mentis inops &c.  take bribes, &c but fear God and make a conscience of their doings. But the Holy Ghost that knows better how to judge, he calls them fools, The fool hath said in his heart, Psal. 53.1. and their ways utter their folly. Psal. 49.14. 
l Quid insanius quam pro momentaneâ ●●●icitate aeterais te mancipare supplicus.  For what can be more mad, then for a little worldly pleasure to procure unto themselves eternal punishment? as Gregory and others inculcate unto us.  
And all those great Philosophers, the world hath ever had in admiration, and whose works we do so much esteem, that gave precepts of wisdom to others, inventors of Arts and Sciences, Socrates the wisest man of his time by the Oracle of Apollo, whom his two scholars 
m In fine Phaedonis. Hic finis fuit amici no●tri o Eucrates nostro quidem iuditio omni●m quos e●pe ti● mus opti●i aepprime s●p tissimi ● 〈◊〉 ssimi.  Plato and 
n Xe●●●●nti 4 de dictis Socratis ad finem. talis fuit Socrates quem omnium optimum & faelicistimum statuam.  Xenophon so much extol and magnify, with those honourable titles, of best and wisest of all mortal men, the happiest and most just. Those seven wise men of Greece, those Briton Druids, Indian Brachmanni, Aethiopian Gymnosophists, Magi of the Persians, Apollonius of whom Philostratus, non doctus sed natus sapiens, wise from his cradle, Epicurus, so much admired by his scholar Lucretius. 
Qui genus humanum ingenio superavit, & omnes  
Restrinxit stellas exortus ut aetherius So●.  
Whose wit exce'ld the wits of men as fare,  
As the Sun rising doth obscure a star.  And all those, of whom we read such 
o Auaxegoras olim mens dictus ab antiquis.  Hyperbolical eulogiums, as of Aristotle that he was wisdom itself in the abstract, 
p Regula naturae, naturae miraculum, ipsa eruditio, daemonium hominis, sol scientiarum mare, Sophia, antistes literarum & sapientiae, ut Scioppius olim de Scalig. & Hensius, Aquila in nubibus, Imperatur literatorum, columen literarum, abyssus eruditionis.  a miracle of nature, breathing libraries, as Eunapius of Longinus, lights of nature, giants for wit, quintessence of wit, Divine Spirits, Eagles in the clouds, fall'n from heaven, Gods, Spirits, Lamps of the world, Dictator's, Monarch's Miracles; Superintendents of wit and learning, &c. as Aelian said of Protagoras and Gorgias, we may say of them all, tantum à sapientibus abfuerunt, quantum à viris pueri; they were children in respect, infants, not Eagles, but Kites, novices, illiterate Eunuchi sapientia, 
q Lib. 3. the sap. cap. 17. & 20. omnes Philosophi aut stulti aut insani, nulla anus nullus aeger ineptius deliravit.  Lactantius in his books of Wisdom, proves them to be disards, fools and asses, madmen, and so full of absurd and ridiculous tenants and positions, that to his thinking never any old woman or sick person doted worse. 
r Democritus à Leucippo doctus haereditate stattitia reliquit Epicure.  Democritus took all from Leucippus, and left saith he, the inheritans of his folly to Epicurus, 
† Hor. 1. epicureae.  insanionti dum sapientiae &c. The like he saith of Socrates, Aristippus and the rest, making no difference 
s Nihil interest inter hos & bestias nisi quod loquantur de sap. lib. 26. cap. 8.  betwixt them and beasts, saving that they could speak. 
t Cap de virt.  Theodoret in his Tract De cur. grec. affec. doth manifestly evince as much of Socrates, held wisest of the rest, that of all others he was most sottish, a very madman in his actions and opinions. If you desire to hear more of Apollonius that great wiseman, sometime paralelled by julian the Apostate to Christ, I refer you to that learned Tract of Eusebius against Hierocles, and for them all to Lucian's Piscator, Icaromenippus, Neciomantia their actions, opinions ingeneral were so prodigious, absurd, ridiculous, which they broached and maintained, as he said. Nescio an Anticyram ratio illis destinet omnem. I think all the Anticyrae will not restore them to their wits, 
u Ab uberibus sapientiae lactati caecutire non possunt.  If these men now, that had 
x Cor Zenodoti & iecur Cratetis.  Zenodotus heart, Crates liver were so sottish, and had no more brains than so many Beetles, what shall we think of the commonalty? what of the rest?  
Yea, but will you infer, that is true of Heathens, if they be conferred with Christians, 1. Cor. 3.19. the wisdom of this world is foolishness with God, earthly and devilish as james calls it, 3.15. they were vain in their imaginations, and their foolish heart was full of darkness. Ro. 1.21. & 22. ver. when they professed themselves wise become fools. In some sense, Christiani Crassiani, Christians are Crassians, and if compared to that wisdom no better than fools. God is only wise, Rom. 16. only good as Austin well contends, 
y Lib de nat. boni.  and no man living can be justified in his sight. God looked down from heaven upon the children of men, to see if any did understand, Psal. 53.2.3. but all are corrupt, err, 
z Rom. 3.10.  none doth good, not not one, job aggregates this 4.18. behold he found no steadfastness in his servants, and laid folly upon his Angels, 19 how much more on them that dwell in houses of clay? In this sense we are all as fools, and the 
a Hic profundissimae Sophiae fodinae.  Scripture alone is Arx Mineruae, we and our writings are shallow and unperfect. But I do not so mean, but even in our ordinary actions, we are no better than fools. All our actions as 
b Panager. Traiano. Omnes actiones exprobrare stultitiam videntur.  Pliny told Traian, upbraid us of folly, our whole course of life is but matter of laughter: we are not soberly wise, and the world itself, which aught at lest to be wise by reason of his antiquity, As 
c Ser. 4●. in domi Pal. mundus qui ob antiquitatem deberet esse sapiens semper stultizat & nullis flagellis alteratur sed ut puer vult rosis & floribus coronari.  Hugo de Prato Florido will have it, semper stultizat, is every day more foolish than other, the more it is whipped the worse it is, and as a child will still be crowned with roses and flowers. jovianus Pontanus Antonio Dial, brings in some laughing at an old man, that by reason of his age was a little fond, but as he admonisheth there, Ne mireris mî hospes de hoc seen, marvel not at him only, for tota haec civitas dilirium, all our town dotes in like sort, 
d Insanum te omnes pueri claemantque puc●ae. Hor.  we are a company of fools. Ask not with him in the Poet, 
e Plautus' Aulular.  Laruae hunc intemperiae insaniaeque agitant senem? what madness ghosts this old man, but what madness ghosts us all? for we are all as bad as he, and not senex bis puer, but say it of us all, semper pueri, young and old, all dote, as Lactantius proves out of Seneca, and no difference betwixt us and children, saving that maiora ludimus, and grandioribus pupis, they play with babies of clouts and toys, and we play with greater babies. We cannot accuse or condemn one another being faulty ourselves, or as 
f Adelph. Act. 5 scen. 8.  Mitio upbraided Demea, insanis aufer te, for we are as mad our own selves, and 'tis hard to say which is the worst. And 'tis universally so, when 
g Antony's dial.  Supputius in Pontanus, had traveled all over Europe, to confer with a wiseman, he returned at last without his errand, and could found none. 
h Lib. 3. the sap. pauci ut video sanae mentis sunt  Cardan concurres with him, few there are (for aught I can perceive) well in their wits. So doth Tully 
i Stulte & incaute omnia agi video.  I see every thing to be done foolishly and unadvisedly. 
Ille sinistrorsum hic dextrorsum, unus utrique,  
Error, sed varijs illudit partibus omnes.  
One reels to this, another to that wall,  
'Tis the same error that deludes them all.  
k Insania non omnibus eadem. Erasmus chil. 3. cent. 10 nemo mortalium qui non aliqua re desipit, linnet alius alio morbo laboret hic libidinis ille avaritiae, ambitionis invidiae.  They dote all but not alike, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not in the same kind, one is covetous, a second lascivious, a third ambitious, a fourth envious, &c. as Damisippus the Stoic hath well illustrated in the Poet, 
l Hor lib. 2. sat. 3.  desipiunt omnes atque ac tu. 'Tis an inbred malady in every one of us, there is seminarium stultitiae, a seminary of folly, which if it be stirred up or get an head, will run in infinitum, and infinitely varies, as we ourselves are severally addicted, saith 
n Li 1. de aulico. Est in uno quoque nostrum seminarium all quod stultitiae, quod siquando excitetur in infinitum facile excrescit  Balthasar Castilio: and cannot so easily be rooted out, it takes such fast hold, as Tully holds, altae radices stultitiae, 
o Tibullus. stulti praetereunt dies. their wits are a woolgathering.  so we are bred, and so we continued. Some say there be two main defects of wit, Error and Ignorance, 
m Primaque lux vitae prima suvoris erat.  to which all others are reduced, by Ignorance we know not things necessary, by Error we know them falsely. Ignorance is a privation, Error a positive Act, from Ignorance comes vice, from Error heresy &c. But make how many kinds you will, divide and subdivide, few men are free, or that do not impinge on some one kind or other. 
p So fools commonly dote.  Sic plerumque agitat stultos inscitia, as he that examines his own and other men's actions, shall find.  
Charon in Lucian, as he wittily feigns, was conducted by Mercury to such a place, where he might see all the world at once, and after he had sufficiently viewed and looked about, Mercury would needs know of him, what he had observed, he told him that he saw a vast multitude and a promiscuous, he could discern cities like so many Hives of Bees, wherein every Bee had a sting, and they did naught else but sting one another, some domineering like Hornets bigger than the rest, some like filching wasps, others as Drones. 
q Dial. contemplantes. Tom. 2.  Over their head were hover a confused company of perturbations, hope, fear, anger, avarice, ignorance, &c and a multitude of diseases hanging over, which they still pulled on their heads. Some were brawling, some fight, riding, running, for toys and trifles, and such momentary things. In conclusion he condemned them all, for madmen, fools, idiots, asses. OH stulti quaenam haec est amentia? OH fools oh madmen he exclaims, insana studia, insani labores, &c. mad endeavours, mad actions, mad, mad, mad. Heraclitus the Philosopher, out of a ser●ous meditation of men's actions fell a weeping, and with continual tears bewailed their miseries, madness, and folly. Democritus on the other side fell a laughing, their whole life to him seemed so ridiculous, and he was so far carried with this Ironical passion, that the citizens of Abdera took him to be mad, and sent therefore Ambassadors to Hypocrates the Physician, that he would exercise his skill upon him. But the story is set down at large by Hypocrates himself, in his Epistle to Damogetus, which because it is not impertinent to this Discourse, I will insert verbatim almost, as it is delivered by Hypocrates himself, with all the circumstances belonging unto it,  
When Hypocrates was now come to Abdera, the people of the city came all flocking about him, some weeping, some entreating of him, that he would do his best. After some little repast, he went to see Democritus, all the people following him, whom he found (as before) in his garden in the suburbs all alone, 
r Subramosae platano sedentem. Solum, discalceatum, super lapidem, valde pallidum ac macilentum promissâ barbâ, librum super genibus habentem.  sitting upon a stone under a plane tree, without hose or shoes, with a book on his knees, cutting up several beasts and busy at his study. The people stood gazing round about to see the congress, Hypocrates after a little pause, saluted him by his name, whom he resaluted, ashamed almost that he could not call him likewise by his name, or that he had forgot it. Hypocrates demanded of him what he was doing? He told him that he was 
s De furo●e mania melancholiae scribo ut sciam quopacto in hominibus gignatur, fiat, erescat, cumuletur, minuatur, haec inquit animalia que vides, propterea seco non dei opera perosus, sed fellis bilisque naturam disquirens.  busy in cutting up several beasts, to find out the causes of madness, and melancholy. Hypocrates commended his work, admiring his happiness and leisure. And why, quoth Democritus, have not you that leisure? Because, replied Hypocrates, domestical affairs hinder me necessary to be done, for our children, expenses, diseases, frailties and mortalities which happen, wife, children, servants, and such business which deprive us of our time. At this speech Democritus profusely laughed (his friends and the people standing by weeping in the mean time and lamenting his madness) Hypocrates ask the reason why he laughed: he told him at the vanities and fopperies of the time. To see men so empty of all virtuous actions, to hunt so fare after gold, having no end of ambition, to take such infinite pains for a little glory, and to be favoured of men, to make such deep mines into the earth for gold, & many times to found nothing, with loss of their lives and fortunes. Some to love dogs, others horses, some to desire to be obeyed in many provinces 
t Austin lib. 1. in Genes. jumenti & seruitui obsequium rigid postulas, et tu nullum praestas alijs nec ipsi deo.  and yet themselves will know no obedience. 
u Vxores dutunt mox foras eijciunt.  Some to love their wives dear at first, and after a while to forsake and hate them, begetting children, with much care and cost for their education, yet when they grow to man's estate, 
x Pueros amant mox fastidiunt  to despise them, neglect and leave them naked to the world's mercy. 
y Quid hoc ab insania deest.  Do not these behaviours express their intolerable folly? When men live in peace they covet war, detesting quietness, 
z Reges elegunt, deponunt.  deposing kings and advancing others in their stead, murdering some men to beget children of their wives. How many strange humours are in men? When they are poor and needy they seek riches, and when they have them they do not enjoy them, but hide them under ground, or else wastefully spend them. OH wise Hypocrates, I laugh at such things being done, but much more when no good comes of them, and when they are done to so ill purpose. There is no truth or justice found amongst them, for they daily pled one against another, 
a Contra parents, fratres ciues perpetuo rixantur, & inimicitias agunt.  the son against the father and the mother, brother against brother, kindred and friends of the same quality, and all this for riches, whereof after death they cannot be possessors. And yet notwithstanding they will defame & kill one another, commit all unlawful actions, contemning God and men, friends and country. They make great account of many senseless things, esteeming them as a great part of their treasure, statues, pictures, and such like moveables, dear bought, and so cunningly wrought, as nothing but speech wanteth in them, 
b Idola inanita amant animata odio habent sic pontificij.  and yet they hate living persons speaking to them. Others affect difficult things, if they devil on firm land, they will remove to an Island, and thence to landlord again, being no way constant in their desires. 
c Credo equidem vivos ducent è marmore vultus  They commend courage and strength in wars, and let themselves be conquered by lust and avarice, they are, in brief, as disordered in their minds, as Thersites was in his body. And now me thinks OH most worthy Hypocrates, you should not reprehend my laughing, perceauing so many fooleries in men: 
d Suam stultitiam perspicit nemo sed alter alterum dexidet.  for no man will mock his own folly, but that which he seethe in another, and so they justly mock one another. The drunkard calls him a glutton, whom he knows to be sober, many men love the Sea, others husbandry, briefly they cannot agreed in their own trades and professions, much less in their lives & actions.  
When Hypocrates heard these words, so readily uttered without premeditation to declare the world's vanity, full of ridiculous contrariety, he made answer that necessity compelled men to many such actions, and divers wills ensuing from divine permission, that we might not be idle, being nothing is so odious to them as sloth and negligence. Besides men cannot foresee future events, in this uncertainty of humane affairs, they would not so marry, if they could foresee the causes of their dislike and separation, or parents if they knew the hour of their child's death, so tenderly provide for them: or an husbandman sow, if he thought there would be no increase; or a merchant adventure to sea, if he foresaw shipwreck; or be a magistrate, if presently to be deposed. Alas, worthy Democritus, every man hopes the best, and to that end he doth it, and therefore no such cause of laughter.  
Democritus hearing this excuse, laughed again aloud, perceauing he did not well understand what he had said concerning perturbations and tranquillity of the mind. Insomuch, that if men would govern their actions by discretion & providence, they would not declare themselves fools, as now they do, and he should have no such cause of laughter, but, quoth he, they swell in this life as if they were immortal, for want of understanding. It were enough to make them wise, if they would but consider the ᵉ mutability of this world, and how it wheels about, nothing firm and sure, he that is now above, to morrow is beneath, he that sat on this side to day, to morrow is hurled on the other: and not considering these things they fall into many inconveniences and troubles, coveting things of no profit, and thirsting after them, tumbling headlong into many calamities. So that if men would attempt no more than what they can bear, they should lead contented lives, & learning to know themselves would limit their ambition, 
f Denique sit finis quaerendi cumque habeas plus, pau periem metuas minùs & finire laborem incipias, partis quod avebas, utere. Hor.  they would know then that nature hath enough without seeking such superfluities, and unprofitable things, which bring nothing with them but grief and molestation. As a fat body is more subject to diseases; so are rich men, there are many that take no heed what happeneth to others by bad conversation, and therefore overthrow themselves in the same manner through their own fault, not foreseeing dangers manifest. These are things (o more than mad quoth he) that give me matter of laughter, by suffering the pains of your impieties, as your avarice, envy, mutinies, insatiable desires, conspiracies, and other incurable vices; besides your 
g Astutum vapido seruat sub pectore vulpem. Et cum vulpe positus pariter vulpinarier. Cretisandun cum Crete.  dissimulation and hypocrisy, bearing deadly hatred one to the other, and yet shadowing it with a good face, flying out into all filthy lusts, and transgressions of all laws, both of nature & civility. Many things which they have left off, after a while they fall to again, husbandry, navigation, 
i Dirruit aedificat mutat quadrata rotundis.  and leave of again, fickle and unconstant as they are, when they are young they would be old, and old young. 
h Qui fit maecenas ut nemo quam sibi sortem seu ratio dederit seu sors adiecevit illa contentus vivat, &c. Hor.  Princes commend a private life, private men itch after honour, a magistrate he commends a quiet life, a quiet man would be in his office, and obeyed as he is, and what is the cause of all this but that they know; not themselves. Some delight to destroy, one to build, another to spottle, one country to enrich another and himself. 
k Quâ qui inre ab infantibus differunt, quibus mens & sensus sine ratione i●est quicquid seize bis offered volupe est.  In all these things they are like children, in whom is no judgement or counsel, and resemble beasts, saving that beasts are better than they, as being contented with nature. 
l Idem Plutare.  When shall you see a Lion hide gold in the ground, or a bull contend for a better pasture, when a Boar is thirsty he drinks what will serve him and no more, and when his belly is full he ceaseth to eat: but men are immoderate in both; as in lust, they covet carnal copulation at set times, men always ruinating thereby the health of their bodies. And doth it not deserve laughter, to see an amorous fool torment himself for a wench, weep, howl for a mishapen slat, a dowdy, sometimes that might have his choice of the finest beauties? Is there any remedy for this in Physic? I do anatomise & cut up these poor beasts, 
m Vt insaniae causam disquiram bruta macto & seco cum hoc potius in hominibus investigandum esset.  to see the cause of these distempers, vanities, and follies, yet such proof were better made on man's body, if my kind nature would endure it. 
n Totus à nativitate morbus est.  Who from the hour of his birth is most miserable, weak and sickly, when he sucks he is guided by others, when he is grown great practiseth unhappiness, 
o In vigore furibundus; quum decrescit insanabilis.  and is sturdy, and when old a child again and repenteth him of his life past. And here being interrupted by one that brought books, he fell to it again, that all were mad, careless, stupid. To prove my former speeches, look into Courts or private houses. 
p Cyprian ad Donatum. qui sedet crimina iudicaturus, &c.  judges give judgement according to their own advantage, doing manifest wrong to poor innocents to please others. Notary's altar sentences, & for money lose their deeds, some make false monies, others-counterfeit false weights, some abuse their parents, yea corrupt their own sisters, others make long libels and pasquils, defaming-men of good life, and extol such as are lewd and vicious, some rob one, some another. 
q Tu pessimus omnium latro es as a thief told Alexander in Curtius. damnat foras iudex quod intus operatur. Cyprian.  Magistrates make laws against thiefs, and are the veriest thiefs themselves. Some kill themselves, others despair not obtaining their desires; some dance, sing, laugh, feast, and backbite, whilst others sigh, languish, mourn and lament, having neither meat, drink, nor clothes. 
r Vultus magna cura magna animi incuria. Am. Marcellinus.  Some prank up their bodies and have their minds full of execrable vices: some trot about to bear 
s Horrenda res est vix duo verba sine rmendacio proferuntur: & quamuis solennitèr homines adveritatem dicendam invitentur, peierare tamen non dubitant ut ex decem testibus vix vn us verum dicat. Calu. in 8, joh. serm. 1.  false witness, and say anything for money, and though judges know of it, yet for a bribe they wink at it, and suffer false contracts to prevail against equity. Women are all day a dressing, to please other men abroad, and go like sluts at home, not caring to please their own husbands whom they should. Seeing men are so fickle, so sottish, so intemperate, why should I not laugh at those to whom 
t Sapientiam insaniam esse dicunt.  folly seems wisdom, and will not be cured, and perceive it not? It grew late, and Hypocrates left him, and no sooner was he come from him, but all the citizens came about him flocking to know how he liked him● he told them in brief, that notwithstanding those small neglects of his attire, body, diet, 
u 
Siquidem sapientiae suae admiratione me complevit.  
Democritum offendi sapientissimum virum qui solus potest omnes homines prudentiores redder●   the world had not a wiser man, a more learned, a more honest man, and they were much deceived to say that he was mad.  
Thus Democritus esteemed of the world in his time, and this was the cause of his laughter: and good cause he had. 

x Egraec. Epig.  Olim iure quidem, nunc plus Democrite ride,  
Quin rides? vitae haec nunc magè ridicula est.  
Democritus did well to laugh of old  
Good cause he had but now much more,  
This life of ours is more ridiculous  
Than that of his or long before.  Never so much cause of laughter as now, never so many fools and mad men. 
y Plures Democriti nunc non sufficiunt, opus Democrito qui Democritum rideat Eras. mor.  'Tis not one Democritus will serve turn to laugh in these days, we have now need of a Democritus to laugh at Democritus, one jester to flout at another, one fool to fleare at another; A great Stentorean Democritus as big as that Rhodian Colossus. For now as 
z Policrat. lib. 3. cap. 8. è Petron.  Salisburionsis said in his time, totus mundus histrionem agit, the whole world plays the fool, we have a new Theatre, a new Scene, a new comedy of errors, a new company of personat Actors If Democritus were a live now, he should see strange alterations, a new company of sergeant vizards, whistlers, Cumane Asses, Maskers, Mummers, painted puppets, outsides, fantastic shadows, Gulls, Butterflies, Monsters, giddy heads, &c. Many additions, much increase of madness, were he now to travel, or could get leave of Pluto to come see fashions as Charon did in Lucian, to visit our cities of Moronia Pia, and Moronia foelix, sure I think he would break the rimme of his belly with laughing. 
a Iwen.  Si foret in terris rideret Democritus seu &c. A Satyrrical Roman in his time thought all vice, folly, and madness were at a full sea, 
b Innen.  Omne in praecipiti vitium stetit: but we flow higher in madness, fa●re beyond them. 
c Hor.  Mox daturi progeniem vitiosiorem, 
f Father Angelo the Duke of joyoux going barefoot over the Alpss to Rome &c.  and the latter end (you know whose Oracle it is) is like to be worst: but speak of times present. If Democritus were alive now, and should but see the superstition of our times, our 
d Superstitio est insanus error.  Religious madness as 
e Lib 8. hist. Belg.  Meteran calls it, Religiosam insaniam. If he should meet a Cappuchine, a Fransciscan, a jesuite, a shavedcrowned Monk in his robes, a begging Friar, or their threecrowned Sovereign Lord the Pope, poor Peter's Successor, servus seruorum dei, to depose kings with his foot, to tread on Emperor's necks, make them stand bore foot and barelegged at his gates, hold his bridle and stirrupe &c. If he should see a 
g Si cui intueri vacet quae patiuntur superstitiosi, inveniet tam ind●cora honestis tam indigna liberis, tam dissimiliae sanis ut nemo fuerit dubitaturus furere, eos fi cum paucioribus furerent Seneca.  Prince creep so devoutly to kiss his toe, what would he say, coelum ipsum petitur stultitiâ. Had he met some of our devout Pilgrims going barefoot to jerusalem, Rome, Saint jago, Saint Thomas Shrine, to creep to those counterfeit and maggot-eaten Relics, had he been present at a Mass, and seen those kissing of paxes, crucifixes, cringes, duckings, their several attires and ceremonies, pictures of Saints, 
h Quid dicam de eorum indulgentijs, oblationibus, votis solutionibus ieiunijs caenobitis, vigiliis somniis, horis organis, cantilenis, campanis, simulachris missis, purgatoriis, mitris, breviarijs, bullis, lustralibus aquis, rasuris, unctionibus candelis, calicibus, crucibus, mappis, cereiss, thuribulis, incantationibus, exorcismis, sputis, legendis, &c. Baleus de acts Rom. Pont.  Indulgences, ceremonies, Pardons, Vigils, fasting, feasts, praying in gibberish, & mumbling of beads, had he heard an old woman say her prayers in Latin, their sprinkling of holiwater, and going a precession, &c. Their breviaries, bulls, hollowed, beans exorcisms, pictures, curious crosses, fables and babbles. Had he read the Golden Legend, the Turks Alcoron, or jews Talmud, the Rabbins comments, what would he have thought? How dost thou think would he have been affected? Had he more particularly examined a jesuits life amongst the rest, he should have seen an hypocrite profess poverty, 
i Dum simulant spernere acquisiverunt sibi triginta annorum spacio bis centena millia librarum annua. Arnoldus.  & yet possess more goods and lands then many Princes, to have infinite treasures and revenues: 
k Et quum interdiu de virtute locuti sunt sero in latibulis clunes agitant labour nocturno. Agrippa.  Vow virginity, talk of holiness, and yet ind●ed a notorious bawd and famous fornicator, Monks by profession, and such as give over the world and the vanities of it, and yet a Machiavellian rout, ● interested in all matters of state: holy men, peacemakers, & yet composed of envy, lust, ambition, hatred, and malice, firebrands, adulta patriae pestis, traitors, assassinats, haec itur ad astra, 
l 1. Tim. 3. 13. but they shall prevail no longer, their madness shall be evident to all men.  and this is to supererogate, and merit heaven for themselves and others. Had he seen on the other side some of our nice and curious Schismatics in another extreme, abhor all ceremonies, and rather lose their lives and liuings then do or admit any thing they have formerly done, though things indifferent: Formalists ready to embrace and maintain all that is o● shall be proposed, in hope of preferment: Another Epicurean company lying at lurch as so many vultures, watching for a prey of Church goods, and ready to rise by the downfall of any: As 
n Quid tibi videtur facturus Democritus si horum spectator contigisset?  Lucian said in like case, what dost thou think Democritus would have done, 
m Benignitatis sinus solebat esse nunc litium officina curia Romana. Budaeus,  had he been spectator of these things?  
Or had he but observed the common people follow like so many sheep, one of their fellows drawn by the horns over a gap, some for zeal, some for fear, ready to dye before they will abjure any of those ceremonies, to which they have been accustomed; others out of hypocrisy frequent Sermons, knock their breasts, turn up their eyes, pretend zeal, desire reformation, and yet professed usurers, gripes, monsters of men, harpies, devils, in their lives to express nothing less.  
What would he have said to see, hear, and read so many bloody battles, so many thousands slain at once, ᵒ unius ob noxam furiasque, without any just cause, to satisfy one man's private spleen, lust, avarice? &c. proper men, able both in body and mind, sound, led like so many 
p Bellum rem plane belluinam vocat Morus, Vtop. lib. 2.  beasts to the slaughter and in the flower of their years, and full strength, as it were, sacrificed to Pluto as so many sheep, 40000 at once. 
q 
Pater in silium, affinis in affinen, amicus in amicum, &c.  
Regio cum Regione, regnum regno colliditur. Populus populo in mis tuam pernitiem belluarum instar sanguinolentè ruentium.   Father to fight against the son, brother against brother, kinsman against kinsman, kingdom against kingdom, province against province, Christians against Christians, infinite treasures consumed, towns burned, flourishing cities sacked and ruinated, goodly countries depopulated and left desolate, old inhabitants expelled, maids deflowered, &c. & whatsoever torment, misery, mischief, the devil, fury and rage can invent, to their own ruin and destruction. Had he been present at those late civil wars in France, 
r Gallorum decies centum millia ceciderunt, Ecclesiarum 20 millia fundamentis excisa.  Wherein less than in ten years ten hundred thousand men were consumed, saith Collignius, 20 thousand Churches overthrown: or at our late Pharsalian fields in the time of Henry the sixt, betwixt the houses of Lancaster and York, an hundred thousand men slain, 
s Pont Huterus.  one saith, 
t Comineus, ut nullus non execretur & admiretur crudelitaetem & barbaram insaniam, quae inter homines eodem sub caelo natos eiusdem linguae, sanguinis, religionis exercebatur.  another ten thousand families overthrown; that no man can but marvel, saith Comineus, at that barbarous immanity, for all madness, committed betwixt men of the same nation, language and religion. 
u Lucan.  Quis furor o ciues? Why do the Gentiles so furiously rage, saith the Prophet David, Psal. 2.1. But we may ask why do the Christians so furiously rage? Unfit for Gentiles, much more for us so to tyrannize, as the Spaniard in the East Indies, that killed up in 42 years (if we may believe 
x Bishop of Cusco an eye witness.  Bartholomeus à Casa their own Bishop) 12 Million of men with stupend and exquisite torments, neither should I lie, saith he, if I said 50 Million. I omit those French Massacres, Sicilian Euensongs, 
y Read Meteran, of his stupend cruelties  the Duke of Alva's tyrannies, our Gunpowder machinations, and that fourth fury, as 
z Hensius Austriaco.  one calls it, the Spanish Inquisition, which quite obscures those ten persecutions. Is not this 
a jansenius, Gallobelgicus, 1596. Mundus Furiosus inscripsio libri.  Mundus furiosus, a mad world, as he terms it, would this, think you, have enforced our Democritus to Laughter, or rather have made him turn his tune and altar his tone, and weep with 
a Fleat Heraclitus an rideat Democritus.  Heraclitus, or rather howl and 
b Curae leaves loquuntur ingentes stupent.  roar and tear his hair in commisseration or stand amazed, or as the Poets fain, that Niobe was for grief quite stupefied and turned to a stone. I have not yet said the worst. That which is more absurd and 
c Arma amen ●apio nec sat rationis in armis  mad, In their tumults, civil and unjust wars, (for all are not to be condemned) tumults, broils, &c. They commonly call the most harebrain bloodsuckers, 
d Crudel●ssimos saevissi●●●que latrones fertissim●● haberi pro pugn●●o●● fidissimos d●●● habent, brutá persuasione donati.  strongest thiefs, the most desperate villains, treacherous rogues, inhuman murderers, cruel and dissolute caytiffes; courageous and generous spirits, heroical and worthy captains, 
e Eobanus Hessus, qui●us omn● in his vita pla●et non ulla iuvat nisi morte nec ullam esse putant vitam quae non assu●sceret armis.  brave men at arms, valiant and renowned soldiers, possessed with a brute persuasion of false honour, as Pontus Huter in his Burgundian history complains. 
f Boterus in Amphitheatridion.  And that which is more to be lamented, they persuade them that by these bloody wars, as 
g Busbequius Turk epist per cedes & sanguin●m patere hominibus ascensum in coelum putant. Lactant. de falsa relic. lib. 1. cap 8.  Turks do their Commons, to encourage them to fight, If they die in them they go directly to heaven, and shall be canonised for Saints: not greater honour then to die in the field: as Africanus is extolled by Ennius, & Mars and 
h Herculi cadem porta ad coelum p●tu●t, qui mag●●m generis hum● i partem perdidit.  Hercules, and I know not how many besides of old, went this way to heaven, that were indeed bloody butchers, prodigious monsters, hellhounds and feral plagues, & devourers, common executioners of humane kind, as Lactantius truly proves, and Cyprian to Donat. Madet orbis mutuo sanguine, the earth wallows in her own blood, and for that, which if it be done in private, a man shall be rigorously executed, 
i Homicid 'em quum committunt singuli, crimen est; quum publice geritur, virtus vocatur, Cyprian. Prosperum & foelix scelus virtus vocatur.  and which is no less than murder itself, if the same fact be done in public, in wars it is called virtue, & the party is honoured for it. 
k juvenal. Crucem tulit hic diadema.  One is crowned for that which another is hanged for, and made a Knight, a Lord, an Earl, a Duke (as 
l De vanit. scient. de princip. nobilitatis.  Agrippa notes) for which another should have hung in gibbets, as a terror to the rest. A poor sheep-stealer is hanged for stealing victuals, compelled peradventure by necessity of that inexorable cold, hunger and thirst, to save himself from starving: but a 
m Pansa rapit quod Natta reliquit. Tu pessimus omnium latro es, as a thief told Alexander in Curtius.  great man in office may securely rob whole provinces, undo thousands, pill and pole, oppress ad libitum, flea, grind, tyrannize, enrich himself by spoils of the commons, and be uncontrollable in all his actions, and after all be recompensed with turgent titles, honoured for his good service, and no man dare found fault, or 
n Non ausi mutire, &c. Aesop.  mutter at it.  
How would our Democritus have been affected to see a wicked caitiff, or 
o Improbum & stulium si divitem multos bonos viros in seruitute habentem, ob id duntaxit quod ei continget aureorum numismatum cumulus vel appendices & additamenta numismatum. Morus Utopia.  fool, a very idiot, a funge, a monster of man, to have many good men, wisemen, learned men to attend upon him with all submission, as an appendix to his riches, for that respect alone, because he hath more wealth and money, 
p Eorumque detestantur Vtopienses insaniam qui divinos honores ijs impendunt quos sordidos & avaros agnoscunt non alio respectu honorantes quam quod d●tes sint Idem lib. 2.  and to honour him with divine titles, and bombast Epithets, whom they know to be a disard, a fool, a covetous wretch, &c. because he is rich. To see a filthy loathsome carcase, a Gorgon's head puffed up by parasites, assume this unto himself, glorious titles, in worth an infant, a Cuman ass, a painted sepulchre, an Egyptian temple. To see a withered face, a diseased, deformed, cankered complexion, a viperous mind, & Epicurean soul set out with orient pearls, jewels, diadems, perfumes curious elaborate works; and a goodly person of an angelical divine countenance, a Saint, an humble mind, a meek spirit clothed in rags, beg and now ready to be starved. To see a silly contemptible sloven in apparel, ragged in his coat, polite in speech, of a divine spirit, wise: another neat in clothes, spruce, full of courtesy, empty of grace, wit, talk non sense.  
To see so many lawyers, advocates, so many thousand suits in one Court sometimes so violently followed. 
q Cypr. 2. ad Donat epist. Vt reus innocens pereat sit ●●cens judex damnat foras quod intu● operatur.  A Lamb executed, a Wolf pronounce sentence, latro arraigned, and fur sit on the bench, the judge severely punish others, and do worse himself. Laws altered, misconstered, interpreted pro and con, as the 
r Ergo judicium nihil est nisi publica merces. Petronius. Quid faciant leges ubi sola peounia reguat. Idem.  judge is bribed or affected, as a nose of wax, good to day none tomorrow: or firm in his opinion, cast in his. Sentence prolonged, changed ad arbitrium judicis, still the same case, 
s Hic arcentur haereditatibus liberi, hic donatur bonis alienis falsum consulit alter testamentum corrumpit &c. Idem.  one thrust out of his inheritance another falsely put in by favour, false forged deeds or wills. Incisae leges negliguntur, laws made and not kept, or if put in execution, 
t Vexat censura columbas.  they be some silly ones that are punished. As put case it be fornication, ● father will disinherit or abdicat his child quite casseere him (out villain be go, come no more in my sight) a poor man is miserably tormented with loss of his estate perhaps, goods, fortunes, good name, for ever disgraced, forsaken, and must do penance to he utmost: but in a great person 'tis no offence at all, a common and ordinary thing, no man takes notice of it; he justifies it in public, and peradventure brags of it. 
u Quod tot sint fures & mendici magistratuum culpa fit qui malos imitaxtur praeceptores qui discipulos libentius verberant quam docent. Morus utop. l 1  Many poor men, younger brothers, &c. by reason of bad policy, and idle education, are compelled to beg or steal, and then hanged for theft. Libentius verberant quam docent, as Schoolmasters do, rather correct their pupils, then teach when they do amiss, 
x Decernuntur furi gravia & ●orrenda supplicia quum potius providendum multo soret ne fures sint ne cuiquam tam dira furandi aut pereundi sit necessitas. Idem.  They had more need provide there should be no more thiefs and beggars, as they aught by good policy, and take away the occasions, then let them run on, as they do, to their destruction. And take away likewise those occasions of wrangling, a multitude of liars, and compose controversies by some more compendious means. Whereas now for every toy and trifle they go to law, 
y Boterus de augment. urb. lib. 3. cap. 3.  Mug it litibus insanum forum, & saevit invicem discordantium rabbiss, they are ready to pull out one another's throats, and for matters of commodity, 
z E fraterno cord sanguinem eliciunt.  to squise blood, saith Hierom, out of their brother's heart, diffame, lie, disgrace, backbite, rail, sw●are and forswear, fight & wrangle, spend their goods, 
a Milvus rapit ac deglubit.  lives, fortunes, friends, undo one another, to enrich an Harpy Advocate, that prays upon them both, and cries Eia Socrates, 
† Multitudo perd●ntium aut pereuntium (Plutarch) huc coeunt non ut dys sacra facianis, sed ut contentiones hi●perag●nt.  Eia Xantippe; or some corrupt judge, that like the Kite in Aesop, while the Mouse and Frog fought, carried both away. Generally they pray one upon another, as so many ravenous birds, brute beasts, devouring Fish, no medium, 
b Petronius de Crotone civitate.  omnes hic aut captantur aut captant, aut cadavera quae lacerantur, aut corui qui lacerant, ei●her deceive or be deceived; tear others or be torn in pieces themselues. Every man for himself, for his own ends, his own guard, No charity, 
c Nemo coelum nemo iusiurandum nemo jovem plus●is facit sed om●nes apertis oculis bona sua computant. Petronius.  love, friendship, fear of God, alliance, affinity, consanguinity, Christianity can contain them, but if they be any ways offended, or that string of commodity be touched they fall fowl. Old friends become bitter enemies on a sudden, for toys and small offences, and they that erst were willing to do all mutual offices of love and kindness, now revile and persecute one another to death, with more than Vatinian hatred, and will not be reconciled. So long as they are behooveful they love or may bestead each other, but when there is no more good to be expected, as they do by an old dog hung him up or casseire him; instead of recompense, revile him, and when they have made him an instrument of their villainy, make him away. In a word, every man for his own ends: our summum bonum is commodity, and the Goddess we adore is Dea moneta, Queen Money, to whom we daily offer sacrifice, which steers our hearts, hands, 
d Paucis charior est sides quam pecunia. Sallust.  affections, all: that most powerful Goddess, by whom we are reared, depressed, elevated, 
e 
Prima fere vota & cunctis &c.  
Et genus & formam Regina pecunia donat.   esteemed, the sole commandress of our actions, for which we pray, run, ride, go and come, labour and contend as fishes do for a crumb that falleth into the water. It is not worth, wisdom, learning, honesty, religion, or any sufficiency for which we are respected, but 
g Quantumquisque sua nummorum seruat in arca tantum haebet & fidun.  money: honesty is accounted folly, knavery policy; 
h Non à peritiased ab ornatu & vulgi vocibus habemur excellentes. Cardan l. 2. de cons.  men admired out of opinion, not as they are, but as they seem to be: such shifting, lying, cogging, plotting, counterplotting, cozening, dissembling, 
i Periurata suo postponit numina lucro mercator. Vt necessarium sit vel Deo displicere, vel ab hominibus contemni, vexari, negligi.  that of necessity one must highly offend God if he be conformable to the world, or else live in contempt, disgrace & misery. One takes upon him temperance, another austerity, a third an affected kind of simplicity, when as indeed he, and he, and he, and the rest are 
k Qui Curios simulant & Bacchanalia vivunt.  hypocrites, ambodexters, outsides, 
l Tragelapho similes vel centauris sursum homines deorsum equi.  like so many turning pictures, a lion on the one side, a lamb on the other. How would Democritus have been affected to see these things?  
To see a man turn himself into all shapes like a Chameleon, or as Proteus to act twenty parts at once for his advantage, to temporize and vary like Mercury the planet, good with good, bad with the bad; of all religions, humours. inclinations, to fawn like a Spaniel, rage like a Lion, bark like a Cur, fight like a Dragon, sting like a Serpent, as meek as a Lamb, and yet again grin like a Tiger, weep like a Crocodile, insult over others, and yet others insult over him, here command, there crouch, tyrannize in one place, be baffled in another, a wise man at home, a fool abroad to make others merry.  
To see a man protest friendship, kiss his hand, 
m Arridere homines ut saeviant blandiri ut fallant. Cypr. ad Donatum.  smile with an intent to do mischief, or cozen him whom he salutes, 
n Love and hate are like the two ends of a perspective glass, one multiplies, the other makes all things less,  magnify his friend unworthy with hyperbolical eulogiums, his enemy albeit a good man to vilify & disgrace him with the utmost livor and malice can invent.  
To see men wholly led by affection, admired and censured out of opinion without judgement: an inconsiderate multitude, like so many dogs in a village, if one bark all bark without a cause; if a man be in favour, or commended by some great man, all the world applauds him, 
o Odit damnatos. juu.  if in disgrace in an instant all hate him.  
To see a man 
p Agrippa epist 28. lib. 7. Quorum cerebrum est in ventre ingenium in patinis.  to wear his brains in his belly, his guts in his head, an hundreth Okes on his back, to devour an hundred Oxen at a meal, nay more, to devour houses, or as those Anthropophagis, 
q Ps. They eat up my people as bread.  to eat one another.  
To see a man role himself up like a snow ball from base beggary, to right worshipful and right honourable titles, injustly to screw himself into honours and offices; another to starve his Genius to gather wealth, 
r Distinguit pavimentum lae●ior h●res, Hor.  which his prodigal son melts and consumes in an instant.  
To see a Scholar crouch and creep to an illiterate peasant for a meal's meat. A Scrivener better paid for an Obligation; a Faukner receive better wages than a Student; a Lawyer get more in a day, than a Philosopher in a year, better paid for an hour, than a Scholar for an years study.  
To see a fond mother like Aesopes A●e, hug her child to death, a 
s Doctus spectare lacunar.  wittol wink at his wife's ho●●esty; and too perspicatious in all other affairs; one stumble at a straw, and leap over a block; penny wise, pound foolish; 
t Tullius. Est enim proprium stultitiae aliorum cernere vitia oblivisci suorum. Idem Aristippus Charidemo apud Lucianum. Omnino stultitiae cuiusdam esse puto, &c.  find fault with others and do worse himself.  
To see wise men degraded, fools preferred, horses ride in a Coach, men draw it; dogs devour their masters; Towers build Masons; Children rule; old men go to school; women wear the breeches, 
u Oves olim mite pecus nunc tam indomitum & edax ut homines devorent oppida diruant, &c. Morus utop. lib. 1.  sheep demolish towns, devour men, &c. And in a word, the world turned upside downward. 
x Diversos varijs tribuit natura furores.  To insist in every particular were one of Hercules labours, there's so many ridiculous instances, as moats in the Sun. Quantum est in rebus inane? And who can speak of all? Crimine ab uno disce omnes, take this for a taste.  
But these are obvious to sense, trivial and well known, easy to be discerned. How would Democritus have been moved, had he seen 
y Democrit. ep. pred. Hos deierantes & potantes deprehenderet, hos vomentes illos verberantes alios litigantes, insidias molientes suffragantes ve●ena miscentes, in amicorum accusationem subscribentes, hos glo●ia illos ambitione, cupiditate, ment captos, &c.  the secrets of their hearts? If every man had a window in his breast, which Momus would have had in Vulcan's man, or that which Tully so much wished, it were written on every man's forehead, quid quisque de repub. sentiret, what he thought or that it could be effected in an instant, which Mercury did by Charon in Lucian, by touching of his eyes, to make him discern semel & simul rumores & susurros. 
Spes hominum caecas, morbos, votumque, labores,  
Et passim toto volitantes aethere curas.  
Blind hopes and wishes, their thoughts and affairs,  
Whispers and rumours, and those flying cares.  That he could cubiculorum obductas fores recludere, & secreta cordium penetrate, which 
z Ad Donatum ep. 2. l. 2. OH siposses in specula sublimi constitutus, &c.  Cyprian desired, open doors and locks, shoots bolts, as Lucian's Gallus did with a feather of his tail: or Gyges' invisible ring, or some rare perspective glass, or Otacousticon, which might so multiply species, that a man might hear and see all at once, Cuckold's horns, forgeries of Alchemists, the Philosopher's stone, &c. and all those works of darkness, foolish vows, hopes, fears, and wishes, what a deal of laughter would it have afforded? he should have seen windmills in one man's head, an Hornets nest in anoother. Or had been present with Icaromenippus in Lucia● at jupiter's whispering place, 
a OH jupiter contingat mihi aurum haereditas, &c. M●ltos da Jupiter ann●s. Dementia quanta est hominum turpissima vota dijs insusurrant si quis admoverit aurem conticescunt & quod scire homines nolunt Deo narrant Senec. ep 10. l. 1.  and had heard one pray for rain, another for fair weather; one for his wives, another for his father's death, &c. how would he have been confounded? Would he, think you, or any man else say that these men were well in their wits, haec sani esse hominis quis sanus iuret Orestes? Can all the Hellebor in the Anticyra cure these men?  
And that which is more to be lamented, they are mad like Senecas blind woman, and will not acknowledge it, or 
b Eoque gravior morbus quo ign●tior periclitanti.  seek for any cure of it. 
c Que ledunt oculos festinas demeresi quid est animum differs curandi tempus in annum. Hor.  If our leg or arm offend us, we seek by all means possible to redress it, 
d Si cap●t crus dolet brachium &c. Medicum accersimus, recte &c honest si par etiam industria in animi morbis poneretur. joh. Peletius jesuita, lib. 2. de hum. affec. morborumque cura.  and if we labour of a bodily disease we sand for a Physician; but for the diseases of the mind, we take no notice of them: lust harroes us on the one side, anger, envy, ambition, on the other: We are torn in pieces by our passions as so many wild horses, one in disposition, another in habit, and one is melancholy, another mad, 
e Et quotusquisque tamen est qui contra tot pests medicum requirat vel aegrotare se agnoscat? ebullit ira &c. Et nos tamen agros esse negamus. Incolumes medicum recusant. Praesens aetas stultitiam priscis exprobrat. Budaeus de ass lib. 5.  and which of us all seeks for help, or doth acknowledge his error, or knows he is sick? Every man thinks with himself, egomet videor mihi sanus, I am well, I am wise, and laughs at others. And 'tis a general fault amongst us all, that ᶠ which our forefathers have approved, diet, apparel, opinions, humours, customs, manners, we deride and reject in our time as absurd, 
g Senes pro stultis habent iuvenes. Balthasar Castilio.  old men accounted juniors all fools. Turk's deride us, we them. Italians Frenchmen, accounting them light headed fellows; the French scoff again at Italians, and at all their several customs, Greeks have condemned all the world but themselves of Barbarism, the world as much vilifies them now. We account Germans heavy dull fellows, explode many of their fashions; they as contemptibly think of us: Spaniards laugh at all, and all again at them. So are we fools and ridiculous, absurd in all our actions, carriages, diet, apparel, customs, and consultations, and 
h Clodius accusat maechos.  scoff and point one at an other, and in conclusion we are all fools. A private man if he be resolved with himself, or set of an opinion, accounts all idiots and asses that are not affected as he is, that think not as he doth, and scorns all in respect of himself, 
h Statim sapiunt, statim sciunt, neminem reverentur, neminnem imitantur, ipsi sibi exemplo. Pli. epist. l. 8.  will imitate none, hear none but 
k Nullus alteri sapere concedit ne desipere videatur, Agrip.  himself. As Pliny said, a law, and example unto himself: and that which Hypocrates in his Epistle to Dionysius reprehended of old, is verified in our times, Quisque in ali● superfluum esse censet, ipse quod non habet nec curate, that which he hath not himself or doth not esteem, he accounts superfluity, an idle quality, 
l August. qualis in oculis hominum qui inversis pedibus ambulat talis in oculis sapientum & Angelorum qui sibi placet aut cum passiones dominantur.  a mere foppery in another. Thus not acknowledging our own errors, imperfections, we securely deride all others, as if we alone were free and spectators of the rest, accounting it an excellent thing as indeed it is: Alienâ optimum frui insaniâ, to make ourselves merry with other men's obliquities, when as he himself is more faulty than the rest, mutato nomine de te fabula narratur, he may take himself by the nose for a fool, he is a convict madman, as Austin well infers, in the eyes of wisemen and Angels he seems like to one that to our thinking walks with his heels upward. So thou laughest at me, and I at thee, both at a third, and he returns that of the Poet upon us both. 
m Plautus Menechim.  Hei mihi insanire me aiunt, quum ipsi ultro insaniant. We accuse others of madness, of folly, and are the veriest disards ourselves, or else peradventure in some cases we are 
n Nunc sanitatis patrocinum est insanientium turba. Seneca.  all mad for company, and so 'tis not seen, 
o Necesse est cum insanientibus furere nisi solus relinqueris. Petronius.  no notice taken of it. 
Nimirum insanus paucis videatur, eo quod  
Maxima pars hominum morbo iactatur eodem.  
When all are mad, where all are like oppressed,  
who can discern one madman from the rest?  But put case they do perceive it, and some one be manifestly convict of madness, 
p Ho●. quoniam non est genus unum stultitiae qua me insanire putas?  he now takes notice of his folly, be it in action, gesture, speech, a vain humour he hath in building, spending, courting, scribbling, for which he is ridiculous to others, 
q Stultum me fateor liceat concedere veris atque etiam insanum. Hor.  on which he dotes, he doth acknowledge as much: yet with all the Rhetoric thou hast, thou canst not so recall him, but to the contrary notwithstanding he will persevere in his dotage. 'Tis amabilis insania, & mentis gratissimus error, so pleasing so delicious, that he 
r Odi nec possum cupiens non esse quod odi. Ovid. errore grato libenter omnes insanimus.  cannot leave it. He knows his error but will not seek to decline it, tell him what the event will be, beggary, sorrow, sickness, disgrace, shame, loss, madness, yet 
s Amator scortum vitae praeponit iracundus vindictam fur praedam parasitus gulam ambitiosus honores avarus opes &c. odimus hec et accersimus. Cardan. lib. 2. the consol.  an angry man will prefer vengeance, a lascivious his whore, a thief his booty, a glutton his belly before his welfare. Tell an Epicure, a Covetous man, an ambitious man, of his irregular course, weine him from it a little, pol me occidistis amici, he cries anon, you have undone him, and as 
t Pro. 26. P 1.  a dog to his vomit, he returns to it again: no persuasion will take place, no counsel say what thou canst Claims licet & mare coelo confundas, surdo narras demonstrate, as 
u Plutarch. Gryllo. suilli homines. So Clemens Alexandrinus calls them  Elpenor and Gryllus and the rest of Ulysses companions, those swinish men, he is irrefragable in his humour, he will be a hog still, bray him in a mortar, he will be the same. If he be in an heresy or some perverse opinion, settled as some of our ignorant Papists are, convince his understanding show him the several follies, and absurd fopperies of that faction, make him say, veris vincor, make it as clear as the sun, 
x non persuade bis etiamsi persuaseris?  he will err still, peevish and obstinate as he is, and as he said, 
y Tunllie.  si in hoc erro, libentèr erro, nec hunc errorem auferri mihi volo; I will do as I have done, as my predecessors have done, 
z Malo cum illis insanire quam cum aliis bene sentire.  and as my friends now do: I will dote for company. Say now, are these men 
a Qui inter hos enutriuntur non magis sapere possunt quam qui in culina bene olere. Petron.  mad or not, are they ridiculous? cedo quemuis arbitrum, are they sanae mentis, sober, wise, and discreet? have they common sense? I am of Democritus opinion for my part, I hold them 
b vesanum exagitant pueri innuptaeque puellae  worthy to be laughed at, a company of disards, that they may go ride the ass, or all sail along to the Anticyrae, in the ship of fools for company together. I need not much labour to prove this which I say otherwise then thus, or make any solemn protestation, of swear, I think you will believe me without an oath, say at a word, are they fools? I refer it to you (though you be likewise fools yourselves.) I'll stand to your censure, what think you?  
But for as much as I undertook at first, that Kingdoms, Provinces, Families, were Melancholy as well as men, I will examine them in particular, and that which I have hitherto dilated are random, and in more general terms, I will now particularly insist in, and prove with more special and evident Arguments, Testimonies, Illustrations, & that in brief. 
c Hor. lib. 2. Sat. 2.  Nunc accipe quare desipiant omnes aequè ac tu. My first Argument is borrowed from Solomon, an arrow drawn out of his Sententious quiner, Prou. 3.7. Be not wise in thine own eyes, and 26.12. Seest thou a man wife in his own conceit; more hope is of a fool then of him. 
d Superbam stultitiam Pliny calls it. 7. epist. 21. quod semel dixi fixum ratum que sit.  isaiah pronounceth a woe against such men, cap. 5.21. That are wise in their own eyes, and prudent in their own sight. For hence we may gather that it is a great offence, and men are much deceived that think too well to themselves, and an especial Argument to convince them to folly. Many men saith 
e multi sapientes proculdubio fuissent, si se iam non putassent ad sapientiae summum pervenisse.  Seneca, had been without question wise, had they not had an opinion before hand, that they had attained to perfection of knowledge already, before they had go halfeway. They had too good a conceit of themselves, and that marred all; of their Worth, Art, Learning, judgement, Eloquence, their good parts, all their Geese are Swans, and that manifestly proves them to be no better than fools. In former times they had but seven wise men, and now you can scarce find so many fools, nostra utique regio saith 
f Tam praesentibus plena est numinibus ut facilius possis deum quam hominem invenire.  Petronius, Our time is so full of deified spirits, divine souls, that you may sooner found a God than a man amongst us, we think so well of ourselves, and that is an ample testimony of much folly.  
My second Argument is grounded upon the like place of Scripture, which though before mentioned in effect, now again for some reasons is to be repeated. Fools saith David by reason of their transgressions, &c. Psal. 107.17. Hence Museulus infers all trangressours must needs be fools. So we read Rom. 2. Tribulation and anguish is on the solve of every man that doth evil, but all do evil. And isaiah 65.14. My servants shall sing for joy, 
† Malefactor's  and ye ˣ shall cry for sorrow of heart, and vexation of mind. 'Tis ratified by the common consent of all Philosophers. Dishonesty saith Cardan is nothing else but folly and madness, 
g Hor  Probus quis nobiscum vivit? show me an honest man, Nemo malus qui non stultus, 'tis Fabius Aphorism, 
h In Ps. 49. qui momentanea sempiternis qui d●la pidat heri absentis bona, moxin ius vocandus et damnandus.  to the same end. If none honest, none wise, all fools. And well may they be so accounted, for who will say that he is a wiseman (saith Musculus) that prefers momentary pleasures to eternity, that spends his master's goods in his absence, forthwith to be condemned for it? Who will say that a sick man is wise, that eats and drinks to overthrew the temperance of his body? can you accounted him wise or discreet, that would willingly have his health, and yet will do nothing that should procure or continued it? 
i per quam ridiculum est homines ex animi sententia vivere & quae Diis ingrata sunt exequi, & tamen a solis Diis velle saluos fieri, quum propriae salutis curam abiecerint. Theodoret ca 6. de provide. lib. de curate. grec. affec.  Theodoret out of Ptolimus the Platonist, holds it a ridiculous thing for a man to live after his own laws, to do that which is offensive to God, and yet to hope that he should save him, and when he voluntarily neglects his own safety, and contemns the means, to think to be delivered by an other: Who will say these men are wise.  
A third Argument may be derived from the precedent, 
k Sapiens sibi qui imperiosus quem neque pa●peries, nec mors nec vincula terrent. Responsare cupidinibus contemnere hovores sortis & in seipso totus tears atque rotundas. Hor. 2. ser. 7.  all men are carried away with passion, discontent, lust, pleasures, &c, Therefore more than Melancholy, quite mad, bruit beasts, and voided of all reason, as chrysostom contends, or rather dead or buried alive, as 
l Conclus. lib. de vic. offer. certum est animi morbis laborantes pro mortuis censendos.  Philo judaeus concludes it for a certainty, of all such that are carried away with passions, or labour of any disease of the mind: where is fear and sorrow, there 
m Lib. de sap. ubi timor adest sapientia adesse nequit.  Lactantius stiffly maintains, wisdom cannot devil. Seneca and the rest of the Stoikes are of opinion that where is any the lest perturbation, wisdom cannot be found. What more ridiculous as 
n Quid insanius Xerxe Hellespontum verberante, &c.  Lactantius urgeth, then to hear how Xerxes whipped the Hellespont, threatened the mountain Athos, and the like. To speak ad rem, who is free from passion? 
o Ecclus. 21.12. Where is bitterness, there is no understanding. Prou. 12.16. an angry man is a fool.  Mortalis nemo est quem non attingit dolour, morbusue, as 
p 3. Tusc. Ininria in sapientim non cadit.  Tully determines out of an old Poem, no mortal man can avoid sorrow and sickness, and sorrow is an unseparable companion of Melancholy. 
† In home 6. in 2. epist. ad Cor. cap. 3. hominem te agnoscere nequeo cum tanquam asinus recal●itreses, lascivias ut taurus hinnias ut equus post mulieraes, ut ursus ventri indulgeas, quum rapias ut lupus, &c. at inquis formam hominis habeo, id magisterret, quum feram humana specie videre me putem.  chrysostom pleads farther yet, that they are more than mad, very beasts stupefied and voide of common sense: For how saith he shall I know thee to be a man, when thou kickest like an ass, neyghest like an Horse after women, ravest in lust like a Bull, ravenst like a Bear, stingest like a Scorpion, rakest like a Wolf. as subtle as a Fox, as impudent as a Dog; shall I say thou art man that hast all the Symptoms of a beast? how shall I know thee to be a man by thy shape? that affrights memore, when I see a beast in likeness of a man.  
Beroaldus will have drunkards; and such as more than ordinarily delight in drink to be mad. The first pot quencheth thirst, the second makes them merry, the third for pleasure, quarta ad insaniam, the fourth makes them mad. If this position be true, what a Catalogue of madmen shall we have? what shall they be that drinks four times four? Nun supra omnem furorem, supra omnem insaniam reddent insatissimos? I am of his opinion, they are more than mad. worse than mad.  
The 
r Epist. Demageto.  Abderites condemned Democritus for a madman, because he was sometimes sad, and sometimes again profusely merry. Hâc patriâ saith Hypocrates, ob risum furere & insanire dicunt, his country men hold him mad, 
q Declamat.  because he laughs, 
s Amicis nostris Rhodi dicito, ne nimium rideant aut nimium tristes sunt  and therefore he desires him to advice all his friends at Rhodes that they do not laugh over much, or be over sad; Had those Abderites been conversant with us, and had but seen what 
t Per multum risum poteris cognoscere stultum.  fleering and grinning there is in this age, they would certainly have coucluded we had been all mad.  
Aristotle in his Ethics holds, Foelix Idemque sapiens to be wise and happy are reciprocal terms, bonus idemque sapiens honestus, Tully. But no man is happy in this life, none good, therefore no man wise. 
u Offic. 3. cap. 9●.  We may peradventure usurp the name, or attribute it to others for favour, as Carolus Sapiens &c. and describe the properties of a wise man, as Tully doth an Orator, Xenophon Cyrus, Castilio a Courtier, Galen Temperament, An Aristocracy is described by politicians, but where shall such a man be found? 
Vir bonus & sapiens qualem vix repperit unum,  
Millibus è multis hominum consultus Apollo?  
A wise, a good man in a million,  
Apollo consulted could scarce found one.  A man is a miracle of himself, but Trismegistus adds, Maximum miraculum homo sapiens, a wise man is a wonder.  
Alexander when he was presented with that rich and costly Casket of king Darius, and every man advised him what to put in it, he reserved it to put in Homer's Works, as the most precious jewel of humane wit, and yet 
x Hypercrit.  Scaliger upbraids Homer's Muse, 
y Vtmulier aulica nullius pudens.  Nutricem insanae sapientiae, a nursery of madness, impudent as a Court Lady, that blusheth at nothing. jacobus Mycillus, Gilbertus Cognatus, Erasmus, and almost all posterity admire Lucian's luxuriant wit, and yet Scaliger rejects him in his censure, and calls him the Cerberus of the Muses. Socrates whom all the world so much magnified, is by Lactantius and Theodoret condemned for a fool. Plutarch extols Senecas wit beyond all the Greeks, nulli Secundus: yet 
z Epist. 33. quando fatuo delectari volo non est long quaerendus, me video.  Seneca saith of himself, when I would solace myself with a fool, I reflect upon myself, and there I have him. 
a Lib. 1. de sap.  Cardan and Saint Bernard, will admit none into this Catalogue of wise men, 
b Vide miser homo quia totum est vanitas, totum stultitia totum dementia, quicquid facis in hoc mundo praeter id solum quod propter Deum facis.  but only Prophets and Apostles; how they esteem themselves you have heard before. We are worldly wise, admire ourselves and seek for applause, but hear 
c Ser. de miser. hum.  Saint Bernard, quanto magis for as es sapiens, tanto magis intus stultus efficeris &c. in omnibus es prudens, cura teipsum insipiens: the more wise thou art to others, the more fool to thyself. I may not deny but that there is some folly approved, a Divine fury, an Holy madness, even a spiritual drunkenness in the Saints of God themselves. Sanctam insaniam Bernard calls it, (though not as blaspheming 
e dum iram et odium Deo revera ponit.  Vorst us, 
d In. 2. Platonis dial. 1. de iusto.  would infer it as a passion incident to God himself) but familiar to good men, as that of Paul, 2 Cor. he was a fool, &c. and Rom. 9 he wisheth himself to be anathematised for them. Such is that drunkenness which Ficinus speaks of, 
f Virg. 1. ecls. 3.  when the soul is elevated and ravished with a divine taste of that heavenly Nectar, and which Poets deciphered by the sacrifice of Dionysius, and in this sense with the Poet insanire lubet, as Austin exhortes us, ad ebrietatem se quisque paret, lets all be mad and 
g Ps. inebriabuntur ab ubertate domus.  drunk. But we commonly mistake, and go beyond our commission, we reel to the opposite part, 
h In psal. 104. Austin.  we are not capable of it, 
i In Platonis Tim. sacerdos Aegyptius.  and as he said of the Greeks, Vos Graeci semper pueri, vos Britanni, Galli, Germani, Itali, &c. you are a company of fools.  
Proceed now à partibus ad totum, or from the whole to parts, and you shall found no other issue, the parts shall be sufficiently dilated in this following Preface. The whole must needs follow by a Sorites or Induction. Every multitude is mad, 
k Hor. vulgus insanum.  bellua multorum capitum, precipitate and rash without judgement, a roaring rout. Roger 
l Patet ea divisio probabilis &c ex. Arist. Top. lib. 1 cap. 8. Rog. Bac. epist. de secret. art. & nat. cap 8. non est iudicium in vulgo.  Bacon proves it out of Aristotle, Vulgus dividi in oppositum contra sapientes, quod vulgo videtur verum, falsum est; that which the commonalty accounts true, is most part false, they are still opposite to wise men: begin them where you will, go backward or forward, choose out of the whole pack, and you shall found them all alike, never a barrel better herring.  
Copernicus is of opinion the earth is a planet, moves and shines to others, as the Moon doth to us. Digges, Gilbert, Keplerus and others defend this Hypothesis of his in sober sadness, and that the Moon is inhabited; if it be so, that the Earth is a Moon, then are we all lunatic within it.  
I could produce such arguments till dark night, but according to my promise, I will descend to particulars. This Melancholy extends itself not to men only, but even to vegetal and sensible creatures; I speak not of those creatures which are Saturnine, Melancholy by nature, as lead & such like Minerals, or those Plants, Rue, Cypress, &c. and Hellebor itself, of which 
m De occult philos. lib. 1. cap. 25. & 19 eiusd. lib.  Agrippa treats, Fish, Bird●●, and Beasts, Hares, Coneys, Dormice &c. Owls, Batte●, Nightbirds, &c. but that artificial, which is perceived i● them all. Remove a Plant, it will die for sullen, which is 〈◊〉 specially perceived in Palm trees, as you may read at 〈◊〉 in 
n Lib. 10. cap. 4  Constantin's husbandry, that Antipathy betwixt the 〈◊〉 and the Cabbage, Vine and Oil &c. Put a bird in a cage he will die for sullenness, or a beast in a pen, or take his young ones or companions from him, and see what effect it will 'cause? but who perceives not these common passions of sensensible creatures, fear, sorrow, &c. Of all other dogs are most subject to this disease, in so much that some hold they dream as men do, and through violence of Melancholy run mad, I could relate many stories of dogs that have died for grief, and pined away for loss of their masters, but they are common in every 
o See Lipsius epist.  Author.  
Kingdoms, Provinces, and Politic bodies are likewise sensible and subject to this disease, as 
p De politia illustrium lib. 1. cap. 4. ut in humanis corporibus variae accidunt mutationes corporis animique sic in repub. &c.  Boterus in his Politikes hath proved at large. As in humane bodies saith he, there be diverse alterations proceeding from humours, so there be many diseases in a Commonwealth, which do as diversely happen from several distempers, as you may easily perceive by their several Symptoms. For where, you shall see the people civil, obedient to God and Princes, judicious, peaceable and quiet, rich, fortunate, 
q Vbireges philosophantur. Plato.  and flourish, to live in peace, in unity and concord, a country well tilled, many fair built and populous Cities, ubi incolae nitent, as old 
r Lib. de reru.  Cato said, the people are neat, polite and terse, that Country is free from Melancholy: As it was in Italy in the time of Augustus, now in China, now in many other flourishing Kingdoms of Europe. But whereas you shall see poverty, barbarism, beggary, plagues, wars, rebellions, seditions, mutinies, contentions, Idleness, Riot, Epicurism, the land lie untilled, waste, full of bogs, fens, deserts, &c. City's decayed, villages depopulated, and the people squalid, ugly, uncivel, that kingdom, that country must needs be discontent and Melancholy, hath a sick body and had need to be reform. Now that cannot well be effected, till the causes of these maladies be first removed, which commonly proceed from their own default, or some accidental inconvenience: as to be site in a bad clime, too fare North, sterile, barren place, as the deserts of Lybia, deserts of Arabia, places void of waters, as those of Lordship and Belgian in Asia, or in a bad air, as at Alexandreta, Bantan, Pisa, &c. or in danger of the Seas continual inundations, as in many places of the Low-countrieses, and else where, or near some bad neighbours, as Hungarians to Turks, Polonians to Tartars, or almost any bordering Countries, they live in fear still, and by reason of hostile incursions are often times left desolate. So are Cities by reason 
s Mantua vae misero, nimium vicina Cremonae  of wars, fires, plagues, inundations, wild beasts, decay of trades, barred havens, the Seas violence, as Antwerp may witness of late, Syracuse of old, Brundisium in Italy, Dover with us, 
t Interdum à feris ut olim Mauritana &c  and many that at this day suspect the Seas fury and rage, and labour against it as the Venetians to their inestimable charge. But the most frequent maladies are such as proceed from themselves; as first when Religion and God's Service is neglected, they do not fear God, obey their Prince, where Atheism, Epicurism, Sacrilege, Simony, &c. and all such impieties are freely committed, that Country cannot prospero. When Abraham came to Geraris, and saw a bad land, he said sure the fear of God was not in that place. 
u Delitijs Hispaniae an. 1604 nemo malus nemo pauper, optimus quisque atque ditissimus. Pie sancteque vivebant summaque cum veneratione & timore, divina cultui sacrisque rebus incumbebant.  Cyprian Echovius a Spanish Corographer, above all other Cities of Spain commends Barcino, in which there was no beggar, no man poor, &c. but all rich and in good estate, and he gives the reason, because they were more Religious than their neighbours; why was Israel so often spoilt by their enemies, led into captivity, &c. but for their Idolatry, neglect of God's word, for sacrilege, even for one Achans fault? and what shall we expect that have such multitudes of Achans, Churchrobbers, simoniacal Patrons, &c. how can they hope to flourish, that neglect Divine duties, that live most part like Epicures.  
Other common grievances are generally noxious to a body politic observed by Aristotle, Bodine, Boterus, junius, Arniseus, &c. I will only point at s●me of the chiefest. 
x Boterus polit. lib. 1. cap. 1. cum nempe princeps rerum gerendarum imperitus, segnis oscitaus', suique mun●ris immemor, aut fatuus est.  Impotentia gubernand●, ataxia, confusion, ill government, which proceeds from unskilful, slothful, griping, covetous or tyrannising magistrates, when they are fools, idiots, children, proud partial, undiscreet, oppressors, tyrants, not able or unfit to manage such offices, 
y Non viget respub. cuius caput infirmatur. Salisburiensis cap. 22.  many noble Cities and flourishing Kingdoms by that means are desolate, the whole body groans under such heads, and all the members must needs be misaffected, as at this day those goodly Provinces in Asia Minor, &c. groan under the burden of a Turkish government, and those vast kingdoms of Muscovia, Russia. 
z See D●. Fletcher's relation and Alexander Gaguinus history.  under a tyrannising Duke. Who ever heard of more civil and rich populous countries then those of Greece, Asia, and that miracle of countries, 
a Not above 200. miles long 60. broad according to Adricomius.  the Holy Land, that in so small a compass of ground could maintain so many Towns, Cities, produce so many fight men? Egypt another Paradise, now barbarous & desert & almost waste, by a despotical government of an imperious Turk, that spoils all wheresoever he comes, insomuch that 
b Sabellicus. si quis incola vetus, non agnosieret. si quis peregrinus, ingemisceret.  an Historian complains, if an old inhabitant should now see them, he would not know them, if a traveller or a stranger, it would grieve his heart to see them. Whereas Aristotle notes, novae exactiones, nova onera imposita, new burdens and exactions daily come upon them, 
c Polit l. 5 e 6 crudelitas principum impictas scelerum violatio legum peculatus pecuniae publicae, &c.  they must needs be discontent, 
d R. Dallington 15●6● conclusio libri.  as a judicious countryman of ours observed not long since in a survey of that great Duchy of Tuscany, that the people lived much discontent, as appeared by their manifold and manifest complain in that kind. That the state was like a sick body which had lately taken Physic, whose humours are not yet well settled and weakened so much by purging, that nothing was left but Melancholy.  
Whereas the Princes and Potentates are immoderate in lust, Hypocrites, Epicures, of no Religion, but in show. Quid hypocrisi fragilius? what so brittle and unsure, what sooner subverts their estates then wand'ring and raging lust, on their subjects wives, daughters, to say no worse. They that should facem praeferre lead the way to all virtuous actions, they are the ringleaders, oftentimes of all mischief and dissolute courses, & by that means their countries are plagued, 
e Boterus. lib. 9 cap. 4 polit. Quo fit ut aut rebus desperatis exulent aut coniuratione subditorum crudelissimè tandem trucidentur.  and they themselves often ruined, banished or murdered by conspiracy of their subjects, as Sardanapalus was, Dionysius junior, Heliogabalus, Periander, Pisistratus, Tarqvinius, Timocrates, Childericus, Appius Claudius, Andronicus, Galeacius Sforcia, Alexander Medici's, etc.  
Whereas the Princes or great men are malicious, envious, factious, ambitious, emulators, they tear a commonwealth asunder, as so many Guelphs and G●bellineses, and disturb the quietness of it, 
f Mutuis odiis & caedibus exhausti &c.  and with mutual murders let it bleed to death, our histories are too full of such barbarous inhumanities', and the miseries that issue from them.  
Whereas they be like so many horseleeches, hungry, griping, 
g Lucra ex malis sceleratisque causis.  covetous, or such as prefer their private before the public good. For as 
h Sallust.  he said long since, res privatae publicis semper offecere. Or whereas they be illiterate, ignorant, wise only by inheritance, and in authority by birthright, there must needs be a fault, 
i Imperium suapte sponte corruit.  a great defect: because as an 
k Apul. primus Flor. Ex innume rabilibus pauci Senatores genere nobil●s, è consularibus pauci b●ni, è bonis adhuc pauci eruditi.  old Philosopher affirms, such men are not always fit. Of an infinite number, few alone are Senators, and of those few, fewer good, and of that small number of honest good and noble men, few that are learned, wise, discreet and sufficient, able to discharge such places, it must needs turn to the confusion of a state.  
For as the 
l Non solum vitiae concipiunt ipsi principes sed etiam infundunt in civitatem plusque exemplo quam peccaeto nocent Cic. 1. de legibus.  Princes are, so are the people, qualis rex talis grex. If they be lascivious, riotous, Epicures, factious, covetous, ambitious, illiterate, so will the Commons most part be. Idle unthrifts and prove to lust, drunkards, and therefore poor and needy and upon all occasions ready to mutiny and rebel; discontent still, complaining, murmuring, grudging, apt to all outrages, thefts, treasons, murders, innovations, in debt, cozeners, shifters, outlaws, Profligatae famae ac vitae. It was an 
m Sallust. Semper in civitat e quibus opes nullae sunt bonis invident, vetera odere, nova ex●ptant odio suarum rerum mutari omnia petunt.  old Politician's Aphorism, They that are poor and bad, envy rich men, hate good men, abhor the present government, wish for a new, and would have all turned topsie turuie. When Catiline rebelled in Rome, he got a company of such debauched rogues together, they were his familiars and coadjutors, and such were all your rebels most part in all ages, jacke Cade, Tom Straw, Kette and his companions.  
Where they be generally riotous, and contentious, where there be many diseases, many discords, many laws, many law suits, many lawyers, and many Physicians, it is a manifest sign of a distempered Melancholy state, as 
n 3. De legibus prosligatae in repub. disciplinae est inditium, jurisperitorrum numerus & medicorum copiae.  Plato long since maintained: for where such kind of men swarm, they will make work for themselves, and make that body Politic diseased, which was otherwise found. A general mischief in these our times, an unsensible plague, & never so many of them: which are now multiplied (saith 
o In praef. s●ud. juris. multiplicantur nunc in terris ut l●custae, non patriae parents s●d pesses, pessimi homin●s m●ore ex parte superciliosi contentiosi, &c. licitum latrocinium exercent.  Mat. Geraldus a Lawyer himself) as so many locusts, not the parent's bu● the plagues of a Country, and for the most part. a supercilious, bad, covetous, litigious generation of men. 
p Dousa epid loqunteleia turha vultures t●gati.  Crumenimulga natio, &c. A purse-milking nation, a clamorous company, gowned vulture's, thiefs, & Seminaries of discord, that take upon them to make peace, but are indeed the very disturbers of our peace, a company of irreligious Harpies, scraping, griping Catchpoles (I mean our common hungry Pettifoggers, rabulae forenses, love and honour in the mean time, all good laws, and worthy Lawyers, that are as so many 
q juris consulti domus oraculum cíuitatis Tully.  Oracles, and pilots of a well governed Commonwealth.) Without Art, without judgement, that do more harm as 
r Lib. 3.  Livy said, Quam bella externa, flammae, morbive, than sickness, wars and diseases. And as ivy doth by an Oak, embrace it so long, until it have got the heart out of it, so do they by such places they inhabit, no counsel at all, no justice, no speech to be had nisi eum praemulseris, he must be fed still, or else he is as mute as a fish, better open an Oyster without a knife. Experto crede (saith 
s Policrat. lib.  Salisburiensis) in manus eorum millies incidi, & Charon immitis qui nulli pepercit unquam, his long clementior est. I speak out of experience, I have been a thousand times amongst them, and Charon himself is more gentle than they, 
t Is stipe contentus & high asses integres sibi multiplicari iubent.  he is contented with his single pay, but multiply still, they are never satisfied. And besides they have damnificas linguas, as he terms it, nisi funibus argenteis vincias, they must be feed to say nothing, 
u Plus accipiunt tacere quam nos loqui.  and get more to hold their peace, than we can to say our best. They will speak their clients fair, and invite them to their tables, but as he follows it, 
x ●otius iniustitiae null● capitalior quam corum qui cum maxim decipium id agu●t ut honi viri esse videantur.  of all injustice there is none so pernicious as that of theirs, which when they deceive most, will seem to be honest men. They take upon them to be peacemakers, & fovere causas humilium, to help them to their right, patrocin●ntur afflictis, 
y Nam quocunque modo causa procedat hoc semper agitur ut loculi impleantur etsi au●ritia nequit satiari.  but all is for their own good, ut loculos pleniorum exhauriant, they plead for poor men gratis, but they are but as a stolen to catch others. If there be no jar, 
z Camden in Norfolk qui si nihil sit litium è iuris apicibus lights tamen serere callent.  they can make a iarie, and out of the law itself found still some quirk or other, to set men at odds, and continued causes so long, till they have enriched themselves, and beggared their clients. 
a Lib. 2. ce Heluet. repub. no● explicandis sed moliendis controversiis operam daunt ita ut lights in multos annos extrahantur summa cum molestia utriusque partis & dum integra patrimonia exhauriantur.  Simlerus complains amongst the Suissers of the Advocates in his time, that when they should make an end, they begin controversies and protract their causes many years, persuading them their title is good, till their patrimonies be consumed, and that they have spent more in seeking then the thing is worth, or they shall get by the recovery. So that he that goes to law, as the Proverb is, 
b Lu●um auribus tenent.  holds a wolf by the ears, or as a sheep in a storm runs for shelter to a brier, prosecute his cause, he is consumed, if he surcease his suit he looseth all, what difference? 
c Hor.  Quid refert ferro pereamue ruinâ? They had wont heretofore saith Austin to end matters, per communes arbitros; and so in Switserland we are informed by 
d Lib. de Heluet. repub. judices quocunque pago constituunt qui amicâ aliquâ transactione si fieri possitlites tollant. Ego maiorum nostrorum simplicitatem admiror qui sic causas gravissimas composuerint, &c.  Simlerus) they had some common arbitrators, or dayesmen in every town, that made a friendly composition betwixt man and man, & he much wonders at their honest simplicity, that could keep peace so well, and end such great causes by that means. Our forefathers as 
e Camden.  a worthy Corographer of ours observes, had wont Pauculis cruculis aureis, with a few golden crosses and lines in verse, make all conveyances, assurences; and such was the candour and integrity of succeeding ages, that a Deed (as I have often seen) to convey a whole Manor, was implicit contained in some twenty lines or thereabouts. But now many skins of Parchment will scarce serve turn, he that buys and sells a house, must have a house full of writings, there be so many circumstances, so many words, such tautological repetitions of all particulars (to avoid cavillation they say) but we found by our woeful experience, that to subtle wits it is a cause of much more contention and variance, and scarce any Conveyance so accurately penned by one, which another will not found a crack in, or cavil at, if any one word be misplaced, any little error, all is disannulled. That which is law to day is none tomorrow, that which is found in one man's opinion, is most faulty to another; that in conclusion, hear is nothing amongst us but contention & confusion, new stirs every day. mistakes, errors, cavils, and at this present, as I have heard in some one court I know not how many 1000 causes: no person free, no title almost good, with such bitterness in following, so many flights, procrastrinations, delays, forgery, such cost, violence & malice, I know not by whose fault, Lawyers, Clients, laws, both or all: but as Paul reprehended the 
f 1. Co. 6.5.6.  Corinthians long since, I may more appositely infer now. There is a fault amongst you, and I speak it to your shame, Is there not a 
g Sulti quando demum sapictis. Psal. 49.8.  wise man amongst you, to judge between his brethren, but that a brother goes to law with a brother?  
I could repeat many such particular grievances which much disturb a body politic, to shut up all in brief, where good government is, prudent and wise Princes, there all things thrive and prospero, peace and happiness is in that land, where it is otherwise, all things are ugly to behold, inculte, barbarous, uncivil, a paradise is turned to a wilderness. This Island among the rest, our next neighbours the French and Germans may be a sufficient witness, that in a short time by that prudent policy of the Romans was brought from barbarism; see but what Caesar reports of us, and Tacitus of those old Germans, they were once as uncivil as they in Virginia, yet by planting of Colonies, & good laws, they become from babarous outlaws, 
h Saepius bona materia cessat sine artifice Sabellicus de Germaniâ si quis videret Germaniam urbibus hodie excultam, non diceret ut olim tristem cultu asperam coelo, terram informem.  to be full of rich and populous cities, as now they are, & most flourishing kingdoms; and so might Virginia, and those wild Irish have been civilised long since, if that order had been heretofore taken, which now gins of planting Colonies &c. I have read a 
i By his Majesty's Attorney General there.  Discourse printed Ao. 1612. Discovering the true causes, why Ireland was never entirely subdued or brought under obedience to the crown of England, until the beginning of his Majesty's happy reign. But if his reasons were throughly scanned by a judicious Politition, I am afraid he would not altogether be approved, but that it would turn to the dishonour of our nation, to suffer it to lie so long waste. Yea, and if some traveller should see (to come nearer home) those rich united Provinces of Holland, Zealand, &c. over against us; those neat Cities and populous Towns, full of most industruous Artificers, 
k As Zeipeland Bempster in Holland &c. See Bertius descript: Hol.  so much land recovered from the Sea, and so painfully preserved by those Artificial inventions, 
l From Gaunt to Sluice, from Bruges to the Sea &c.  so many navigable channels, from place to place, made by men's hands, &c. and on the other side so many thousand acres of our fens lie drowned, our Citties thin, and those vile, poor and ugly to behold in respect of theirs, our trades decayed, our still running rivers stopped, and that beneficial use of transportation wholly neglected, so many havens voided of Ships and Towns, so many Parks and Forests for pleasure, barren Heaths, so many Villages depopulated &c. I think sure he would found some fault.  
I may not deny but that this nation of ours, doth benè audire apud exteros, is a most noble, a most flourishing kingdom by common consent of all 
m Ortelius, Boterus, Mercator, Meteranus &c.  Geographers, Historians, and hath many such honourable Eulogiums. And as a learned countryman of ours right well hath it, 
n jam inde non belli gloria quam humanitatis, cultu inter florentissimas orbis christiani gentes imprimis floruit, Camden, Britt. de Normannis.  Ever since the Normans first coming into England, this country of ours, both for Military matters, and all other matters of civility, hath been paralelled with the most flourishing kingdoms of Europe, and our Christian world, a blessed, a rich country, and one of the fortunate Isles. And for some things 
o Geog. Kicker.  preferred before all other countries, for expert Seamen, & our laborious, discoveries, art of Navigation, true Merchants, they carry the bell away from all other nations, even the Portugese's and Hollanders themselves, 
p Tam hieme quam aestate intrepidè su●cantt Oceanum & duo illorum duces non minore audaciá quam fortunâ totius orbem terrae circumnavigarunt. Amphitheatridi. Boterus.  without all fear saith Boterus, furrowing the Ocean, Winter and Summer, and two of their Captains with no less valour than fortune, have sailed round about the world. We have besides 
q A Fertile soil, good air, &c. Tin, Led, Wool, Saffron, &c.  many particular blessings which our neighbours want, the Gospel truly preaced, Church Discipline established, long peace and quietness, free from exactions, foreign fears, invasions, domestical seditions, well manured, 
r Tota Britannia unica vel●t arx. Boterus.  fortified by art and nature, and now most happy in this fortunate union of England & Scotland, which our forefathers have much laboured to effect, and desired to see: But in which we excel all others, a wise, a learned, a religious King, another Numa, a second Augustus, a true jossah, most worthy Senators, a learned Clergy, an obedient Commonalty, &c. Yet amongst many Roses some Thistles grow, some bad weeds and enormities which much disturb the peace of this Body politic, & Eclipse the honour & glory of it, fit to be rooted out, and withal speed to be reform.  
The first is idleness, by reason of which we have many swarms of rogues and beggars, thiefs, drunkards, and discontented persons, many poor people in all our Towns, Civitates ignobiles as 
s Lib. 1. hist.  Polidore calls them, base Cities, inglorious, poor, small, and rare in sight, and thin of inhabitants. Our land is fertile we may not deny, full of all good things, & why doth it not then abound with Cities, as well as Italy, France, Germany, the Low countries, because their policy hath been otherwise, and we are not so thrifty, circumspect, industrious; idleness is the malus Genius of our nation. For as 
t Increment. urb. lib. 1. cap. 9  Boterus justly argues, fertility of acountry is not enough, except art and industry be joined unto it. Many kingdoms are fertile, but thin of inhabitants, as that Duchy of Pedemont in Italy, which Leander Albertus so much magnifies, for Corn, Wine, Fruits, &c. yet nothing near so populous as those which are more barren. 
u Anglia excepto Londino nulla e●t civitas memorabilis licet ea natio rerum omnium copia abundet. Boteras.  England saith he, (London only excepted) hath never a populous city, & yet a fruitful country. The low Countries have three cities at lest for one of ours, and those fare more populous and rich, and what is the cause but their industry and excellency in all manner of trades? Their commerce which is maintained by a multitude of tradesmen, so many excellent Channels made by art, & opportune havens, to which they build their cities: All which we have in like measure, or at lest may have. But their chiefest loadstone, which draws all manner of commerce and merchandise, which maintains their present estate, is not fertility of soil, but industry that enricheth them, the gold mines of Peru, or Nova Hispania may not compare with them. They have neither gold nor silver of their own, wine nor oil, or scarce any corn growing in those united Provinces, little or no wood, Tin, Led, Iron, Silk, Wool, or any stuff almost, or any mettle: & yet Hungary, Transiluania, that brag of their Mines, fertile England cannot compare with them. I dare boldly say that neither France nor Italy, Velence in Spain, or that pleasant Andalusia with their excellent first-fruits, wine and oil, two harvests, not nor any part of Europe is so flourishing, so rich, so populous, so full of good ships, of well built cities, so abounding with all things necessary for the use of man. 'Tis our Indies an Epitome of China, and all by reason of their industry and commerce. Industry is a loadstone to draw all good things, that alone makes country's flourish, city's populous, 
x Populi multitudo diligenti cultura saecundat solum. Boterus lib. 8. cap. 3.  & will enforce by reason of much manure, which necessarily follows a barren soil to be fertile, and good. Tell me Politician why is that fruitful Palaestina, noble Greece, Egypt, Asia Minor so much decayed, and fall'n from that they were? The ground is the same, but the government is altered, the people are grown slothful, idle, their good husbandry and industry is decayed. May a man believe that which Aristotle in his Politics, Puusanias, Stephanus relates of old Greece? where are those 400 cities of Egypt, those 100 cities in Crete? are they now come to two? What saith Pliny of old Italy? Bosius and Machiavelli, both prove them now nothing near so populous, and full of cities as of old. Many will not believe but that our Island of great Britain is now more populous than ever it was: but let them read Beda, Leland, and others, and it most flourished in the Saxon Heptarchy, and in the Conquerors time was fare better inhabited, then at this present. See that doomsday book, and show me now those thousands of parishes, which are now decayed, cities ruined, villages depopulated, &c. The lesser the Territory is, commonly the richer it is, Paruus sed benè cultus ager. As those Imperial cities and free States of Germany may witness, Suitsers, Rheti, Wallownes, Tuscany, Pedemont, Mantua, Venice in Italy, Raguse, &c. That Prince therefore, as 
y Polit. lib. 3. c. 8  Boterus adviseth, that will have a rich country, and fair cities, let him get good trades, privileges, and painful inhabitants, artificers, and suffer no rude matter unwrought, as Tin, Iron, wool, Led, &c. To be transported out of his country. 
z For dying of clothes, and dressing, &c.  A thing in part seriously attempted amongst us, but not effected. And because industry of men, and multitude of trades so much avails to the ornament and enriching of a kingdom, Selym the first Turkish Emperor, procured a thousand of good artificers to be brought from Tauris to Constantinople. The Polanders indented with Henry Duke of Anjou their new chosen King, to bring with him an hundred families of artificers into Poland. Edward the third, our most renowned king, to his eternal memory, brought clothing first into this Island, transposing some families of Artificers from Gaunt hither. How many goodly cities could I reckon up, that live wholly by trade, where thousands of inhabitants live singular well by their finger's ends; as Florence in Italy, by making cloth of gold; great Milan by silk and all curious works; many cities in Spain, many in France, Germany have none other maintenance, especially those within the Landlord Noremberge in Germany sited in a most barren soil, yet a noble imperial city, by the sole industry of Artificers; and so is Basil, Spire, Cambray, Francfurt, &c. It is almost incredible to relate what 
a Lib. edit. à Nicholas Tregaul. Belga Ao 1616. de Christ. exped. in Sina●.  Mat. Riccius the jesuit and some others, relate of the industry of the Chinese most populous countries, not a beggar, or an idle person to be seen, & how by that means they prospero and flourish. We have the same means, able bodies, pliant wits, matter of all sorts, Wool, Flax, Iron, Tin, Led, wood, &c. Many excellent subjects to work upon, only industry is wanting. In most of our cities (some few excepted) like Spanish loiterers, we live wholly by tippling, Inns and Alehouses, Malting are their best ploughs, their greatest traffic to cell ale. 
b Lib. 13. Belg. hist Non tam laboriosi ut Belge, sed ut Hispani otiatores vitam ut plurimum otiosam agentes. arts manuariae quae plurimum habent in se laboris & difficultatis, maioremque requirunt industriam, à peregrinis & exteris. exercentur, habitant in piscosissimo mari, interea tamen tantum non piscantur quantum insulae ●ufficerit, sed à vicinis emere coguntur.  Meteran, & some others object to us, that we are no whit so industrious as the Hollanders: Manual trades, saith he, which are more curious or troublesome, are wholly exercised by strangers, they devil in a Sea full of fish, but they are so idle they will not catch so much as shall serve their own turns, but buy it of their neighbours. Pudet haec opprobria nobis, & dici potuisse, & non potuisse refelli, I am ashamed to hear this objected by strangers, and know not how to answer it. Among our cities there is only 
c Vrbs animis numeroque potens et robore gentis. Scaliger.  London that bears the face of a city, 
d Camden.  Epitome Britanniae, a famous Emporium, second to none beyond seas a noble Mart. But sola crescit decrescentibus alijs, and yet in my slender judgement, defective in some things. The rest (
e York, Bristol, Norwich, Worcester, &c.  some few except) are in mean estate; poor and full of beggars, by reason of their decayed trades, idleness of their inhabitants, and riot, which had rather beg or loiter, and be ready to starve then work. I may not deny but that something may be said in defence of our cities, 
f Mr Gainsfords argument because Gentlemen devil with us in the country villages, our cities are lesle is nothing to the purpose put 300 or 400 Villages in a Shier●, & every village yield a Gentleman, what is 4000 families to increase one of our cities or to contend with theirs which stand thicker, and whereas ours usually consist of 7000. theirs consist of 40000 inhabitants.  that they are not so fair, thick sited, populous, as in some other countries, we want Wine and Oil, their two harvests, we devil in a colder air, & therefore must a little more liberally 
g Maxima pars victus in carne consistit. Polid. lib. 1. hist.  seed of flesh, as all northern countries do. And our provision will not therefore extend to the maintenance of so many: yet notwithstanding we have matter of all sorts, an open ●ea for traffic as well as the rest, goodly Havens. And how can we excuse our negligence, our riot, drunkenness, &c. and such enormities that follow it. We have excellent laws enacted, you will say, severe statutes, houses of correction, &c. to small purpose it seems, it is not houses will serve, but cities of correction, 
h Ref●enate monapoliis licentiam pauciores aelantur ocio, reddatur agricolatio lanisicium instauretur ut sit honestum negotium quo se exerceat otiosa illa turba. Nisi his malis medentur, frust●a exercent iustitiam. Mor. Vtop. lib. 1.  our trades generally aught to be reform, wants supplied. In other countries they have the same grievances I confess, tumults, discords, contentions, lawsuits, many laws made against them to repress those innumerable brawls and law suits, excess in apparel, diet, decay of tillage, 
i Regiae dignitatis non est exercere imperium in mendicos sed in opulentoes. Non est regnisecus sed carceris esse custos. Idem.  especially against rogues & beggars, Egyptian vagabonds (so termed at lest) which have 
k Collunies hominum mirabiles excocti sole, immundi veste, faedi visu, furtis imprimis acres, &c.  swarmed all over Germany, Poland, as you may read in Cranzius and Aventinus; As those Tartars and Arabians at this day do in all those Eastern countries. Nemo in nostrâ civitate mendicus esto, saith Plato, he will have them purged from a 
l Seneca. Haud minus turpia principi multa simplicia, quam medico multa funera.  cómonwealth, 
m Ac pituitam & bilem à corpore.  as a bad humour from the body, they are like so many ulcers and boils, and must be cured before the melancholy body can be eased. What Carolus Magnus, the Chinese, the Spaniards, Duke of Saxony, and many other states have decreed in this case, read Arniseus cap. 19 Boterus lib. 8. cap. 2. Osorius de rebus gest. Eman. lib. 11. When a country is overstored with people, as a pasture is often overlaid with cattles, they had wont in former times to disburden themselves by sending out Colonies, or by wars, as those old Romans, or by employing them at home about some, public buildings, as bridges, road ways, for which those Romans were famous in this Island: As Augustus Caesar did in Rome, the Spaniards in their Indian Mines: 
n See Lipsius Admiranda.  Aqueducts, bridges, those stupend works of Trainn, Claudius, those Appian and Flaminian ways may witness, and rather than they should be idle, as those 
o Amasis' Aegypti rexlegen promulgavit ut omnes subditi quotannis rationem redderent unde viverent.  Egyptian Pharaoh's, to task their subjects to build unnecessary pyramids, channels, lakes, &c. to divert them from rebellion, riot, drunkenness, &c.  
Another eyesore, is that want of conduct, and navigable rivers, a great blemish, as 
p Lib. 1. de Increm. urb cap. 6.  Boterus, 
q Cap. 5. de Increm. urb. Quas flumen lacus aut mare alluit.  Hippolytus à Collibus & other politicians hold, if it be neglected in a commonwealth. Admirable cost and charge is bestowed in the Low countries on this behalf, in the Duchy of Milan, Territory of Milan in 
r Incredibilem commoditatem vectura mercium tres flunij navigabiles &c. Boterus de Gallia.  France, Italy, China, and so likewise about corrivations of waters to moisten and refresh barren grounds, to dreane fens, bogs and moors. Massinissa made many inward parts of Barbary and Numidia in Africa, before his time inculte and horrid, fruitful and battable by this means. Great industry is generally used all over those Eastern countries in this kind, especially in Egypt, about Babylon, and Damascus, as Vertomannus relates, about Bercelona, Segonia, and many other places of Spain: by reason of which their soil is much improved, and infinite commodities arise to the ininhabitants. The Turks of late attempted to cut that Istmos betwixt Africa and Asia which some Pharaoh's of 
s Herodotus.  Egypt had formerly undertaken, but with ill success, and Serres the French historian speaks of a famous Aqueduct in France, intended in Henry the fourth's time from the Loire to the Scene & from Rhodanus to Loire. The like to which, was formerly assayed by Domitian the Emperor, 
t 
Charles the great went about to make a channel from Rhine to Danubius. Bil. Pirkimerus descrip. Ger. the ruins are yet seen about Wessenberg: from Rednich to Altimul.  
Vt navigabilia inter se occidentis & septentrionis littera fierent.   from Arar to Mosella which Cornelius Tacitus speaks of in the 13 of his Annals, by Charles the great and others. Much cost hath formerly been bestowed in either new making or amending decayed havens, which Claudius the Emperor with infinite cost attempted at Ostia, our Venetians at this day to preserve their city. Many excellent means to enrich their Territories, have been fostered, invented in most Provinces of Europe, as planting some Indian plants amongst us, Silkwormes, 
x Maginus Geogr.  the very Mulberry leaves in the plains of Granado, yield 30000 crowns per annum to the King of Spain's coffers, besides those many trades and artificers that are busied about them. In France a great benefit is raised by salt, &c. Whether these things might not be as happily attempted with us, and with like success it may be controverted. Silkwormes, Vines, Firtrees, &c. Cardan exhorts Edward the 6. to plant Olives, and is fully persuaded they would prospero in this Island. With us navigable rivers are most part neglected, our rivers are not great I confess, by reason of the narrowness of the Island, yet they run smoothly and even, and might as well be repaired many of them (I mean Wie, Trent, Ouse, Thamisis at Oxford (the defect of which we feel in the mean time) as the river of Lee from Ware to London. 
y Camden in Lincolnshire Fossedike.  Bishop Atwater of old made a Channel from Trent to Lincoln navigable, which now, saith Mr Camden is decayed, and much mention made of Anchors, and such like monuments found about old 
z Near S. Alban's.  Verulamium, ships have formerly come to Exeter, and many such places, whose Channels, Havens are now barred and rejected. We contemn this benefit of carriage by waters, & are therefore compelled in the inner parts of this Island, because carriage is so dear, to eat up our commodities, ourselves, and live like so many Boars in a sty, for want of vent and utterance. We have many excellent havens, royal havens, Falmouth, Porchmouth, Milford, &c. which have few ships in them, little or no traffic or trade, which have scarce a Village on them, able to bear great cities, sed viderint politici. I could here justly tax many other neglects, abuses, errors, defects amongst us & in other countries, depopulations riot, drunkenness, &c. and many such, quae nunc in aurem susurrare non libet, but I must take heed, ne quid gravius dicam that I do not overshoot myself. I am forth of my element, and sometimes veritas odium parit, as he said, verjuice and oatmeal is good for a Parrot.  
We have good laws, I deny not, to rectify such enormities, and so in all other countries, but it seems to small purpose many times. We had need of some general visitor in our age, that should reform what is amiss: another Attila Tamberlin, Hercules to strive with Achelous, Augeaestabulum purgare, to subdue tyrants, as 
a Lilius Giraldus. Nat. Comes.  he did Diomedes and Busiris: to expel thiefs as he did Cacus and Lacinius; to vindicate poor captives, as he did Hesione: to pass the torrid zone, and the deserts of Lybia, and purge the world of monsters and Centaurs. Or another Theban Crates to reform our manners, to compose quarrels, end controversies, as in his time he did, & was therefore adored for a God in Athens. 
b Apuleius. l. 4 Flor. Lar familiaris inter homines aetatis suae cultus est litium omnium & iurgiorum inter propinquos arbiter & disceptator. Adverse. iracundiam invidiam, avaritiam, libidinem caeteraque animi humani vitia, & monstra Philosophus iste Hercules fuit. Pests eas mentibus exegit omnes, &c.  And as Hercules purged the world of monsters and subdued them, so did he fight against Envy, lust, anger, avarice, &c. and all those feral vices and monsters of the mind. It were to be wished we had some such visitor, or if wishing would serve, one had such a ring or rings as Timolaus desired in 
c Votis Navig.  Lucian, by virtue of which he should be as strong as ten thousand men, or an army of Giants, go invisible, open gates & Castle doors, have what treasure he would, transport himself in an instant to what place he would, altar affections, cure all manner of diseases, that he might range all over the world, and reform all distressed states and persons, as he would himself. He might reduce those wand'ring Tartars into order that infested China on the one side, Muscovy, Poland on the other; and tame those vagabond Arabians that rob and spoil all those Eastern countries, that they should never use more Caravans or janissaries to conduct them. He might root out Barbarism out of America, and fully discover Terra Australis Incognita, found out all those North-east & North west passages, dreane those mighty Moetian fens, cut down those Hircinian woods, irrigate those barren Arabian deserts, &c. Cure us of our Epidemical diseases, Scorbutum, plica, morbus Neapolitanus, &c. End all our idle controversies, cut of our tumultuous desires, inordinate lusts, root out heresy, schism and superstition, which now so crucifies the world. Purge Italy of luxury and riot; Spain of superstition and jealousy, Germany of drunkenness, and all our Northern countries of gluttony and intemperance. But as L. Lacinius taxed Timolans, you may us. These are vain absurd and ridiculous wishes, not to be hoped: all must be as it is, there is no remedy for it, it may not be redressed.  
Because therefore it is a thing so difficult, impossible, and fare beyond Hercules labours to be performed; let them be as they are, let them 
c Stultum jubeo esse libenter. Et qiu sordidus est sordescat adhuc.  tyrannize, Epicurise, oppress, luxuriate and consume themselves, live in riot, misery rebel, wallow as so many swine in their own dung, and live in a reprobate sense. I will yet to satisfy & please myself, make an Utopia of mine own, a poetical commonwealth of mine own, in which I will freely domineer, build cities, make laws, statutes, as I lift myself. And why may I not? 
d Hor.  Pictoribus atque poetis, &c. You know what liberty Poets have ever had, and besides my predecessor Democritus was a Politician, a Recorder of Abdera, a law maker, as some say, and why may not I presume as much as he did? Howsoever I will adventure. For the Site if you will needs urge me to it, I am not yet fully resolved, it may be in Terra Australis Incognita, there is room enough (for of my knowledge neither that hungry Spaniard, 
e Ferdinando de Quir. 1612.  nor Mercurius Britannicus have yet discovered half of it) or else one of those floating Islands in Mare del Sur, which like the Cyanian Isles in the Euxine Sea, altar their place, and are accessible only at set times, and to some few persons. There is room enough in the inner parts of America, and the Northern coasts of Asia. But I will choose a site whose latitude shall be 45 degrees, in the midst of the temperate zone, or under the Aequator the longitude for some reasons I will conceal. It shall be divided into 12 Provinces, and those by hills, rivers, rodewaies, or some more eminent limits exactly bounded. Each Province shall have a Metropolis, which shall be so placed as a Centre almost in a circumference, and the rest at equal distances, 12 miles asunder, and in them shall be sold all things necessary for the use of man, no market towns, markets, or fairs, for they do but beggar cities (no village shall stand above eight miles from a city) except those emporiums which are by the Seaside, general Marts. as Antwerp, Venice, Bergen of old, London, &c. cities most part, shallbe situate upon navigable rivers or lakes, creeks, havens, and for their form regular, round, square, or long square, with fair and strait streets, houses uniform built of brick and stone, like Bruges, Brussels, Regium Lepidi, Milan, Mantua, Crema, Cambalu in Tartary, described by M. Polus, or that Venetian Palma. I will admit very few or no suburbs, and those of base building, walls only to keep out man and horse, except it be in some frontier towns, or by the Sea side, and those to be fortified 
f With walls of earth, &c.  after the latest manner of fortificatihn, and site upon convenient havens, or opportune places. 
g Ne tantillum quidem soli incultum relinqui tur, ut verum sit ne pollicem quidem agri in his regionibus sterilem aut insaecundum reperiri. Marcus Hemingius Augustanus de regno Chinae. l. 1. c. 3  I will have no bogs, fens, marshes, vast woods, deserts, heaths, commons, but all enclosed, for that which is common and every man's, is no man's: the richest countries are still enclosed, as Essex, Kent, with us, &c. Spain, Italy, and where enclosures are lest in quantity, they are best husbanded, as about Florence in Italy, Damascus in Syria, &c. which are liker gardens than fields. I will not have a barren acre in all my Territories, not so much as the tops of muntaines, where nature fails it shall be supplied by art, 
h Incredibilis navigiorum copia nihilo pauciores in aquis quam in continenti commorantur, M. Riccius expedit in Sinas, lib. 1. c. 3.  lakes and rivers shall not be left desolate, All public high ways, bridges, corrivations of waters, Aqueducts, Channels, public works, buildings, &c. out of a common stock cuririously maintained and kept, no depopulations, engrossings, alterations of wood, arable, but by the consent of some common superuisors that shall be appointed for that purpose, 
i Ita lex agraria olim Romae.  & shall foresee what reformation aught to be had in all places, what is amiss, how to help it, 
k Hic segetes illic veniunt faelicius vuae, arborei faetus alibi atque iniussà virescunt gramina Virg. 1. Georg.  Et quid quaeque ferat regio & quid quaeque recuset. What ground is aptest for wood, what for ᶜ corn, what for cattles, what for gardens, orchards, fishponds; &c. what for Lords, Tenants, &c. and in what quantity how to be manured, tilled, rectified, and what proportion is fit, because private possessors are many times idiots, ill husbands, oppressors, covetous, and know not how to improve their own, or else wholly respect their own, and not public good.  
Utopian parity is a thing to be wished for rather then effected, and Plato's community in many things impious, absurd, and ridiculous, it takes away all splendour and magnificence, I will have several orders, degrees of nobility, & such a proportion of ground belonging to every Barony, 
l So is it in the kingdom of Naples and France, &c.  he that buys the land shall buy the Barony, he that by riot consumes his patrimony, and ancient demeanes, shall forfeit his honours. My form of government shall be Monarchical, &c. few laws but those severely kept, and plainly put down and in the mother tongue, that every man may understand. Every city shall have a peculiar trade or privilege by which it shall be maintained, 
m Herodotus Erato lib. 6 cum Aegyptiis Lacedemonij in hoc congruunt quod eorum praecones tibicines coqui & reliqui artifices in paterna artificia succedunt & coquus à coquo gignitur & paterno opere perseverat. Idem Marcus Polus de Quinsay. Ide Osorius de Emanuele rege Stufitano. Riccius de Synis.  and parents shall teach their children one of three, & bring them up & instruct them in the mysteries of their trade. Common granaries shall be in all towns, public schools. I will have certain ships sent out for new discoveries every year, & certain discreet men appointed to travel into all neighbour kingdoms by land, which shall observe what artificial inventions, good laws are in other countries, customs, alterations, or aught else, concerning war or peace, which may tend to the common good. Ecclesiastical discipline, penes Episcopos, subordinaet as the other. Not impropriations, no lay patrons of Church liuings, or one private man, but those Rectors of Benefices to be chosen out of the Universities, examined and approved as the literati in China. No parish to contain above a thousand Auditors. 
n Simlerus in Helvetia.  Of Lawyers, Advocates, Physicians, Surgeons, &c a set number, 
o Vtapienses tausidicos excludunt qui causas callide & vafre tractent & disputent Iniquissimum censent hominem ullis obligari legibus quae aut numerosiores sunt, quam ut perlegi queant, aut obscuriores quam ut à quovis possint intelligi. Volunt ut suam quisq, causam agate, eamque referat ludici quam narraturus fuerat patrono, sic minus erit ambagium, & veritas facilius eticietur, Morus Vtop lib. 3.  and every man, if it be possible to pled his own cause, to tell that tale to the judge which he doth to his Advocate. Those advocates 
p Medici ex-publico victum sumunt, Boterus lib. 1. cap. 5. de Aegyptiis.  and Physicians which are allowed, to be maintained out of the common treasure, no fees to be given or taken, upon pain of losing their places, and those officers aptly to be disposed in all Provinces, villages, cities, as common arbitrators to hear all causes and end all controversies, no controversy to depend above a year. These and all other inferior magistrates to be chosen 
q Mat. Riccius expedit. in Sinas lib. 1. cap. 5. de examinatione electionum copiose agit, &c.  as the literati in China, or by those exact suffrages of the 
r Contarenus de repub. Venet. 11.  Venetians, & those again not be eligible, or capable of magistracies, honours, offices, 
s Osorius lib. 11. de rebus gest. Emanuelis. Qui in literis maximos progressus fecerint maximis honoribus afficiuntur, secundus honoris gradus militibus assignatur postremi ordinis mechanicis doctorum hominum judicijs in altiorum locum quisque praefertur, & qui à plurimis approbatur, ampliares in repub. dignitates consquitur. Qui in hoc examine primas habet, insigni per totam vitam dignitate insignitur, marchioni similis, aut duci apud nos.  except they be sufficiently qualified for learning, manners, and that by the strict approbation of deputed examinators, 
† Cedant arma togae.  first Scholars to take place, than Soldiers, & he that invents any thing for public good in any art or science, writes any treatise, or performs any noble exploit at home or abroad, 
t Ad regendam rempub soli literati admittuntur, nec ad eam rem gratiâ magistratuum aut regis indigent, omnia ab exploratâ cuiusque scientia & virtute pendent. Riccius lib. 1. cap. 5.  shall be accordingly enriched, 
u In defuncti locum eum iussit subrogari qui inter maiores virtute reliquis praeiret non fuit apud morta'es ullum excellentius certamen aut cuius victoria magis essèt expetenda; non enim inter celeres celerrimo non inter rebustos Robustissimo, &c. Nullus mendicus apud Sinas, nemini san● quamuis oculis turbatus sit, mendicare permitiitur, omnes pro viribus laborare coguntur, caeci molis trusatilibus versandis addicuntur, soli hospitiis gaudent, qui ad labores sunt inepti, Osor, li. 11. de reb. guessed Emanuelis. Hemingius de regno Chinae lib. 1 cap. 3. Gotardus Arthus Oriental, Ind. descript.  honoured, and preferred.  
I will suffer no ˣ Beggars, Rogues, Vagabonds, or idle persons, that cannot give an account of their lives, If they be impotent, lame, blind, they shall be sufficiently maintained in Hospitals built for that purpose, and highly rewarded for their good service they have formerly done, if able, they shall be enforced to work. For I see no reason (
y Quae haec iniustitia ut nobilis quispiam aut faenerator qui nihil agate, lautam & splendidam vitam agate, otio & delitijs, quum interim auriga, faber, agricola quo respub. career non potest, vitam adeo miseram ducat, ut peior quam iumentorum sit eius conditio. Iniqua Respub.' quae dat parasitis, adulatoribus, inanium voluptatum artificibus, generosis & etiosis tanta munera prodigit, at contra agricolis, carbonarijs, aurigis, fabris, &c. nihil prospicit, sed eorum abusa labour florentis aetatis fame penset & ●rumnis. Morus Vtop. lib. 2.  as he said) why an Epicure or idle drone, a rich glutton, an usurer, should live at ease and do nothing, and live in honour, in all manner of pleasures and oppress others, when as in the mean time a poor labourer, a smith, a carpenter, an husbandman that hath spent his time in continual labour, as an Ass to carry burdens, to do the commonwealth good, and without-whom we cannot live, shall be lef● in his old age to beg or starve, and lead a miserable life, worse than a iument. As 
z In Segovia nemo otiosus nemo mendicus nisi per aetatem aut morbum opus sasere non poorest nulli deest unde victum quaerat aut quo se exerceat. Cyprianus Echovius Delit. Hispaniae, nullus Genevae otiosus ne septennis puer, Paulus Henzner Itiner.  all conditions shall be tied to their task, so none shall be over tired, but all shall have their set times of recreations and Holidays, indulgere Genio even to the meanest artificer, or basest servant, once a week to sing or dance, or do whatsoever he shall please, like those Saturnals in Rome, as well as his master, murder, adultery, shall be punished by death, 
a Pa●peres non peccant quum extrema necessitate coacti rem alienam capiunt Ma●donat, summula quaest. 8. art. 3. Ego cum illissentio, qui licere putant à diniteclam accipere, qui tenetur pauperi subnenire. Emanuel Sa. Aphor. confess.  but not theft, except it be some more grevous offence, or notorious offenders.  
No man shall marry until he 
b Aliter Aristoteles a man at 25. a woman at 30. Polit.  be 25, not woman till she be 20. 
c Lex olim Lycurgi body Chinensium, vide Plutarchum, Riccium, Hemingium, Arniseum, Nevisanum & alios, de hac quaestione.  nisi aliter dispensatum fuerit, and because many families are exhausted and undone by great dowres, 
† Apud Lacones olim virgins sine dote nubebant. Boter, Lib. 3. c 3  none shall be given at all, or very little, and that by superuisers rated, they that are fowl shall have a greater portion, if fair none at all, or very little, 
d Lege cautum non ita pridem apud Venetos ne quis patritius dotem excederet 1500 coronatorum.  howsoever not to exceed such a rate as those superuisers shall think fit. And when once they come to those years, poverty shall hinder no man from marriage, or any other respect, 
e Buxdorsius synagogue. Ind. sic Judei Leo Afer Africa descript ne sint aliter incontinentes, ob reipub. bonum. Vt Augustus Caesar orat, ad coelibes Romanos olim edocuit.  but all shall rather be enforced then hindered. 
f Morbo laborans qui in prolem facile diffunditur ne genus humanum foeda contagione ledatur, iwentute castratur, muliere tales procul à consortio virorum ablegantur &c. Hector ●oethiuses hist. lib. 1. de veterum Scotorum moribus.  Except they be deformed, infirm ●or visited with some grievous haereditary disease, in body or mind, in such cases upon a great pain, or mulct, man or woman shall not marry, other order shall be taken for them, if people over abound, they shall be eased 
g Vt olim Romani, Hispani hodie, &c.  by colonies.  

h Riccius lib. 1. cap. 5. De sinarum expedit. fro Hispani cogunt Mauros arma deponere.  No man shall wear weapons in any city. The same attire shall be kept, and that proper to several callings, by which they shall be distinguished.  
I will have no private Monopolies, weights & measures the same throughout, and those rectified by the Prim. Mob. & Sun's motion, threescore miles to a degree according to observation, 1000 geometrical pases to a mile, 5 foot to a pace, 12 inches to a foot, &c. and from measures known it is an easy matter to rectify weights, &c. to cast up all and resolve bodies by Algebra, Stereometry. sed quo feror hospes? To prosecute the rest would require a volume. Manum de Tabella, I have been over tedious in this subject, I could have here willingly ranged, but these straits wherein I am included, will not permit.  
From Commonwealths and cities, I will descend to families, which have as many coarsives & molestations, as frequent discontents as the rest. Great affinity there is betwixt a Political and Economical body, as they have both likely the same period, as 
i Lib. 4. de rep. cap 2.  Bodin holds, offive or six hundred years so many times they have the same means of their vexation and overthrows, as namely riot, a common ruin of both, riot in building, riot in profuse spending, riot in apparel, &c. be it what kind soever, it produceth the same effects. 
k Camden in Cheshiere.  A Chorographer of ours speaking obiter of ancient families, why they are so frequent in the North, continued so long, and are so soon extinguished in the South, and so few; gives no other reason but this, luxus omniae dissipavit, riot hath consumed all. Fine clothes and curious buildings came into this Island, as he notes in his annals, not so many years since, non sine dispendio hospitalitatis, to the decay of hospitality. Howbeit many times that word is mistaken, and under the name of Bounty and Hospitality; is shrouded Riot, & prodigality, and that which is commendable in itself well used, is now become by his abuse the bane and utter ruin of many a noble family. For many a man life's like the rich glutton, consuming himself and his substance by continual feasting & invitations, like 
l Iliad. 6. lib.  Axilon in Homer, keeps open house for all comers, giving entertainment to all that visit him, 
m Vid. Puteani Comum. Goclenium de portentosis caenis nostrorum temporum.  keeping a table beyond his means, and a company of idle servants, he is blown up on a sudden, and as Actaeon was by his hounds, devoured by his kinsmen, friends and multitude of followers. 
n Mirabile dictuest quantum obsoniorum una domus singulis diebus absumat ste●nuntur mensae in omnes pene horas calentibus semper eduliis descript. Britainie.  It is a wonder, what Paulus jovius relates of our northern countries, what an infinite deal of meat we consume on our tables; that I may truly say 'tis not bounty, not hospitality, as it is often abused, but riot in excess and prodigality, it brings in debt, want and beggary, hereditary diseases, consumes their fortunes, and overthrows the good temperature of their bodies. To this I might here well add their inordinate expense in building, those fantastical houses, turrets, walks, parks, &c. gaming, excess of pleasure, & that prodigious riot in apparel, by which means they are compelled to give up house, and creep into holes. But o● this elsewhere. As it is in a man's body, if either head, heart, stomach, liver, spleen, or any one part be misaffected, all the rest suffer with it, so is it with this Economical body. If the head be naught, a spendthrift, a drunkard, a whoremaster, a gamester, how shall the family live at ease? 
o Adelph. act. 4. sc, 7.  Ipsa si cupiat salus seruare prorsus non potest hanc familiam, as Demea said in the comedy, safety herself cannot save it. A good honest painful man many times hath a shrew to his wife, a sickly, dishonest, a slothful, foolish, careless woman to his wife, a proud peevish flirt, a liquorish prodigal Quean, and by that means all goes to ruin: or if they differ in nature, he is thrifty, she spends all, he wise, she sottish & soft, what agreement can there be, what friendship? Like that of the thrush and Swallow in Aesop. Instead of mutual love, kind compellations, whore and thief is heard, they fling stools at one another's heads. 
p Amphit: Plauti.  Quae intemperies vexat hanc familiam? All enforced marriages commonly produce such effects, or if on their behalves all be well, man and wife agreed well together, they may have disobedient unruly children, that take i'll courses to disquiet them, 
q Paling Filius aut fur.  their son is a thief, daughter a whore, 
r C●tus cum mure duo galli simulin aede & gloats binae nunquam viwnt sine lite.  a stepmother, or a daughter in law distempers all, 
s Res augusta domi.  or else for want of means, many tortures arise, debts, dues, fees, dowries, legacies to be paid, by means of which they have not where withal to maintain themselves in that pomp as their predecessors have done, or bring up or bestow their children to their callings, to their birth and quality, 
t When pride and beggary meet in a family they roar and howl, & cause as many flashes of discontents, as fire and water when they meet make! thunder claps in the skies.  & will not descend to their present fortunes. Often times too, to aggravate the rest concur many other inconveniences, unthankful friends, bad neighbours, negligent servants, casualties, taxes, mulcts, loss of stock, enmities, emulations, losses, suretyship, sickness, death of friends, and that which is the gulf of all, improvidence, ill husbandry, disorder and confusion, by which means they are drenched on a sudden in their estates, and at unawares precipitated insensibly, into an inextricable labyrinth of ca●eses, woes, want, grief, discontent, and melancholy itself.  
I have done with families, and will now briefly run over some few sorts and conditions of men. The most secure, happy, jovial and merry in the world's esteem, are Princes and great men, free from melancholy, but for their cares, miseries suspicions, jealousies and discontents. I refer you to Xenophous Tyrannus, where king Hieron discourseth at large with Simonides the Poet, of this subject. Of all others they are most troubled with perpetual fears, anxieties, insomuch, that as he said in 
u Lib. 7. cap. 6.  Valerius, if thou knewest with what cares and miseries this robe were stuffed, thou wouldst not stoop to take it up. Or put case they be secure and free from fears and discontents, yet they are voided 
x Pellitur in bellis sapientia, vigeritur res.  of reason too often, and precipitate in their actions, read all our histories, & what is the subject, Stultorum regum & populorum continet aestus. How mad they are, how furious, and upon small occasions, rash and inconsiderate in their proceed, every pag● almost will witness, delirant reges, plectuntur Achivi.  
Next in place, next in miseries and discontents, in all manner of harebrain actions are great men, procul à jove procul à fulmine, the nearer the worse. If they live in Court they are up and down, ebb and flow with their Prince's favours, Ingenium vultu statque caditque su●, now aloft to morrow down 
z Lib. 5. hist. Rom. Similes abaculorum calculis secundum computantis arbitrium modo aerei sunt modo aurei ad nutum regis nunc beati sunt nunc miseri  as Polybius describes them, like so many casting counters now of gold, to morrow of silver, that vary in worth as the computant will, now they stand for units, to morrow for thousands, now before all and anon behind. Beside they torment one another with mutual factions, emulations: one is ambitious, another enamoured, a third in debt, overrunnes his fortunes, 
a aerumnosique Solones. In Savil 3  a 4th solicitous with cares, &c. But for these men's discontents anxieties, I refer you to Lucian's Tract, de mercede conductis 
b De miser. curialium.  Aeneas Silvius, Agrippa, and others.  
Of Philosophers and Scholars, I have already spoken in general terms, those superintendents of wit and learning, & Minions of the Muses.— 
c 1. Dousa epid. lib. 1. car. 13.  mentemque habere queis b●nam  
Et esse 
d Hoc cognomento cohonestati Romae qui cat●ros mortales sapie●●iá praest●rent tesis Plin. lib. 7. cap. 31.  corculis datum est.— 
e Insanire parant certa ratione modoque mad by their book they  Those acute and subtle Sophisters so much honoured, have as much need of Hellebor as others. Read Lucian's Piscator, and tell how he esteemed them? Agrippa's tract of the vanity of sciences, nay read their own works, their absurd Tenants, prodigious paradoxes, & risum teneatis amici? you shall find that of Aristotle true, nullum magnum ingenium fine mixtura dementiae, they have a worm as well as others. And they that teach others wisdom, patience, meekness, are the veriest disards, harebrains and most discontent. 
f Solomon.  In the multitude of wisdom is grief, & he that increaseth wisdom, increaseth sorrow. I need not quote mine author, they that laugh and contemn others, and condemn the world of folly, are as ridiculous, and lie as open as any other. 
g Communis irrisor stultitiae.  Democritus that common flowter of folly, was ridiculous himself; and barking Menippus, scoffing Lucian, satirical Lucilius, Petronius, Varro, Persius, &c. may be censured as well as others. Bale, Erasmus, Hospinian, Viues, explode as a vast Ocean of Obs and Sols. School divinity, 
k Wit whether wilt●  A labyrinth of intricable questions, unprofitable contentions. If divinity be so censured, and corculum Theologiae Thomas himself, what shall become of humanity? Ars stulta, what can she pled? What can her followers say fo● themselves. Much learning 
l 〈◊〉.  cere-diminuit-brum. hath cracked their sconce, and taken such root, that tribus Antyceris caput insanibile, Hellebor itself can do no good. Rhetoritians, Orators can persuade other men what they will, quo volunt unde volunt, move, pacify, &c. but cannot settle their own brains. 
m Lib. 2 ca 13. multo anbelitu iactatione furentes pectus, frontem caedentes &c.  Fabius esteems no better of most of them, either in speech, action, gesture, then as men beside themselves. 
n In Naugerio.  Fracastorius a Poet himself, freely grants all Poets to be mad, and so doth 
o Sifuror sit Lyaeus &c quoties furit, furit, furit, amans, bibens, & Poeta, &c.  Scaliger and who doth not: aut insanit homo, aut versus facit, Hor. Sat. 7. l. 2. You may give that censure of them in general, which Sr. Tho. Moor once did of Germanus Brixius Poems in particular. — vehuntur In rate stultitiae, sylvan habitant Furiae. Budeus in an Epistle of his to Lupsetus, will have Civil Law to be the Tower of wisdom, another honour's Physic the Quintessence of nature, a third rumbles them both down, and sets up the flag of his own peculiar science. Your supercilious Critics Notemakers, Antiquaries found out all the ruins of wit amongst the rubbish of old writers, 
p Morus utop. lib. 1.  Pro stultis habent nisi aliquod sufficiant invenire, quod in aliorum scriptis vertant vitio, all fools with them that cannot find fault, they correct others, and are hot in a cold cause, puzzle themselves to find out how many streets in Rome, houses, gates, towers, &c. what clotheses the Senators did wear ìn Rome, what shoes, how they sat, where they went to the closestoole, how many dishes in a mess; what sauce: which for the present for an historian to relate is very ridiculous, is to them most precious elaborate stuff, & they admired for it, Quosuis authores absurdis commentis suis percacant & stercorant one saith, they bewray and daub a company of books & good Authors with their absurd Comments, a company of foolish Notemakers, that with their deleatur d. alij legunt sic, meus codex sic habet &c. make books dear, themselves ridiculous, and do no body good. But I dare say no more of, for, with, or against them, because I am liable to their lash as well as the rest.  
That 
q Delirus & amen dicatur merito, Hor. Seneca.  lovers are mad I think no man will deny, Amare simul & sapere ipsi jovi non datur, jupiter himself cannot intent both at once, 
r Ovid. met.  Non benè conveniunt, nec in unâ sede morantur, mayest as & amor. Tully when he was invited to a second marriage, replied he could not, simul amare & sapere, he could not do both together. 
s Plutarch Amatorio. est amor insanus  Est orcus ille, vis est immedicabilis, est rabbiss insana, love is madness, a hell, an incurable disease, unpotentem & insanam libidinem, 
t Epist. 39  Seneca calls it, an impotent and raging lust. I shall dilate this subject apart, in the mean time let lovers sigh out the rest.  

u Syluae nuptialis lib. 1 num. 11 omnes mulieres ut plurimum stultae.  Nevisanus the Lawyer holds it for an axiom, most women are fools, Seneca men, I could cite more proofs and a better Author, but for the present let one fool point at another. 
x Lib. 4 num. 11 sapientia & divitiae vix simul possideri possunt.  Nevisanus hath as hard an opinion of 
† They get their wisdom by eating piecrust some.  rich-men, wealth and wisdom cannot devil together, stultitiam patiuntur opes, 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. opes quid●m mortalibus sunt amentia. Theogonis.  and they do commonly infatuare cor hominis, besot men, and as we see it, fools have fortune. For besides a natural contempt of learning, which accompanies such kind of men, and all arts which should excolere mentem, polish the mind, they have most part some gullish humour or other, by which they are led, one is an Epicure, an Atheist, a gamester, a third a whoremaster, 
z Insanagulae, Insanae substructiones insanum venandi studi 'em discordia demens. Aene. Virg.  one is mad of hawking, hunting, cocking, another of carousing, horseriding, spending: a fourth of building, fight, &c. Insanit veteres statuas Damasippus emendo. Damasippus hath a humour of his own, to be talked of. 
a Heliod. insanus Carthaginensis ad extremum orbis sarcophago testamento me hoc iussi condier & ut viderem an quis insanior ad me visendum usque ad haec loca penetraret. Ortelius in Gad.  Heliodorus the Carthaginian another. In a word, as Scaliger concludes of them all, they are statuae erectae stult●tiae, the very statues or pillars of folly. Choose out of all stories, him that hath been most admired, Alexander a worthy man but furious in his anger, overtaken in drink; Caesar and Scipio valiant and wise, but vain glorious, ambitious: Vespasian a worthy Prince, but covetous. 
b Livye. Ingentes virtutes, ingentia vitia.  Hannibal as he had mighty virtues, so had he many vices, as Machiavelli of Cosmus Medici's, he had two distinct persons in him, I will determine of all, they are like double pictures, they are wise on the one side, and fools on the other. I will say nothing of their diseases, emulations and such miseries, let poverty pled the rest in Aristophanes Plutus.  
Covetous men amongst the rest are most mad, ᶜ they have all the Symptoms of Melancholy, fear, sadness, suspicion, &c. as shall be proved in his proper place. Danda est Hellebori multo pars maxima avaris, I might say the like of angry, peevish, envious, 
d Hor. Quisquis ambitione mala aut argenti pallet amore, quisquis luxuria tristique superstitione.  ambitious, 
e pers.  Anticyras melior sorbere meracas. Epicures; Atheists, Schismatics, Heretics, high omnes habent imaginationem laesam, saith 
f Orat. de Imag. ambitiosus & audax naviget Antic●ras.  Nymannus, & their madness shall be evident. 2. Tim. 3.9.  

g Cap. de alienat. mentis.  Foelix Platerus is of opinion, all Alchemists are mad, out of their wits, 
h Dipnosophist. lib. 8.  Athenaeus saith as much of Fiddlers, dancers, 
i Tibicines ment capti Erasmus Chil. 4. cent. 7.  Musicians, omnes Tibicines insaniunt, ubi semel esslant, avolaet illico mens, in comes Music at one ear, out goes wit at another. Proud and vainglorious persons are certainly mad. and so are 
k Brou. 30. Insana libido. hic rogo non furor est non est haec mentula demens Mart epig. 74. lib. 3.  lascivious, I can feel their pulses beaten hither, horn mad some of them, to let other lie with their wives, & wink at it.  
To insist 
l Mille puellarum & puerorum mille furores.  in all particulars, were an Herculean task, to 
m Uter est insanior horum Hor. Ouid. Virg. Pli.  reckon up insanas substructiones, insanos labores; mad labours, endeavours, carriages, ridiculous actions, gestures, insanam gulam, insaniam villarum, insana iurgia, as Tully terms them: madness of villages, hypocrisy, inconstancy &c. brawls, contentions, would ask an expert Vesalius to anatomise every member. Shall I say? jupiter himself, Apollo, Mars, &c. doted, and monster-conquering Hercules that could subdue the world and help others, could not relieve himself in this, but mad he was at last. And where shall a man walk, converse, with whom, in what Province, City, not meet with Signior Deliro, or Hercules Furens, Maenades & Corybantes? Their speeches say no less. 
n Ouid. 7. met. E fungis nati homines, ut olim Corinthi primeni illius: loci accolae, quia stolidi & fatui fungis nati dicebantur, idem & alibi dicas.  E fungis nati homines, or else they fetched their pedigree from those that were strooke by Samson with the jawbone of an ass. Or from Deucalion & Pyrrha's stones, for Durum genus sumus, we are too stony hearted, and savour too much of the stock, as if they had all heard that enchanted horn of Astolpho that English Duke in Ariosto, which never sounded but all his Auditors were mad, & for sear ready to make away themselves; 
p Arianus periplo maris Euxini, portus cius meminit. & Gillius ● h. 3. the Bospher. Thracio & laurus insana quae allata inconuivium convivas omnes insaná affecit. Guliel. Stukius comment, &c.  or landed in that mad haven in the Euxine Sea of Daphnis insana, all mad. Whom shall I except? Stoikes? Sapiens Stoicus, and he alone is subject to no perturbations, never dotes, never mad, never sad, drunk, because virtue cannot be taken away as 
q Illum contendunt non iniuriâ affici non insamiâ non inebriari quia virtus non eripitur ob constantes comprehensiones Lipsius psys. Stoic. lib. 3. diffis. 18.  Zeno holds, by reason of a strong apprehension, but he was mad to say so. 
r Tarreus Hebus epig. 102. l. 8  Anticyrae coelo huic est opus aut dobebrâ, he had need to be bored, and so had all his fellows, as wise as they will seem to be. Chrysippus himself liberally grants them to be fools, as well as others, at sometimes, upon some occasions, Amitti virtutem ait per ebrietatem, aut atribilarium morbum, it may be lost by drunkenness or Melancholy, he may be sometime crazed as well as the rest, 
s Hor.  ad summum sapiens nisi quum pituita molesta. I should here except that omniscious, only wise fraternity 
t Fratres sanctae Roseae crucis.  of St Roses Cross, if at lest there be any such: as Hen. 
x An sint quales s●nt unde nomen illud asciverint.  Neuhusius makes a doubt of; and Elias artifex their Theophrastian master; For they are all 
y Solus hic est sapiens alij voli tant velut umbrae.  betrothed to wisdom, if we may beleene their disciples and followers. I must needs except 
u Sapientiae desponsati.  Lipsius, and the Pope, and expunge their name out of the Catalogue of fools. For Lipsius saith of himself, that he was 
z In epist. ad Balthas. Moretum.  humani generis quidam poedagogus voce & stilo, a grand Signior, a Master, a Tutor of us all, and for thirteen years he brags, how he sowed wisdom in their Low-countrieses, 
a Reiectiunculan ad Batawm.  cum humanitate literas & sapientiam cum prudentiâ: he shall be Sapientum octavus. The Pope is more than a man, as 
b Felinus cum r●li●uis.  his parasites often make him, a demigod, and besides he cannot err: and yet some of them have been Magicians, Heretics, Atheists, and as Platina saith of john the 22. Etsi vir literatus, multa stoliditaetem & levitatem prae se ferentia egit, stolidi & socordis vir ingenij, a scholar sufficient, yet many things he did foolishly, lightly. I can say no more then, but they are all mad, their wits are evaporated, and as Ariosto feigns lib. 34. kept in jars above the Moon. 
Some lose their wits with love, some with ambition,  
Some following lords, and men of high condition.  
Some in fair jewels rich and costly set,  
Others in Poetry their wits forget.  
Another thinks to be an Alchumist.  
Till all be spent and that his numbers' mist.   
Convict fools and madmen upon record; and I am afraid past cure: many of them, 
c Plautus' Menecisin.  crepunt ingenia, the Symptoms are manifest, they are all of Gotam parish: 
d Iu. Sat. 14.  Quum furor haud quum sit manifesta phrenesis, what remains then, 
e Or to sand for a cook to Anticyrae to make Hellebor pottage sett●braine pottage.  but to sand for Lorarios' officers to carry them all together for company to Bedlam.  
If any man shall ask in the mean time, who I am, that so boldly censure others, tu nullane habes vicia? have I no faults. 
f Aliquantulun tam en inde me solabor quod una cum multis & sapientibus & celeberimis viris ipse insipiens sim quod de se Menippus Luciani in Necyomantia  Yes more than thou hast whatsoever thou art. Nos numerus sumus, I confess I am as foolish, as mad as any one.  

g Petronius in Catalect.  Insanus vobis videor non deprecor ipse,  
Quo minus insanus,— I do not deny it.  
To conclude, this being granted that all the world is Melancholy or mad, dotes, and every member of it, I have ended my task, and sufficiently illustrated that which I took upon me to demonstrate at first. At this present I have no more to say, His sanam mentem Democritus, I can but wish myself, and them a good Physician, and all of us a better mind.  
And although for these above named reasons, I had a just cause to undertake this subject, to point at these particular species of dotage, that so men might acknowledge their imperfections, and seek to reform what is amiss, yet I have a more serious intent at this time, and to omit all impertinent digressions, to say no more of such as are improperly Melancholy, or mataphorically mad, lightly mad, or in disposition: my purpose and endeavour is, in this following discourse to Anatomise this humour of Melancholy, through all his parts and species, as it is an habit or an ordinary disease, and that philosophically, medicinically, to 〈…〉 causes, symptoms, and several cures of it, that it may 〈…〉 better avoided. Moved thereunto for the generality of it, and to do good, it being a disease so frequent, as 
i Haec affectio nostris temporibus frequentissima.  Mercurialis observes in these our days, so often happening, saith 
k Cap. 15. de Mel.  Laurentius, in our miserable times, as few there are that feel not the smart of it, of the same mind is Aelian Montaltus, 
l De animâ, nostro hoc saeculo morbus frequentissimus.  Melancthon, and others. 
m Consult 98. adeo nostris temporibus frequenter ingruit ut nullus fere ab eius labe immunis reperiatur, & omnium fere morborum occasio existat.  julius Caesar Claudinus calls it the fountain of all other diseases, and so common in this crazed age of ours, that scarce one of a thousand is free from it: and that Hypochondriacal wind especially, which proceeds from the short ribs. Being then as it is a disease so grievous, so common, I know not how to do a more general service, and spend my time better, then to prescribe means how to prevent and cure so universal a malady, and Epidemical disease, that so often, so much crucifies the body and mind.  
If I have overshot myself in this which hath been hitherto said, or that it hath been, which I am sure some will object too light and Comical for a Divine, too Satirical for one of my profession, I will presume to answer with 
n Mor. Encomsi quis calumnietur levius esse quam decet Theologum, aut mordacius quam deceat Christianum.  Erasmus, in like case, 'tis not I, but Democritus, Democritus dixit, you must consider what liberty those old Satirists have had, 'tis a Cento collected from others, not I, but they that say it.  

o Hor. Sat. 4 l. 1  Dixero si quid forte iocosius, hoc mihi iuris,  
Cum veniâ dabis.—  
If I do a little forget myself, I hope you will pardon it, and to say truth, why should any man be offended, to take exceptions at it? 
— Licuit, semperque licebit  
Parcere personis, dicere de vitijs.  
It lawful was of old, and still will be,  
To speak of vice, but let the name go free.  If any be displeased, or take aught unto himself, let him not expostulate or cavil with him that said it (so did 
p Epist. ad Dorpium de Moria siquispiam offendatur & sibi vindicet, non habet quod expostulet cum eo qui scripsit, ipse si volet, secum agate iniuriam utpote sui proditor qui declaravit hoc ad se propriè pertinere.  Erasmus excuse himself to Dorpius, (si parua licet componere magnis) and so do I) but let him be angry with himself, that so betrayed and opened his own faults in applying it to himself, 
q Siquis se lesum clamabit, aut conscientiam prodit suam aut certè metum.  If he be guilty and deserve it, let him amend who ever he is, and not be angry. He that hateth correction is a fool. Prou. 12.1. If he be not guilty, it concerns him not, 'tis not my freeness of speech, but a guilty conscience, a gauled backe of his own that makes him winch. I deny not this which I have said savours a little of Democritus, 
r Hor.  Quamvis ridentem dicere verum quid vetat? one may speak in jest, and yet speak truth. Object then and cavil what thou wilt, I ward all with 
s Vt lubet feriat, abstergam hos ictus Democriti Pharmaco.  Democritus buckler, his medicine shall salve it, strike where thou wilt and when. Democritus dixit, Democritus will answer it. It was written by an idle fellow, at idle times about our ᵗ Saturnalian or Dionysian feasts, when as he said nullum libertati periculum est, servants in old Rome had liberty to say and do what them list. When our Countrymen sacrificed to their goddess 
u Rusticorum dea preesse vacantibus & otiosis putabatur cui post labores agricola sacrificabat Plin. li. 3. cap. 12. Ouid. lib. 6. Fast. lamb. quoque cum fiunt antiquae sacra Vacunae. Ante Vacunales stantque sedentque focos. Rosinus.  Vacuna, and set turning an apple with a pot of ale and a toast by their Vacunall fires, I writ this and published this. The time, place, persons, and all circumstances apologise for me, & why may I not then be idle with others? speak my mind freely, If you deny me this liberty, upon these presumptions I will take it: I say again, I will take it.  
Not, I recant, I will not, I confess my fault and acknowledge a great offence, I have overshot myself, I have spoken foolishly, rashly, unadvisedly, absurdly, I have anatomised mine own folly. And now me thinks upon a sudden I am awaked as it were out of a dream, I have had a raving fit, and ranged up and down, in and out, I have insulted over most kind of men, abused some, and offended others, wronged myself, and now being recovered, and perceiving mine error, cry with 
x Ariosto. lib. 39 Staf. 58.  Orlando, Soluite me. Pardon that which is past, and I will make you amendss in that which is to come; I promise' you a more sober discourse in my following Treatise.  
If through weakness, folly, passion, discontent, ignorance, I have said amiss, let it be forgotten and forgiven, and to every private man. As ᶻ Iu. Caesar Scaliger besought Cardan, Si quid urbaniuscule lusum à nobis, per deos immortoles te oro Hierom. Cardane ne quid mali de me suspiceris. I beseech him in his words, that he would not mistake me, or think amiss. And if hereafter in Anatomising this sirlie humour, my hand slip, and as an unskilfuil prentice, I lance too deep, and cut through skin and all at unawares; or make it smart, or cut awry, 
a Quas aut iniuria fudit aut humana parum cavit natura. Hor.  pardon a rude hand, an unskilful knife, 'tis a most difficult thing to keep an even hand, a perpetual tenor, and not sometimes to lash out; difficile est Satyram non scribere, there be so many objects to divert, inward perturbations to molest, and the very best may sometimes err, aliquando bonus dormitat Homerus; it is impossible not in so much to overshoot: opere in longo fas est obrepere somnum. But what needs all this? I hope there will no such cause of offence be given; if there be, I presume of thy good favour and gracious acceptance, and out of an assured hope and confidence thereof, I will begin.  

Lectori malè feriato.  
TV vero caveas edico quisquis es, ne temere sugilles authorem huiusce operis, aut cavillator irrideas. Imò ne vel ex aliorum censurâ, tacitè obloquaris (vis dicam verbo) nequid nasutulus ineptè improbes, aut falso fingas. Nam si talis revera sit, qualom praese fert Iunior, Democritus seniori Democrito saltem affinis, aut eius Genium vel tantillum sapiat; actum de te, censorem aequè ac delatorem 
d Si me commorit me iùs non tangere clamo. Hor.  aget econtrâ (petulanti splene cum sit sufflabit te in iocos, comminuet in sales, addo etiam & Deo Risui te sacrificabit.  
Iterum moneo, ne quid cavilleris, ne dum Democritum juniorem convicijs infames, aut ignominiose vituperes, de te non malè sentientem, tu idem audias ab amico cordato, quod olim vulgus Abderitanum ab 
e Hippoc. epist. Damageto, accersitus sum, ut Democritum tanquam insanun curarem, sed postquam conveni non per jovem desipientiae negotium sed rerum omnium receptaculun deprehendi eiusque ingenium demiratus sum. Abderitanoes vero tanquam non sanos accusavi veratri potione ipsi potius eguisse dicens.  Hippocrate, concivem benè meritum & popularem suum Democritum, pro insano habens. Ne tu Democrite sapis, stulti autem & insani Abderitae. 
f Mart.  Abderitanae Pectora plebis habes. Haec te paucis admonitum volo (malè feriate Lector) abi.    

THE SYNOPSIS of the first Partition.  

In Diseases consider. Sect. 1 Memb. 1. 

Their Causes Subsect. 1 

Impulsive, sin, concupiscence, &c.  
Instrumental, intemperance, all second causes, &c.    
or Definition, Member, Division, Subs. 2. 

Of the Body 300, which are 

Epidemical, as Plague, plica, &c.  
Or Particular, as Gout, Dropsy, &c.    
Or Of the head or mind. Subs. 3. 

In disposition, as all perturbations, evil affections, &c.  
Or Habits as Subs. 4. 

Dotage.  
Frenzy.  
Madness.  
Ecstasy.  
Lycanthropia.  
Chorus sancti Viti.  
Hydrophobia.  
Possession or obsession of Devils.  
Melancholy. See ♈.          
♈ Melancholy, in which consider. 

It's Equivocations, in Disposition, improper, &c. Subs. 5.  
Memb. 2, To its explication a digression of anatomy in which observe parts of Subs. 1. 

Body hath parts Subs. 2. 

Contained as 

Humours 4. blood, phlegm, &c.  
Spirits, vital, natural, animal,    
Or Containing 

Similar, spermaticall, or flesh, bones, nerves, &c. Subs. 3  
Dissimular, brain, heart, liver, &c, Subs 4.      
Or Soul and his faculties, as 

Vegetal. Subs. 5.  
Sensible. Subs. 6.7.8.  
Rational. Subs. 9.10.11.      
Memb. 3. 

It's Definition, name, difference, Subs. 1  
The part and parties affected, affection, &c. Subs. 2.  
The matter of melancholy, natural, unnatural, &c. Subs. 4.    
Species or kinds which are 

Proper to parts, as Of the head alone, Hypochondriacal, or windy melancholy. Of the whole body. with their several causes, symptoms, prognostics, cures.  
Or Indefinite, as Love melancholy, the subject of the thirde Partition.    
It's Causes in general. Sect. 2. A.  
It's Symptoms or signs. Sect. 3 B.  
It's Prognostics or Indications. Sect. 4.4.  
It's Cures, the subject of the second Partition.    
A Sect. 2, Causes of Melancholy are either 

General, as Memb. 1. 

Supernatural. 

As from God immediately, or by second causes, Subs. 1  
Or from the Diu ell immediately, with a Digression of the nature of Devils. Subs 2.  
Or mediately by Magicians, Witches. Subs. 3.    
Or Natural 

Primary as stars, proved by Aphorisms. Signs from Physiognomy, Metoposcopy, Chiromancy, Subs. 4.  
or Secundary, as 

Congenit inward from 

Old age, Temperament, Sub. 5.  
Parents, it being an hereditary disease. Subs. 6.    
or Outward or adventitious which are 

Evident, outward, remote, adventitious, as 

Necessary, see ♉.  
Or Not necessary as M. 4. Sect. 2. 

Nurses, Sub. 1.  
Education, 2.  
Terrors, affrights, 3.  
Scoffs, calunnies, bitter jests, 4.  
Lösse of liberty, servitude, imprisomment. 5  
Poverty and want. 6.  
An heap of other accidents death offriends loss, &c. 7.      
Or Continent Inward, antecedent, nearest. Memb. 5. Sect. 2. 

In which the body works on the mind and this malady is caused by precedent diseases, as agues, pox, &c, or temperature innate, Sub. 1.  
Or by particular parts distempered, as brain, heart, spleen, liver, Mesentery Pylorus, stomach, &c. Subs 2.            
Particular to the three Species. See ♊.    
♊ Particular causes. Sect. 2. Memb. 5. 

Of head Melancholy are Subs. 3 

Inward 

Innate humour, or from distemperature adust.  
A hot brain, corrupt blood in the Brain.  
Excess of venery or defect.  
Agues or some precedent Disease.  
Fumes arising from the stomach, &c.    
Or Outward 

Heat of the Sun immoderate  
A blow on the head.  
Overmuch use of hot wines, spices, garlic, onions, hotbaths, overmuch waking, &c.  
Idleness, solitariness, or overmuch study, vehement labour, &c. Passions, perturbations, &c.      
Of hypochondriacal or windy melancholy are 

Inward 

Default of spleen, belly, bowels, stomach, mysentery, meseriack veins liver, &c.  
Months, or hemrods stopped, or any other ordinary Euacuation.    
Or Outward 

Those six nonnaturall things abused.      
Over all the body are Subs. 5. 

Inward Liver distempered, stopped, over hot, apt to engender melancholy, Temperature innate.  
Or Outward. Bad diet, suppression of Haemrods' etc. and such evacuations, passions, cares &c. those six nonnaturall things abused.      
♉. Necessary causes as those six nonnaturall things which are. Sect. 2. Memb. 2. 

Diet offending in Subs. 1. 

Substance 

Bread, course and black, &c.  
Drink thick, thin, sour, &c.  
Water unclean, milk, oil, vinegar, wine, spices, &c.  
Flesh 

Parts, heads, f●et, entrails, fat, bacon, blood, &c.  
Kind's Beef, Pork, Venison, Hares, Goats, Pigeons, Peacocks, Fenfoule, &c.    
Herbs, Fish, &c. 

Of fish, all shellfish, hard and slimy fish, &c.  
Of herbs, pulse, cabbage, melons, garlic, onions, &c.  
All roots, raw first-fruits, hard and windy meats.      
Quality as in Preparing, dressing, sharp sauces, salt meats, Indurate soweed, fried, broiled, all made dishes, &c.  
Quantity. 

Disorder in eating, immoderate eating, or at unseasonable times, &c. Subs. 2.  
Custom, delight, appetite altered, &c. Subs. 3      
Retention & Evacuation, Sub. 4. Costivenesse, hot baths, sweeting, issues stopped, Venus in excess, or in defect, phlebotomy, purging, &c  
Air, Hot, cold, tempestuous, dark, thick, foggy, moorish, &c. Subs. 5.  
Exercise Subs. 6. Unseasonable, excessive, or defective of body or mind, solitariness, idleness, a life out of action, &c.  
Sleep and waking, unseasonable, inordinate, overmuch, overlittle, &c. Subsect. 7.  
comb 3. Sect. 2 Passions and perturbations of the mind. Subs. 2. With a digression of the force of imagination. Sub. 2. and division of passions into Sub 3 

la●scible 

Sorrow cause and symptom, Sub. 4.  
Fear cause and symptom, Subs. 5.  
Shame, Repulse, disgrace, &c. Subs. 6.  
Envy and malice Subs. 7.  
Emulation, hatred, fact on, desire of revenge. Subs. 8.  
Anger a cause. Subs. 9  
Discontents, cares, miseries, &c. Sub. 10.    
or concupiscible 

Vehement desires, ambition, Subs. 11.  
Covetousness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Subs. 12.  
Love of pleasures, gaming in excess, &c. Subs. 13.  
Desire of praise, pride, vainglory, &c. Sub. 14.  
Love of learning, study in excess, with a digression of the misery of Scholars, and why the Muses are melancholy. Subs. 15.        
B. Symptoms of melancholy are either. Sect. 3 

General as of Memb. 1. 

Body as ill digestion, crudity, wind, dry brains, hard belly, thick blood, much waking, heaviness and palpitation of heart, leaping in many places, &c. Subs. 1.  
or mind 

commòn to all or most Fear and sorrow without a just cause, suspicion, jealousy, discontent, solitariness, irksomeness, continual cogitations, restless thoughts, vain imaginations, &c. Subs. 2.  
or Particular to private persons according to Sub. 3. & 4. 

Celestial influences, as of ♄. ♃. ♂. &c. parts of the body, heart, brain, liver, spleen, stomach, &c  
Humours 

Sanguine are merry still, laughing, pleasant, meditating on plays, women, music, &c.  
Phlegmatic, slothful, dull, heavy, &c.  
Choleric, furious, impatient, subject to hear and see strange apparitions, &c.  
Black, solitary, sad, they think they are bewitched, dead &c.    
Or mixed of these 4 humours adust, or not adust, infinitely varied, &c.  
Their several customms conditions inclinations, discipline, &c. Ambitious thinks himself a king, a lord; covetous runs on his money; lascivious on his mistress. Religious hath revelations, visions, is a Prophet, or troubled in mind. A Scholar on his book, &c.  
Continuance of time, as the humour is intended or remitted, &c. 

Pleasant at first, hardly discerned, afterwards harsh, and intolerable, if inveterate.  
Hence some make three degrees 

1. Falsa cogitatio.  
2. Cogitata loqui.  
3. Exequi locuta.    
By fits or continuat as the object varies, pleasing, or displeasing.    
Simple, or as it is mixed with other diseases, Apoplexies, gout, Caninus appetitus, &c. so the symptoms are various.        
Particular to the three distinct species. See ♋ Memb. 2.    
♋ Particular Symptoms to the three distinct species. Sect. 3 Memb. 2. 

Head Melancholy. Sub. 1. 

In Body Headache, binding, heaviness, vertigo, lightness, singing of the ears, much waking, fixed eyes, high colour, read eyes, hard belly, dry body, no great sign of melancholy in the other parts.  
or In mind Continual fear, sorrow, suspicion, discontent superfluous cares, solicitude, anxiety perpetual cogitation of such toys they are possessed with, thoughts like dreams, &c.    
Hypochondriacal or windy melancholy. Subs. ●. 

In Body Winde, rumbling in the guts, belly ache, heat in the bowels, convulsions, crudities, short wind, sour and sharp belchings, cold sweat, pain in the left side, suffocation, palpitation, heaviness of the heart, singing in the ears, much spittle and moist, &c.  
or In mind. Fearful, sad, suspicious, discontent, anxiety &c. Lascivious by reason of much wind, troublesome dreams, affected by sits, &c.    
Over all the Body. Sub. 3 

In Body Black, most part lean, broad veins, gross, thick blood, their haemoerodes commonly stopped, &c.  
or In mind Fearful, sad, solitary, hate light, averse from company, fearful dreams, &c.    
A reason of these symptoms. Memb. 3. 

Why they are so fearful, sad, suspicious, without a cause, why solitary, why melancholy men are witty, why they suppose they hear and see strange voices, visions, apparitions.  
Why they prophesy, and speak strange languages, whence comes their crudity, rumbling, convulsions, cold sweat, heaviness of heart, palpitation, cardiaca, fearful dreams, much waking, prodigious fantasies.      
C Prognostics of melancholy. Sect. 4. 

Tending to good as 

Morphew, Scabs, Itch, Breaking's out, &c  
Black jandise.  
If the Hemrods' voluntarily open.  
If varices appear.    
Tending to evil as 

Leanness, dryness, holloweyed, &c.  
Inveterate melancholy is incurable.  
If cold, it degenerats often into Epilepsy, Apoplexy, Dotage, or into Blindness.  
If hot, into madness, Despaire● and violent death.    
Corollaries and questions 

The grievousness of this above all other Diseases.  
The diseases of the mind are more grievous than those of the Body  
Whether it be lawful in this case of melancholy for a man to offer violence to himself. Neg.  
How a melancholy or mad man offering violence to himself, is to be censured.        

THE FIRST PARTITION  

THE FIRST SECTION.  

THE FIRST MEMBER.  

THE FIRST SUBSECTION. Man's Excellency, Fall, Miseries, Infirmities. The causes of them.  
MAN, 
Man's Excellency.  the most excellent, and most noble creature of the World, the principal and mighty work of God, and wonder of nature, as Zoroaster calls him, the 
a Magnum miraculum.  marvel of marvaills, as Plato, the 
b Mundi Epitome, natura delitie.  Abridgement and Epitome of the World, as Pliny terms him, Microcosmus, a little World, a model of the World, 
c Finis rerum omnium cui sublunaria seruiunt Scaliger. exerc. 365. sec. 3. valef. de sacr. Phil. c. 5.  Sovereign Lord of the Earth, and sole Commander and Governor of all the Creatures in it: to whose Empire they are all subject in particular, and yield obedience, fare surpassing all the rest, not in body only, but in soul, 
d Vt in numismate Caesaris Imago, sic in homine Dei.  Imaginis Imago, 
e Gen. 1.  created to Gods own 
f Imago mundi in corpore, Dei in animâ. Exemplumque dei quisque est in imagine paruâ.  Image, to that immortal and incorporeal substance, with all the faculties and powers belonging unto it, was at first pure, divine, perfect, happy, 
g Ephel. 4.24.  Created after God in true holiness and righteousness: Deo congruens, free from all manner of infirmities, and put in Paradise, to know God, to praise and glorify him, to do his will. V● dijs consimiles parturiat Deos; as an old Poet saith, to propagate the Church. But this most noble creature, Heu tristis & lachrimosa commutatio (
h Palanterius.  one exclaimes) OH pitiful change● is fall'n from that he was, and forfeited his estate, become miserabilis homuncio, a castaway, a caitiff, one of the most miserable creatures of the World, if he be considered in his own nature, an unregenerate man, & so much obscured by his fall (that some few relics excepted) he is inferior to a beast. 
i Ps. 49.20. Man's fall and misery.  Man in honour that understandeth not is like unto beasts that perish, so David esteems him: a monster by a stupend Metamorphosis, 
k Lasciviâ superat Equum, impudentia canem, astu Vulpem furore Leonem. Chrys. 23. Gen.  a Beast, a Dog, a Hog, what not? Quantum mutatus ab illo? How much altered from that he was, before blessed and happy, now miserable accursed: 
l Gen. 3.17.  He must eat his meat in sorrow, subject to death and all manner of infirmities, all kind of calamities. 
m Ecclus. 40.1  Great travel is created for all men, and an heavy Yoke on the sons of Adam, from the day that they go out of their mother's womb unto that day they return to the mother of all things. Namely their thoughts, & fear of their hearts, & their imagination of things they wait for, and the day of death. To him that sitteth in the glorious throne, to him that sitteth beneath in earth and ashes, from him that is clothed in blue silk, and weareth a crown, to hi● that is clothed in simple linen. Wrath, envy, 
A description of Melancholy.  trouble, and unquietness, and fear of death, and rigour, and strife, and such things come to both Man and Beast, but sevenfold to the ungodly. All this befalls him in this life, and peradventure eternal misery in the life to come.  
The impulsive cause of all these miseries in man, this privation or destruction of God's Image, 
Impulsive cause of man's misery and infirmities.  the cause of death and diseases, of all temporal and eternal punishments, was the sin of our first parent Adam, 
n Gen. 3.17.  in eating of the forbidden fruit, by the Devil's instigation and allurement. His disobedience, pride, ambition, intemperance, incredulity, curiosity, from whence proceeded original sin, & that general corruption of mankind, as from a fountain flowed all bad inclinations, and actual transgressions, which cause our several calamities, inflicted upon us for our sins. And this belike is that which our fabulous Poets have shadowed unto us in the tale of 
o jila cadens reginen manibus decussit & una pernitiem immisit miseris mortalibus atry. Hesiod. 1. oper.  Pandora's box, which being opened through her curiosity; filled the world full of all manner of Diseases. It is not curiosity alone, but all other crying sins of ours which pull these several plagues and miseries upon our heads. For Vbi peccatum▪ ibi procella, as 
p H●m 5 ad populum Antioch.  chrysostom well observes. 
q Ps 107.17.  Fools by reason of their transgressions, and because of their iniquities are afflicted. 
r Prov 1▪ 27.  Fear cometh like sudden desolation, & destruction like a whirlwind, affliction & anguish because they di not fear God. 
s Quod autem crebrius bellae concutiant, quod sterilitas & fames sollicitudinem cumulent, quod saevientibus morbis valetudo frangitur, quod humanum genus luis populatione vastatur ob peccatum omnia. Cyp.  Are you shaken with wars, as Cyprian well urgeth to Demetrius, are you molested with dearth and famine, is your health crushed with raging diseases? is mankind generally tormented with Epidemical maladies, 'tis all for your sins. Haggei the 1.9.10. Amos the 1. jer. 7. God is angry, punisheth and threatneth, because of their obstinacy & stubbornness, they will not turn unto him, 
t Si raro desuper pluvia descendat, si terra situ pulveris squaleat, si vix ●eiunas & pallidas herbas sterilis gleba producat, si turbo vineam debilitet &c. Cyprian.  If the earth be barren then for want of rain, if dry and squalid, it yield no fruit, if your fountains be dried up, your wine, corn, and oil blasted, if the air be corrupted, and men troubled with diseases, 'tis by reason of your sins. Which like the blond of Abel cry loud to Heaven for vengeance, Lament. jer. cap. 5.15. that we have sinned, therefore our hearts is heavy, Isay. 59.11.12. We roar like Bears, and mourn like Doves, and want health, &c. for our s●●neses and trespasses. But this we cannot endure to hear, or to take notice of it. jer. 2.30. We are smitten in vain, and receive no correction. & cap. 5.3. Thou hast stricken them, but they have not sorrowed, they have refused to receive correction, they have not returned. 
u Mar. 14.3.  Herod could not abide john Baptist, and 
x Philostratus lib. 8 Vit. Apollonij iniustitiam eius, & sceleratas nuptias & caetera quae praeter rationem fecerat morborum causas dixi●.  Domitian could not endure Apollonius tell the causes of the plague at Ephesus, his injustice, his incest, adultery, and the like.  
To punish therefore this blindness, and obstinacy of ours as a concomitant cause and principal agent, is God's just judgement in bringing these calamities upon us, to chastise us, I say, for our sins, and to satisfy God's wrath. For the law requires obedience or punishment, as you may read at large, Deut. 28.15. If they will not obey the Lord, and keep his Commandments and Ordinances, than all these curses shall come upon them. 
y 16.  Cursed in the town and in the field &c. 
z 18.  Cursed in the fruit of thy body &c. 
a 20.  The Lord shall sand thee trouble and shame, because of thy wickedness. And a little after, 
b Vers. 17.  The Lord shall smite thee with the botch of Egypt, and with emrod's, and with Scab and Itch, and thou canst not be healed. 
c 28. Deus quos diligit castigat.  And with madness, blindness, and astonishing of heart. This Paul seconds. Rom. 2.9. Tribulation and anguish on the soul of every man that doth evil. Or else these chastisements are inflicted upon us for our humiliation, to exercise and try our patience here in this life, to bring us home, to make us know God & ourselves, to inform us, and teach us wisdom. 
d Isay. 5.13. Ver 15.  Therefore is my people go into captivity, because they had no knowledge, therefore is the wrath of the Lord kindled against this people, & he hath stretched out his hand upon them. He is desirous of our salvation, 
e Nostre salutis avidus continetèr aures vellicat, ac calamitate subinde nos exercet L●uinus Lemn. l. 2. c. 29. the occult. nat. mir.  Nostrae salutis avidus, saith Lemnius, and for that cause pulls us by the ear many times, to put us in mind of our duties. 
† Vexatio dat intellectum. Isay. 28.13.  That they that erred might have understanding (as isaiah speaks 29.21. and so be reform. I am afflicted and at the point of death, as David confesseth of himself, Psal. 88.15. & ver. 9 mine eyes are sorrowful through mine affliction. And that made him turn unto God. Great Alexander in the midst of all his prosperity, and by a company of Parasites deified, and now made a God, when he saw one of his wounds bleed, remembered that he was but a man, and remitted of his pride, In morbo recolligit se animus, as 
f Lib. 7● cum iuditio 〈◊〉 & facta recog●●cit & se intuetur. Dum fero lenguorem fero religionis amorem, expers languoris non sum, memor huius amoris.  Pliny well perceived, In sickness the mind reflects upon itself, and with judgement surveys itself, and abhors his former courses, insomuch that he concludes to his friend Marius, 
g Summum esse totius Philosophiae, ut tales esse perseveremus, quales nos future's esse infirmi profitemur.  that it were the period of all Philosophy, if we could so continued being sound, or perform but 〈◊〉 of that which we promised to do being sick. Who so is wis●●hen will consider those things, as David did, Ps. 1 44. vers. last. And whatsoever fortune befall him, make use of it. If he be in sorrow, need, sickness, or any other adversity, seriously to consider with himself, why this or that malady, misery, this or that incurable disease is inflicted upon him; it may be for his good, 
h Petrarch.  sic expedit, as Peter said of his daughter's ague. Bodily sickness is for his soul's health, perijsset nisi perijsset, had he not been visited, he had utterly perished 
i Prou. 3.12.  for the Lord correcteth him whom he loveth, even as a father doth his child in whom he delighteth. If he be safe and sound on the other side, and free from all manner of infirmity, 
k Hor. epist. lib. 1.4.  & cui 
Gratia, forma, valetudo contingat abundè,  
Et mundus victus non deficiente crumenâ,  
And that he have grace, beauty, favour, health,  
The World at his command, abound in wealth.   
Yet in the midst of all his prosperity, let him remember that Caveat of Moses, 
l Deut. 8.11. Qui stat videas necadat.  beware that he do not forget the Lord his God, that he be not puffed up, but acknowledge them to be his good gifts and benefits, and use them aright.  
Now the instrumental causes of these our infirmities, 
Instrumental cause of our infirmities.  are as divers, as the infirmities themselves, stars, heavens, elements, &c. and all those creatures which God hath made, are armed against sinners. They were indeed once good in themselves, and that they are now many of them pernicious unto us, is not in their nature, but our corruption, which hath caused it. For from the fall of our first parent Adam, they have been changed, the earth accursed, the influence of stars altered, the four elements, Beasts, Birds, Plants, are now ready to offend us. The principal things for the use of man is Water, Fire, Iron, Salt, Meal, Wheat, Honey, Milk, Oil, Wine, Clothing, good to the Godly, to the Sinners turned to evil. Ecclus' 39.26. Fire, and Hail, and Famine, and Death, all these are created for vengeance, Ecclus 39.29. The Heavens threaten us with their Comets, Stars, Planets, with their great conjunctions, Eclipses, oppositions, quartiles, and such unfriendly aspects. The air with his Meteors, Thunder and Lightning, intemperate heat and cold, mighty winds, tempests, unseasonable weather; from which proceeds, dearth, famine, plague, and all manner of Epidemical diseases; consuming infinite myrriads of men. As at Cairo in Egypt every third year, it is related by 
m Boterus de In: urbium.  Boterus and others, 300000. of the plague, and 200000. in Constantinople, every fift or seaventh at the utmost. How doth the earth terrify & oppress us with those terrible Earthquaks, which are most frequent in 
n Lege hist relationem Lod. Frois de rebus japonicis. ad annum 1596.  China, japan, and those Eastern Climes, swallowing up sometimes 6. Cities at once. How doth the water rage with his inundations, eruptions, flinging down Towns, Cities, Villages, Bridges, &c. beside shipwrecks, whole Lands are sometimes suddenly overwhelmed with all their inhabitants, as in 
o Guicciard. descrip. Belg. anno 14▪ 21.  Zealand, Holland, & many parts of the continent drowned, as the 
p Giraldus Cambrens.  lake Ern● in Ireland. 
q janus' Dousa ep. lib. 1. car. 10.  Nihilque praeter arcium cadavera patenti cernimus freto. How doth the fire rage that merciless element? Consuming in an instant whole Cities. What town of any antiquity or note, hath not been once, again and again, by the fury of this merciless element defaced, utterly ruinated, and left desolate. To descend to more particulars, how many creatures are at deadly fuid with men? Lions, Wolves, Bears, &c. Some with Hoofs, Horns, Tusks, Teeth, Tails: How many noxious Serpents and venomous creatures, ready to offend us with stings, breath, sight, or quite kill us? How many pernicious fishes, plants, gammes, first-fruits, seeds, flowers, &c. could I reckon up on a s●ddaine, which by their very smell many of them, to●ch, taste, ca●se some grievous m●lady, if not death itself. Some make mention of a thousand several poisons: but these are but trifles in respect. The greatest enemy to man, is man himself, 
Homo homini lupus, homo homini daemon.  who by the Devil's instigation, is still ready to do mischief to himself and others, his own executioner, a Wolf, a Devil to himself, and others. Sometimes by the Devil's help, as Magicians, 
r Miscent oconita novercae.  Witches: sometimes by impostures, mixtures, poisons, stratagemmes, single cumbats, wars. We hack and hue one another, as if we were ad inter●●●ionem ●●ti, like C●dmu●'s soldiers borne to consume one another. 'tis an ordinary thing to read of an 100000, and two hundred thousand men sla●ne in a battle. Besides all ma●●r of tortures, br●sen bulls, racks, wheels, strappadoes, guns, enginnes, &c. 
s Lib. 2. epist. 2. ad Donatum.  Ad unum corpus humanum supplicia plura, quam membra. We have invented more torturing instruments, than there be several members in a man's body, as Cyprian well observes. To come nearer yet, our own parents by their offences, indiscretion, and intemperance are our mortal enemies. 
t Ezech. 18.2.  The fathers have eaten sour grapes, & the children's teeth are set on edge. They 'cause our grief many times, and put upon us haereditary diseases, inevitable infirmities: They torment us, and we are as ready to injure our posterity.— 
u Hor lib. 3. Od. 6.  mox daturi progeniem viciosiorem, & the latter end of the world, as 
x 2. Tim. 3.2.  Paul foretold, is still like to be worst. We are thus bad by nature, bad by kind, but far worse by art, every man the greatest enemy unto himself. We study many times to undo ourselves, abusing those good gifts which God hath bestowed upon us, Health, Wealth, Strength, Wit, Learning, Art, Memory, to our own destruction, 
y Ezech. 18.31.  Perditio tua ex te. As 
z Macc. 3.12.  judas Machabeus killed Apollonius friends with his own weapons, we arm ourselves to our own overthrows, and use Reason, Art, judgement, all that should help us, as so many instruments to undo us. As S. Austin confesseth of himself in his humble Confessions, promptness of Wit, Memory, Eloquence, they were Gods good gifts, but he did not use them to his glory. If you will particularly know how, and by what means, consult Physicians, and they will tell you, that it is in offending in some of those six nonnaturall things, of which I shall after 
a Part 1 Sec. 2 Memb. 2.  dilate more large; they are the causes of our infirmities, our surseting & drunkenness, our immoderate insatiable lust, & prodigious riot. Plures crapula, quam gladius, it is a true saying, the board consumes more than the sword. Our intemperance it is, that pulls so many several incurable diseases upon our heads, that hastens 
b Nequitia est que te non sinet esse senem.  old age, perverts our temperature, and brings upon us sudden death. And last of all, that wuich crucifies us most, is our own folly, want of government, our facility and proneness in yielding to our several lust, and giving way to every passion and perturbation of the mind, by which means we metamorphize ourselves, and degenerate into beasts. As that 
c Homer. Il.  Poet observed of Agamemnon, that when he was well-pleased, and could moderate his passion, he was— os oculosque jovi par: like jupiter in feature, Mars in valour, Pallas in wisdom. another god; but when he was angry, he was a Lion, a Tiger, a dog, &c. there was no sign or likeness of jupiter in him; so we, as long as we are ruled by reason, as long as we correct our inordinate appetite, and conform ourselves to God's word, are as so many living Saints, but if we give reins to Lust, Anger, Ambition, Pride, and follow our own ways, we degenerate into beasts, transform ourselves, overthrew our constitutions, 
d Intemperantia, luxus, Ingluvies, & infinita huiusmodi flagitia, quae divinas poenas merentur. Crato.  provoke God to anger, and heap upon us this of Melancholy, and all manner of incurable diseases, as a just and deserved punishment of our sins.   

SUBSEC. 2.  
MEMBR 1  


Definition  
Number  
Division   of Diseases.  
WHat a Disease is, almost every Physician defines. 
e Fern. Path. lib. 1. cap. 1. morbus est affectus contra naturam corpori insidens.  Fernelius calleth it an Affection of the Body, contrary to Nature. 
f Fuch. Institut. lib. 3. sec. 1. cap. 3 à quo primum viciàtur actio.  Fuchsius and Crato, an hindrance, hurt, or alteration of any action of the Body, or any part of it. 
g Dissolutio foederis in corpore ut sanitas est consummatio.  Tholosanus, a dissolution of that league which is between Body and Soul, and a perturbation of it: as health is the perfection, and makes to the preservation of it. 
h Lib. 4 cap. 2. morbus est habitus contra naturam, qui usum eius, &c. Number of Diseases.  Labeo in Agellius, an ill habit of the Body, opposite to nature, hindering the use of it. Others otherwise, all to this effect.  
How many Diseases there are, is a question not yet determined. 
i Cap. 11. lib. 7.  Pliny reckons up 300. from the Crown of the Head, to the sole of the Foot: elsewhere he saith, morborum infinita multitudo, their number is infinite. Howsoever it was in those old times, it boots not; in our days I am sure the number is much augmented: for besides many Epidemical diseases unheard of, and altogether unknown to Galen and Hypocrates, as Scorbutum, Small pox, Plica, Sweeting Sickness, Morbus Gallicus &c. we have many proper, and peculiar almost to every part. No man amongst us so sound, of so good a constitution, that hath not some impediment of Body or Mind. 
k No man free from some Disease or other.  quisque suos patimur manes, we have all our infirmities, first or last, more or less. There may be peradventure in an age, or one of a thousand, like Zenophilus the Musician in 
l Cap. 50. lib. 7. centum & quinque vixit annos sine ullo incommodo.  Pliny, that may happily live 105. years, without any manner of impediment. A Pollio Romulus, that may preserve himself 
m Intus mulso foras oleo.  with wine and oil. A man as fortunate as Q. Metellus, of whom Valerius so much brags. A man as healthful as Otto Herwardus, a Senator of Ausburrow in Germany, whom 
n Exemplis genitur: praefixis Ephemer. cap. de infirmitat.  Leovitius the ginger brings in for an example, and instance of certainty in his Art, who because he had the significators in his geniture fortunate, and free from the hostile aspects of Saturn and Mars, being a very old man, 
o Qui quoad pueritiae ultimam memoriam recordari potest, non meminit se aegrotum decubuisse.  could not remember that ever he was sick. 
p Lib. de vitâ longâ.  Paracelsus may brag, that he could make a man live 400 years or more, if he might bring him up from his Infancy, and diet him as he lift; and some Physicians hold, that there is no certain period of man's life; but it may still by temperance, and Physic, be prolonged. We find in the mean time, by common experience, that no man can escape, but that of 
r Oper. & dies.  Hesiod is true: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.—  
The Earth is full of maladies, and full the Sea, 
Division of Diseases.   
Which set upon us both by night and day.   
If you require a more exact division of these ordinary Diseases, which are incident to men, I refer you to 
s See Fernelius Path. lib. 1. cap. 9.10.11.12. Fuchsius institut. lib. 3. sec. 1. cap. 7 Wecker. Syntax.  Physicians; they will tell you of Acute and Chronicke, First and Secundary, Lethales Salutares, Errant Fixed, Simple Compound, Connexed, or Consequent, belonging to parts, or the whole, in Habit, or in Disposition, &c. My division at this time (as most befitting my purpose) shall be into those of the Body and of the Mind. For those of the Body, a brief Catalogue of which Fuschius hath made, Institut. lib. 3. sec. 1. cap. 11. I refer you to those voluminous Tomes of Galen, Areteus, Rhasis, Avicenna, Alexander, Paulus, Aetius, Gordonius, Guianerius: And those exact Neotericks, Savanarola, Capivaccius, Donatus Altomarus, Hercules de Saxonia, Mercurialis, Victorius Faventinus, Wecker, Piso, &c. that have methodically, and elaborately written of them all. Those of the Mind and Head, I will briefly handle, and apart.   

SUBSEC. 3 Division of the Diseases of the Head.  
THese Diseases of the Mind, forasmuch as they have their chief seat, and Organs in the Head, are commonly repeated amongst the diseases of the Head, which are divers, and vary much according to their site. For in the Head, as there be divers parts, so there be divers grievances, which according to that division of 
t Praefat. de morbis capitis. In capite ut variae habitant parts, ita variae querela ibi eveniunt.  Hernius, which he takes out of Arculanus, are inward or outward (to omit all others which belong to the Eyes and Ears, Nostrils, Gums, Teeth, Mouth, Palate, Tongue, weasel, Chops, Face, &c.) belonging properly to the Brain, as baldness, falling of hair, furfair, lice, &c. 
u Of which read Hernius Montaltus, Hildisheim, Quercetan, jason Pratensis &c.  Inward belonging to the skins next to the Brain, called durae, and Pia matter, as all headaches, &c. or to the Ventricles, Cawls, Kells, Tunicles, Creeks, and parts of it, and their passions, as Caro, Vertigo, Incubus, Apoplexy, Falling Sickness. The diseases of the Norues●;, Cramps, Stupor, Convulsion, Tremor, palsy: or belonging to the excrements of the Brain, as Catarrhs, Sneezing, Rheums, Distillations: or else those that pertain to the Substance of the Brain itself, in which are conceived, frenzy, Lethargy, Melancholy, Madness, weak Memory. Sapor, or Coma, Vigilia & vigil Coma. Out of these again I will single such as properly belong to the Fantasy, or Imagination, or Reason itself, which 
x Cap. 2. de Melanchol.  Laurentius calls the Diseases of the Mind; and Hildisheim, morbos Imaginationis, aut Rationis laesae, which are three or four in number, frenzy, Madness, Melancholy, Dotage, and their kinds: as Hydrophobia, Lycanthropia, Chorus sancti viti, morbi daemoniaci: which I will briefly touch and point out, insisting especially in this of Melancholy, as more eminent than the rest, and that through all his kinds, causes, symptoms, prognostics, cures. As Lonicerus hath done de Apoplexiâ, and many others, of many such particular diseases. Not that I find fault with others which have written of this subject before, as jason Pratensis, Laurentius, Montaltus, T: Bright, &c. they have done well in their several kinds and methods, yet that which one omits, another may happily see; that which one contracts, another may enlarge. To conclude with 
y Cap. 2. de Phisiologiâ sagarum, quod alij minùs rectè fortasse dixerint, nos examinare, meliùs diiudicare, corrigere studeamus.  Scribanius, that which they have neglected, or perfunctoril y handled, we may more thoroughly examine, that which is obscurely delivered in them, may be perspicuously dilated and amplified by us; and so may be made more familiar and easy for every man's capacity, and common good, which is the chief end of my Discourse.   

SUBSEC. 4. Dotage, Frenzy, Madness, Hydrophobia, Lycanthropia, Chorus sancti viti, Extasis.  
DOtage, Fatuity, or Folly, 
Defirham, Detage.  is a common name to all the following Species, as some will have it. 
z Cap. 4. de Mol.  Laurentius and 
a Art Med. cap. 7  Altomarus comprehend Madness, Melancholy, and the rest, under this name, and call it the summum genus of them all. If it be distinguished from them, it is natural or in●●●●●●, which comes by some defect of the Organs, and over-moist Brain, as we see in our common-fooles; and is for the most part intended or remitted in most men, and thereupon some are wiser than other: or else it is acquisite, an Appendix or Symptom of some other disease, which comes or goes, or if it continued, a sign of Melancholy itself.  
Phrenitis, 
Frenzy.  which the Greeks derive from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a Disease of the Mind, with a continual Madness or Dotage, which hath an acute fever annexed, or else an inflammation of the Brain, or the Membranes or Kells of it, with an acute Fever, which causeth Madness, and Dotage. It differs from Melancholy and Madness, because their Dotage is without an ague: this continual, with waking, or Memory decayed &c. Melancholy is most part silent; this clamorous, and many such like differences are assigned by Physicians.  
Madness, 
Madness.  Frenzy, and Melancholy are confounded by many Writers, as Celsus: others leave out Frenzy, and make Madness, and Melancholy but one Disease, which 
b Plerique Medici une complexu perstringunt hos duos morbos, quod ex eâdem causam oriantur, quodque magnitudine & modo solum distent, & alter gradus ad alterum existat. jason Pratensis.  jason Pratensis especially labours, and that they differ only secundùm maius or minus, in quantity, the one being a degree to the other, and both proceeding from one cause. They differ intenso & remisso gradu, saith 
c Lil. Med.  Gordonius, as the humour is intended or remitted. Of the same mind is 
d Pars maniae mibi videtur.  Areteus, Alexander Trallianus, Guianerius, Savanarola, Hernius, and Galen himself writes promiscuously of them both, by reason of their affinity, but most of our Neotericks do handle them apart, whom I will follow in this Treatise. Madness is therefore defined to be a vehement Dotage, or raving without a fever, fare more violent than Melancholy, full of anger, and clamour, horrible looks, actions, gestures; and troubles the Patient with fare greater vehemency both of Body and Mind, without all fear and sorrow, with such impetuous force, and boldness, that sometimes three or four men cannot hold them. Differing only in this from Frenzy, that it is without a Fever, and their Memory is most part better. It hath the same causes as the other, as Choler adust, and Blood incensed, Brains inflamed &c. 
e Insanus est, qui state debits, & tempore debito per se non momentaneam & fugacem, ut vini, solani, Hyoscyami sed confirmatamhabet impotentiam benè operandicirca intellectum. lib. 2. deintellestione.  Fracastoriu● adds a due time and full age to this definition, to distinguish it from children, and will have it to be a confirmed Impotency, to separate it from such as accidentally come and go again, as by taking Henbane, Nightshade, Wine, &c. Of this Fury there be divers 
f Of which read Faelix Plater cap. 3. de mentis alienatione.  kinds, Extasis, Enthusiasms, Revelations, and Visions, so often mentioned by Gregory and Beda in their Works; Obsession, or Possession of devils, Sybilline Prophets, and Poëticall Furies: such as come by eating noxious Herbs, Tarantulas stinging, &c. which some reduce to this. The most known are these, Lycanthropia, Hydrophobia, Chorus sancti viti.  
Lycanthropia, which Avicenna calls Cucubuth, 
Lycanthropia.  others Lupinam insaniam, or Wolf madness, when men run howling about graves and fields in the night, and will not be persuaded but that they are Wolves, or some such beasts. 
g Lib. 6. cap. 11.  Aetius and 
h Lib. 3. cap. 16.  Paulus call it a kind of Melancholy, but I should rather refer it to Madness, as most do. Some make a doubt of it, whether there be any such Disease. 
i Cap. 9 art. med.  Donat ab Altomari saith, that he saw two such in his time: and 
k De praestig. damonum. lib. 3. c. 21.  Wieru● tells a Story of such a one at Milan 1541, that would not believe to the contrary, but that he was a Wolf. He hath another Story of a Spaniard, that thought he was a Bear. 
l Observat. lib. 10. de morbis cerebri. cap. 25.  Forestus confirms as much by many examples, one amongst the rest, of which he was an eyewitness, at Alemar in Holland, of a poor Husbandman, that still haunted about graves, and kept in Churchyards, of a pale, black, ugly, and fearful look. Such belike, or little better, were King Praetus 
m Hypocrates. lib. de Insaniâ.  Daughters, that thought themselves Cows: And Nabuchadnezzar in Daniel, as some Interpreters hold, was only troubled with this kind of Madness. And this Disease perhaps gave occasion to that bold assertion of 
n Lib 2. cap. 8. homines interdumlupos fieri, & econtra.  Pliny, that some men were turned into Wolves in his time, and from Wolves to men again. And to that fable of Pausanias, of a man that was ten years a Wolf, and afterwards returned to his former shape. And 
o Met. lib. 1.  ovid tale of Lycaon. He that is desirous to hear of this Disease, or of more examples, let him read Austin in his 1●. Book● de Cevitate Dei. cap. 5. Mizaldus' cent. 5.77. Sckenkius lib. 1. Hildesheim spicel. 2. de Maniâ. Forestus lib. 10. d● de m●rbis cerebri, Olaus Magnus, &c. This Disease, saith Avicenna, troubleth men most in February, and is nowadays most frequent in Bohemia and Hungary, saith 
p Cap. de Maniâ.  Hernius. They lie hid most part all day, & go abroad in the night, barking, 
† Vicerata crura sitis ipsis adest immodica, pallidi linguâ siccâ.  howling at graves and deserts, they have usually hollow eyes, and scabbed legs and thighs, very dry and pale, saith 
q Cap. 9 art. Hydrophobia.  Altomarus: he gives a reason there of all the symptoms, and sets down a brief cure of them.  
Hydrophobia, is a kind of Madness, well known in every Village, which comes by the biting of a mad dog, or scratching, saith 
r Lib. 3. cap. 9  Aurelianus, or touching, or smelling alone sometimes, as 
s Lib. 7. de Venenis.  Skenkius proves, and is incident to many other creatures as well as men: so called, because the parties affected, cannot endure the fight of water, or any liquor, supposing still they see the picture of a dog in it. And that which is more wonderful, though they be very dry, (as in this malady they are) they will rather dye, than drink. 
t Lib. 3. cap. 13. de morbis acutis.  Caelius Aurelianus, an ancient Writer, makes a doubt whether this Hydrophobia, be a passion of the Body, or the Mind. The part affected is the Brain, the cause, poison that comes from the mad dog, which is so hot and dry, that it consumes all the moisture in the body. 
u Spicel. 2.  Hildesheim relates of some that died so mad, and being cut up, had no water, scarce blood, or any moisture left in them. To such as are affected, the fear of water begins at 14. days after they are bitten, to some again, not till 40. or 60. days after: commonly saith Hernius they begin to rave, fly water, and glasses, to look read & swell in the face, some ●0. days after (if some remedy be not taken in the mean time) to lie awake, to be pensive sad, to see strange Visions, to bark & howl, to fall into a swoon, and sometimes sits of the Falling sickness. 
x Skenkius 7. lib. de Venenis.  Some say, little change like whelps will be seen in their urines. If any of these signs appear, they are past recovery. Many times these symptoms will not appear, till six or seven months after, saith 
y Lib. de Hydrophobia.  Codronchus, and sometimes not till seven year, and 18. years, Guisnerius, 12: Albertus: six or eight months after, Galen, Baldus the great Lawyer died of it, an Austin Friar, and a woman in Delph●, that were 
z Observat. lib. 10.25.  Forrestus Patients, were miserably consumed with it. The common cure in the Country (for such at lest as devil near the Sea side) is to duck them over head and ears in Sea water; some use charms, every good wife can prescribe Medicines. But the best cure to be had in such cases, is from the most approved Physicians: they that will read of them, may consult with Diascorides lib. 6. cap. 37. Hernius, Hildisheim, Capinaccius, Forrestus, Sckenkius, and before all others Codronchus an Italian, who hath lately written two Books of this Subject.  
Chorus sancti Viti, or Saint Vitus dance, 
Chorus Sancti Viti.  the lascivious dance. 
a Lascivam choream. To. 4. de morbis amentium. Tract. 1.  Paracolsus calls it, because they that are taken with it, can do nothing but dance till they be dead. It is so called, for that the parties so troubled, were wont to go to Saint Vitus for help, and after they had danced there a while, they were 
b Eventu ut plurimum remipsan comprobante.  certainly freed. 'tis strange to hear how long they will dance, and in what manner, over stools, forms, tables, even great bellied women sometimes (and yet never hurt their child) will dance so long, that they can stir neither hand nor foot, but seem to be quite dead. One in read clotheses they cannot abide. Music above all things they love, and therefore the Magistrates in Germany will hire Musicians to play to them, and some lusty sturdy companions to dance with them. This Disease hath been very common in Germany, as appears by those relations of 
c Lib. 1. cap. de Mainaâ.  Sckenkius, and Para●els●● in his book of Madness, who brags how many several persons he hath cured of it. Faelix Platter, de mentis alienat, cap. 3. reports of a woman in Basil whom he saw, that danced a whole month together. The Arabians call it a kind of palsy, Bodi●e in his 5. Book de Repub. cap. 1. speaks of this infirmity, and Monavius in his last Epistle to Scoltzius, and in another to Dudithus, where you may read more of it.  

d Cap. 3. de mentis alienatione.  Fuschius institut. lib. 3. sec. 1. cap. 11. Faelix Plater. 
e Cap. 4. de Mel.  Laurentius add to these another Fury that proceeds from Love, and another from Study, another divine or religious Fury, but these more properly belong to Melancholy; of all which, I will speak 
† PART. 3.  apart, intending to writ a whole Book of them.   

SUBSEC. 5. Melancholy in disposition, improperly so called. Equivocations.  
MElancholy, 〈◊〉 subject of our present Discourse, is either in Disposition, or in Habit. In Disposition, is that transitory Melancholy, which goes and comes upon every small occasion of sorrow, need, sickness, trouble, fear, grief, passion, or perturbation of the Mind, or any manner of care, discontent, or thought, which causeth anguish and vexation of the Spirits, any ways opposite to pleasure, mirth, joy, delight, or causing frowardness in us, or a dislike; In which aequivocal and improper sense, we call any man Melancholy, that is dull, heavy, sad, sour; lumpish, ill-disposed, solitary, or any way moved, or displeased. And from these Melancholy Dispositions, 
f De quo homine securitas? de quo sertum gaudium? quocunque, se cenvertis in terrenis rebus amaritudinem animae inveniet. Au●●● in Psal. 85.  no man living is free, no Stoic, none so wise, none so happy, so patiented, so generous, so godly, so divine, that can vindicate himself, so well composed, but more or less, sometime or other, he feels the smart of it. 
† job. 1.14.  Man that is borne of a woman, is of short continuance, and full of trouble. Zeno, Cato, Socrates himself, whom 
g Omni tempore Socratem eodem vultu videri sive domum rediret, sive domo egrederetur.  Aelian so highly commends, for a moderate temper, that nothing could disturb him, but going out, and coming in still Socrates kept the same countenance, what misery soener befell him: if we may believe Plato his Disciple, was much tormented with it Q. Metellus, in whom 
h Lib. 7. cap. 1, natus in florentissimâ totius Orbis civitate, nobiliss●● parentibus, corporis vires habuit, & rarissimas animi dotes, uxorem, conspicuam, pudicom, 〈◊〉, liberos, consulare decus, sequentes triumphos &c.  Valerius gives an instance of all happiness, the most fortunate man then living, borne in that most flourishing city of Rome, of noble parentage, a proper man of person, well qualified, healthful, rich, honourable, a Senator, a Consul, happy in his wife, happy in his children, &c. yet this man was not free from Melancholy, he had his share of sorrow. 
i Aelian.  Polycrates Samius, that fling his ring into the Sea, because he would participate of discontent with others, and had it miraculously restored to him again shortly after, by a fish taken as no angled, was not free from Melancholy dispotions. No man can secure himself, the very gods had bitter pangs, and frequent passions, as their own 
k Homer. Il.  Poets put upon them. In general, 
l Lipsius' cent. 3. ep. 45. 
ut coelum, sic nos homines sumus illud ex intervallo nubibus obducitur & obscuratur.  
In rosario flores spinis intermixti.  
Vita similis aeri, udum modo sudum, tempestas, serenitas, ita vices rerum sunt praemia gaudiis, & sequaces curae.   as the heaven itself is, so is our life, sometimes fair, sometimes overcast, tempestuous, and serene; as in a rose, flowers and prickells, in the year itself, a temperate Summer sometimes, a hard Winter, a drought, and then again pleasant showers: so is our life intermixed with joys, hopes, fears, sorrows, calumnies: Invicem cedunt dolour & voluptas, there is a succession of pleasure and pain. 
— 
m Lucretius. lib. 4.1124.  medio de fonte leporum,  
Surgit amari aliquid quod in ipsis floribus angat.  Even in the midst of laughing, there is sorrow, as 
n Prou. 14.3. extremum gaudii luctus occupat.  Solomon holds: even in the midst of all our Feasting and jollity, as 
o Natalitia inquit celebrantur, nuptiae bic sunt at ibi quid celebratur quod non dolet, quod non transit?  Austin infertes in his Com. on the 41. Psalm, there is sorrow and discontent. Nothing so prosperous and pleasant, but it hath 
p Apuleius 4. florid. nihil quicquam homini tam prosperum, divinitùs datum, qunin ei admixtum sit aliquid difficultatis, ut etiam in amplissimâ quâquâ laetitiâ, subsit quapiam vel parva quarimonia, coniugatione quâd●● mellis, & fellis.  some Gall in it, some complaining, some grudging, 'tis alla 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a mixed passion. We are not here as those Angels, and celestial Powers, and Bodies, Sun and Moon, to finish out course without all offence, with such constancy, to continued for so many ages: but subject to infirmities, miseries, interrupt, tossed and tumbled up and down, carried about with every small blast, often molested and disquieted upon every small occasion, 
q Caduca nimirumm & fragilia, & pueril●bus consen●anea crepundiis, sunt uta que vires & opes-humanae vocantur, affluun● sub●to, repent d●●abuntur, nullo in loco nul lâ●n personâ, stabilibus nixa radicibus consistunt, sed incertissimo flatu fortunae, quos in sublime extulerunt improviso recursu destitutos in profundi miseriarum valle miserabilitèr immergunt, Valerius lib. 6. cap. 11.  uncertain, brittle, and so is all that we trust unto. 
r huic saeculo parum aptus es aut potius omnium nest●orum conditionem ignoras, quibus reciproca quodam nexu &c. Lorchanus Gallobelgicus. lib. 3. ad annum ●598.  And he that knows not this, and is not armed to endure it, is not fit to live in this World, (as one condoles our time) he knows not the condition of it, where with a reciprocal tye, pleasure and pain are still united, and succeeds one another in a ring. Exi è mundo, get thee go hence if thou canst not brook it, there is no way to avoid it, but to arm thyself with Patience, with Magnanimity, to 
s Horsum omnia studia dirigi debent, ut humana fortitèr feramus.  oppose thyself unto it, to suffer affliction as a good Soldier of Christ; as 
† 2 Tim. 2.  Paul adviseth, constantly to bear it. But for as much as so few can embrace this good counsel of his, & use it aright, but rather as so many brute beasts, give way to their passions, and voluntarily subject and precipitate themselves into a Labyrinth of cares, woes, miseries; and suffer themselves to be overcome by them, and cannot arm themselves with that patience as they aught to do, it falleth out oftentimes that these Dispositions become Habits, and many Affects contemned, as 
u Epist. 96 lib. 10. affectus frequentes contemptique morbum faciunt, sicut Distillatio una nec adhuc in morem adducta, tussim facit, assidua & vetut phusim.  Seneca notes, makes a Disease. Even as one Distillation not yet grown to custom, makes but a cough, but continual and inveterate, causeth a consumption of the lungs: so do these our Melancholy provocations, and according as the humour itself is intended, or omitted in men, or that their temperature of Body, or Rational soul is better able to make resistance; so are they more or less affected. For that which is but as a flea-biting to one, causeth unsufferable torment to another, and that which one by his singular moderation, and well-composed carriage can happily overcome, a second is no whit able to sustain: but upon every small occasion of grief, disgrace, loss, cross, rumour, &c. yields so fare to passion, that his complexion is altered, his digestion hindered, his sleep go, his spirits obscured, and his heart heavy, his Hypocond●ieses missaffected, wind, crudity on a sudden overtake him, and he himself overcome with Melancholy. So that as the Philosophers make 
x Calidum ad octo: frigidum ad octo.  eight degrees of heat and cold. We may make 88 of Melancholy, as the parties affected are diversely seized with it, or have been plunged more or less into this Infernal gulf, or waded deeper into it: but all these Melancholy fits howsoever, pleasing at first, or displeasing, violent and tyrannising over those whom they seize on for the time, yet these men are but improperly so called, 
Vna hirundo non fac●t aestatem.  becaus● they continued not; but come and go, as by some objects they are moved. This Melancholy on which we are to treat, is an Habit, morbus sonticus, or Chronichus, a Chronic or continuate disease, a settled humour, as 
y Lib. 1. cap. 6.  Aurelianus, and 
z Fuchsius lib 3. sec. 1. cap. 7. Hildisheim fol. 130.  others call it, not errant, but fixed, and as it was long increasing, so now being (pleasant, or painful) grown to an habit, it will hardly be removed.    

SEC. 1.  
MEMB. 2.  

SUBSEC. 4. Digression of Anatomy.  
BEfore I proceed to define the Disease of Melancholy what it is, or to discourse farther of it, I hold it not impertinent to make a brief Digression of the Anatomy of the Body, and Faculties of the Soul, for the better understanding of that which is to follow; because many hard words will often occur, as Myrache, Hypocondries, Haemrods' etc. Imagination, Reason, Humours, Spirits, Vital, Natural, Animal, Nerves, Veins, Arteries, which of the Vulgar will not be so easily perceived, what they are, how sited, and to what end they serve. And besides, it may peradventure give occasion to some men, to examine more accurately, and search farther into this most excellent Subject, that have time and leisure enough, and are sufficiently informed in all other worldly businesses; as to make a good bargain, buy, and cell, to keep and make choice of a good Hawk, Hound, Horse &c. but for such matters as concern the knowledge of themselves, they are wholly ignorant & careless, they know not what this Body and Soul are, how combined, of what parts and Faculties they consist, or how a man differs from a dog. And what can be more ignominous and filthy (as 
a De Anima, Turpe enim est homini ignorare sui corporis ut ita dicam aedificium, praesertim cum ad valetudinem & mores, haec cognitio plurimum conducat.  Melancton well inveighes) then for a man not to know the structure and composition of his own Body, especially since the knowledge of it, tends so much to the preservation of his health, and information of his manners. To stir them up therefore to this study, to peruse those elaborate works of Galen, Avicen, Bauhinus, Plater, Vesalius, Falopius, Laurentius, &c. which have written copiously in Latin; or that which some of our industrious Countrymen have done in our Mother Tongue, not long since, 
b De usu partium.  as that translation of 
c History of Man.  Columbus, and 
d D'Crooke.  Microcosmographia, in 13. books, I have made this brief Digression. Because that which 
e Syntaxi.  Weaker, 
f De Animâ.  Melancton, 
g Institut. lib. 1.  Fernelius, 
h Phisiol. lib. 1. & 2.  Fuschius, and those Tracts De Animâ (which have more compendiously handled, and written of this Matter) are not at all times ready to be had. To give them some small taste, or notice of the rest, let this suffice.   

SUBSEC. 2. Division of the Body. Humours, Spirits.  
OF the parts of the Body, there be many Divisions: The most approved is that of 
i Anat. l. 1. c. 18.  Laurentius, out of Hypocrates: That is, into parts Contained, or Containing. Contained; are either Humours, 
Humours.  or Spirits.  
A Humour is a liquid or fluent part of the Body, comprehended in it, for the preservation of it, and it is either innate and borne with us, or adventitious and acquisite. The Radical or innate, is daily supplied by nourishment, which some call Cambium, and make those secundary Humours of Rosalura and Gluters to maintain it: or acquisite, to maintain those four first primary Humours, coming and proceeding from the first Concoction in the Liver, by which means Chilus is excluded. Some divide them into profitable and excrementitious Humours, Pituita and Blood profitable; the other two excrementitious. But 
k In Micro succos, sine quibus animal sustentari non potest.  Crato out of Hypocrates will have all four to be juice, and not excrements, without which no living Creature can be sustained: which four, though they be comprehended all in the Mass of the Blood, yet they have their several affections, for which they are distinguished from one another, and from those adventitious peccant, or 
l Morbosos humores.  diseased humours, as Melancton calls them.  
Blood, is a hot, sweet, temperate, read humour, 
Blood.  prepared in the Miseriacke veins, and made of the most temperate parts of the Chilus in the liver, whose office is to norrish the whole Body, to give it strength and colour, being dispersed by the veins, through every part of it. And from it Spirits are first begotten in the Heart, which afterwards by the Arteries, are communicated to the others parts  
Pituita, or Fleame, is a cold and moist humour, 
Fleame.  begotten of the colder part of the Chilus, (or white juice coming of the meat digested in the Stomach) in the Liver, his office is to nourish, and moisten the Members of the Body, which as the tongue, are moved, that they be not over-drye.  
Choler, is hot and dry, bitter, 
Choler.  begotten of the hotter parts of the Chilus, and gathered to the Gall: it helps the natural heat, and senses, and serves to the expelling of excrements.  
Melancholy, cold and dry, thick, black, sour, 
Melancholy  begotten of the more feculent part of nourishment, and purged from the Spleen, is a bridle to the other two hot Humours, Blood, and Choler, preserving them in the Blood, and nourishing the Bones: These four Humours have some Analogy with the four Elements, and to the four Ages in Man.  
To these Humours, you may add Serum, 
Serum, Sweats, Tears.  which is the matter of Urine, and those excrementitious Humours, of the third Concoction, Sweat, and Tears.  
Spirit, is a most subtle vapour, 
Spirits.  which is expressed from the Blood, and the Instrument of the Soul, to perform all his Actions, a common tye or medium, betwixt the Body and the Soul, as some will have it, or as 
† Spiritalis anima.  Paracelsus, a fourth Soul of itself. Melancthon holds the Fountain of these Spirits to be the Heart, begotten there, and afterward conveyed to the Brain, they take an other nature to them. Of these Spirits there be three kinds, according to the three principal parts, Brain, Heart, Liver; Natural, Vital, Animal. The Natural are begotten in the Liver, and thence dispersed through the Veins, to perform those natural actions. The Vital Spirits are made in the Heart of the Natural, which by the Arteries, are transported to all the other parts: if these Spirits cease, the Life ceaseth, as in a Syncope or Swooning. The Animal Spirits are form of the Vital, brought up to the Brain, and diffused by the Nerves, to the other Members, give sense and motion to them all.   

SUBSEC. 3 Simular Parts.  
COntaining Parts by reason of their more solid substance, 
Simular parts.  are either homogenial, or Hetrogeniall, Simular, or Dissimular: so Aristotle divides them, lib. 1. cap. 1. de hist. Animal. Laurentius cap. 20. lib. 1. Simular or homogenial, are such, as if they be divided, are still divided into parts of the same nature, as water into water. Of these, some be Spermaticall, some Fleshy, or Carnal. 
m Laurentius cap. 20. lib. 1. Anat.  Spermaticall are such as are immediately begotten of the Seed, which are Bones, Grisles, Ligaments, Membranes, Nerves, Arteries, Veins, Skins, Fibers, or Strings, Fat.  
The Bones are dry and hard, 
Bones.  begotten of the thickest of the Seed, to strengthen and sustain the other parts: some say there be 304, some 307, or 313 in a Man's body. They have no nerves in them, and are therefore without sense.  
A Gristle, is a substance softer than Bones, and harder than the rest, flexible, and serves to maintain the parts of motion.  
Ligaments, are they that tie the Bones together, and other parts to the Bones, with their subseruing tendons: Membranes office is to cover the rest.  
Nerves or sinews, are Membranes without, 
Nerves.  and full of Marrow within, they proceed from the Brain, and carry the Animal Spirits for sense and motion. Of these some be harder, some softer; the softer serve the senses, and there be seven pair of them. The first be the Optic Nerves, by which we see; the second move the Eyes; the third pair serve for the Tongue for taste; the fourth pair for taste in the Palate; the fift serve the Ears; the sixt pair is most ample, and runs almost over all the Bowels; the seventh pair move the Tongue. The harder Sinews serve for the motion of the Inner parts, proceeding from the Marrow in the Back, of whom there be thirty Combinations, seven of the Neck, twelve of the Breast, &c.  
Arteries, are long & hollow, 
Arteries.  with a double skin to convey the vital spirits, to discern which the better, they say that Vesalius the Anatomist was wont to cut up men alive. 
n In these they observe the beating of the Pulse.  They arise in the left side of the heart, and are principally two, from which the rest are derived, Aorta and Venosa. Aorta is the root of all the other, which serve the whole body; the other goes to the lungs, to fetch air to refrigerate the Heart.  
Veins, are hollow and round like pipes, 
Veins.  arising from the Liver, carrying blood and natural spirits, they feed all the parts. Of these there be two chief, Vena porta, and Vena Cava, from which the rest are corrivated. That Vena porta is a Vein, coming from the concave of the liver, and receiving all those meseriacall veins, by whom he takes the Chilus from their stomach and guts, and conveys it to the Liver. The other convaies blood from the liver to nourish all the other dispersed members. The branches of that Vena porta, are the Meseriacall and Haemorroïdes. The branches of the Cava, are inward, or outward. Inward seminal or emulgent. Outward in the head, arms, feet, &c. and have several names.  
Fibrae or strings, white and solid dispersed through the whole member, 
Fibrae, Fat, Flesh.  and are right, obliqne, transuerse, all which have their several uses. Fat, is a simular part moist without blood, composed of the most thick and unctuous matter of the blood. The 
o Cutis est pars simularis à vi cutificâ, ut interiora muniat. Capivacc Anat. pag. 252.  skin covers the rest, and hath Cuticulam or a little skin under it. Flesh is soft and ruddy, composed of the congealing of blood, &c.   

SUBSECT. 4. Dissimular parts.  
DIssimular parts, are those which we call Organical or Instrumental, & they be Inward or Outward. The chiefest outward parts are situate forward or backward. Inward, the crown and forepart of the head, scull, face, forehead, temples, chin, eyes, ears, nose, &c. neck, breast, chest, upper and lower part of the belly, hypocondries, navel, groin, stanks, &c. Backward, the hinder part of the head, backe, shoulders, sides, loins, hyp-bones, os sacrum, buttocks, &c. Or joints, arms, hands, feet, legs, thighs, knees, &c. Or common to both, which because they are obvious and well known, I have carelessly repeated, eaque praecipua & grandiora tantum, quod reliquum, ex libris de animâ, qui volet, accipiat.  
Inward Organical parts which cannot be seen, are divers in number, and have several names, functions, and divisions, but that of 
p Anat. lib. 1 c. 19, Celebris est & pervulgata partium divisio in principes & ignobiles parts.  Laurentius is most famous, into Noble or Ignoble parts. Of the noble there be three principal parts to which all the rest belong, and whom they serve, Brain, Hart, Liver. According to whose site, three Regions, or a threefold division is made of the whole Body. As first of the Head in which the Animal Organs are contained, and Brain itself, which by his Nerves gives sense and motion to the rest, and is as it were a privy Counsellor, and Chancellor to the Heart. The second Region is the Chest, or middle Belly, in which the Heart as king keeps his court, and by his Arteries communicates life to the whole body. The third Region is the lower Belly in which the liver resides, as a legate à later, with the rest of those natural Organs, serving for concoction, nourishment, expelling of excrements. This lower Region is distinguished from the upper by the Midriff, or Diaphragma, and is subdivided again by 
q D. Crook out of Galen and others.  some into three concavities, or regions, upper, middle, and lower. The upper of the Hypocondries, in whose right side is the Liver, the left the Spleen. From which is denominated Hypochondriacal Melancholy. The second of the Navel and Flanks, divided from the first by the Rimme. The last of the watercourse, which is again subdivided into three other parts. The Arabians make two parts of this Region, Epigastrium, and Hypogastrium. Upper or lower. E●igastrium they call Mirach, from whence comes Myrachialis Melancholia, sometimes mentioned of them. Of these several Regions I will treat in brief and apart. and first of the third Region, in which the natural Organs are contained.  
But you that are Readers in the mean time, Suppose you were now brought into some sacred Temple, or majestical Palace (as 
r Vos vero veluti in templum ac sacrarium quoddam vos duci putetis, &c Suaviss & utilis cognitio. The lower Region Natural Organs.  Melanthon saith) to behold not the matter only, 
De animâ,  but the singular art and workmanship, & counsel of this our great Creator. And 'tis a pleasant and profitable speculation, if it be considered aright. The parts of this Region which present themselves to your consideration and view, are such as serve to nutrition or generation. Those of Nutrition serve to the first or second concoction. As the oesophagus or Gullet which brings meat and drink into the Stomach. The Ventricle or stomach, which is seated in the midst of that part of the belly beneath the Midriff, the kitchen as it were of the first concoction, and which turns our meat into Chilus: It hath two mouths, one above, another beneath. The upper is sometimes taken for the stomach itself; the lower or neither door (as Wecker calls it) is named Pylorus. This stomach is sustained by a large Kell or Ka●ll, called Omentum. Which some will have the same which Paeritoneum, or rimme of the belly. From the Stomach to the very Fundament, are produced the Guts or Intestina, which serve a little to altar and distribute the Chilus, and convey away the excrements. They are divided into small and great, by reason of their site and substance, slender or thicker. The slender is Duodenum or whole gut, which is next to the stomach, some twelve inches long, saith 
s Lib. 1. cap. 12. Sect. 5.  Fucshius. I●iunum or empty gut continuate to the other, which hath many Meseriacke Veins annexed to it, which take part of the Chilus to the liver from it. Ilium the third, which consists of many crinkles, which serves with the rest to receive, keep, and distribute the Chilus from the Stomach. The thick guts are three, the Blind gut, Colon, and Right gut. The Blind is a thick and short gut, having one mouth in which the Ilium and Colon meet: It receives the excrements, and conveys them to the Colon. This Colon hath many windings, that the excrements pass not away to fast. The Right gut is strait, and conveys the excraments to the Fundament, whose lower part is bound up with certain Musckles, called Sphincteres, that the excrements may be the better contained, until such time a man be willing to go to the stool. In the midst of these guts is situated the Mysenterium or Midriff, composed of many Veins, Arteries, and much fat, serving chief to sustain the guts. All these parts serve the first concoction. To the second, which is busied either in refining the good nourishment, or expelling the bad, is chief belonging the Liver, like in colour to congealed blood, the shop of blood, situate in the right Hypocondry, in figure like to an half moon, Generosum membrum, Melancton styles it; a generous part, it serves to turn the Chilus to blood, for the nourishment of the body. The excrements of it are either Choleric or Watery, Which the other subordinate parts convey. The Gaul placed in the concave of the Liver, extracts Choler to it, the Spleen. Melancholy, which is situate on the left side overagainst the Liver, a spongy matter, which draws this black choler to it by a secret virtue, and seeds upon it, conveying the rest to the bottom of the stomach, to stir up appetite, or else to the guts as an excrement. That watery matter the two Kidneys expurgate, by those emulgent veins, and Vreteres: The emulgent draw this superfluous moisture from the blood, the two Vreteres convey it to the Bladder; which by reason of his site in the lower belly, is apt to receive it, having two parts, neck and bottom: the bottom holds the water, the neck is constringed with a muscle, which as a porter keeps the water from running out against our will.  
Members of generation are common to both sexes, or peculiar to one; which because they are impertinent to my purpose, I do voluntarily omit.  
Next in order is the middle Region, 
Middle Region.  or chest which comprehends the vital faculties and parts: which as I have said is separated from the lower belly, by the Diaphragma or Midriff, which is a skin consisting of many nerves, membranes, and amongst other uses it hath, it is the instrument of laughing. There is also a certain thin membrane full of Sinews, which covereth the whole chest within, and is called Pleura, the seat of the disease called Pleurisy, when it is inflamed; some add a third skin, which is called Mediastinus, which divides the chest into two parts, right and left. Of this Region the principal part is the Heart, which is the seat and fountain of life, of heat, of spirits, of pulse and respiration, the Son of our body, the king and sole commander of it: The seat and organ of all passions and affections, Primum vivens ultimum moriens, it life's first and dies; last in all creatures. Of a paramidicall form, and not much unlike to a Pineapple, a part worthy of 
t Haec res est praecipuè digna admiratione, quod tantâ affectuum varietate cietur cor, quod omnes restristes & laetae statim corda feriunt & movent  admiration, that can yield such variety of affections, by whose motion he is dilated or contracted, to stir and command the humours in the body. As in sorrow, melancholy; in anger, choler; in joy to sand the blood outwardly, in sorrow to call it in; moving the humours as Horses do a Chariot. This Heart though it be one sole member, yet it may be divided into two creeks; Right and Left. The Right is like the Moon increasing, bigger than the other part, and receives blood from Vena Cava, distributing some of it to the Lungs to nourish them, the rest to the left side to engender spirits. The left creek hath the form of a Cone, and is the seat of life: which as a torch doth oil, draws blood unto it, begetting of it spirits and fire; and as fire is in a torch, so are spirits in the blood, & by that great Artery called Aorta, he sends vital spirits all over the body, and takes air from the Lungs, by that Artery which is called Venosa; So that both creeks have their vessels, the right two Veins, the left two Arteries, besides those two common aufractuous ears which serve them both, the one to hold blood, the other air, for several uses. The Lungs is a thin spongy part like an Ox huff, saith 
v Phisiol. l. 1. c. 8.  Fernelius, the town Clarke or Crier (
x Vt orator Regi: sic pulmo vocis instrumětum annectitur cordi, &c. Melancthon.  one terms it) the instrument of voice, as an Orator to a King annexed to the Heart, to express his thoughts by voice. That it is the instrument of voice, it is manifest, in that no creature can speak, or utter any voice that wanteth these lights. It is besides the instrument of respiration, or breathing: and his chief office is to cool the Heart, by sending air unto it, by the Venosall Artery, which vein comes to the lungs by that aspera arteria, which consists of many grisles, membranes, nerves, taking in air at the nose and mouth, and by it likewise exhales the fumes of the Heart.  
In the upper Region serving the animal faculties, 
upper Region  the chief Organ is the Brain, which is a soft marrowish and white substance, engendered of the purest part of seed and spirits, included by many skins, and seated within the skull or brainpan, and it is the most nobled Organ under Heaven, the dwelling house and seat of the soul, the habitation of wisdom, memory, judgement, Reason, and in which man is most like unto God, and therefore nature hath covered it with a skull of hard bone, and two skins or membranes, whereof the one is called dura matter or meninx, the other pia matter. The dura matter is next to the skull, above the other, and includes and protects the brain. When this is tataken away the pia matter is to be seen, a thin membrane, the next and immediate cover of the brain, and not covering only but entering into it. The Brain itself is divided into two parts, the fore and hinderpart; the forepart is much bigger than the other, which is called the little brain in respect of it. This forepart hath many concavities, distinguished by certain ventricles, which are the Receptacles of the Spirits, brought thither by the Arteries from the Heart, and are there refined to a more heavenly nature, to perform the actions of the Soul. Of these ventricles there be three, Right, Left, and Middle. The Right and Left answer to their site, & beget animal spirits; if these be any way hurt, sense & motion ceaseth. These ventricles moreover, are held to be the seat of the common sense. The Middle ventricle, is a common concourse and cavity of both; and hath two passages, the one to receive Pituita, the other extends itself to the fourth creek, in this they place Imagination, and Cogitation, and so the three ventricles of the forepart of the Brain are used. The fourth Creek behind the head is common to the Cerebell or little brain, and marrow of the backbone, the lest and most solid of all the rest, which receives the animal spirit from the other ventricles, and convaies them to the marrow in the back, and is the place where they say the memory is seated.   

SUBSECT. 5. Of the Soul and his faculties.  
ACcording to 
y 2 - De animâ cap. 1.  Aristotle, the Soul is defined to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perfectio & actus primus corporis Organici, vitam habentis in potentiâ: the perfection or first Act of an Organical Body, having power of life, which most 
z Scaliger. exercit. 307. Tollet. in lib. de animâ cap. 1. &c.  Philosophers approve. But many doubts arise about the Essence, Subject, Seat, Distinction, an subordinate faculties of it. For the Essence and particular knowledge of it, of all other things it is most hard (be it of Man or Beast) to discern, as 
a 1. De anima cap. 1.  Aristotle himself, 
b Tuscul. quaest.  Tully, 
c Lib. 6. Doctor Val. Gentil. c. 13. pag. 1216.  Picus Mirandula 
d Aristot.  Tolet, and other Neotericke Philosophers confess. 
e Animâ quaeque intelligimus, & tamen quae sit ipsa intelligere non valemus.  We can understand all things by her, but what she is we cannot apprehended. Some there fore make one Soul, divided into three principal faculties, others, three distinct Souls. Which question of late hath been much controverted by Picolominaeus, & Zabarel 
f Spiritualem animam à reliquis distinctam, tuetur, etiam in cadavere inhaerentem post mortem per aliquot menses.  Paracelsus will have four Souls, adding to the three granted faculties, a Spiritual Soul. And 
g Coelius lib. 2. cap. 31. Plutarc. in Grillo. Lips. Cent. 1. epist. 50 Jossius de Risu & Fletu.  some again, one soul of all Creatures whatsoever, differing only in Organs. And that Beasts have reason as well as Men, though for some defect of Organs not in such measure. Some make a doubt whether it be all in all, and all in every part, which is amply discussed in Zabarel amongst the rest. The 
h Philip. de anima cap. 1. Coelius 20 antiquit. cap. 3. Plutarch. de placit. Philos.  common Division of the Soul, is into three principal faculties; Vegetal, Sensitive, & Rational, which make three distinct kind of living Creatures: Vegetal Plants, Sensible Beasts, Rational Men. How these three principal faculties are distinguished and connected, Humano ingenio inaccessum videtur; is beyond humane capacity, as 
i De vit. & mort. part. 2 c. 3. prop. 1. De vit. & mort 2. c. ●2. Vegetal soul. Subsect 2.  Taurellus, Philip, Flavius, and others suppose. The inferior may be alone, but the superior cannot subsist without the other; as Sensible includes Vegetal, Rational both, which are contained in it, saith Aristotle, ut Trigonus tetragono. As a Triangle in a Quadrangle.  
Vegetal, the first of the three distinct faculties, is defined to be a substantial Act of an Organical body, by which it is nourished, augmented, and begets another like unto itself. In which definition three several operations are specified, the first is 
k Nutritio est alimenti transmutatio viro naturalis, Scal exerc. 101. Sec. 17. Attraction.  Nutrition, whose object is nourishment, meat, drink, and the like, his Organ the Liver in sensible creatures, in Plants the root or sap. His office is, to turn the nutriment into the substance of the body nourished, which he performs by natural heat. This nutritive operation hath four other subordinate functions, or powers belongiug to it, Attraction, Retention, Digestion, Expulsion. 
l See more of Attraction in Scal. exerc. 343.  Attraction is a ministering faculty, which as a loadstone doth Iron, draws meat into the stomach, or as a lamp draws oil, and this attractive power is very necessary in Plants, which suck up moisture by the root, as another mouth into the sap, or another stomach. Retention keeps it being attracted into the stomach, 
Retention.  until such time it be concocted, for if it should pass away strait, the body could not be nourished. Digestion, 
Digestion.  is performed by natural heat, as the heat of a torch consumes oil, wax, tallow: so doth it altar and digest the nutritive matter. Indigestion is opposite unto it, for want of natural heat. Of this Digestion there be three differences, Maturation, 
Maturation.  Elixation, Assation. Maturation, is especially observed in the first-fruits of trees: which are then said to be ripe, when the feeds are fit to be sown again. Crudity is opposed to it, to which gluttons, Epicures, and idle persons are most subject, which use no exercise to stir up natural heat, or choke it, as to much wood puts out a fire. Elixation, 
Elixation.  is the boiling of meat in the stomach, by the said natural heat, as meat is boiled in a pot to which corruption or putrefaction is opposite. Besides these three several operations of Digestion, 
Order of concoction fourfold.  there is a fourfold order of concoction, Mastication or chewing in the mouth, Chylification of this so chewed meat in the stomach: The thitd is in the Liver to turn this Chylus into blood. The last is Assimilation, which is in every part. 
Expulsion.  Expulsion is a power of Nutrition, by which he expels all superfluous excrements, and relics of meat and drink by the guts, bladder, pores; as by purging, vomiting, spitting, sweeting, urine, hairs, nails, &c.  
As this Nutritive faculty serves to nourish the Body, 
Augmentatis.  so doth the Augmenting faculty (the second operation or power of the Vegetal faculty) to the increasing of it in quantity, according to all Dimensions, long, broad, thick, & to make it grow, til it come to his due proportion and perfect shape: which hath his period of augmentation, as of consumption & that mo●●●ertaine, as the Poet observes: 
Stat sua cuique dies breve & irreperabile tempus  
Omnibus est vitae.—  
A term of life is set to every man,  
Which is but short; and pass it not one can.   
The last of these Vegetal faculties is Generation, 
Generation.  which begets another, by means of seed like unto itself, to the perpetual preservation of the Species. To this faculty they ascribe three subordinate operations: The first to turn nourishment into seed, &c.  

Life and death concomitants of the Vegetal faculties.  Necessary concomitants or affections of this Vegetal faculty is life, and his privation death. To the preservation of life the natural heat is most requisite, though siccity and humidity, and those first qualities be not excluded. This heat is likewise in Plants, as appears by their increasing, fructifying &c. though not so easily perceived; In all bodies it must have radical 
m Vita consistit in calido & humido.  moisture to preserve it, that it be not consumed, to which preservation our clime, country, temperature, and the good or bad use of those six non natural things avail much. For as this natural heat and moisture decay, so doth our life itself, and if not prevented before by some violent accident, or interrupted through our own default, is in the end dried up by old age, and extinguished by death for want of matter, as a lamp for want of oil to maintain it.   

SUBSECT. 6. Of the sensible Soul.  
NExt in order is the Sensible Faculty, which is as far beyond the other in dignity, as a Beast is preferred to a Plant, having those Vegetal pours included in it. It is defined an Act of an organical Body, by which it life's, hath sense, appetite, judgement, breath, and motion. His object in general is a sensible or passable quality, because the sense is affected by it. The general Organ is the Brain, from whom principally the sensible operations be derived. This Sensible Soul is divided into two parts, Apprehending, or Moving. By the Apprehensive power we perceive the Species of Sensible things present or absent, and retain them as wax doth the print of a Seal. By the Moving, the Body is outwardly carried from one place to another: or inwardly moved by Spirits and Pulse. The Apprehensive faculty is subdivided into two parts, Inward, or Outward. Outward as the five senses. Of Touching, Hearing, Seeing, Smelling, Tasting; to which you may add Scaligers sixt sense of Titillation, if you please. Inward are three; Common sense, phantasy, Memory. Those five outward Senses, have their object in outward things only, and such as are present, as the eye sees no colour except it be at hand, the Ear sound. Three of these Senses are of commodity, Hearing, Sight, Smell: Two of necessity, Touch, and Taste, without which we cannot live. Besides the Sensitive power is Active, or Passive, Active, as in sight, the eye sees the colour; Passive as it is hurt by his object, as the eye by the Sunbeams. According to that Axiom, Visibile forte destruit sensum. Or if the object be not pleasing, as a bad sound to the ear, a stinking smell to the nose, &c. 
Sight.  Of these five Senses, Sight is held to be most precious, and the best, and that by reason of his object, it sees all the body at once, by it we learn, & discern all things, a sense most excellent for use. To the Sight three things are required, the Object, the Organ, & the Medium. The Object in general is Visible, or that which is to be seen, as colours & all shining bodies. The Medium is the illumination of the air, which comes from 
n Lumen est actus persp●cui. Lumen à luce provenit lux in corpore lucido,  light, commonly called Diaphanum, for in dark we cannot see: the Organ is the Eye, and chief the apple of it; which by those optic Nerves, concurring both in one, conveys the sight to the common sense. Betwixt the Organ and Object a true distance is required, that it be not too near, or too fare of. Many excellent questions appertain to this sense, discussed by Philosophers, as whether this sight be caused Intra mittendo, vel extra mittendo, &c. By receiving in the visible Species, or sending of them out, which 
o Satur. 7. c. 14.  Plato, 
p In Phaedon.  Plutarch, 
q Lac. c 8. de opif. de 1  Macrobius, 
r De pract. Philos. 4.  Lactantius, and others dispute. And besides it is the subject of the Perspectives, of which Alhasen the Arabian, Vitell●, Roger Bacon, Baptista Porta, Guidus Vbaldus, &c. have written whole volumes.  
Hearing, 
Hearing.  a most excellent outward sense, by which we learn and get knowledge. His object is sound or that which is heard; the Medium the air, the Organ the ear. To the sound which is a collision of the air, three things are required; a body to strike, as the hand of a Musician, the body strooken, which must be solid and able to resist; as a bell, lutestring, not wool or sponge: the Medium, the air, which is Inward or Outward; The Outward being stroke or collided by a solid body, still strikes the next air, until it come to that inward natural air, which as an exquisite Organ is contained in a little skin form like a drum head, and struck upon by certain small instruments like drum-stickes, conveys the sound by a pair of Nerves, appropriated to that use, to the common sense, as to a judge of sounds. There is great variety and much delight in them, for the knowledge of which consult with Boëthius, and other Musicians.  

Smelling.  Smelling, is an outward sense which apprehends by the Nostrils drawing in air. And of all the rest it is the weakest sense in men. The Organ is the Nose, or two little hollow pieces of flesh a little above it: the Medium the air to men, as water to fish: the Object, Smell, arising from a mixed Body resolved, which whether it be a quality, fume, or vapour, or exhalation, I will not now dispute, or of their differences, and how they are caused. This sense is an Organ of health, as Sight & Hearing, saith 
s Lib. 19 cap. 2.  Agellius, are of discipline, and that by avoiding bad smells, as by choosing good, which do as much altar & affect the body many times, as Diet itself.  

Tast.  Taste, a necessary sense, which perceives all savours by the Tongue and pallet, and that by means of a thin spittle, or watery juice. His Organ is the Tongue with his tasting nerves, the Medium a watery juice, the Object, Taste, or savour, which is a quality in the juice, arising from the mixture of the things tasted. Some make eight Species or kinds of savours, bitter, sweet, sharp, salt, &c. all which sick men (as in an ague) cannot discern, by reason of their Organs misaffected.  
Touch, the last of the senses and most ignoble, 
Touching.  yet of as great necessity as the other, and of as great pleasure. This sense is exquisite in men, and by his nerves dispersed all over the Body, perceives any tactile quality. His Organ the Nerves: his Object is those first qualities, hot, dry, moist, cold, and those that follow them, hard, soft, thick, thin, &c. Many delightsome questions are moved by Philosophers about these five senses; their Organs, Objects, Mediums, which for brevity sake I omit.   

SUBSEC. 7. Of the Inward Senses.  
INner Senses are three in number, so called because they are within the brainpan, as Common Sense, Fantasy, 
Common Sense.  Memory. Their objects are not only things present, but they perceive the sensible Species of things to Come, Past, Absent, such as were before in the sense. This common sense is the judge or Moderator of the rest, by whom we discern all differences of objects; for by mine eye I do not know that I see, or by mine ear that I hear, but by my common sense, who judgeth of Sounds, Colours: they are but the Organs to bring the Species to be censured, so that all their objects are his, and all their offices his: The forepart of the brain is his Organ or seat.  
phantasy, or Imagination, which some call Aestimative, 
phantasy.  or Cogitative, confirmed, saith 
t Phis. l. 5. c. 8.  Fernelius, by frequent meditation, is an inner sense, which doth more fully examine the Species perceived by common sense, of things present or absent, and keeps them longer, recalling them to mind again, or making new of his own. In time of sleep this faculty is free, & many times conceives strange, stupend, absurd shapes as in sick men we commonly observe. His Organ is the middle cell of the Brain, his Objects all the Species communicated to him by the Common sense, by comparison of which he feigns infinite other unto himself. In Melancholy men this faculty is most powerful and strong, and often hurt, producing many monstrous and prodigious things, especially if it be stirred up by some terrible object, presented to it from common sense, or memory. In Poets and Painter's Imagination forcibly works, as appears by their several fictions, Antics, Images: As Ovid's house of sleep, Psyche's palace in Apuleius, &c. In men it is subject and governed by Reason, or at lest should be, but in Brutes it hath no superior, & is Ratio Brutorum, all the reason they have.  

Memory.  Memory lays up all the Species which the Senses have brought in, and records them as a good Register, that they may be forthcoming when they are called for by Fantasy and Reason. His object is the same with Fantasy, his Seat and Organ the back part of the brain.  
The affections of these Senses, are Sleep and Waking, common to all sensible creatures. Sleep is a rest or binding of all the outward senses, and of the common sense, for the preservation of body and soul, 
Affections of the Senses, Sleep, & Waking.  as 
u Exercit. 280.  Scaliger defines it. For when the common sense resteth, the outward senses rest also. The Fantasy alone is free, and his commander Reason, as appears by those Imaginary dreams, which are of divers kinds, Natural, Divine, daemoniacal, &c. Which vary according to humours, Diet, Actions, Objects, &c. of which Artimedorus & Cardan have written great volumes. This ligation of senses proceeds from an inhibition of Spirits, the way being stopped by which they should come, which stopping is caused of vapours arising out of the stomach, which fill the Nerves, by which the spirits should be conveyed. When these vapours are spent the passage is open, and the spirits perform their accustomed duties, so that Waking is the action and motion of the senses, which the spirits dispersed over all parts, cause.   

SUBSECT. 8. Of the Moving Faculty.  
THis Moving Faculty, is the other power of the Sensative soul, which causeth all those Inward, and Outward animal motions in the body. It is divided into two faculties, the power of Appetite, and of Moving from place to place. 
Appetite.  This of Appetite is threefold, as some will have it, Natural, as it signifies any such inclination, as of a stone to fall downward, and such actions as Retention, Expulsion, which depend not of sense, but are Vegetal, as the Appetite of meat, & drink, hunger, and thirst. Sensitive is common to Men and Brutes. Voluntary the third or intellective which commands the other two in men, and is a curb unto them, or at lest should be: but for the most part is captivated & overruled by them, and men are led like beasts by sense, giving reinss to their concupiscence, and several lusts. For by this appetite the Soul is led or inclined, to follow that good which the senses shall approve, or avoid that which they hold evil, his Object being good or evil, the one he embraceth, the other he rejecteth. According to that Aphorism, Omnia appetunt bonum, all things seek their own good, or at lest seeming good. This power is inseparable from sense, for where sense is, there is likewise pleasure and pain. His Organ is the same with the Common sense, and is divided into two powers, or inclinations, Concupiscible or Irascible: or as 
x T.W. jesuite, in his passions of the mind.  one translates it, Coveting, or Anger-inuading, Impugning. Concupiscible covets always pleasant and delightsome things, and abhors that which is distasteful, harsh, or unpleasant. Irascible, 
y Velcurio.  quasi aversans per iram & odium, as avoiding it with anger and indignation. All affections and perturbations arise out of these two fountains, which although the Stoics make light of; we hold natural, and not to be resisted. The good affections are caused by some object of the same nature, and if present they procure joy, which dilates the Heart, and preserves the body: If absent, they 'cause Hope, Love, Desire, Concupiscence. The Bad are Simple, or mixed: Simple for some bad object present, as sorrow which contracts the Heart, macerates the Soul, subverts the good estate of the body, hindering all the operations of it, causing Melancholy, and many times death itself: or future as Fear. Out of these two arise those mixed affections, and passions of anger, which is a desire of revenge, Hatred which is inveterate anger, Zeal which is offended with him which hurts that he love's, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a compound affection of joy and Hate, when we rejoice at other men's mischief, and are grieved at their prosperity, Pride, Self-love, Emulation, Envy, Shame, &c. of which elsewhere.  
Moving from place to place, is a faculty necessarily following the other. For in vain were it otherwise to desire and to abhor, if we had not likewise power to prosecute or eschew, by moving the body from place to place: by this faculty therefore we locally move the whole body, or any part of it, and go from one place to another. To the better performance of which three things are requisite. That which moves, by what it moves, that which is moved. That which moves is either the efficient cause or end. The end is the object, which is desired or eschewed; as a Dog to catch a Hare, &c. The efficient cause in man in Reason, or his subordinate Fantasy, which apprehends this good or bad object, in Brutus' Imagination alone which moves the Appetite, the Appetite this faculty, which by an admirable league of nature, and by mediation of the spirits, commands the Organ by which it moves: and that consists of Nerves, Muscles, cords, dispersed through the whole body, and contracted & relaxed as the Spirits will, which move the Muscles, or 
z Nerui à spiritu moventur, spiritus ab animâ, Melancthon.  Nerves in the midst of them, and draw the cord, and so per consequens the joint to the place intended. That which is moved is the body, or some member apt to move. The motion of the body is divers, as going, running, leaping, dancing, sitting, & such like, referred to the predicament of Situs. Worms creep, Birds fly, Fish's swim: and so of parts, the chief of which is Respiration or breathing, which is thus performed, the outward air is drawn in by the vocal Artery, and sent by mediation of the Midriff to the Lungs, which dilating themselves as a pair of bellows, reciprocally fetch it in and sand it out to the heart to cool it: and from thence now being hot convey it again, still taking in fresh. Such a like motion is that of the Pulse, of which because many have written whole books, I will say nothing.   

SUBSEC. 9 Of the Rational Soul.  
IN the precedent Subsections, I have anatomised those inferior Faculties of the Soul; the Rational remaineth, a pleasant, but a doubt full Subject, as 
a Velcurio. jucundum & anceps subiectum.  one terms it, and with the like brevity to be discussed. Many erroneous opinions are about the Essence and Original of it, how it comes into the Body. Some hold that it is ex traduce, as Phil. 1. de Animâ, Tertullian, Avicenna, and many 
b Goclenius in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 302. Bright. in Phis. Scrib. lib. 1. &c.  late Writers, that one man begets another, Body and Soul: or as a candle from a candle, to be produced from the Seed. 
c Lib. an mores sequantur. &c.  Galen holds the Soul Crasin esse, to be the Temperature itself. The 
d Read Aeneas Gazeus Dial, of the immortality of the Soul.  Pythagorians hold Metempsychosis, and Palingenesia, that Souls go from one body to another, as men into Wolves, Bears, Dogs, Hogs, as they were inclined in their lives. 
e In Gallo.  Lucian's Cock was first Euphorbus a Captain, a Horse, a Man, a Sponge, 
f Nicephorus hist. lib. 10. cap. 35.  julian the Apostata, thought Alexander's Soul was descended into his Body. Plato in his Phaedon, for aught I can perceive, differs not much from this opinion, that it was from God at first, and knew all, but being enclosed in the Body, it forgets, & learns anew, which he calls Reminiscentiam, or recalling, and that it was put into the Body at first for a punishment, and thence it goes into a beasts, & after 
g Phaedro.  10000 years, is to return into the former body again. Others deny the immortality of it, which Pomponatius of Milan decided out of Aristotle, not long since. Plinius Auunculus cap. 7. lib. 2. & lib. 7. cap. 55. Lucretius lib. 1. Averro. Others grant the immortality of it, but they make many fabulous fictions in the mean time of it, after the departure from the Body. Like Plato's Elysian Fields, and that Turkey Paradise, the Souls of good men they deisied; the bad saith 
h Bonorum Lares, malorum verò larvas & Le mure●  Austin, become devils, as they supposed; with many such absurd tenets, which Austin hath confuted, Hierom, and the other Fathers of the Church, which hold, that the Soul is created of nothing, and so infused in the Child or Embryo in his Mother's womb, six months after the 
i Some say at 3. days, some six weeks, others otherwise.  conception, not as those of brutes, which are ex Traduce; and dying with them, vanish into nothing. This Reasonable Soul, which Austin calls a Spiritual substance, moving itself, is defined by Philosophers to be the first substantial Act of a Natural, Humane, Organical Body, by which a man life's, perceives, and understands, freely doing all things, and with election. Out of which Definition we may gather, that this Rational Soul includes the powers, and performs the duties of the two other, which are contained in it, and all three Faculties make one Soul, which is inorganical of itself, although it be in all parts, & incorporeal, using their Organs, and working by them. It is divided into two chief parts, differing in office only, not in Essence. The Understanding, which is the Rational power apprehending: the Will, which is the Rational power moving, to which two, all the other Rational powers are subject and reduced.   

SUBSEC. 10. Of the Understanding.  
Understanding, is a power of the Soul, 
k Melancton.  by which we perceive, know, remember, and judge aswell Singulars as Vniversals, having certain Innate notices or beginnings of arts, a reflecting action, by which it judgeth of his own doings, and examines them. Out of this Definition besides his chief office, which is to apprehended, judge all which he performs, without the help of any Instruments or Organs, three differences appear betwixt a man and a beast. As first, the sense only comprehends Singularities, the Understanding universalities. Secondly, the sense hath no innate notions, thirdly Bruts can not reflect upon themselves. Bees indeed make neat and curious works, and many other Creatures besides, but when they have done, they cannot judge of them. His object is God, Ens; all nature, and whatsoever is to be understood: which successively it apprehends. The object first moving the Understanding, is some sensible thing, after by discoursing the Mind finds out the corporeal substance, and from thence the spiritual. His actions, some say, are Apprehension, Composition, Division, Discoursing, Reasoning, Memory, which some include in Invention, and judgement. The common Divisions are of the Understanding, Agent, and Patient. Speculative, and Practice. In Habit, or in Act. Simple, or Compound. The Agent is that which is called the Wit of Man, acumen or subtlety, sharpness of invention, when he doth invent of himself without a Teacher, or learns anew, which abstracts those intelligible Species from the Fantasy, and transfers them to the passive Understanding, 
l Nihil in intellectu, quod non priùs fuerat in sensu.  because there is nothing in the Understanding, which was not first in the sense: that which the Imagination hath taken from Sense, this Agent judgeth of, whether it be true or false; and being so judged, he commits it to the Passable to be kept. The Agent is a Doctor or Teacher, the Passive a Scholar; and his office is to keep, and farther judge of such things as are committed to his charge: as a bore and razed table at first, capable of all forms & notions. Now these Notions are twofold, Actions or Habits: Actions, by which we take Notions of, and perceive things; Habits, which are durable lights and notions, which we may use when we will. 
Velc.  Some reckon up eight kinds of them, Sense, Experience, Intelligence, Faith, Suspicion, Error, Opinion, Science, to which are added Art, Prudency, Wisdom: as also 
m The pure part of the Conscience.  Synterisis, Dictamen rationis, Conscience; so that in all there be 14 Species of the Understanding, of which some are innate, as the three last mentioned, the other are got by doctrine, learning, Use. Plato will have all to be innate, Aristotle reckons up but five intellectual Habits; two speculative, as that Intelligence of the Principles, and Science of conclusions: Two practice, as Prudency, whose end is to practise, Art to fabricate, Wisdom to comprehend the use and experiments of all notions, and habits whatsoever. Which Division of Aristotle, if it be considered aright, is all one with the precedent; for three being innate, and five acquisite; the rest are improper, imperfect, and in a more strict examination excluded. Of all these I should more amply dilate, but my subject will not permit. Three of them I will only point at, as more necessary to my following Discourse.  
Syntherisis, or the purer part of the Conscience, is an innate Habit, and doth signify a conservation of the knowledge of the Law of God and Nature, to know good or evil. And as our Divines hold, it is rather in the Understanding, then in the Will. This makes the mayor proposition, in a practice Syllogism. The Dictamen rationis, is that which doth admonish us to do Good, or Evil, and is the minor in the Syllogism. The Conscience is that which approves Good or Evil, justifying or condemning our Actions, and is the Conclusion of the Syllogism: as in that familiar example of Regulus the Roman, taken prisoner by the Carthaginians, and suffered to go to Rome, on that condition he should return again, or pay so much for his ransom. The Syntherisis proposeth the question, his word, oath, promise is to be religiously kept, although to his Enemy, and that by the Law of Nature. 
n Quod tibi fieri non vis, alteri ne feceris.  Do not that to another, which thou wouldst not have done to thyself, Dictamen applies it to him, and dictates this or the like: Regulus thou wouldst not another man should falsify his oath, or break promise with thee. Conscience concludes, therefore Regulus, thou dost well to perform thy promise, and oughtest keep thine oath. Moore of this in Religious Melancholy.   

SUBSEC. 13. Of the Will.  
WIll, is the other power of the Rational Soul, 
o Res ab intellectu monstratas recipit vel reiicit, approbat vel improbat. Philippus Ignoti nulla cupido.  which covets or avoides such things as have been before judged, and apprehended by the Understanding. If good, it approves it, if evil, it abhors it; so that his object is good, or evil. Aristotle calls this our Rational Appetite; for as in the Sensative, we are carried to good or bad by our Appetite, ruled and directed by Sense: so in this we are carried by Reason. Besides, the Sensative Appetite hath a particular object, good or bad, this an universal immaterial, that respects only things delectable and pleasant, this Honest. Again, they differ in liberty. The Sensual appetite seeing an object, if it be a convenient good, cannot but desire it; if evil, avoid it: but this is free in his Essence, 
p Melancton. Operationes plerumque ferae, etsi libera sit illa in essentià suâ.  much now depraved, obscured, and falue from his first perfection, yet in some of his operations still free, as to go, walk, move, at his pleasure, and to choose whether it will do, or not do, steal, or not steal. Otherwise in vain were Laws, Deliberations, Dehortations, Exhortations, Counsels, Precepts, Rewards, Promises, Threats and punishments: and God should be the Author of sin. But in 
q In civilibus libera, sed non in spiritualibus. Osiander.  spiritual things we will no good, prove to evil, (except we be regenerate, and led by the Spirit) we are egged on by our natural concupiscence, and there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a confusion in our powers, 
r Tota voluntas aversa à Deo. Omnis homo mendax.  our whole Will is averse from God, & his Law, not in natural things only, as to eat and drink, lust, to which we are led headlong by our temperature, and inordinate Appetite, 

s Virg.  nec nos obniti contra, nec tender tantum  
sufficimus.—  we cannot resist, our concupiscence is originally bad, our Hart evil, the seat of our affections, captivates and enforceth our will: So that in voluntary things we are averse from God and goodness, bad by nature, 
t Vel propter ignorantiam, quod bonis studiis non fit instructa mens ut debuit, aut divinis praeceptis exculta.  ignorance, worse by Art, Discipline, Custom, we get many bad Habits, and suffer them to domineer and tyrannize over us, and the Devil is still ready, and at hand, with his bad suggestions to tempt our depraved will to some ill-disposed action, to praecipitate us to destruction: except our Will be not swayed and counterpoised again, with some divine Precepts, and good motions of the Spirit; which many times restrain and hinder us, and check us when we are in the full career of our dissolute courses. So David corrected himself, when he had Saul at a vantage. Revenge and Malice were as two violent oppugners on the one side, but Honesty, Religion, Fear of God, withheld him on the other.  
The Actions of the Will are Velle, and Nolle, will and nill: which two words comprehend all, and they are, Good or Bad, accordingly as they are directed: and some of them freely performed by himself, although the Stoics absolutely deny it, and will have all things inevitably done by Destiny, imposing a fatal necessity upon us, which we may not resist; yet we say that our will is free in respect of us, and things contingent, howsoever in respect of Gods determinate counsel, they are inevitable and necessary. Some other actions of the Will are performed by his inferior powers, which obey him as the Sensative and Moving Appetite, as to open our eyes, to go hither and thither, not to touch a Book, to speak fair or foul, but this Appetite is many times rebellious in us. It was, as I said, once well agreeing with reason in us, and there was an excellent consent and harmony betwixt them, but that is now dissolved, they often jar, Reason is over-borne by Passion. Fertur equis auriga, nec audit currus habenas. as so many wild horses run away with a chariot, and will not be kerbed, we know many times what is good, but will not do it, as she said, 

u Medta Ovid.  Trahit invitam nova vis, aliudque cupido,  
Mens aliud suadet.—  lust counsels one things, reason an other, there is a new reluctancy in me. We cannot resist, but as Phaedra confessed to her nurse, 
x Seneca Hippol.  quae loqueris, vera sunt, sed furor suggerit sequi peiora. she said well and true, and she did acknowledge it, but headstrong passion and fury, made her to do that which was opposite. So David knew the filthiness of his fact, what a loathsome, foul, crying sin Adultery was, yet not withstanding he would commit murder, & take away another man's Wife, enforced against Reason, Religion, to follow his Appetite.  
Those Natural and Vegetal powers, are not commanded by Will at all; for who can add one cubit to his stature? These other may, but are not, and thence come all those headstrong Passions, and violent perturbations of the Mind; And many times vicious Habits, customs, feral Diseases, because we give so much way to our Appetite, and follow our inclination, like so many beasts. The principal Habits are two in number, Virtue, and Vice, whose peculiar Definitions, Descriptions, Differences, and kinds are handled at large in the Ethics, and are indeed the Subject of Moral Philosophy.    

MEMB. 3.  

SUBSEC. 1 Definition of Melancholy. Name, Difference.  
HAving thus briefly Anatomised the Body and Soul of Man, as a preparative to the rest; I may now freely proceed to treat of my intended Subject, to most men's capacity, and after many ambages, perspicuously define what this Melancholy is, his Name and Difference. The Name is imposed from the matter, and the Disease denominated from the material cause: as Bruel observes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from black Choler. And whether it be a cause or an effect, a Disease, or Symptom, let Donatus Altomarus, and Salvianus decide, I will not contend about it. It hath several Descriptions, Notations and Definitions 
y Melancholicos vocamus, quos exuperantia vel pravitas Melancholiae ita malè habet, ut indè insaniant, vel in omnibus, vel in pluribus iisque manifestis, sive ad rectam rationem voluntatem pertinent, vel electionem, vel intellectus operationes.  Fracastorius in his second Book of Intellect. calls those Melancholy, whom abundance of that same depraved humour of black Choler hath so misaffected, that they become mad thence, and dote in most things, or in all, belonging to election, will, or other manifest operations of the Understanding. 
z Pessimum & pertinacissimum morbum, qui homines in bruta degenerarecogit.  Melanelius out of Galen, Ruffus, Aetius describe it to be a bad and peevish Disease, which makes men degenerate into beasts. Galen, a privation or infection of the middle cell of the Head, &c. defining it from the part affected, which 
a Panth. Med.  Hercules de Saxoniâ approves lib. 1. cap. 16. calling it a depravation of the principal function: and Fuchsius lib. 1. cap. 23. Arnoldus Breviar. lib. 1. cap. 18. Guianerius and others: By reason of black Choler, Paulus adds. Haliabbas simply calls it a commotion of the mind. Arateus, 
b An●●r anim● in un● contentione defixus absque febre.  a perpetual anguish of the soul, fastened on one thing, without an ague: which Definition of his, Mercurialis de affect. cap. lib. 1. cap. 10, taxeth: but Aelianus Montaltus defends, lib. de morb. cap●ap. 1. de Melan: for sufficient and good. The common sort define it to be a kind of dotage, without any fever, having for his ordinary companions, fear and sadness, without any apparent occasion. Laurentius, cap, 4. Piso, lib. 1. cap. 43, Donatus Altomarus cap. 7. art. medic. jacchinus in come. in lib. 9 Rhasis ad Almansor cap. 15. Valecius' exerc. 17. Fuschius institut. 3. sec. 1. cap. 11. &c. Which common definition, howsoever approved by most 
c Cap. 16. lib. 1.  Hercules de Saxoniâ will not allow of nor David Crusius, Theat. morb. Herm. lib. 2. cap. 6. he holds it unsufficient: as 
d Eorum definitio morbus quid, non sit potius, quam quid sit explicat.  rather showing what it is not, than what it is: as omitting the specifical difference, the fantasy and Brain: but I descend to particulars. The summum genus is Dotage, or Anguish of the Mind, saith Areteus, of a principal part, Hercules de Saxoniâ adds, to distinguish it from Cramp and Palsy, and such diseases as belong to the outward sense and motions (depraved) to distinguish it from Folly and Madness (which Montaltus makes angor animi to separate) in which, those functions are not depraved, but rather abolished, (without an ague) is added by all to sever it from Frenzy, and that Melancholy, which is a pestilent Fever. (Fear and Sorrow) make it differ from Madness (without a cause) is lastly inserted to specify it from all other ordinary passions of Fear and Sorrow. We properly call that Dotage, as 
e Cap. 4 de Mel.  Laurentius interprets it, when some one principal faculty of the mind, as Imagination, or Reason is corrupted, as all Melancholy persons have. It is without a Fever, because the humour is most part cold and dry, contrary to putrefaction. Fear and Sorrow are the true Characters, and inseparable companions of Melancholy, as hereafter shall be declared.   

SUBSECT. 2. Of the part affected. Affection. Parties affected.  
SOme difference I find amongst Writers, about the principal part affected in this disease, whether it be the Brain or Heart, or some other Member. Most are of opinion, that it is the Brain, for being a kind of Dotage, it cannot otherwise be, but that the Brain must be affected, as a Simular part be it by 
† Per conscensun, sive per Essentian.  consent or Essence, not in his Ventricles or any obstructions in them, for than it would be an Apoplexy, or Epilepsy, as 
f Cap. 4. de Mel.  Laurentius well observes; but in a cold, dry distemperature of it in his substance, which is corrupt, and become too cold, or too dry, or else too hot, as in madmen, and such as are inclined to it: & this 
g Sec. 7. de mor. vulgar. lib. 6.  Hypocrates confirms, Galen, Arabians, and most of our new Writers. Marcus de Oddis, in a consultation of his, quoted by 
h Specel de Melancholiâ.  Hildisheim, and five others there cited, are of the contrary part, because Fear and Sorrow, which are passions, are seated in the Heart: but this objection is sufficiently answered by 
i Cap. 3. de Mel. pars affecta cerebrum, sive per conscensum, sive per cerebrum contingat, & procerum auctoritate & ratione stabilitur.  Montaltus. Who doth not deny but that the Heart is affected, but not principally. The Heart indeed is affected, as 
k Lib. de Melancholiâ, cor verò vicinitatis ratione unâ afficitur, ac septum transuersum ac stomachus cum dorsali spina. &c.  Melanelius proves out of Galen, by reason of his vicinity; and so is the M●driffe, and many other parts. They do compati, and have a fellow feeling by the Law of Nature: but forasmuch as this malady is caused by precedent Imagination, and the Appetite, to whom Spirits obey, are subject to those principal parts, the Brain must needs be primarily misaffected, as the seat of Reason, and then the Heart, as the seat of Affection. 
l Lib. 1. cap. 10. Subiectum est cerebrum interius.  Capivaccius, and Mercurialis have copiously discussed this question, and both conclude the subject is the Inner Brain, and from thence it is communicated to the Heart, and other inferior parts, which sympathise and are much troubled, especially when it comes by consent, and is caused by reason of the Stomach, or myrache, as the Arabians term it, or whole Body, Liver, or 
m Rarò quisquam tumorem effugit lienis, quihoc morbo afficitur. Piso.  Spleen, which are seldom free, Pylorus, Mesariacke, Veins, &c. For our Body is like a Clock, if one wheel be amiss, all the rest are disordered, the whole Fabric suffers: with such admirable Art and Harmony is a man composed, such excellent proportion, as Lodovicus Vives in his Fable of a man hath elegantly declared.  

Quis affectus.  As many doubts almost arise about the 
n See Donatum ab Altomar.  Affection, whether it be Imagination or Reason alone, or both. Hercules de Saxoniâ proves out of Galen, Aetius, and Altomarus, that the sole fault is in 
o Facultas Imaginandi, non cogitandi, nec memorandi laesa hic.  Imagination. Bruel is of the same mind: Montaltus in his his second Chapter of Melancholy, confutes this Tenet of theirs, and illustrates the contrary, by ●any examples, as of him, that thought he was a shellfish, of a Nun, of a desperate Monk, that would not be persuaded, but that he was damned. Reason was in fault aswell as Imagination, which did not correct this Error; they make away themselves oftentimes, 
r Lib. Med. cap. 19 part. 2.7. rac. 15. cap. 2.  and suppose many absurd and ridiculous things. Why doth not Reason detect the Fallacy, settle and persuade if she be free? 
p Lib. 3. Fen. 1. Tract. 4. cap. 18.  Avicenna therefore holds both corrupt, to whom most Arabians subscribe. The same is maintained by 
q Lib. 3. cap. 5.  Areteus, Gordonius, Guianerius &c. To end the controversy, no man doubts of Imagination, but that it is hurt and mis-affected here; for the other I determine with 
s Hildisheim spicel. 2. de Melanchol. fol. 2.7. & fol. 127. Quandoque etiam Rationalis si affectus inveteratas sit.  Albertinus Bottonus, a Doctor of Milan, that it is first in Imagination, and afterwards in Reason, if the Disease be inveterate, or as it is more or less of continuance.  
To the part affected, I may here add the parties, 
Parties affected.  which shall be more opportunely spoken of elsewhere, here only signified. Such as have the Moon, Saturn, Mercury misaffected in their genitures, such as live in over-cold, or overhot Climes: Such as are borne of Melancholy parents: as offend in those 6. nonnaturall things, are black, or of an high Sanguine complexion, 
t Qui parvum caput habent, insensati plerique sunt. Arist. in Physiognomiâ  that have little heads. That have a hot Heart, moist Brain; hot Liver, and cold Stomach, have been long sick: such as are solitary by nature, great Students, given to much contemplation, idle, lead a life out of action, are most subject to Melancholy. Of Sexes both, but men more often, yet 
u Areteus lib. 3. cap. 5.  women when they are, fare more violent, and grievously troubled. Of seasons of the year, the Autumn is most Melancholy. Of peculiar times, old age, from which it is almost an inseparable accident; and this Malady is most frequent in such as are of 
x Qui propè statum sunt. Areteus.  middle age. Some assign 40 years, Gariopontus' 30, jobertus excepts neither young nor old: 
Medijs convenit aetatibus. Piso.  Aetius and Areteus ascribe into the number not only 
z Pronus ad Melancholiam, non tam moestùs, sed & hilares, iocosi, chachinnantes, irrisores, & qui plerumque praerubri sunt.  discontented, passionate, and miserable persons, swarthy black, 
y De quartana.  but such as are most merry and pleasant, scoffers, and high coloured. Generally saith Rhasis, 
a Qui sunt subtilis ingenij, & multae perspicacitatis de facili incidunt in Melancholiam. l. 1. cont. Tract. 9  the finest wits, and most generous spirits, are before others obnoxious to it; so that I cannot except any of any complexion, of any condition, sex, or age; but 
b Nunquam sanitate mentis excidit, aut dolore capitur. Erasm.  fools and Stoics, which according to 
c In laud. caluit.  Sinesius, are never troubled with any manner of passion. Erasmus vindicates fools from this Melancholy Catalogue, because they have most part moist brains, and light Hearts, 
d Vacant conscientiae carnificinâ, nec pudefiunt, nec verentur, nec dilacerantur millibus curarum, quibus tota vita obnoxia est.  they are free from ambition, envy, shame & fear, they are neither troubled in conscience, or macerated with care, to which our whole life is so much subject.   

SUBSECT. 4. Of the Matter of Melancholy.  
OF the Matter of Melancholy, there is much question betwixt Avicen and Galen, as you may read in 
e Lib. 1. Tract. 3. contràdic. 18.  Cardan's Contradictions, 
f Lib. 1. cont. 21.  Valesius controversies, Montanus, Prospero Calenus, Capivaccius, 
g Bright cap. 16  Bright, 
h Lib. 1. cap. 6. desanit, tuendá.  Ficinus, that have written either whole Tracts, or copiously of it, in their several Treatises of this Subject. 
i Quisve aut qualis sit humour, aut quae istius differentiae, & quomodogignantur in corpore, scrutandum, hâc enim in re multi veterum laboraverunt, nec facilè accipere ex Galeno sententiam ob loquendi varietatem. Leonart. jacchinus come. in 9 Rasis. cap. 15. Cap. 16. in 9 Rasis.  What this humour is, or whence it proceeds, how it is engendered in the Body, neither Galen, nor any old Writer hath sufficiently discussed, as jacchinus thinks: the Neotericks cannot agreed. Montanus in his consultations, holds Melancholy to be material or immaterial: and so doth Arculanus: the material is one of the four humours before mentioned, and natural or adventitious, acquisite, redundant, unnatural, artificial. Paracelsus wholly rejects and derides this division of four humours and complexions, but our Galenists ingenerally approve of it, subscribing to this of Montanus.  
This natural Melancholy is either Simple, or Mixed, offending in Quantity or Quality, varying according to his place, where it settleth, as Brain, Spleen, Meseriacke veins, Hear, Womb, and Stomach: or varying according to mixture of those natural humours amongst themselves, or four unnatural adust humours, as they are diversely tempered and mingled, If natural Melancholy abound in the Body, which is cold & dry, so that it be more 
k Secundùm magis aut minùs si in corpore fucrit ad intemperiem plusquam corpus salubritér far poterit: indè corpus morbosum efficitur.  than the Body is well able to bear, it must needs be distempered saith Faventinus, and diseased: and so of the other, if it be depraved, whether it arise from that other Melancholy, or Choler adust, or from Blood, produceth the like effects, and is as Montaltus contends, if it come by adustion of humours, most part hot and dry. Some difference I find, whether this Melancholy matter may be engendered of all four humours, about the colour and temper of it. Galen holds it may be engendered of three alone, excluding Fleame or Pituitae, whose true assertion, 
l Lib 1. controvers. cap. 21.  Valesius and Menardus stiffly maintain, and so doth 
m Lib. 1. sec. 4. cap. 4.  Fuchsius, Montaltus, 
n Consil. 26.  Montanus. How say they should white become black? But Hercules de Saxoniâ, and Cardan, are of the opposite part: it may be engendered of Fleame, etsi rarò contingat, 
o Lib. 2. contradict. cap. 11.  it seldom comes to pass: so is 
p De feb. Tract. 4. diff. 2. cap. 1. non est negandum ex hâc fieri Melancholicos.  Guianerius and Laurentius cap. 14. and Melancthon in his book de Animâ, and Chapter of humours, he calls it asininam, dull, swinish Melancholy, and saith that he was an eyewitness of it: so is 
q In Syntax.  Wecker. From Melancholy adust ariseth one kind, from Choler another, which is most brutish: another from Fleame, which is dull; & the last from Blood, which is best. Of these some are cold and dry, others hot and dry, 
r Variè aduritur & miscetur, unde variae amenti●m species. Melancthon.  varying according to their mixtures, and as they are intended & remitted. If the humour be cold, it is saith 
s Humour frigidus delirij causa: furoris calidus &c.  Faventinus, a cause of dotage, and produceth milder symptoms, if hot, they are rash, raving mad, or inclining to it. If the Brain be hot, the animal spirits are hot, and madness follows, and violent actions: if cold, fatuity and sottishness, 
t Lib. 1. cap. 10. de affect cap.  Capivaccius. 
u Nigrescit hic humour, aliquando supercalefactus, aliquandò superfrigefactus. cap. 7.  The colour of this mixture varies likewise according to the mixture, be it hot or cold, 'tis sometimes black, sometimes not. Altomarus. The same 
x Humour hic niger aliquandò praeter modum calefactus, & alias refrigeratus evadit: nam urentibus carbonibus ei quid simile accidit, qué durante flammâ, pellucidissimè candent, eá extinctâ prorsus nigrescunt. Hypocrates.  Melanelius proves out of Galen: and Hypocrates in his book of melancholy, if at lest it be his, giving instance in a burning coal, which when it is hot, shines, and when it is cold, looks black, and so doth the humour. This diversity of Melancholy matter, produceth diversity of effects. If it be within the 
y Guianerius. diff. 2. cap. 7.  body, and not putrified, it causeth black jaundice: if putrified, a Quartan ague: if it break out to the skin, Leprosy; if to parts, several Maladies, as Scurvy &c. If it trouble the mind, as it is diversely mixed, it produceth several kinds of Madness and Dotage, of which in their place.   

SUBSECT. 5. Of the species or kinds of melancholy.  
WHen the matter is divers and confused, how should it otherwise be, but that the Species should be divers and confused? Many new and old Writers have written confusedly of it, confounding Melancholy and Madness, as 
z Non est Mania nisi extensa Melancholia.  Hernius, Guianerius, Gordonius, Salustius Salvianus, jason Pratensis, Savan●rola, that will have Madness no other than Melancholy in Extent, differing, as I have said, in degrees. Some make no distinct Species, as Ruffus Ephesius an old Writer, Areteus, 
a Cap 6. lib. 1.  Aurelianus, Paulus Aegineta: others acknowledge a multitude of kinds, and leave them indefinite, as 
b 2 Ser. 2. cap. 9 Morbus hic est omnifarius.  Aetius in his Tetrabiblos, 
c Species indefinitae sunt.  Avicenna lib. 3. Fen, 1. Trac, 4. cap. 18. Arculanus cap. 16. in 9 Rasis. Montanus med. part. 1. 
d Si aduratur naturalis Melancholia, alia fit species, si sanguis, alia, si flava bilis alia diversa à primis: maxima est inter has differentia, & tot Doctorum sententiae, quot ipsi numero sunt.  If natural melancholy be adust, it maketh one kind, if blood, another; if choler, a third, differing from the first, and so many several opinions there are about the kinds, as there be men themselves. Savanorola Rub. 11. Tract. 6. cap. 1. de aegritud. Cap. will have the kinds to be infinite, one from the myrache, called myrachialis of the Arabians; another stomachalis, from the stomach, another from the liver, heart, womb, haemrods: 
e Quaedam incipiens, quaedam consummata.  one beginning, another consummate. Melancthon seconds him, 
f Cap. de humour. lib. de Animâ variè aduritur & miscetur ipsa Melancholia, unde variae amentium species.  as the humour is diversely adust and mixed, so are the Species divers: but what these men speak of species, I think aught to be understood of symptoms, and so doth 
g Cap. 16. in 9 Rasis.  Arculanus interpret himself: Infinite species and symptoms: and in that sense, as Io. Gorrheus acknowledgeth in his medicinal definitions, the species are infinite, but they may be reduced to three kinds, by reason of their seat, Head, Body, and Hypocondries. This threefold division is approved by Hypocrates in his book of Melancholy (if it be his, which some suspect) by Galen lib. 3. de loc. affectis cap. 6. by Alexander lib. 1. cap. 16. Races lib. 1. Continent. Tract. 9 lib. 1. cap. 16. Avicenna, and most of our new Writers. Th. Erastus makes two kinds; one perpetual, which is Head melancholy, the other interrupt, which comes and goes by fits, which he subdivides into the other two kinds, so that all comes to the same pass. Some again makes four or five kinds, adding 
h Laurentius cap. 4. de Melan.  Love melancholy to the first, and Lycanthropia. The most received division is into three kinds. The first proceeds from the sole fault of the Brain, and is called Head melancholy: the second sympathetically proceeds from the whole Body, when the whole temperature is Melancholy: The third ariseth from the Bowels, Liver, Spleen, or Membrane, called Mesenterium, named hypochondriacal, or windy melancholy, which 
i Cap. 13.  Laurentius subdivides into three parts, from those three Members, Hepaticke, Splenaticke, M●sariacke. Love's melancholy, which Avicenna calls Ilishi, and Lycanthropia, which he calls Cucubuthe, are commonly included in Head Melancholy: but of this last, which Gerardus de Solo calls Amoreos, and most Knight melancholy, with that of Religious melancholy, and all the other kinds, of Love melancholy, I will speak of apart by themselves, in my third Partition. The three precedent species are the subject of my discourse, which I will anatomize, and treat of, through all their causes, symptoms, cures, together, and apart, that every man that is in any measure affected with this malady, may know how to examine it in himself, and apply remedies unto it.  
It is a hard matter I confess to distinguish these three species, one from the other, to express their several causes, symptoms, cures, being that they are so often confounded amongst themselves, having such affinity, that they can scarce be discerned, by the most acuratest Physicians themselves; and so often intermixed with other diseases, that the best experienced have been plunged. Montanus' consil. 26. had a patiented that had this disease of Melancholy, & Caninus Appetitus both together. And consil. 23. with Vertigo. 
l 4.89. & 116. consult. consil. 12  julius Caesar Claudinus, with Stone, Gout, jandice. Trincavellius with an Ague, jandice, Caninus appetitus, &c, 
m Hildesheim spic. 2. fol. 166.  Paulus Regolius a great Doctor in his time consulted in this case, was so confounded with a confusion of Symptoms; that he known not to what kind of Melancholy to refer it. 
n Trincavellius Tom. 2. consil. 15 & 16.  Trincavellius, Fallopius, and Francanzanus, three famous Doctors in Italy, all three conferred with about one party at the same time, gave three different opinions. And in another place Trincavellius being demanded what he thought of a melancholy young man, to whom he was sent for, ingeniously confessed he was indeed melancholy, but he known not to what kind to reduce it. In his 17. consultation, there is the like disagreement about a melancholy Monk. Sometimes they cannot well discern this Disease from others. In Reinerus Solenanders' counsels, Sect. 3. consil. 5. He and D. Brande, both agreed that the patient's disease was Hypochondriacal melancholy, D. Matholdus said it was Astma and nothing else. 
o Guarion. cons. med. 2.  Solenander and Guarionius, lately sent for to the melancholy Duke of Cleve with others, could not define what Species it was, or agreed amongst themselves. The Species are so confounded as in Caesar Claudinus his 44. consultation for a Polonian Count In his judgement 
p Laboravit per essentiam & à toto corpore.  he laboured of head melancholy, and that which proceeds from the whole temperature both at once. I could give instance of some that have had all three kinds, semèl & simùl, & some successively. In such variety of Symptoms, causes: How difficult a thing is it to treat of several kinds apart; to make any certainty amongst so many casualties, distractions, when seldom two men shall be like affected per omnia? 'tis hard I confess, yet nevertheless I will adventure through the midst of these perplexities, and led by the clue or thread of the best writers, extricate myself out of a labyrinth of doubts and errors, and so proceed to the causes.     

SECT. 2.  

MEMB. 1.  

SUBSECT. 1. Causes of Melancholy. God a cause.  
IT is in vain to speak of Cures, or think of remedies, until such time as we have considered of the causes, as 
q Primo artis curativae.  Galen prescribes Glauco, and the common experience of others confirms, that those cures must needs be unperfect & lame to no purpose, wherein the causes have not first been searched, as 
r Nostri primum fit propositi affectionum causas indagare, res ipsa hortari videtur, nam alioqui earum curatio manca & inutilis esset.  Prospero Calenius well observes, in his tract de Atrâ bile to Cardinal Caesius. Insomuch that 
s Path. lib. 1. cap 11. rerum cogn●scere causas medicis imprimis necessarium, sine quâ nec morbum curare, nec praecavere licet.  Fernelius puts a kind of necessity in the knowledge of the causes, and without which it is impossible to cure, or to prevent any manner of disease. Empirics may ease, and sometimes help, but not throughly root out, sublata causâ tollitur effectus, as the saying is, if the cause be removed the effect is likewise vanquished. It is a most difficult thing I confess, to be able to discern these causes whence they are, and in such 
t Tanta enim morbi varietas ac differentia, ut non facilè dignoscatur, unde initium morbus sumpserit, Melanelius è Galeno.  variety to say what the beginning was. 
u Faelix qui potuit rerum cognoscere causas.  He is happy that can perform it aright. I will adventure to guess as near as I can, and rip them all up, from the first to the last General and particular, to every Species, that so they may, the better be descried.  
General causes, are either supernatural or natural. Supernatural are from God and his Angels, or by God's permission from the Devil and his ministers. That God himself is a cause for the punishment of sin, and satisfaction of his justice, many examples and testimonies of holy Scriptures make evident unto us. Psal. 107.17. Foolish men are plagued for their offence, and by reason of their wickedness. Gehezi was strooken with Leprosy, 2. Reg. 5.27. David plagued for numbering his people. 1. Par. 21. Sodom and Gomorah swallowed up. And this Disease is peculiarly specified. Psal. 107.12. He brought down their heart through heaviness. Deut. 28.28. He struck them with madness, blindness, and astonishment of heart. 
x 1. Sam. 16.14  An evil spirit was sent by the Lord upon Saul to vex him. 
y Dan. 5.21.  Nabucadnessar did eat grass like an Ox, and his heart was made like the beasts of the field. Heathen stories are full of such like punishments. Lycurgus because he cut down the Vines in his Country, was by Bacchus driven into madness, so was Pentheus and his mother Agave for neglecting their sacrifice. 
b Gaguinus, lib. 3 cap. 4. quod Dionysii corpus discoperuerat ●n insaniam incidit  
z Lactaut. instit lib. 2. cap. 8.  Censor Fuluius ran mad for untiling Juno's Temple, to cover a new one of his own, which he had dedicated to Fortune, 
a Mente captus & summo animi maerore consumptus.  and was consumed to death with grief and sorrow of heart. If we may believe our pontificial writers, they will relate unto us as many-strange and prodigious punishments in this kind, inflicted by their Saints. As how Clodoveus sometime king of France, the son of Dogebert lost his wits for uncovering the body of S. Dennis: and how a 
c Idem lib. 9 sub. Carol. 6. sacrorum contemptor templi foribus effractis dum D. johannis argenteum simulachrum rapere contendit, simulachrum aversà fancy dorsum ei versat, nec mora sacrilegus sit mentis ●nopss, atque in semet insan ens in proprios artus desaevit.  sacrilegious Frenchman, that would have stolen away a silver Image of S. john at Birburge, become frantic on a sudden, raging and tyrannising over his own flesh. Of a 
d Giraldus Cambrensis lib. 1. c. 1. Itinerar. Cambriae.  Lord of Rhaduor that coming from hunting late at night, put his Dogs into S. Auans Church (Llan-Auan they call it) and rising betimes next morning, as Hunters use to do, found all his Dogs mad, and himself suddenly strooken blind. Of Tyridates an Armenian King, for violating some holy Nuns▪ that was punished in like sort, with loss of his wits. But Poets and Papists may go together for fabulous tales, let them free their own credits. How soever they feign of their Nemesis, and of their Saints, or by the Devil's means may be deluded, we find it true, that Vltor à tergo Deus, He is God the Avenger, as David styles him, and that it is our crying sins that pulls this and many other maladies upon our own heads. 
e Delrio Tom. 3▪ l6 sec. 3. quaes 3.  That he can by his Angels, which are his Ministers, 
f Ps. 44.1.  strike and heal, saith 
g Lib. 8. Cap. de Hierar.  Dionysius, whom he will, that he can plague us by his creatures; Sun, Moon, and Stars, which he useth as his instruments, as a husbandman, saith Zanchius, doth an Hatchet, Hail, snow, Windes. &c. 
h Claudian.  Et coniurati veniunt in Classica venti. as in Iosuah's time, as in Pharaohs time in Egypt, they are but as so many Executioners of his justice: He can make the proudest spirits stoop, and cry out with julian the Apostate, Vicisti Galilee; or with Apolloes Priest in 
i De Babilâ Martyr.  chrysostom, OH Coelum, o Terra unde hostis hic. What an enemy is this? And pray with David, acknowledging his power, I am weakened and sore broken, I roar for the very grief of mine heart, mine heart panteth, &c. Psal. 38.8. OH Lord rebuke me not in thine anger, neither chastise me in thy wrath, Psal. 38.1. make me to hear joy and gladness, that the bones which thou hast broken may rejoice, Psal. 51.8. & ver. 12. Restore to me the joy of thy salvation, and establish me with thy free spirit. For these causes belike 
k Lib. 1. cap. 5. prog.  Hippocrates would have a Physician take special notice, whether the disease come not from a divine supernatural cause, or whether it follow the common course of nature. Paracelsus holds that such spiritual diseases (for so he calls them) are spiritually to be cured, or not at all, But this is farther discussed by 
l Lib. 1. de Abditis rerum causis  Fernelius, and 
m Respons. med. 12. Res.  I Caesar Claudinus, to whom I refer you, how this place of Hippocrates is to be understood.   

SUBSEC. 2. A Digression of Devils, and how they 'cause Melancholy.  
HOw fare the power of Devils doth extend, and whether they can 'cause this or any other Disease, is a serious question and worthy to be considered, for the better understanding of which, I will make a brief digression of the nature of Devils. And although the question be very obscure, according to 
n Lib. 1. cap. 7. de orbis concordia. In nulla re maior fuit altercatio maior obscuritas, minor opinionum concordia, quam de daemonibus & substantiis separatis.  Postellus, full of controversy and ambiguity, yet as in the rest, I will adventure to say something of it. In former times as we read, Acts 23. The Sadducees denied that there were any such spirits, or Devils or Angels. So did the Peripatetics, and Aristotle himself, as Pomponatius stiffly maintains, and Scaliger in some sort grants. Epicures and Atheists are of the same mind in general, because they never saw them. Plato, Plotinus, Porphyrius, jamblicus, Proclus, insisting in the steps of Trismegistus and Socrates, make no doubt of it: Nor Stoics but that there are such spirits, though much erring from the truth. Concerning the first beginning of them, the 
o Pererius in Genesin lib. 4. in cap. 3. ver. 23.  Thalmudists say that Adam had a wife called Lilis, before he married Eve, and of her he begat nothing but Devils. The Turks 
p See Strozzius Cicogna omnifariae Mag. lib. 2. cap. 15. Io. Aubanus, Bredenbachius.  Alcoron is altogether as absurd and ridiculous in this point, but the Scripture informs us Christians, how Lucifer the chief of them, with his associates, 
q Angelus per superbiam seperatus à Deo qui in veritate non stetit. Austin. Nature of Devils.  fell from heaven for his pride, and ambition, created of God, placed in heaven, & sometimes an Angel of light, now cast down into Hell, and delivered into Chains of darkness, Pet. 2.2.4. to be kept unto damnation. That foolish opinion in the mean time, of those which will have them to be nothing, but the souls of men departed, 
Nutriuntur & excrementa habent, quod pulsata doleant solido percussa ●orpore.  Proclus confutes at large, in his book de Animâ & Doemone.  

r He lived 500 years since.  Psellus a Christian, and sometimes tutor saith Cuspinian to Michael Parapinatius, Emperor of Greece, a great observer of the nature of Devils, holds that they are 
s Apuleius: spiritus animalia sunt animo passibilia, ment rationalia, corpore aeria, tempore sempiterna.  corporeal, and have aerial bodies, that they are mortal, live and dye, that they are nourished and have excrements, that they feel pain if they be hurt (which Cardan confirms) or strooken: and if their bodies be cut, with admirable celerity they come together again. Austin in Gen. lib. 3. de lib. arbit. holds as much, Mutata casu corpora in deteriorem qualitatem aeris spissioris. That in their fall their bodies were changed into a more aerial & gross substance. That they can assume all manner of shapes at their pleasures, appear in what likeness they will themselves, that they are most swift in motion, and can pass many miles in an instant, and so likewise 
u Cyprian in Epist. montes etiam & animalia-transferre possunt: as the devil did Christ to the top of the Pinnacle: & Witches are often translated. See more in Strozzius Cicogna, lib. 3. cap. 4. Omnif. Mag. Per aera subducere & in sublime corpora far possunt, Biarmannus. Percussi dolent & uruntur in conspicuos cineres, Agrippa. l. 3. c. 19 the occult. Philos.  transform bodies of others into what shape they please, and with admirable celerity remove them from place to place. Zanchius, Bodine, Spondanus and others are of opinion, that they can 'cause a true Metamorphosis, as Nebucadnezar was really translated into a Beast, Lot's wife into a pillar of salt; Ulysses' companions into Hogs & Dogs by Cyrces' charms: Turn themselves & others, as they do witches into Cats, Dogs, Hares, Crows, &c. Strozzius Cicogna hath many examples. lib. 3. omnif. mag. cap. 4. & 5. which he there confutes. That they can be seen when and in what shape, and to whom they will, saith Psellus, Tametsi nil tale viderim nec optem videre: Though he himself never saw them nor desired it; & use sometimes carnal copulation (as elsewhere I shall 
x Part. 3. Sect. 2 Memb. 1. Sub. 1. Love Melancholy.  prove more at large) with women and men. Many will not believe that they can be seen. Marcus of his credit told Psellus that he had often seen them. Paracelsus confesseth that he saw them divers times, & conferred with them, and so doth Alexander. ab 
y Genial dierum. Ita sibivisum & compertum quum prius an essent ambigeret.  Alexandro, that he so found it by experience, when as before he doubted of it. Many deny it, saith Lavater de spectris, part. 1. c. 2. & part. 2. c. 11. because they never saw them themselves. But as he reports at large all over his book especially cap. 19 part. 1. they are often seen. Cardan lib. 19 de subtle relates of his father Facius Cardan; that after the accustomed solemnities, 
Fidem suam liberet.  Ao 1491. 1●. August. he conjured up seven Devils in Greek apparel. about 40 years of age, some ruddy of complexion, & some pale, as he thought, he asked them many questions, and they made ready answer, that they were aerial Devils, that they lived and died as men did, saving that they were fare longer lived (7. or. 8. hundred 
z Sic Hesiodus de Nymphis vivere dicit 10. aetates phaenicum vel 9.7.20.  years) and that they did as fare excel men in dignity, as we do iumentes, and were as fare excelled again of those that were above them, they known all things, but might not reveal them to men, and ruled and domineered over us, as we do over horses, the best Kings amongst us, and the most generous spirits, were not comparable to the basest of them. Sometimes they did instruct men, and communicate their skill, and sometimes again terrify them to keep them in awe, as they thought fit.  
That they are mortal, besides these testimonies of Cardan many other Divines and Philosophers hold. The 
a Cibo & potu uti & venere cum hominibus ac tandem mori. Cicogna 1. part. l. 2. c. 3  Platonists and many Rabbins, Porphyrius and Plutarch, as appears by that relation of Thamus. 
b Plutarch de defect. oraculorum.  The great God Pan is dead. Apollo Pithius ceased; and so the rest. S. Jerome in the life of Paul the Ermite tells a story, how one of them appeared to S. Anthony in the wilderness, and told him as much. 
c Lib. de Zilphis & Pygmies.  Paracelsus of our late writers stiffly maintains that they are mortal, and live and die, as other creatures do. But these paradoxes of their mortality, taking of shapes, transposing bodies, & carnal copulations are sufficiently confuted by Zanc. cap, 10. lib. 4. Pererius in his Comment, and Tostatus questions on the 6. of Gen. Th. Aquin. S. Austin, Wierus, Th. Erastus, Delrio. To. 2. lib. 2. quaesh. 29. They may deceive the eyes of men, but none take true bodies, or make a real Metamorphosis: but as Cicogna proves at large they are 
d Omnia spiritibus plena & ex eorum concordia & discordia omnes boni & mali effectus promanant omnia humana reguntur. paradox. veterum de quo Cicogna. omnif. mag. lib. 2 cap. 3.  Illusoriae & praestigiatrices transformationes ominif. mag. lib. 4. cap. 4. mere illusions and cosening; yet thus much in general. Thomas, Durand, and all the rest grant, that they have understanding far beyond men, and can probably conjecture, and 
e Austin in lib. 2 de Gen. ad literam cap. 17. partim quia subtilioris sensus acumine, partim scientia callidiore vigent & experientiá, propter magnam longitudinem vitae, partim ab Angelis discunt. &c.  foretell many things, they can 'cause and cure most diseases, that they have excellent skill in all arts and sciences, And that the most illiterate Devil is Quovis homine scientior, as 
f Lib. 3. omnif. mag. cap. 2.  Cicogna maintains out of others. They know the virtues of Herbs, Plants, Stones, Minerals, &c. Of all Creatures, Birds, Beasts of the 4. Elements, Stars, Planets, and can aptly apply them and make use of them as they see good: knowing the causes of all Meteors, and the like. 
g Quum tanta sit & tam profunda spirituum scientia mirum non est tot tant●sque res visu admirabiles ab ipsis patrari, & quidem rerum naturalium ope quas multo melius intelligunt, multoque peritius suis locis & temporibus applicare norúnt quam homo, Cicogna.  They can produce miraculous alterations in the air, and most wonderful effects. But that which Bodine lib. 4. Theat. nat. thinks that they can tell the secrets of a man's heart is most false. His reasons are weak, & sufficiently confuted by Zanchius lib. 4. cap; 9 and others.  
As for those orders of good and bad Devils, which the Platonists hold, is altogether erroneous, and those Ethnics, 
Orders.  boni and mali Genij, are to be exploded. That which 
h De Deo Socratis, adest mihi divinâ sort daemonium quoadam à primâ pueritia me secutum, saepe dissuadet impellit nunquam instar vocis. Plato.  Apuleius, Xenophon and Plato contend of Socrates Daemonium, is most absurd. That which Plotinus of his, that he had likewise Deum pro Daemonio, and that which Porphiry concludes of them all in general, if they be neglected in their sacrifice they are angry, and sand many plagues amongst us; but if pleased than they do much good, is as vain as the rest, and confuted by Austin lib. 9 cap. 8. de Civit. Dei. Eusebius lib. 4. praeparat. Evangel. cap. 6. and others. Yet thus much I find, that our Schoolmen and 
i Agryppa lib. 3. de occul. ph. c. 18 Zanch. Pictorius Pererius, Cicogna l. 3. c. 1. &c.  other Divines make nine kinds of bad Devils, as Dionysius hath done of Angels. In the first rank are those false Gods of the Gentiles, which were adored heretofore in several Idols, and gave Oracles at Delphos and elsewhere, whose prince is Belzebub. The second rank is of Liars, and Aequivocaters, as Apollo Pythius, and the like. The third are those vessels of anger, inventors of all mischief, 
k Vasa irae. c. 13  as that Theutus in Plato. Esa calls them vessels of fury; their prince is belial. The fourth are malicious revenging Devils, and their prince is Asmodeus. The fift kind are cozeners, such as belong to magicians & witches, their prince is Satan. The sixt are those aerial Devils that 
l Quibus datum est nocere terrae & mari, &c.  corrupt the air & cause plagues, thunders, fires, &c. spoken of in the Apocalypses, and Paul to the Ephesians names them the princes of the air, Meresin is their prince. The seaventh is a destroyer, captain of the furies, causing wars, tumults, combustions, uproars, mentioned in the Apocalypses, and called Abaddon. The eight is that accusing or calumniating Devil, whom the Greeks call Diabolus, that drives us to despair. The ninth are those tempters in several kinds, and their prince is Mammon. Psellus makes six kinds, but none above the Moon: but Gazeus cited by 
m Phisiol. Stoichorum è Senec. lib. 1 cap. 28.  Lipsius will have all places full of Angels and Devils, above and beneath the Moon, etherial and aerial, which Austin cites out of Varro lib. 7. de civitat. Dei cap. 6. 
n Vsque ad lunan animas esse aethereas vocarique heroas, lares, genios.  The celestial Devils above, and aerial beneath: or as some will Gods above, Semidei, or half Gods beneath, Lares, Heroes, Genij, which climb higher, if they lived well as the Stoics held, but grovel on the ground as they were base in their lives, nearer to the earth: and are Manes, Lemures, &c. 
o Mart. Capella.  They will have no place voided, but all full of spirits, devils, or some other inhabitants. Plenum coelum, aër, aqua, terra, & omnia sub terrâ, saith 
p Nihil vacuum ab his ubi vel capillum in aere vel aquâ iaceas.  Gazeus. Not so much as an hair breadth empty in heaven, earth, or waters, above or under the earth. The earth is not so full of flies in summer, as it is at all times of invisible Devils, this 
q Lib. de Zilph.  Paracelsus stiffly maintains, & that they have every one their several Chaos. 
r Lib. 7. cap. 3.4 & 5. Syntax. art. mirab.  Gregorius Tolosanus makes seven kinds of etherial Devils, according to the number of the seven Planets. Saturnine, jovial, Martial, &c. which live about them, and as so many assisting powers 'cause their operations, and will have, in a word, as many of them as there be stars in the skies. 
s Comment. in dial, Plat. de amore, cap. 5. Vt sphaera qualibet super nos ita praestantiores habet habitatores suae spherae consortes, ut habet nostra.  Marcilius Ficinus seems to second this opinion out of Plato, or from himself I know not, as every Sphere is higher, so hath it more excellent inhabitants: which belike is that Galileus à Galileo, & Kepler aims at in his nuncio Syderio, when he will have 
t Saturninas & jovial accolas.  Saturnine & jovial inhabitants. And Tycho Brahe doth in some sort touch or insinuate in one of his Epistles, but these things 
* In loca detrusi sunt infra coelestes orbs in aerem scilicet & infra ubi judicio generali reservantur.  Zanchius explodes, cap. 3. lib. 4.  
So that according to these men, the number of these Spirits must needs be infinite. For if that be true that some of our Mathematicians say: that if a stone should fall from that starry heaven, or eight Sphere, and should pass every hour an hundreth miles, it would be 65. years or more before it would come to ground, by reason of the great distance of heaven from earth, which contains, as some say 170 Million 803 miles, besides those other heavens, whether they be Crystalline or watery which Maginus adds, which peradventure hold as much more, how many such spirits may it contain? And yet for all this 
u ●. 63. art. 9  Thomas, and Albertus, and most hold that there be fare more Angels than Devils.  
But be they more or less, Quod supra nos nihil ad nos. We are only to speak in brief of these sublunary Devils, for the rest, 
Sublunary devils and their kinds.  our Divines hold that the Devil hath no power over stars, or heavens. 
x Virg. 8. egg.  Carminibus coelo possunt deducere lunam &c. those are poetical fictions, and that they can 
y Aen. 4.  sistere aquam fluvijs, & vertere sidera retro, &c. as Canidia in Horace, 'tis all false. 
z Austin: hoc dixi ne quis existimet habitare ibi mala daemonia, ubi Solemn & I unam & Stellas Deus ordinavit. & alibi. nemo arbitraretur Daemonen coelis habitare cum Angelis suis. unde lapsum credimus. Idem Zanchius l 4. c. 3. de Angelis malis. Pererius in Gen cap. 6. lib. 8. in ver. 2.  They are confined until the day of judgement, to this sublunary world, and can work no farther than the four Elements, and as God permits them. Wherefore of these sublunary Devils, Psellus makes six kinds, fiery, aerial, terrestrial, watery, and subterranean Devils, besides those Fairies, Satyrs, Nymphs, &c.  
Fiery Devils are such as commonly work by blazing stars, fire-drakes, & sergeant Suns and Moons, which never appear, saith Cardan, but they signify some mischief or other to come unto men: Our stories are full of such apparitions. Some think they keep their residence in that Hecla, mountain in Island, Aetna in Sicily. Lypera, Vesnuius, &c. These Devils were worshipped heretofore by that superstitious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the like.  
Aerial Devils are such as keep quarter most part in the 
a Domos diruunt muros Deijciunt immiscent se turbinibus & procellis & pulverem instar columnae evehunt Cicogna. l. 5. c. 5.  air, cause many tempests, thunder, and lightnings, tear Okes, fire Steeples, Houses, strike Men and Beasts, make it rain stones as in Livies time, wool, Frogs, &c. Counterfeit armies in the air, as at Vienna before the coming of the Turks, and many times in Rome, as 
b Quest. in Liu.  machivel hath illustrated by many examples. These can corrupt the air, & cause plagues, cause tempests, shipwrecks, fires, inundations. At Mons Draconis in Italy there is a most memorable example in 
c De bello Neapolitano. lib. 5.  jonianus Pontanus. And nothing so familiar if (we may believe those relations of Saxon Grammat. Olaus Magnus, Damianus A-Goes) as for Witches & Sorcerers, in Lapland, 
d Suffitibus gaudent Idem Iust. Mart. in Apol. pro Christianis.  Lituania, and all over Scandia, to cell winds to Mariners, and cause tempests, as Marcus Polus the Venetian relates likewise of the Tartars. These kinds of Devils are much delighted in Sacrifice, saith Porphyrius, and held all the world in awe, & had several names, Idols, Sacrifices in Rome, Greece, Egypt, and at this day tyrannize over and deceive those Ethnics and Indians, being adored and worshipped for 
e In Dei imitationem. saith Eusebius.  Gods. And are now as much respected by our Papists, saith 
f Et nunc sub divorum nomine coluntur à pontificiis.  Pictorius, under the names of Saints. These are they which Cardan thinks desire so much carnal copulation with Witches, transform bodies, and are so very cold, that serve Magicians. His father had one of them, as he is not ashamed to 
g Lib 18. de rerum var.  relate, an aerial Devil bound to him for 20 and eight years. As Agrypa's dog had a devil tied to his collar, some think, and Paracelsus (or else Erastus belies him) had one confined to his sword pummel: others wear them in rings &c. jannes' and jambres did many things of old by their help, Simon Magus, Cinops, and Tritemius of late, that shown Maximilian the Emperor his wife after she was dead, & verrucam collo eius, saith 
h Lib. 3. cap. 3. de magis & vene ficis, &c. Nereids.  Godelman, so much as the wart in her neck. Delrio lib. 2. hath many examples of their feats: And Cicogna lib. 3. cap. 5. Wierus in his books de praestig. daemonum, &c.  
Water devils, are those Naiads or water Nymphs, which have been heretofore conversant about Waters and Rivers. The water, as Paracelsus thinks, is their Chaos, wherein they live, some call them Feries, and say that Habundia is their Queen, these cause inundations, many times shipwrecks, & deceive men several ways, as Succubae or otherwise. 
i Lib. de Zilphis  Paracelsus hath several stories of them, that have lived and been married to mortal men, and so continued for certain years with them, and after upon some dislike have forsaken them. Such a one was Aegeria with whom Numa was so familiar, Diana, Ceres, &c. 
k Lib. 3.  Olaus Magnus, hath a long narration of one Hotherus a King of Sueden, that having lost his company, as he was hunting one day, met with these water Nymphs or Fairies, and was feasted by them. And Hector Boëthius, of Macbeth and Banco, two Scottish Lords, that as they were wandering in the Woods, were told their fortunes by three strange women. To these heretofore they did use to sacrifice, by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or divination by waters.  
Terrestrial Devils, are those 
l Pro salute hominum excubare se simulant sed in eorum pernitiem omnia moli●●tur. Aust.  Lares, Genij, Fauns, Satyrs, 
† Dryads, Oreades, Hamadryades.  wood-nymphs, Foliots, Fairies, Robin good fellows, Trulli &c. Which as they are most conversant with men, so they do them most harm. Some think it was these alone that kept the Heathen people in awe of old, and had so many Idols, & Temples erected to them. Of this range was Dagon amongst the Philistines, Beli amongst the Babylonians, 
Eluas Olaus vocat. lib. 3.  Astartes amongst the Sydonians; Baal amongst the Samaritans; Isis and Osiris amongst the Egyptians, &c. Some put our Fairies into this rank, which have been in former times adored with much superstition, with sweeping their houses, and setting of a pail of clean water, good victuals and the like, and then they should not be pinched, but find money in their shoes, and be fortunate in their enterprises. These are they that dance on heaths and greene's, as 
m Part. 1. c. 19  Lavater thinks, and 
n Lib. 3. cap. 11. Eluarum choreas Olaus lib. 3. vocat. saltum adeo profunde in terras imprimuns ut locus insigni deinceps virore orbicularis sit, & gramen non pareat.  Olaus Magnus, and are sometimes seen by old women and children. Hieron. Pauli, in his description of the city of Bercino in Spain, relates how they have been familiarly seen near that town, about fountains and hills. 
o Lib. de Zilph. & Pygmies. Olaus lib. 3.  Paracelsus reckons up many places in Germany, where they do usually walk in little coats, some two foot long. A bigger kind there is of them, called with us Hobgoblins, and Robin good fellows, that would in those superstitious times, grind Corn for a mess of milk, cut wood, or do any manner of drudgery work: They would mend old Irons, in those Aeolian Isles of Lypara, in former times, and have been often seen & heard. 
p Lib. 7. cap, 14. qui & in famulitio viris & faeminis inseruiunt  Tholosanus calls them Trullos' and Getulos, and saith that in his time they were common in many places of France. Dithmarus Bleskenius, in his description of Island, reports of a certainty, that almost in every family they have some such familiar spirits. And Faelix Malleolus in his book de crudelitate demonum, affirms as much, that these Trolli, or Telchives, are very common in Norway, and 
q Ad ministeria utuntur.  seen to do drudgery work. To draw water, saith Wierus, lib. 1. cap. 22. dress meat or any thing. Another kind of these there are, which frequent forlorn 
r Where treasure is hid, as some think, or some murder, or such like villainy committed.  houses, which the Italians call Foliots, most part innoxious, 
* Lib, 16. de rerum varietat.  Cardan holds: They will make strange noises in the night, fling stones, rattle chains, shave men, fling down platters, stools, chests, sometime appear in the likeness of Hares, Crows, Frogs, Dogs, &c. 
s Epist. lib. 7.  Plinius Secundus remembers such a house at Athens, which Athenodorus the Philosopher hired, which no man durst inhabit for fear of Devils. Whether I may call these Zim and Ophin which isaiah cap. 13.21. speaks of I make a doubt. These kind of Devils many times appear to men, & affright them out of their wits sometimes walking at 
t Meridionales daemons Cicogna calls them, or Alastores, l. 3 cap. 9  noon day, sometimes at nights, counterfeiting dead men's Ghosts, as that of Caligula, which, saith Suetonius, was seen to walk in Lauinia's gardens; and are frequently seen circa sepulchra & Monasteria. Lavat. lib. 1, cap. 19 In Monasteries and about Churchyards, and foretell men's deaths, by several signs, as knocking, groanings, &c. See more of these in the said Lavater. Thyreus de locis infestis, part. 3. cap. 58. Pictorius, Delrio, Cicogna, lib. 3. cap. 9 Negromancers take upon them to raise and lay them at their pleasures. And so likewise those which Mizaldus calls Ambulones that 
u Lordship a Desert in Asia, noted for such walking spirits, by M. Polus.  walk about midnight on great Heathes and desert places, which, saith 
x Part. 1. c. 19● Abducunt eos a recta viá, & viam iter facientibus intercludunt.  Lavater, draw men out of the way, and lead them all night a by-way, or quite bar them of their way: these have, several names in several places. Hieronim. Pauli in his book of the hills of Spain, relates of a great 
y Mons sterilis & nivosus ubi intempestâ nocte umbrae apparent.  hill in Cantabria where such spectrums are to be seen. Lavater and Cicogna have variety of examples, of Spectrums and walking Devils in this kind.  
Subterranean Devils, are as common as the rest and do as much harm. Olaus Magnus lib. 6. cap. 19 makes six kinds of them, Some bigger some less. These, saith 
z In Cosmograp.  Munster, are commonly seen about mines of metals, And are some of them innoxious, some again do harm. The mettal-men in some places accounted it good luck, and a sign of treasure, and rich Ore when they see them. Georgius Agricola, in his book de subterraneis animantibus, cap. 37. reckons up two more notable kinds of them, which he calls 
a Vestiti more metallicorum gestus & opera eorum imitantur.  Getuli and Cobali, which are clothed after the manner of mettal-men, and will many times imitate their works. Their office, as Pictorius and Paracelsus, think, is to keep treasure in the earth, that it be not all at once revealed: and besides 
b Immisso in terrae carceres vento horribiles terraemolus efficiunt quibus saepe non domus modo et turres sed civitates integrae et insule haustae sunt Their offices, operations, study.  Cicogna avers, that they are the cause many times of horrible Earthquakes. Which swallow up sometimes not houses only, but whole Lands and Cities, in his 3 book, cap. 11. he gives many instances.  
Thus the Devil reigns, and in a thousand several shapes As a roaring Lion still seeks whom he may devour, 1 Pet. 5. by Earth, Sea, Land, Air, as yet unconfined, he rageth while he may to comfort himself, as 
c Lanctantius 2 de origine erroris cap. 15. high maligni spiritus per omnem terram vagantur, & solatium perditionis sua perdendis hominibus operantur.  Lactantius thinks, with other men's falls, he labours all he can to bring them into the same pit of perdition with him. For 
d Mortalium calamitates epulae sunt malorum demonum. Synesius.  men's miseries, calamities, and ruins, are the Devils banqueting dishes. By many temptations and several engines, he seeks to captivated our souls. The Lord of lies, saith 
e Dominiss men daces à seipso deceptus alios decipere cupit, adversarius humani generis, Inventor mortis, superbiae institutor, radix malitiae, scelerum caput, princeps omnium vitiorum, surit inde in Dei contumeliam, hominem pernitiem. de horum conatibus & operationibus lege Epiphanium, 2. Tom lib. 2. Dionysium cap. 4. Ambros. Epist. lib. 10. ep. 8. & 84. August. de Civ. Dei lib. 5. cap, 9, lib 8 cap. 22 lib 9▪ 18 lib. 10▪ 21.7 Theophil. in 12. Mat. Basil ep. 141. Leonem Sir 60. Theodoret in 11. Cor. Ep 2. Chrysost, home 53. in 12 Genes. Greg. in 1. Cap. joh. Barthol. de prop. l 2. c. 20. Zanchium lib 4. de malis angelis. Perer. in Gen. lib. 8. in cap. 6.2. Origen. saepe preliis intersunt itinera & negotia nostra quaecunque, dirigunt cladestinis subsiliis optatos saepe praebent successus.  Austin, as he was deceived himself, he seeks to deceive others, the ringleader to all naughtiness, as he did by Eve and Cain, Sodom, and Gomorah, so would he do by all the world. Sometimes he tempts by covetousness, drunkenness, pleasure, pride, &c. he studies our overthrow, and seeks our destruction. And although he pretend many times humane good, and venditate himself for a God, by curing of several diseases, aegris sanitatem, & caecis luminis visum restituendo, as Austin declares, lib. 10. de Civ. Dei, cap. 6. as Apollo, Aesculapius, Isis of old have done, divert plagues, and assist them in wars, portend our good, yet nihil his impurìus, scelestius, nihil humano generi infestius, nothing so impure, nothing so pernicious, as may well appear by their tyrannical, and bloody sacrifices of men to Moloch, and which are still in use amongst those Barbarous Indians, their several deceits & cosening to keep men in obedience, their superstitious impositions of fasts, penury, &c. heresies, superstitions, observations of meats, times, &c. by which they 
f Et velut mancipia circumfert, Psellus.  crucify the souls of mortal men, as shall be showed in our Treatise of Religious Melancholy. Medico adhuc tempore finitur malignari, as 
g Lib. de transmut. Malac. epis.  Bernard expresseth it, by God's permission he rages awhile, hereafter to be confined to hell and darkness, 
h Godelmanus cap. 3. lib. 1. de Magis, Idem Zanchius lib. 4. cap. 10. & 11. de malis angelis  which is prepared for him and his angels, Mat. 25.  
How fare their power doth extend, it is hard to determine, we find by experience, that they can hurt not our fields only, cattles, goods, but our bodies and minds. At Hammel in Saxony. Ao 1484.20. junij, The Devil in the likeness of a pied piper, carried away 130. children, that were never after seen. Many times men are 
i Nociuâ Melancholia furiosos efficiunt, & quandoque penitus intersiciunt. G. Picolomineus Idemque Zanchius cap. 10. lib 4. si Deus permittat corpora nostra movere possunt, alterare, quovis morborum & malorum genere afficere, imo & in ipsa penetrare & saevire.  affrighted out of their wits, carried away quite sometimes, and severally molested by his means. Plotinus the Platonist, lib. 14. adversus Gnost. laughs them to scorn, that hold the Devil can 'cause any such diseases. Many think he can work upon the body, but not upon the mind. But experience pronounceth otherwise, that he can work both upon body and mind. Tertullian is of this opinion, cap. 22. 
k Inducere potest morbos & sanitates.  that he can 'cause both sickness and health, and that secretly 
l Viscerum actiones potest inhibere latenter & venenis nobis ignotis corpus inficere.  Taurellus adds, by clancular poisons he can infect the bodies, and hinder the operations of the bowels, though we perceive it not, closely creeping into them, saith 
m Irrep●ntes corporibus occultè morbos fingunt, mentes terrent, membra distorquent. Lips. Phil. Stoic. lib. 1. c. 19  Lipsius, & so crucify our souls. For being a spiritual body, he struggles with our spirits, saith Rogers, & suggests according to 
n De rerum var. l. 16. c. 93.  Cardan, verba sine voce, species sine visu, envy, lust, anger, &c. As he sees men inclined. The manner how he performs it, Biarmannus in his Oration against Bodine sufficiently declares, He 
o Quum mens immediatè decipi nequit primum movet phantasiam & ita obfirmat vanis conceptibus ut ne quem facultati aestimative, rationive locum relinqu●t. Spiritus malus invadit animam, turbat sensus, in furorem coniicit. Austin de vit, B●at.  gins first with the fantasy, and moves that so strongly that no reason is able to resist. Now the Fantasy he moves by mediation of humours: Although many Physicians are of opinion that the Devil can altar the mind, and produce this disease of himself. Quibusdam medicorum visum, saith 
p Lib. 3. Fen. 1. Tract. 4. cap. 18.  Avicenna, quod Melancholia contingat à daemonio. Of the same mind is Psellus, & Rhasis the Arab. lib. 1. Tract. 9 Cont. 
q à daemone maximè proficisci, & saepe solo.  that this disease proceeds especially from the devil, & from him alone. And Arculanus cap. 6. in 9 Rhasis, Aelianus Montaltus in his 9 cap. confirms as much, that the devil can 'cause this disease; by reason many times that the parties affected prophecy, speak strange languages, but non sine interuentu humoris, not without the humour as he interprets himself, no more doth Avicenna, si contingat à daemonio, sufficit nobis ut convertat complectionem ad choleram nigram, & sit causa eius propinqua cholera nigra, the immediate cause is choler adust: and there upon belike this humour of melancholy, is called Balneum Diaboli, the Devil's Bath: the Devil spying his opportunity of such humours, drives them many times to despair, fury, rage, &c. mingling himself amongst those humours. And this is that which Lemnius goes about to prove, Immiscent se mali genij pravis humoribus, atque atrae bili, &c. And 
r Cap. de mania lib. de morbis Cerebri Daemons quum sint tenues & incomprehensibiles spiritus se insinuare corporibus humanis possunt & occultè in visceribus operti valetudinem vitiare, somniis animas terrere & mentes furoribus quatere. Insinuant se melancholicorum penetralibus intus ibique considunt & delitiantur tanquam in regione clarissimorum siderun coguntque animum furere.  jason Pratensis that the Devil being a slender incomprehensible spirit, can easily insinuate and wind himself into humane bodies, and cunningly couched in our bowels, vitiate our healths, terrify our souls with fearful dreams, and shake our mind with furies. And in another place. These unclean spirits settled in our bodies, and now mixed with our melancholy humours, do triumph as it were, and sport themselves, as in another heaven. Thus he argues, and that they go in and out of our bodies, as Bees do in a hive, and so provoke us and tempt us as they perceive our temperature inclined of itself, and most apt to be deluded. 
s Lib. 1. cap. 6. occult. Philos.  Agrippa and 
t Part. I cap. 2. de spectris.  Lavater are persuaded that this humour invites the Devil to it, wheresoever it is in extremity, and of all others Melancholy persons are most subject to diabolical temptations, and illusions, and most apt to entertain them) and the Devil best able to work upon them. But whether by obsession, or possession, or otherwise, I will not determine, 'tis a difficult question. Delrio the jesuit Tom. 3. lib. 6. Springer and his Colleague maul. malef. P. Thyreus. Hieroninus Mengus Flagel. daem. and others of that rank of pontificial writers, it seems by their exorcisms and conjurations approve of it, having forged many stories to that purpose. A Nun did eat a lettuce 
t Sine cruse & sanctificatione sic à daemone obsessa. dial. Greg pap. cap. 9  without grace, or signing it with the sign of the Cross, and was instantly possessed. Durand. lib. 6. Rational. cap. 86. num. 8. relates that he saw a wench possessed in Bononia with two Devils, by eating an unhallowed Pomegranet, as she did afterwards confess, when she was cured by exorcisms. And therefore our Papists do sign themselves so often with the sign of the Cross, ne daemon ingredi ausit, and exorcise all manner of meats, as being unclean or accursed otherwise, as Bellarmine defends. Many such stories I find amongst Pontificial writers, to prove their assertions, let them free their own credits: some few I will recite in this kind out of most approved Physicians. Cornelius Gemma lib. 2. de nat. mirac. cap. 4. relates of a young maid, called Katherine Gualther a Coupers' daughter, Ao 1571. that had such strange passions and convulsions, that three men could not sometimes hold her, she purged a live Eel, which he saw a foot and a half long, and touched himself, but the Eel afterward vanished, she vomited after some 24l of black stuff of all colours, twice a day for fourteen days: and after that she vomited great balls of hair, pieces of wood, pigeons dung, parchment, Goose dung, coals; and after them 2 pound of pure blood, & then again coals, and stones, of which some had inscriptions, bigger than a walnut, some of them pieces of glass, brass, &c. Besides strange paroxysms of laughing, weeping, and ecstasies, &c. Et hoc inquit cum horrore vidi, this I saw with horror. They could do no good on her by physic, but left her to the Clergy. Marcellus Donatus lib. 2. cap. 1. de med. mirab. hath such another story of a country fellow, that had four knives in his belly, Instar serrae dentatoes indented like a saw, every one a span long, and a wreath of hair like a globe, with much baggage of like sort, wonderful to behold. How it should come into his guts, he concludes, Certè non alio quam daemonis astutiâ & dolo. Langius epist. med. lib. 1. epist. 38. hath many relations to this effect, and so hath Christophorus à Vega. Wierus, Skenkius, Scribanius, all conclude that they are done by the subtlety and illusion of the Devil. If you shall ask a reason of all this, 'tis to try us and our faith, 'tis for our offences, and for the punishment of our sins, by God's permission they do this, Carnifices vindictae iustae Dei, as 
u Lib. 28. cap. 26. To. 2.  Tholosanu● styles them, Executioners of his will: or rather as David, Psal. 7●. ver. 49. He cast upon them the fierceness of his anger, indignation, wrath, and vexation by sending out of evil angels. So did he afflict job, Saul, The lunatics and daemoniacal persons whom Christ cured, Mat. 4.8. Luc. 4.11. Luc. 13. Marc. 9 Tobit. 8.3. &c. This I say happeneth for a punishment of sin, for their want of faith, incredulity, weakness, distrust, &c.   

SUBSEC. 3 Of Witches and Magicians how they 'cause melancholy.  
YOu have heard what the Devil can do of himself, now you shall hear what he can perform by his instruments, who are many times worse (if it be possible) than he himself, and to satisfy their revenge and lust, 'cause more mischief, multa enim mala non egisset daemon, nisi provocatus à sagis, as 
x De Lamijs.  Erastus thinks; much harm had never been done, had he not been provoked by Witches to it; He had not appeared in Samuels shape, if the Witch of Endor had let him alone; or represented those serpents in Pharao's presence, had not the Magicians urged him unto it: nec morbos vel hominibus, vel brutis infligeret: Erastus maintains, si sagae quiescerent; men and cattles might go free, if these Witches would let him alone. Many deny Witches at all, or if there be any, they can do no harm: of this opinion is Wierus lib. 3. cap. 53 de praestig. daem. Austin Lerchemer a Dutch writer, Biarmanus, Ewichius, Euwaldus. our countryman Scot: but on the contrary are most Lawyers, Divines, Physicians, Philosophers, Austin. Hemingius, Daneus, Chytreus, Zanchius, Aretius, &c. Delrio, Springer, Cuiatius, Bartolus, consil. 6. To. 1. Bodine daemomant. lib. 2. cap. 8. Godelman, Damhoderius, &c. Paracelsus, Erastus, Scribanius, Camerarius, &c. The parties by whom the Devil deals, may be reduced to these two, such as command him in show at lest, as Conjurers, or such as are commanded as Witches, that deal ex parte implicitè, or explicitè, as the 
y Rex jacobus Daemonol. l. 1. c. 3  King hath well defined; Many subdivisions there are, and many several Species of Sorcerers, and Witches, Enchanters, Charmers &c. and have been tolerated heretofore some of them; and Magic hath been publicly professed in former times, in 
z An University in Spain in old Castille.  Salamancae, and some other places, though after censured by several 
a Oxford and Paris, see finem. P. Lumbardi.  Universities, and now generally contradicted. That which they can do, is as much almost as the Devil himself, who is still ready to satisfy their desires, to oblige them the more unto him. They can 'cause tempests, storms, which is familiarly practised by Witches in Norway, Island, as I have proved. They can make friends enemies, and enemies friends, 
† Steriles nuptos & inhabiles.  by philters, 
b Erastus.  turpes amores conciliare, enforce love, hurt, and infect men and beasts, vines, corn, cattles, make wo●en abortive, not to conceive, barren, men and women, unapt and unable, married and unmarried, 50 several ways, saith Bodine: fly in the air, meet when & where they will, as Cicogna proves, & Lavat. de spect. part. 2. cap. 17. make men victorious, fortunate, eloquent. And therefore in those ancient 
c Milles.  Monamachies and combats, 
Adolphus Scribanius.  they were searched of old, they had no Magical charms; they can make 
d D. Luther. in primum praeceptum.  stick-free's, such as shall endure a rapiers point, or musket shot and ne'er be wounded, 
e Lavater Cicog.  represent dead men's shapes, altar and turn themselves and others into several forms, at their pleasures: And last of all cure, and cause most diseases, 
f Erastus.  to such as they hate, and this of 
g Virg. Aeneid. 4. incantatricem describens: Haec se carminibus promittit soluere mentes: Quas velit hast alijs duras immittere curas.  Melancholy amongst the rest. Paracelsus To. 4. de morbis amentium. Tract. 1. in express words affirms, multi fascinantur in melancholian, many are bewitched into Melancholy, out of his experience. The same saith Daneus lib. 3. de sortiarijs. Vidi inquit, qui melancholicos morbos gravissimos induxerunt: I have seen those that have caused Melancholy in the most grievous manner, 
h Godelmannus cap 7. lib 1. nutricum mammas praesiccant, solo tactu podagram, Apoplexiam, Paralisin, & alios morbos quos medicina curare non poterat.  dried up womens' paps, and cured gout, palsy, this and Apoplexy, Falling Sickness, which no Physic could help: solo tactu, by touch alone. Ruland in his 3. Cent. cura. 91. gives an instance of one David Held a young man, who by eating cakes which a Witch, gave him mox delirare coepit; began to dote on a sudden, and was mad, F.H.D. in 
i Factus inde Maniacus, spic. 2. sol. 147.  Hildisheim, consulted about a Melancholy man, thought his disease was partly Magical, and partly natural, because he vomited pieces of iron and lead, and spoke such Languages as he had never been taught: but such examples are common in Scribanius, and others. The means by which they work, are commonly Char●es, Images, as that in Hector Boethius of King duff: characters stamped of sundry metals, and at such and such constellations, knots, amulets, words, Philters, &c. which generally make the parties affected melancholy, as 
k Omnia Philtra etsi inter se differant, hoc habent common, quod hominem efficiant melancholicum. ep. 231. Scolzij.  Monavius discourseth at large in an Epistle of his to Acolsius, giving instance in a Bohemian Baron that was so troubled, by a Philter taken. Not that there is any such power at all, in such spells, charms, and barbarous words, but that the devil doth use such means to delude them.   

SUBSEC. 4. Stars a cause. Figures from Physiognomy, Metoposcopi, Chiromancy.  
Natural causes, are either Primary and Universal, or Secundary and more Particular. Primary causes are the Heavens, Planets, Stars, &c. by their influence, as our Astrologers hold, producing this and such like effects. I will not here stand to discuss obitèr, whether Stars be causes, or signs, or to apologise f●r judicial Astrology. If either Sextus Empericus, Picus Mirandula, Sextus ab Heminga, Pererius, Erastus, chamgers, &c. have so fare prevailed with any man, that he will attribute no virtue at all to the Heavens, or to Sun and Moon, more than he doth to their signs, at an Innkeepers post, or Tradesman's shop, or generally condemn all such Astrological Aphorisms, approved by experience, I refer him to Bellantius, Pirovanus, Marascallerus, Goclenius, Sr Christopher Heydon &c. If thou shalt ask me what I think. I must 
l Cum illo dicam, doctis hisce erroribus versatus sum.  answer, they do incline, but not compel; no necessity at all: 
m Astra regunt homines, & regit astra Deus.  Agunt, non cogunt: and so gently incline, that a wise man may resist them; sapiens dominabitur astris: they rule us, but God rules them. All this me thinks 
n Chirom. lib. 5. Quaeris à me quantum operantur astra, dico in nos nihil astra urgere, sed animum proclives trahere, qui sic tamen liberi sunt, ut si ducem sequantur rationem, nihil efficient, sin vero naturam, id agere quod in brutis ferè.  johan. de judagine hath comprised in brief. Quaeris à me quantum in nobis operantur astra? &c. Will't thou know how fare the stars work upon us? I say they do but incline us, and that so gently, that if we will be ruled by reason, they have no power over us; but if we follow our own nature, and be led by sense, they do as much in us, as in brute beasts, and we are no better. So that I hope I may justly conclude with 
o Caelum vehi culum divinae virtutis, evius mediante motu, lumine, & influentià, Deus elementaria corpora ordinat & disponit. Th. de Veio Caietanus in Psal. 104.  Caretan, that Caelum is vehiculum divinae virtutis &c. that the Heaven is God's Instrument, by mediation of which, he governs & disposeth these elementary bodies, or a great book, as one calls it, wherein are written many strange things, for such as can read, 
p Mundus iste quasi lyra ab excellentissimo quodam artifice concinnata, quem qui norit, mirabiles eliciet harmonias. I D●e Aphorismo 11.  or an excellent harp, made by an eminent workman, of which he that can but play, will make most admirable music. But to the purpose.  

q Medicus sine caeli peritiá nihil est, &c, nisi genesim sciverit, ne tantillum poterit. Lib. de podagrâ.  Paracelsus is of opinion, that a Physician, without the knowledge of stars, can neither understand the cause, or cure of any disease, either of this, or gout, not not so much as toothache: Except he see the peculiar geniture & Scheame of the party affected. And for this proper Malady, he will have the principal and primary cause of it proceed from the Heaven, ascribing more to stairs than humours, 
r Constellatio in causa est: & influentia caeli morbum hunc movet, interdum omnibus alijs amotis. Et alibi. Origo eius à caelo petenda est. Tr. de morbis amentium.  and that the constellation alone many times produceth melancholy, all other causes set apart. He gives instance in Lunatic persons, that are depraved of their wits by the Moon's motion; and in another place, refers all to the Ascendent, and will have the true & chief cause of it to be sought from the Stars. And 'tis not his opinion only, but many Galenists & Philosophers, though they not so stiffly & peremptorily, maintain as much. This variety of melancholy-symptomes, proceed from the stars, saith 
s Lib. de anima cap. de humorib. Ea varietas in Melancholia, habet caelestes causas.  Melancthon. The most generous melancholy, as that of Augustus comes from the conjunction of Saturn and jupiter in Libra: the bad, as that of Catilines from the meeting of Saturn and the Moon in Scorpio. jovianus Pontanus in his 10. book, 
☌ ♄ & ♃ in ♎.  and 13. Chap. de rebus caelestibus, 
☌, ♂ & ☽ in ♏.  discourseth to this purpose at large. Ex atrâ bile varij generantur morbi &c. 
t Ex atrâ bile varij generantur morbi, per inde ut ipse multum calidi aut frigidi in se babuerit, quum utrique suscipiendo quam aptissima sit, tamet si suâpte naturâ frigida sit. An non aqua sic afficitur à calore utardeat, ● à frigore, ut in glaciem concrescat, & haec varietas distinctionum alij flent, rident, &c.  many diseases proceed from black choler, as it shall be hot or cold: & though it be cold in his own Nature, yet it is apt to be heated, as water may be made to boil, and burn as bad as fire: and made as Ice, and thence proceed such variety of symptoms, some mad, some solitary, some laugh, some rage &c. The cause of all which intemperance, he will have chief and primarily to proceed from the Heavens, 
u Hanc ad intemperantiam gignendam plurimum confert ♂ & ♄ positio ☿ &c.  from the position of Mars, Saturn, and Mercury. His Aphorisms be these: 
x ☿ Quoties alicuius geniturâ in ♍ & ♓ adverso signo positut horoscopum portilitèr tenuerit, atque etiam à ♂ vel ♄ □ radio percussus fuerit, natus ab insaniâ vexabitur.  Mercury in any geniture, if he shall be found in Virgo, or Pisces his opposite sign, and that in the Horoscope, irradiated by those quartile aspects of Saturn or Mars, the child shall be mad or melancholy. Again, 
y Qui ♄ & ♂ habent, alterum in culmine, alterum imo caelo, cum in lucem venerit melancholicus erit, à quâ sanabitur, si ☿ illos irradiarit.  He that shall have Saturn or Mars, the one culminating, the other in the 4. house, when he shall be borne, shall be melancholy, of which he shall be cured in time, if Mercury behold them. 
z Hâc configuratione natus, aut lunaticus, autment captus.  If the Moon be in conjunction or opposition at the birth-time, with the Sun, or Saturn, or Mars, or a quartile aspect with them, (è malo caeli loco, Leouîtius adds) many diseases are signified, especially the Head and Brain is like to be mis-affected with pernicious humours, to be melancholy, lunatic, or mad. Cardan adds quartâ lunâ natos, Eclipses, Earthquakes. Garceus and Leovitius will have the chief judgement to be taken from the Lord of the Geniture, or when there is no aspect betwixt the Moon and Mercury, and neither behold the Horoscope: or Saturn and Mars shall be Lord of the precedent conjunction or opposition in Sagittary, or Pisces, of the Sun or Moon, such persons are commonly Epilepticke, dote, daemoniacal, Melancholy: but see more of these Aphorisms in the abovenamed Pontanus. Garceus cap. 23. de jud. genitur. Sconer. lib. 1. cap. 8. which he hath gathered out of 
a Ptolomeus centiloquio, & quadripartito tribuit omnia melancholicorum symptomata syderum influentijs.  Ptolemy, Albubater, and some other Arabians, junctine, Ranzovius, Lindhout, Origan &c. but these men you will reject peradventure, as Astrologers, and therefore partial Judges: but hear the Testimony of Physicians, Galenists themselves. 
b Arte Medicâ, accedunt ad has causas affectiones syderum. Plurimum incitant & provocant influentiae caelestes. Velcurio lib. 4. cap. 15.  Crato confesseth the influence of stars to have a great hand in this Disease, so doth jason Pratensis, Lonicerus praefat. de Apoplexiâ, Ficinus, Fernelius, &c. 
c Hildesheim spicel. 2. de Mel.  P. Cnemander acknowledgeth the stars an universal cause, the particular from parents, from the use of these 6. nonnaturall things. Baptista Portae mag. lib. 1. cap. 10.11.15. will have them causes to every particular individuum. Instances and examples to evince the truth of these Aphorisms, are common amongst those Astrologian Treatises. Cardan in his 37. geniture, gives instance in Math. Bologinus. Camerarius hor. natalit. centur. ●. genit. 6, & 7. of Daniel Gare, and others: but see Garceus cap. 33. Luc. Gauricus Tract. 6. de Azemenis, &c. The time of this Melancholy is, when the significators in any geniture are directed according to Art, as the Hor: moon, Hylech &c. to the hostile beams or terms of ♄ and ♂ especially, or any fixed star of their nature, or if ♄ by his revolution, or transitus, shall offend any of those radical promissors in the geniture.  
Other signs there are taken from Physiognomy, Metoposcopy, Chiromancy, which because john de Indagine, and Rotman, the Landsgrave of Hassia his Mathematician, not long since in his Chiromancy; Baptista Porta in his celestial Physiognomy, have proved to have great affinity with Astrology: to satisfy the curious, I am more willing to insert. The general notions 
d Polemus. Adamantus. Io de Indag. c. 9 Montaltus c. 22.  Physiognomers give, be these: Black colour argues natural melancholy: so doth leanness, hirsutnesse, broad veins, much hair on the brows, saith 
e Caput paruum qui habent, cerebrum habent & spiritus plerumque angustos, facilè incidunt in Melancholiam rubicundi, Aetius. Idem Montaltus cap. 22. è Galeno.  Gratanorolus cap, 7. & a little head, out of Aristotle, high sanguine, read colour, argues head melancholy: those that stutter, and are bald, will be soon melancholy, as Avicenna supposeth, by reason of the dryness of their brains: but he that will know more of the several signs of humours, and wits out of Physiognomy, let him consult with Antony Zara, anat. ingeniorum. sec. 1. memb. 13. & 14. Chiromancy hath these Aphorisms to foretell melancholy. Tasneir lib. 5. cap. 2. who hath comprehended the sum of john de Indagine: Tricassus, Coruinus and others in his book, thus hath it: 
f Saturnina à Rascetta per mediam manum decurrens, usq ad radicem montis Saturni, à parvi● lineis intersecta, arguit Melancholicos. Aphoris. 78.  The Saturnine line going from the Rascetta, through the hand, to Saturn's mount, and there intersected by certain little lines, argues melancholy: so if the Vital and Natural make an acute angle. Aphoris. 100 The Saturnine Epaticke, and Natural lines, making a gross triangle in the hand, argue as much: which Goclenius cap. 5. Chiros. repeats verbatim out of him. Ingenerally they conclude all, that if Saturn's mount be full of many small lines and intersections, 
g Agitantur miserijs, continuis inquiet udinibus, neque unquam à solitudine liberi sunt, auxiè affliguntur amarissimis intra cogitationibus semper tristes, suspitiosi, meticulosi, cogitationes sunt velle agrum colere, stagna amant & paludes &c. Io. de Indagine lib. 1.  such men are most part melancholy, miserable, and full of disquietness, care, and trouble, continually vexed with anxious & bitter thoughts, always sorrowful, fearful, suspicious, they delight in husbadry, buildings, pools, marshes, springs woods, walks &c. Thaddeus Haggesius in his Metoposcophia, hath certain Aphorisms derived from Saturn's lines in the forehead, by which he collects a melancholy disposition: & 
h Caelestis Physiog. lib. 10.  Baptista Porta makes observations from those other parts of the body, as if a spot be over the spleen; 
i Cap. 14. lib. 5. Idem, maculae in un●●lu nigrae, lights, rixas, melancholiam significant ab humour in cord tali.  or in the nails, if it appear black, it signifies much care, contention, grief, and melancholy: The reason, he refers to the humours, and gives instance in himself, that for seven year's space, had such continual black spots in his nails, and all that while was in perpetual Lawsuits, controversies for his inheritance, fear, loss, of honour, banishment, grief, care &c. and when his miseries ended, the black spots vanished. Cardan in his book de libris proprijs, tells such another story of his own person, that a little before his Son's death, he had a black spot which appeared in one of his nails, which dilated itself, as he came nearer to his end. But I am over tedious in these toys, which howsoever in some men's too severe censures, they may be held absurd and ridiculous, I am the bolder to insert, as not borrowed of circumforanean rogues and Gipsies, but out of the writings of worthy Philosophers, and Physicians, yet living some of them, & Regious Professors in famous Universities, who are able to patronise that which they have said●, and vindicate themselves from all cavillers and ignorant persons.   

SUBSECT. 5. Old age a cause.  
SEcundary, peculiar causes, efficient, so called in respect of the other precedent, are either congenitae, internae, innatae, as they term them, inward, innate, and inbred: or else outward and adventitious, which happen to us after we are borne: congenit or borne with us, are either natural, as old age, or praeter naturam, as 
b Lib. 1. Path. cap. 11.  Fernelius calls it, that distemperature, which we have from our Parent's seed, it being an hereditary disease. The first of these which is natural to all, and which no man living can avoid, is 
c Venit enim properata malis inopina senectus. Et dolour aetatem iussitinessemeam. Boethius met. ●. de consol. Philos.  old age, which being cold and dry, and of the same quality as melancholy is, must needs 'cause it by diminution of spirits and substance, and increasing adust humours. And therefore 
d Cap. de humoribus lib. de Animâ.  Melancthon avers out of Aristotle as an undoubted truth, senes plerunque delirasse in senectâ, that old men familiarly dote ob atram bilem, or black choler, which is then super-abundant in them. And Rhases that Arabian Physician in his Cont. lib. 1. cap. 9 calls it, 
e Necessarium accidens decrepitis & insepabile.  a necessary and inseparable accident, to all old and decrepit persons. After 
† Psal. 90.10.  70. years (as the Psalmist saith) all is trouble and sorrow, and common experience confirms the truth of it, in all weak old persons, especially in such as have lived in action all their lives, and have had great employment, much business, much command, and many servants, to oversee, and leave off ex abrupto: as 
f Meteran. Balg. hist. lib. 1.  Charles the fift did to King Philip, resign up all on a sudden: they are overcome with melancholy in an instant. Or if they do continued in such courses, they dote at last, senex bis puer, and are not able to manage their estates, through common infirmities incident to their age, full of ache, sorrow and grief, children again, disardes the Carl many times as they sit, and talk to themselves, they are angry, waspish, displeased with every thing, suspicious of all, wayward, covetous, hard, saith Tully 
g Sunt morosi anxij & iracundi, & difficiles senes, si quaerimus etiam avari. Tully de senectute.  self-willed, superstitious, self-conceited, bragger's, and admirers of themselves, as 
h Lib. 2. de aulico. Senes avari, moresi, iactabundi, philauti, deliri, superstitiosi, suspitiosi &c.  Balthasar Castilio hath truly noted of them. This natural infirmity is most eminent in old women, and such as are poor solitary, and live in base esteem and beggary, and such as are witches: In so much, that 
i Lib. 3. de Lamijs cap. 17. & 18.  Wierus, Baptista Porta, Vlricus Molitor, Ewichus, do refer all that witches are said to do to Imagination alone, and this humour of melancholy: and whereas it is controverted, whether they can bewitch cattles &c. to death, ride in the air upon a cowlstaffe, out of a chimney top, transform themselves into cats, dogs, &c. translate bodies from place to place, meet in companies, and dance as they do, or have carnal copulation with the Devil, they ascribe all to this redundant melancholy, which domineers in them, to 
k Solanum op●● lupi adeps, lac asini &c. sanguis infantium &c.  somniferous potions, and natural causes, the Devil's policy. Non laedunt omninò saith Wierus, aut quid mirum faciunt de Lamijs lib. 3. cap, 36. ut putatur, solam vitiatam habent phantasiam: they do no such wonders at all, only their 
l Corrupta est ijs ab humour Melancholico phantasia. Nymanus.  Brains are crazed. 
m Putant se laedere, quando non laedunt.  They think they are witches and can do hurt, but do not. But this opinion Bodine, Erastus, Daneus, Scribanius, explode: and 
n Lib. 3. cap. 4. omnif. mag.  Cicogna confutes at large. That witches are melancholy, they deny not, but not out of a corrupt fantasy alone, so to delude themselves and others, or to produce such effects.   

SUBSEC. 6. Parents a cause by propagation.  
THat other inward inbred cause of Melancholy, is our temperature in whole or part, 
o Vt arthritici Epilept. &c.  which we receive from our parents, which 
† Lib. 1. cap. 11. path.  Fernelius calls praeter naturam, or unnatural, it being an haereditary disease: for as he justifies, quale parentum maximè patris semen obtigerit, tales evadunt similares, spermaticaeque parts, quocunque etiam morbo pater quum generat tenetur, cum semine transfert in prolem: Such as the temperature of the father is, such is the sons; and look what disease the father had when he begot him, such his son will have after him, 
p Vt filij non tam possessionum quam morborum ●aeredes sint.  and is as well inheritor of his infirmities, as of his lands. And whereas the complexion and constitution of the father is corrupt, there saith 
r Epist. de secretis artis & naturae cap. 7. nam in hoc quod patres corruptisunt, generant filios corruptae complexionis, & compositionis, & silij eorum eadem de causa se corrumpunt, & sic derivatur corruptio à patribus ad filios.  Roger Bacon, the complexion of the son must needs be corrupt, and so the corruption is derived from the father, to the son. Now this doth not so much appear in the composition of the Body, according to that of 
s Non tam inquit Hypocrates gibbos & cicatrices orà & corporis habitum agnoscis ex ijs, sed verum incessum, gestus, mores, morbos &c.  Hypocrates: in habit, proportion, scars, and other lineaments, but in manners and conditions of the Mind: Et patrum in natos abeunt cum semine mores. Seleucus had an anchor on his thigh, and so had his posterity, as Trogus records, lib. 15. Lepidus in Pliny. lib. 7. cap. 17. was purblind, and so was his son. That famous family of Aenobarbi, were known of old, and so surnamed from their read beards, as the Austrian lip at this day, and those Indians flat noses are propagated, the Bavarian chin, and goggle eyes amongst the jews, as 
t synagogue. ●ud.  Buxendorfius observes: their voice, pace, gesture, looks, is likewise derived, and all the rest of their conditions and infirmities; such a mother, such a daughter; their very 
u Affectus parentum in faetus transeunt, & puerorum malitia parentibus imput anda. lib. 4. cap. 3. the occult. nat. mirac.  affections Lemnius contends to follow their seed, and the malice and bad conditions of children, are many times wholly to be imputed to their parents. I need not therefore make any doubt of Melancholy, but that it is an hereditary disease. 
x Ex pituitosis pituitosi, ex biliosis biliosi, ex lienosis & melancholicis, melancholici.  Paracelsus in express words affirms it lib; de morb. amentium. To. 4. Tract. 1. and so doth 
y Epist. 174. in Scoltzius. nascitur nobiscum illa aliturque & una cum parentibus habemus malum hunc assem. Io. Peletius lib. 2. de curâ bumanor● affectuum.  Crato in an epistle of his to Monavius. Montaltus proves cap. 11. out of Hypocrates and Plutarch, that such hereditary dispositions are frequent, & (hanc inquit) fieri reor ob participatam melancholicam intemperantiam, speaking of a patiented: I think he become so by participation of Melancholy. 
z Lib. 10. observat. 15.  Forestus in his medicinal observations, illustrates this point, with an example of a Merchant his patiented, that had this infirmity by inheritance. Lodovicus Mercatus a Spanish Physician, in that excellent Tract, which he hath lately written of hereditary diseases. Tom. 2. oper. lib. 5. reckons up Leprosy, as those 
a Maginus Geog.  Galbots in Gascony, hereditary Lepers, Pox, Stone, Gout, Epilepsy &c. and amongst the rest, this, and Madness after a set time, comes to them, which he calls a miraculous thing in Nature, and sticks for ever to them as an incurable Habit. And that which is more to be wondered at, it skips in some Families the Father, and goes to the Son, 
b Saepè non eundem, sed similem producit effectum, & illaeso parent transit in nepotem.  or takes every other, and sometimes every third in a lineal descent, and doth not always produce the same, but some like, and a symbolising disease. And these secundary causes so derived, are commonly so powerful, that as 
c Dial. praefix. genituris Leovitij.  Wolfius holds, saepè mutant decreta siderum, they do often altar the primary causes, and decrees of the heavens. For these reasons belike the Church and commonwealth, humane and divine Laws, have conspired to avoid hereditary diseases, forbidding such marriages as are any whit allied; and as Mercatus adviseth all Families, to take such, si fieri possit quae maximè distent naturâ, to make choice of those that are most differing in complexion from them: if they love their own, and respect the common good. And sure I think, that it hath been ordered by God's especial providence, that in all ages there should be, as usually there is, once in 
d Bodine de rep. cap. de Periodis reip.  600 years, a transmigration of Nations, to amend and purify their brood, as we altar seed upon our land, and that there should be, as it were, an inundation of those Northern Goths and Vandals, Scythians, and many such like Nations, which came out of that continent of Scandia, and Sarmatia, as some suppose, and overrun as a deluge, most parts of Europe and Africa, to altar for our good, our complexions, which were much defaced with hereditary infirmities, which by our lust and intemperance we had contracted. A sound generation of strong & able men were sent amongst us, as those Northern men usually are, and innocuous, free from riot, and free from diseases. To qualify us, and make us as those poor naked Indians are generally at this day; and these about Brasile, as a late 
e Claudius' Abaville Capuchian, in his voyage to Maragnan 1614 cap. 45. Nemo ferè aegrotus sano omnes & robusto corpore vivunt annos 120. 140. sine medicinà. Idem Hector Boethius de Insulis Orchid Damianus à Goes de Scandiâ  Writer relates) in the Isle of Maragnan, free from all hereditary, or other contagion, where as without help of Physic they live commonly 120 years, or more. And such are the common effects of temperance, and intemperance; but I will descend to particulars, and show by what means, and by whom especially this infirmity is derived unto us.  
Filij ex senibus natirarò sunt firmi temperamenti, old men's children are seldom of a good temperament, as Scoltzius supposeth, consult. 177, and therefore most apt to this disease: and as 
f Lib. 4 cap. 3. the occult. nat. mir. Tetricos plerunque filios senes progenerant, & tristes r●●ius exhileratos.  Levinus Lemnius farther adds, old men beget most part wayward, peevish, sad, melancholy sons, and seldom merry. He that begets a child upon a full stomach, will either have a sick child, or a crazed son: as 
g Coitus super repletionem pessimus, & filii qui tum gignuntur, aut morbosi sunt, aut stolidi.  Cardan thinks. Contradic, med. lib. 1. tract. 5. contradic. 18. or if the parents be sick, or have any great pain of the head, as megrim, headache, as Hieronimus, 
h Dial. praefix. Leovitio.  Wolfius doth instance in a child of Sebastian Castilios, or if a drunken man get a child, it will never likely have a good brain. Gellius lib. 12. cap. 1. ebrij gignunt ebrios, one drunkard begets another, saith 
i Lib. de educ. liberis.  Plutarch: whose sentence 
k De occult. nat. mir. temulentae & stolidae mulieres liberos plevumque producunt sibi similes.  Lemnius approves lib. 1. cap, 4. foolish, drunken, or hairebraine women, most part bring forth children like unto themselves: and so likewise, he that lies with a menstruous woman. Intemperantia veneris quam in nautis prasertim in sectatur 
l Lib. 2. cap. 8. the occult. nat. mir. Good Master Schoolmaster do not english this.  Lemnius, qui uxores ineunt, nullâ menstrui decursus ratione habitâ, nec observato interlunio, praecipua causa est noxia, pernitiosa, & quarta lunâ concepti, infaelices plerumque & amentes, deliri, stolidi, omnibus bonis corporis atque animi destituti: ad laborem nati, inquit Eustathius ut Hercules, & alij. 
m Buxendorfius cap. 31. synagogue. jud. Ezek. 18.  judaei maximè insectantur foedum hunc, & immundum apud Christianos concubitum, & ut illicitum abhorrent, apud eos prohibent: & quod Christiani toties leprosi, amentes, tot morbilli, tam multi morbi epidemici acerbi, & venenosi sint, in hunc immundum concubitum reijciunt, & crudeles illos in pignora vocant, qui quartâ lunâ profluente hâc mensium illuvie concubitum hunc non perhorrescunt. Damnavit olim divina lex, & morte mulctavit huiusmodi homines, Levit. 18.20. & inde nati si qui deforms aut mutili, pater delapidatus quod non contineret ab 
n Drusius obseru. lib. 3. cap. 20.  immundâ muliere. Gregorius Magnus petenti Augustino nunquid apud 
o Beda eccl. hist. lib. 1. cap. 27. respons. 10.  Britannos huiusmodi concubitum toleraret, severè prohibuit, viris suis tum misceri faeminas in consuetis suis menstruis &c, I spare to English this which I have said. Another cause some give inordinate Diet, as if a man eat garlic, onions, or fast overmuch, or study too hard, or be over-sorrowfull, dull, heavy, their children, saith 
p Nam spiritus cerebri si tum male afficiantur, tales procreant, & quales fuerint affects, tales filiorum: ex tristibus trist●s ex iucundis nascuntur. &c.  Cardan subtle. lib. 18. will be subject to madness & melancholy: for if the spirits of the brain be fusled, or mis-affected by such means, at such a time, their children will be fusled in the brain: they will be dull, heavy, discontented all their lives. Some are of opinion, and maintain that Paradox or Problem, that wise men beget commonly fools, and which 
q Fol. 129 mor. Socrates children were fools. Sabel.  Erasmus maintains in his Moriâ, fools beget wise men. Cardan subt. lib. 12. glues this cause, quoniam spiritus sapientum ob studium resolvuntur, & in cerebrum feruntur à cord: because their natural spirits are resolved by study, and turned into animal, drawn from the heart, and those other parts to the brain. 
r Lib. 1. cap 4. the occult. nat. mir.  Lemnius subscribes to that of Cardan, and assigns this reason quod persoluant debitum languidè, & oscitantèr, undè faetus a parentum generositate desciscit: they pay their debt, as Paul calls it, to their wives but sparingly and remissely, do their business, by which means their children are weaklings, and many times idiots and fools.  
Some other causes are given, which properly pertain to, and proceed from the mother: If she be over-dull, heavy, angry, peevish, discontented, and Melancholy, not only at the time of conception, but even all the while she carries the child in her womb, saith Fernelius path. lib. 1. cap. 11. her son will be so likewise affected, and worse. 
s de occult. nat. mir.  Lemnius adds, lib. 4. cap. 7. if she grieve overmuch, be disquieted, or by any casuality be affrighted and terrified by some fearful object, heard or seen, she endangers her child, and spoils the temperature of it: 
Pica morbus mulierum.  for the strange Imagination of a woman, works effectual upon her child, that as Baptista Porta proves, Phisiog. coelestis, lib. 5. cap. 2. she leaves a mark upon it, which is most especially seen in such as long for such and such meats, the child will love those meats, saith Fernelius, and be addicted to those humours: 
t Baptista Porta loco praed. Ex leporum intu itu plerique infants edunt bifido superiore labello.  If a great-bellied woman see a Hare, her child will often have an Hare lip, as we call it. Garceus juditijs genitur arum cap. 33. hath a memorable example of one Thomas Nickell, borne in the city of Brandeburge A● 1551. 
u Quasi mox in terram collapsurus, per omnem vitam incedebat cum matter gravida, ebrium bominen sic incedétem viderat.  that went reeling and staggering all the days of his life, as if he would fall to the ground, and all was because his mother being great with child, saw a drunken man so reeling in the street. So many several ways are we plagued and punished for our father's defaults: In so much, that as Fernelius truly saith, 
x Optimum benè nosci. Maxima pars felicitatis nostrae benè nasci, quam obrem praeclarè bumano generi consultum videretur, si soli parents bene habiti & sani liberis operam darent.  it is the greatest part of our felicity to be well borne, and it were well for humane kind, if only such parents as are sound of body and mind, should be suffered to marry. An husband man will sow none but the best and choicest seed upon his land, he will not rear a bull or an horse, except he be well shapen in all parts, or permit him to cover a mare, except he be well assured of his breed: we make choice of the best rams for our she●pe, and rear the neatest kine, keep the best dogs, quanto id diligentiùs in procreandis liberis observandum? and how careful then should we be in begetting of our children? In former times some 
y Infants infirmi praecipitio necati Bohems lib. 3 cap. 3. apud Lacones olim. Lipsius' epist. 85. cent. ad Belgas. Dionisio Villerio. si quos aliqua membrorum parte inutiles notaverint, necari iubent.  countries have been so chary and provident in this behalf, and so stern, that if a child were crooked or deformed in body or mind, they made him away: so did the Indians of old, by the relation of Curtius, & many other well governed commonwealths, according to the Discipline of those times. Heretofore in Scotland, saith 
z Lib. 1. Daveterum Scotorum moribus- morbo comitialidementiâ, maniâ, leprâ, &c. aut simili labe, quae facilè in prolem transmittitur, laborantes inter eos ingenti factâ indagine inventos, ne gens foedâ contagione lederetur, ex ijs nata, castraverunt, mulieres huiusmodi procul à virorti consortio allegârunt, quod si harum aliqua concepisse inveniebatur, simul cum faetunondum aedito, desodiebatur viva.  Hector Boëthius, if any were visited with the falling sickness, or madness, gout, leprosy, or any such dangerous disease, which was likely to be propagated from the father to the son, he was instantly gelded: a woman kept from all company of men, and if by chance having some such disease, she were found to be with child, she with her brood were buried alive: and this was done for the common good, jest the whole nation should be injured or corrupted. A severe doom you will say, and not to be used amongst Christians, yet more to be looked into then it is. For now by our too much facility in this kind, in giving way to all to marry that will, our too much liberty & indulgence in tolerating all sorts, there is a vast confusion of hereditary diseases, no family secure, no man almost free from some grievous infirmity or other, when no choice is had, but still the eldest must marry, as so many stallions of the Race, or if rich, be they fools or disardes, lame or maimed, unable, intemperate, dissolute, exhauste through riot, as he said, 
a Euphormio Satir.  iure hereditario sapere iubentur; they must be wise and are by inheritance, it comes to pass that our generation is corrupt, we have many weak persons both in body and mind, many feral diseases raging amongst us, pocky families, out father's bad, and we are like to be worse.    

MEMB. 2.  

SUBSECT. 1. Bad diet a cause. Substance. Quality of meats.  
ACcording to my proposed method, having opened hitherto these secundary causes, which are inbred with us, I must now proceed to the outward and adventitious, which happen unto us after we are borne. And those are either Evident, Remote, or inward Antecedent, and the nearest: Continent causes some call them. These outward, remote, praecedent causes are subdivided again, into necessary and not necessary. 
b Fecit omnia delicta quae fieri possunt circa res sex non-naturales, & eae fuerunt causae extrinsecae, ex quibus postea ortae sunt obstructiones.  Necessary (because we cannot avoid them, but they will altar us, as they are used, or abused) are those six nonnaturall things, so much spoken of amongst Physicians) and which are principal causes of this disease. For almost in every consultation, where as they shall come to speak of the causes, the fault is found, and this most part objected to the patiented, peccavit circa res sex non naturales: he hath still offended in one of those six. Montanus' consil. 22. consulted about a Melancholy jew, gives that sentence, so did Frisemelica in the same place: and in his 244. counsel, censuring a melancholy soldier, he gives that cause of his malady, that he offended in all those six nonnaturall things, which were the outward causes, from which came those inward obstructions: & so in the rest.  
These six nonnaturall things, are Diet, Retention, and Evacuation, which are more material than the other, because they make new matter, or else are conversant in keeping or expelling of it. The other four are Aire, Exercise, Sleeping & Waking, and perturbations of the Mind, which only altar the matter. The first of these is Diet, which consist's in meat and drink, and causeth Melancholy, as it offends in Substance or Accidents, that is, quantity, quality, or the like. And well it may be called a material cause, since that as 
c Path. lib. 1. cap. 2. Maximum in gignendis morbis vim obtinet, pabulum, materiamque morbi suggerens: nam nec ab atre, nec à perturbationibus, vel aliis evi: dentibus causis morbi sint, nisi consentiat corporis praeparatio, & humorum constitutio. Vt semel dicam una gula est omnium morborum matter, etiamsi alius e●● genitor. Ab hoc morbi sponte saepè emanant, nullá aliâ cogente causâ.  Fernelius hath it: It hath such a power in begetting of diseases, and yields the matter and sustenance of them, for neither air, nor perturbations, nor any of those other evident causes take place, or work this effect, except the constitution of body, and preparation of humours do concur. That a man may say, This Diet is the Mother of Diseases, let the father be what he will, and from this alone Melancholy, and many other maladies arise. Many Physicians I confess, have written copious volumes of this one Subject, of the nature and qualities of all manner of meats, as namely Galen, Isaac the jew, Haliabbas, Avicenna, Mesue Arabians, Gordonius, Villanovanus, Wecker, johannes Bruerinus syttologia de Esculentis, & Poculentis, Michael Sanavorola, Tract. 2. cap. 8. Anthony Fumanellus lib. de regimine senum. Curio in his comment on Schola Salernae, Godefridus Stekius art Med. Marsilius Cagnatus. Ficinus, Ranzovius, Fonseca, Lessius, Magninus, regim. sanitatis, Frietagius, Hugo Fridevallius &c. besides many other in 
d Cogan, Eliot.  English, & almost every peculiar Physician, discou●seth at large of all particular meats in his Chapter of Melancholy: yet because these books are not at hand to every man, I will briefly touch what kind of meats engender this humour, through their several species, and which are to be avoided. How they altar and change the matter, spirit's first, and after humours, by which we are preserved, and the constitution of our body, Fernelius and others will show you: I hasten to the thing itself. And first of such Diet as offends in substance.  
Beef, a strong & hearty meat, (cold in the first degree, 
Beef.  dry in the second Galen lib. 3. cap, 1. de alim. sac.) is condemned by him, and all succeeding Authors, to breed gross melancholy blood: Good for such as are sound, and of a strong constitution, for labouring men, if ordered aright, corned, young, of an ox, (for all gelded meats in every species are held best) or if old, 
e Frietagius.  such as have been tired out with labour, are preferred. Aubanus and Sabellicus commend Portugal Beef to be the most savoury, best, & easiest of digestion; we commend ours: but all is rejectèd, and unsit for such as lead a resty life, or any ways inclined to melancholy, or dry of complexion: Tales Galen thinks, de facili melancholicis aegritudinibus capiuntur.  
Pork, of all meats is most nutritive in his own nature, 
Pork.  but altogether unfit for such as live at ease, or are any ways unsound of body or mind: Too moist, full of humours, and therefore noxia delicatis saith Sanavorola, ex earum usu ut dubitetur, an febris quartana generetur: naught for queasy stomaches, 
Isaac.  in so much, that frequent use of it, may breed a quartan ague.  
Savaenarola discommends Goat's flesh, 
Goat.  and so doth 
f Non laudatur, quia melancholicum praebet alimentum.  Bruerinus, lib. 13. cap. 19 calling it a filthy beast, and rammish, & therefore supposeth it will breed rank and filthy substance: yet kid, and such as are young, and tender, Isaac excepts, Bruerinus and Galen lib. 1, cap. 1. de alimentorum facultatibus.  
Hart, 
Hart.  and read Deer 
g Male audit cervina (inquit) Frietagius crassissimum & atribilarium suppeditat alimentum.  hath an evil name, it yields gross nutriment; a strong great grained meat, and next unto a horse. Which although some countries eat, as Tartars, and they of China: yet 
h Lib. de subtiliss dietâ Equina caro & asin na, equinis danda est hominibus & asinin●s.  Galen condemns. Young foals are as commonly eaten in Spain as read Deer, and to furnish their Navies often used; but such meats ask long baking, or seething, to qualify them, and yet all will not serve.  
All Venison is melancholy, and begets bad blood, a meat in great esteem with us, (for we have more Parks in England, then there are in all Europe besides) in all our solemn Feasts. 'tis somewhat better, hunted then otherwise, & well prepared by cookery, 
Venison, Fallow Deer.  but generally bad, & seldom to be used.  

Hare.  Hare, a black meat, melancholy & hard of digestion, it breeds Incubus often eaten, & causeth fearful Dreams, & so doth all Venison, & is condemned by a jury of Physicians. Mizaldus, and some others, say, that Hare is a merry meat, & that it will make one fair, as Marshal's Epigram testifies to Gellia, but this is because of the good sport it makes, & merry company, & good Discourse that is commonly at the eating of it, & not otherwise to be understood,  

i Parum absunt à naturâ lepo●un. Bruerinus lib. 13 cap. 25. pullorum tenera & optima.  Coneys are of the nature of Hares. 
Coneys.  Magninus compares them to Beef, Pig, & Goat. Reg. sanit. part. 3. cap. 17. yet young Rabbits, by all men are approved to be good.  
Generally, all such meats as are hard of Digestion, bree●e melancholy. Areteus lib. 7. cap. 5. reckons up heads and feet, 
k Illaudabilis succi nauseam provocant.  bowels, brains, entrails, marrow, fat, blood, skins, & those inward parts, as Heart, lungs, ljuer, spleen &c. They are rejected by Isaac lib. 2. & part. 3. Magninus' part. 3. cap. 17. Bruerinus lib. 12. Savanarola Rub. 32. Tract. 2.  
Milk, 
Milk.  and all that coneys of milk, as Butter and Cheese, Curds, &c. increase Melancholy (whey only excepted) which is most wholesome: 
l Piso. Altomar.  some except Asses milk. The rest, to such as are sound, is nutritive and good, especially for young children, but because soon turned to corruption, 
m Curio Frietagius. Magninus. part. 3. cap. 17. Mercurialis de affect. lib. 1. cap. 10. excepts all milk meats in Hypochondriacal melancholy. Fowl.  not good for such as have unclean stomaches, or be subject to headache, or have green wounds, Stone, &c. Of all Cheeses, I take Banbury Cheese to be the best, ex vetustis pessimus, the older, stronger, and harder, the worst, as Langiws discourseth in his Epistle to Melanchthon, cited by Mizaldus. Isac. part. 5. Galen. lib. 3. de cibis boni sacci. &c.  
Among Fowl, 
n Wecker Syntax. Theor. p. 2. Isaac. Bruerinus. lib. 15. c. 30. & 31.  Peacocks and Pigeons, all fenny Fowl are forbidden, as Ducks, Geese, Swans, Hearnes, Cranes, Coats, Didappers, Waterhens, and all those Teals, Curs, Sheldrakes, and peckled Fowls, which come hither in winter, out of Scandia, Muscovy, Greeneland, Freiseland, which half the year be covered all over with snow, and frozen up. Though these be fair in feathers, pleasant in taste, & have a good outside, like hypocrites white in plumes, & soft, their flesh is hard, black, unwholesome, dangerous melancholy meat, gravant & putrefaciunt stomachum, saith Isaac. part. 5. de vol. their young ones are more tolerable, but young Pigeons he quite disprooues.  
Rhasis, 
Fish.  & 
o Cap. 18 par. 3.  Magninus discommend all Fish, and say they breed Viscosities, slimy nutriment, little and humorous nutriment, Savanorola adds cold, moist, and phlegmatic, Isaac and therefore unwholesome, for all cold and melancholy complexions. Others make a difference, rejecting only amongst freshwater fish, Eel, Tensh, Lamprey, Crawfish, which Bright approves cap. 6. and such as are bred in muddy and standing waters, and have a taste of mud, as Franscisus Bonsuetus poetically defines. lib. de aquatilibus. 
Nam pisces omnes qui stagna lacusque frequentant,  
Semper plus succi deterioris habent.  
All fish that standing pools and lakes frequent,  
Do ever yield bad juice and nourishment.  Lampryes Paulus jovius cap. 34. de piscibus fluvial. highly magnified, and saith none speak against them but inepti and scrupulosi, some scrupulous persons, but 
p Omni loco & omni tempore medici detastantur anguillas praesertim circa solstitium. Damnantur tum sanis tum aegris.  Eels cap. 33. he abhors in all places, at all times, all Physicians detest them, especially about the solstice. Gomesius lib. 1. cap. 22. de sale doth immoderately extol all Sea-fish, which others as much vilify, & above the rest dried, soused, indurate fish, as Ling, Fumadoes Red-herrings, Sprats, Stockfish, Halberdine, poor john, all shelfish. 
q Cap. 6. in his Tract of Melancholy.  Tim. Bright excepts Lobstar and Crab. Messarius commends Salmon, which Bruerinus contradicts lib. 22. cap. 17. Magninus rejects Conger, Sturgeon, Turbit, Mackerel, Scate. Carp, is a fish of which I know not well what to determine: Franciscus Bonsuetus accounts it a muddy fish, Hippolytus Salvianus in his book de Piscium naturâ & praparatione, which was printed at Rome in fol. 1554. in most elegant pictures, esteems Carp no better than a slimy watery meat. P. jovius on the other side disallowing tench, approves of it. So doth Dubravius in his books of Fishponds. Freitagius 
r Optimè nutrit omnium judicio inter prime notae pisces gustu praestanti.  extols it for an excellent wholesome meat, and puts it amongst the Fish of the best rank: and so do most of our country Gentlemen, that store their ponds almost with no other Fish. But this controversy is easily decided in my judgement by Bruerinus lib. 22. cap. 13. The difference ariseth from the difference and site and nature of pools, 
s Non est dubium quin pro vivariorum situ, ac naturâ magnas alimentorum sortiantur differentias, alibi suaviores alibi lutulentiores.  sometimes muddy, sometimes sweet, they are in taste as the place is from whence they be taken. In like manner almost we may conclude of other fresh-fish. But see more in Bellonius, Oribasius, lib. 7. cap. 22. Isaac. lib. 1. especially Hoppolitus Salvianus, instar omnium solus, &c. Howsoever they may be wholesome and approved, much use of them is not good; P. Forestus in his Medicinal observations, 
t Obseruat. 16. lib. 10.  relates that Carthusian Friars, whose living is most part Fish, are more subject to Melancholy than any other order, and that he found by experience, being sometimes their Physician ordinary at Delft in Holland. He exemplifies it with an instance of one Buscodnese a Carthusian of a ruddy colour, and well liking, that by solitary living and fish eating become so misaffected.  
Among herbs to be eaten, I find Gourds, Cucumbers, Coleworts, Million disallowed, 
Herbs.  but especially Cabbage. It causeth troublesome dreams, and sends up black vapours to the brain. Galen. loc. affect. lib. 3. cap. 6. of all herbs condemns Cabbage. And Isaac. lib. 2. cap. 1. animae gravitatem facit, it brings heaviness to the soul. Some are of opinion, that all raw herbs and salads breed Melancholy blood, except bugloss and Lettuce, Crato consil. 21. lib. 2. speaks against all herbs and words, except Borrage, bugloss, Fennel, Parsly, Dill, Bawm; Succory. Magninus' regim. sanitatis 3. part. cap. 13. omnes herbae simplicitèr malae, viâ cibi. All herbs are simply evil to feed on, as he thinks, and so did that scoffing Cook in 
u Pseudolus. act. 3. scen. 2.  Plautus: 
— Non ego coenam condio ut alij coqui solent.  
Qui mihi condîta prata in patinis proferunt,  
Boves qui convivas faciunt, herbasque aggerunt.  
Like other Cooks I do not supper dress,  
That put whole Meadows in a platter,  
And make no better of their guests then Beefs,  
With herbs and grass to feed them fatter.  As our Italians and Spaniards do make a whole dinner of Herbs and Salads, by which means as he follows it. 

x Plautus ibid.  Hic homines tam brevem vitam colunt,—  
Qui herbas huiusmodi in aluum suum congerunt,  
Formido lo sum dictu, non esu modo,  
Quas herbas pecudes non edunt, homines edunt.  
There life's that eat such herbs must needs be short,  
And 'tis a fearful thing for to report,  
That men should feed on such a kind of meat,  
Which very iuments would refuse to eat.  
y Quare rectius valetudini sua quisque consulet qui lapsus priorum parentum memor eos planè vel omiserit vel parcè degustárit Kersteius cap. 4 de vero usu med.  They are windy, and not fit therefore to be eaten of all men raw, though qualified with oil, but in broths or otherwise. See more of these in every 
z In Mizaldo de Horto. P. Crescent. Herbastein &c.  Husbandman and Herbalist. Roots, Etsi quorundam gentium opes sint, saith Bruerinus, the wealth of some countries and sole food, are windy & bad, or troublesome to the head; as Onions, Garlic, Scallions, 
Rootes.  Turnips, Carrots, Radishes, Parsnips; Crato lib. 2. consil. 11. disallowes all roots, though 
a Cap. 13. part. 3 Bright in his Tract. of Mel.  some approve of Parsnipps, & Potatoes. ᵇ Magninus is of Crato's opinion, 
c InteV●ctum turban producunt insaniam, audivi inquit Magninus quod si quis ex ijs continued per annum comedat in insaniam caderet. cap. 13. Fruits. Improbi succi sunt. Cap. 12.  they trouble the mind sending gross fumes to the brain, make men mad, especially Garlic, Onions, if a man liberally feed of them a year together. Guianerius. Trac. 15. cap. 2. complaines of all manner of Roots, and so doth Bruarinus even Parsnipps themselves, which are the best, lib. 9 cap. 14. pasticanarum usus succos gignit improbos. Crato consil. 21. lib. 1. utterly forbids all manner of Fruits; as Pears, Apples, Plums, Cherries, Strawberries, Nuts, Meddlers, Serves, &c. Sanguinem inficiunt, saith Villanovanus, they infect the blood and putrify it Magninus holds, and must not therefore be taken, viâ cibi, aut quantitate magnâ. not to make a meal of, or in any great quantity. 
d De rerum varietat. In Fessa plerŭque morbosi quod fructus comedăt ter in dic.  Cardan makes that a cause of their continual sickness at Fessa in Africa, because they live so much on first-fruits, eating them thrice a day. Laurentius approves of many first-fruits in his tract of Melancholy, which others disallow, and amongst the rest Apples, which many likewise commend, as Sweetings, Pairemaines, Pippins, as good against melancholy. But to him that is any way inclined to, or touched with this malady, 
c Cap. de Melancholiâ.  Nicholas Piso in his Practics forbids all first-fruits, as windy, or to be sparingly eaten at lest, and not raw. Among other first-fruits 
f Lib. 11. cap. 3. Pulse.  Bruerinus forth of Galen, excepts Grapes and Figs, but I find them likewise rejected. All Pulse are naught, Beanes, Pease, Fitches, &c. They fill the brain, saith Isaac with gross fumes, breed black thick blood, and 'cause troublesome dreams. And therefore that which Pythagoras said to his Scholars of old, may be for ever applied to melancholy men▪ à fabis abstinete, Eat no Pease nor Beans: yet to such as will needs eat them, I would give counsel to prepare them according to those rules that Arnoldus, Villanovanus, Frietagius prescribe, for eating and dressing Fruits, Herbs, Roots, Pulse, &c.  
Spices 'cause hot and head melancholy, 
Spices.  and are for that cause forbidden by our Physicians, to such men as are inclined to this malady, as Pepper, Ginger, Cinnamon. Cloves, Mace, Dates, &c. Honeysuckle and Sugar. 
g Bright cap 6. excepts honey.  Some except Honey, to those that are cold it may be more tolerable, but 
h Hor. apud Scoltzium consil. 186.  Dulcia se in bilě vertunt, they are obstructive. Crato therefore forbids all spice in a consultation of his, for a melancholy Schoolmaster, Omnia aromatica, & quicquid sanguinem adurit: so doth Fernelius consil. 45. Guianerius' tract. 15. cap. 2. Mercurialis cons. 189. To these I may add all sharp and sour things, or luscious and over sweet, or Fat, as Oil, Vinegar, verjuice, Mustard, Salt. As sweet things are obstructive, so these are corrosive. Gomesius in his books the Sale lib. 1. cap. 21. highly commends Salt; so doth Codronchus in his Tract the sale Absynthij. Lemn. lib. 3. cap. 9 de occult. nat. mir. yet common experience finds Salt and salt meats to be great causes of this disease. And for that cause belike those Egyptian Priests abstained from salt, even so much as in their bread, ut sine perturbatione anima esset, saith my Author, that their souls might be free from perturbations.  
Bread that is made of base grain; as Pease, Beanes, Oats, 
Bread.  Ric, or 
k Ne comedas crustam choleram quia gignit adustam. Scholar Sal.  over hard baked, and crusty black, is much spoke against, as causing melancholy juice and wind. joh. Mayor in his first book of his history of Scotland, contends much for the wholesomeness of oaten bread; It was objected to him the living at Paris in France, that his countrymen fed on Oats & base grain, as a disgrace, but he doth ingeniously confess that Scotland, Wales, and a third part of England, did most part use that kind of bread, but that it was as wholesome as any grain, and yielded as good nourishment. And yet Wecker out of Galen calls it horse meat, & fit for iuments then for men to feed on. But read Galen himself lib. 1. de cibis boni & mal. succi. more largely, discoursing of Corn & Bread.  
All black Wines, over hot compound strong thick drinks, 
Wine, Beers.  as Muscadine, Malmesy, Allegant, Rumny, Brown bastard, Metheglin, and the like, of which they have 30 several kinds in Muscovy, all such made drinks are hurtful in this case, to such as are hot, or of a sanguine choleric complexion, or young, or inclined to head melancholy. For many times the drinking of wine alone causeth it. 
l Vinum turbidum.  Arculanus cap. 16 in 9 Rhasis puts in wine for a great cause, especially if it be immoderately used. Guianerius Tract. 15. cap. 2. tells a story of two Dutchmen, to whom he gave entertainment in his house, that in 
m Ex vini potentis bibitione duo Alemani in uno mense Melancholici facti sunt.  one months' space were both melancholy by drinking of Wine, one did naught but sing, the other sigh. Galen l. de causis morb. cap. 3. Mathiolus on Dioscorides, and above all other Andrea's Bachius lib. 3. c. 18.19.20. have reckoned up those inconveniences that come by wine. Yet notwithstanding all this to such as are cold, or sluggish melancholy, a cup of wine is good physic, and so doth Mercurialis grant, consil. 25. in such cases, if the temperature be cold, as to most melancholy men it is, wine is much commended, if it be moderately used. Cider and Perry are both cold and windy drinks, 
Cider, Perry.  & for that cause to be neglected, and so are all those hot spiced strong drinks.  
Beer, 
Beer.  if it be over new or over stolen, over strong, or not sod, smell of the cask, sharp or sour is most unwholesome, it frets and gauls, &c. Henricus Ayrerus in a 
n Hildesheim spicel. fol. 273.  consultation of his, for one that laboured of Hypochondriacal melancholy discommends Bear. So doth 
o Crassam generat sanguinem.  Crato in that excellent counsel of his lib. 2. consil. 21. as too windy because of the Hoppe. But he means belike that thick black Bohemian bear used in some other parts of 
p About Danzick in Spruce Hamburg.  Germany, 
— 
q Henricus Abrincensis.  nil spissius illâ  
Dum hibitur, nil clarius est dum mingitur, unde  
Constat quod multas faeces in corpore linquat.  
Nothing comes in so thick.  
Nothing goes out so thin,  
It must needs follow then  
The dregss are left within.  As that old 
q Henricus brincensis.  Poet scoffed, calling it Stygiae monstrum conform palud●, a monstrous drink like the river Styx. But let them say as they lift to such as are accustomed unto it, it is a most wholesome (as 
r Potus tumsalubris tum jucundus. lib. 1.  Polidor Virgil calleth it) and a pleasant drink, it is more subtle and better for the hop that rarefies it, & hath an especial virtue against melancholy, as our Herbalists confess. And Fuchsius approves. lib. 2. sect. 2. Instit. cap. 11. and many others.  
Standing Waters, thick and ill coloured, 
Waters.  such as come forth of Pools and Motes, where hemp hath been steeped, or slimy fishes live are most unwholesome, putrified and full of mites, ●reeperss, slimy, muddy, unclean, corrupt, impure by reason of the Son's heat: and still standing they 'cause foul distemperatures in the body and mind of man, and are unfit to make drink of, or to dress meat with, or to be 
s Galen. l. 1. de sand tuend. cavendae sunt aquae que ex slagnis hauriuntur & quae turbidae & male otentes, &c  used about men inwardly or outwardly. They are good for many domestical uses, to steep Malt, water Cattles, &c. or in time of necessity, but not otherwise. Some are of opinion that such fat standing waters make the best Beer, and that seething doth defecate it as 
t Innoxiă reddit & benè olentem.  Cardan holds lib. 13. subtle. it mends the substance and savour of it, but it is a paradox. It may be stronger such bear, but not so wholsomes as the other, as 
u Contendit haec vitia coctione von emendari.  jobertus truly justifieth out of Galen, Paradox dec. 1. Paradox. 5. that the seething of such impure waters doth not purge or purify them. Pliny lib. 31. cap. 3. is of the same Tenet. And P. Crescentius agricult. lib. 1. & lib. 4. cap. 11. &c. 45. such waters are naught, not to be used, and by the testimony of 
x Lib. de bonitate aquae, hydropem auget, febres putridas, splenen, tusses, nocet oculis malum habitum corporis & colorem.  Galen, Breed Agues, Dropsies, Pleurisyes, Spleneticke, and melancholy passions, hurts the eyes, causeth a bad temperature & disposition of the whole body and bad colour. And this jobertus stiffly maintains Paradox. lib. 1. par. 5. that it causeth blear eyes, bad colour, & many loathsome diseases to such as use it. This which they say stands to good reason, for as geographers relate of the water of Astracan, it breeds worms in such as drink it. I Aubanus Bohemius refers that 
y Aquae ex nivibus conctae strumosos faciunt.  Struma, or poke of the Bavarians & Styrians to the nature of their waters, And 
z Method. hist. cap. 5. halbutiunt Labdoni in Aquitania ob aquas atque high morbi ab aquis in corpora derivantur  Bodine of some families in Aquitania that stutte, which he supposeth to proceed from the nature of their water, and that the filth is derived from the water to their bodies, So that they that use filthy standing, ill coloured, muddy water, must needs have muddy, ill coloured, impure, & infirm bodies. And because the body works upon the mind, they must have grosser understandings, dull, foggy, melancholy spirits, and be really subject to all manner of infirmities.  
To these noxious simples, we may reduce an infinite number of compound artificial made dishes, of which our Cooks afford us as great variety, as Tailors do fashions in our apparel. Such are 
a Edulia ex sanguine & suffocato parta. Hildesheim.  Puddings stuffed with blood, or otherwise composed, Baked meats, soused, indurate meats, fried and broiled, buttered meats, condite, powdered, and overdryed, 
b Cupedia vero placentae bellaria commentaque alia curiosa pistorum & coquorum g●stui seruientium conciliant morbos tum corporitum animo insanabiles. Philo judeus lib de victimis. P. jov. vi●a eius  all cakes, Simnels, Bunnes, Cracknels made of butter, spice, &c. Fritters, Pancakes, Pies, Salsages, and all those several sauces, sharp or over sweet, of which Scientia popinae, as Seneca calls it, hath served those 
c As lettuce steeped in wine birds fed with fennel and sugar, as a pope's concubine used in Aninion Stephanus.  Apician tricks, and perfumed dishes, which 
d Animae negotium illa facessit et de templo dei immundum stabulum facit. Peletius. 10. cap.  Adrian the 6, Pope, so much admired in the accounts of his predecessor Leo Decimus: And which riot and prodigality have invented, and these do generally engender gross humours, fill the stomach with cruditîes, & all those inward parts with oppilations. Montanus' consil. 22. gives instance in a melancholy jew, that by eating such tart sauces, made dishes, and salt meats, with which he was overmuch delighted, become melancholy, and was evil affected. Such examples are familiar and common.   

SUBSEC. 2. Quantity of Diet a cause.  
THere is not so much harm proceeding from the substance itself of meat, and quality of it in ill dressing & preparing of it, as there is from the quantity, disorder of time and place, unseasonable use of it, 
d Animae negotium illa facessit et de templo dei immundum stabulum facit. Peletius. 10. cap.  intemperance, or overmuch or over little taking of it. A true saying it is, Plures crapula quam gladius, this gluttony kills more than the sword. And that of 
e Lib. 11. cap. 52. Homini cibus u●ilissimus simplex; aceruatio ciborum pestisera, & condimenta pernitiosa, multos morbos, multa fercula sera●t.  Pliny. Simple diet is the best, and heaping up of several meats is pernicious, and sauces worse, many dishes bring many diseases. 
f 3.1. doc. 2 cap Nihil deterius quam si tempus iusto ongius comedendo protrabatur & varia ciborum genera coniungantur, inde morborum scaturigo quae ex repugnantia humorii oritur.  Avicen cries out, that nothing is worse than to feed on many dishes, or to protract the time of meats longer than ordinary, from thence proceed our infirmities, and 'tis the fountain of all diseases, which arise out of the repugnancy of humours. Thence, saith 
g Path. lib. 1. cap. 14.  Fernelius, comes crudities, wind, oppilations, cachochymia, plethora, &c. and what not.  
As a lamp is choked with a multitude of oil, or a little fire with overmuch would quite extinguished: so is the natural heat with immoderate eating strangled in the body. Pernitiosa sentina est abdomen insaturabile; one saith, an insatiable paunch is a pernicious sink, and the fountain of all diseases both of body and mind. 
h N●mia repletio ciborum facit melancholicum.  Mercurialis will have it a peculiar cause of this private disease. Solenander consil. 5. sect. 3. illustrates this of Mercurialis, with an example of one so melancholy, ab intempestivis commessationibus, unseasonable feasting. 
i Comestio superstua cibi, & potus quantitas nimia.  Crato confirms as much, in that often cited council, 21. lib. 2. putting superfluous eating for a main cause. But what need I seek farther for proofs? Hear Hypocrates himself lib. 2. Aphoris. 10. 
k Impura corpora quanto magis nutris tanto magis laedi●: putrefacit enim alimentum vitiosus humour.  Impure bodies the more they are nourished, the more they are hurt, for the nourishment is putrified with vicious humours.  
And yet for all this harm, which apparently follows surfeiting and drunkenness, see how we luxuriate and rage's in this kind, quam 
l Vid. Goc'en. de portentosis cenis &c.  portentosae caenae, prodigious suppers, what Fagos, Epicuros, Apitios' our times afford? Lucullus Ghost walks still, and every man desires to sup in Apollo: Aesop's costly dish is ordinarily served up, and if they be 
m Ingeniosi ad Gulam.  witty in any thing it is ad gulam. If they study any thing at all, it is to please their palate, and to satisfy their gut. Venture Deus, wearing their brains in their bellies, and their guts in their heads. as 
n Epist. 28. l. 7. quorum in ventre ingenium in patinis &c.  Agrippa taxed some Parasites of his time, rushing on their own destruction, as if a man should run upon the point of a sword, usque dum rumpantur comedunt., 
o In lucem c●nat Sertorius.  all day all night, let the Physician say what he will, imminent danger, & feral diseases be now ready to seize upon them, they will eat till they burst again, and, 
p Seneca.  Strage animantium ventrem onerare, and rake over all the world, as so many 
r Mancipis gulae dapes non sapore sed sumptu aesiimantes. Seneca consil ad Helvidium.  slaves and belly Gods, & totus orbis ventri nimis angustus, the whole world cannot satisfy their appetite. And what immoderate drinking in every place? As if they were fruges consumere nati borne to no other end but to eat and drink. Quae fuerant vitia mores sunt: 'tis now the fashion of our times, an honour, and a credit to have a strong brain and carry his liquor well; the sole contention who can drink most and fox his fellow soon. 'tis the summum bonum of our Tradesmen, their felicity, tantâ dulcedine affectant, saith Pliny, lib. 14. cap, 22. Vt magna pars non aliud vitae praemium intelligat, they will labour hard all day long to be drunk at night, strive to hurt themselves. They invent new tricks, as Sausages, and Anchovies, Tobacco, Caviar, pickled Herrings, &c. and salted meats to increase their appetite, and study how to hurt themselves by taking Antidotes, 
s Et quo plus capiant irritamenta excogitantur.  to make themselves carry their drink the better: 
t Foras portantur ut ad convivium reportentur, repleri ut exhauriant & exhauriri ut bibant. Ambros.  And when naught else serves, they will go forth or be carried out to empty their gorge that they may drink afresh: & make laws contra bibendi fallacias, and 
u Ingentia vasa velut ad ostentationem, &c.  brag of it when they have done, 
x Gratiam conciliant potando.  inviting and encouraging others to do as they do, and love them dear for it: not glue like to that of good-fellowship, so did Alcibiades in Greece, Nero, Bonosus, Heliogabalus in Rome, or Alegaebalus rather, as he was styled of old, as 
y Notis ad Caesares.  Ignatius proves out of some old coins. Our Dutch men invite all comers, with a peal and a dish, making barrels of their bellies, incredibile dictu, as 
z Bohemus in Saxoniá. adeo immoderatè & immodestè ab ipsis bibitur ut in compotationibus suis non cyatbis solum & cantharis sa● infundere possint sed repletum mulctrale apponant & scutellâ inieEtâ hortentur quemlibet ad libitum potare.  one of their own countrymen complains: 
a Dictu incredibile quantum huiusce liquoru immodesta gens capiat plus potantem am ciss●●●●m hábent & serto coronant inimi●issimum è cotra qui non vult & caede & fustibus expiant.  Quantum liquoris immodestissima gens capiat, &c. How they love a man that will be drunk, and crown him & honour him for it. Hate him that will not pledge him, stab him, kill him, a most intolerable offence and not to be forgiven. So in Poland, he is the best servitor, and the honestest fellow, saith Alexander Gaguinus, 
* Qui melius ●i●it pro salute domini melier habetur minister.  that drinks most healths to the honour of this master, he shall be rewarded as a good servant; and thus they many times wilfully pervert the good temperature of their bodies, stifle their wits, strangle nature, and degenerate into beasts.  
Some again are in the other extreme and draw this mischief on their heads by overmuch fasting. Pining a days, saith 
b Qui de die ieiunant & nocte vigilant facilè cadunt in melancholiam & quinaturae modum excedunt. cap 5. lract. 15. cap. 2. longa fau●is tole●amia ut iis sape accidit qui tanto cum seruore Deoseruire cupiunt per ieiunium quod maniaciefficiantur ipse vidilaepe.  Guatinerius, and waking a nights, as many Moors, & Turks in these our times do. Anchorites Monks, and the rest of that superstitious rank (as the same Guianerius witnesseth) that he hath often seen to have happened in his time: that such men through immoderate fasting have been frequently mad. And of such men belike Hippocrates speaks, 1. Aphor. 5. when as he saith, 
c In tenui victu egrí delinquunt ex quo fit ut maiori afficiantur detrimento, maiorque fit errer tenui quam ●le i re victu.  They more offend in two sparing diet & are more damnified, than they that feed liberally and are ready to surfeit.   

SUBSECT. 3. Custom of diet, Delight, Appetite, Necessity, how they cause or hinder.  
NO rule is so general which admits not some exception, to this therefore which hath been hitherto said, and all those inconveniences which proceed from the substance of meats, or intemperate and unseasonable use of them, custom somewhat detracts, and qualifies, according to that of Hippocrates, 2. Aphoris. 50. 
d Quae longo ●●pore consueta sunt etiam si deteriora minùs i●ssuetis molestare solent.  Such things as we have been long accustomed to, though they be evil in their own nature; yet they are less offensive. Otherwise it might well be objected, that it were a mere 
e Qui medicè vi●●t, miserè vivit.  tyranny to live after those strict rules of Physic. For 
f Consuetudo altera natura.  custom doth altar nature itself, and to such as are used to them it makes bad meats wholesome, and unseasonable times to 'cause no disorder. Cider and Perry are windy drinks, so are all first-fruits windy in themselves, and cold most part, yet in some parts of 
g Herefordshire, Glocestershire, Worcestershire.  England, Normandy in France, Guipuscoa in Spain, 'tis their common drink, & they are no whit offended with it. In Spain, Italy, and Africa, they live most on roots, on raw herbs, 
h Leo Aser. l. 1. solo camelorum lacte contenti nil praeterea delitiarum ambiunt.  Camels Milk, and it agrees well with them, which to a stranger would 'cause much grevance. In Wales, lacticinijs vescuntur, as Humphrey Lluyd confesseth, & Cambro-Brittaine himself in his elegant Epistle to Abraham Ortelius, they live most on whit-meats. In Holland Fish, 
i Flandri vinum, butiro, dilutum bib●nt (nauseo referens) ubique butirum inter omnia fercula & bellaria locum obtinet. Stephan praefat. Herod.  Roots, Butter. With us Maxima pars victus in carne consistit, we feed on flesh most part, saith 
k Lib. 1. hist. Aug.  Polydor Virgil, as all northern countries do, and it would be very offensive to us, to live after their diet, or they to live after ours. We drink bear, they wine, they use oil, we butter: we in the North are 
l P. jovius descrip. Britonum. they sit eat & drink all day at dinner, in Island, Moscovy, and those northern parts  great eaters, they most sparing in those hotter countries: and yet they and we following our own customs are well pleased. In China the common people live in a manner altogether on roots & herbs, & to the wealthiest, horse, Ass, Mule, Dogs, Cat's flesh is as delightsome as the rest, as 
m Expedit in Sinas lib. 1. cap. 3. hortensium herbarum & olerum apud Sinas quam apud nos long frequentior usus, complures quip de vulgo reperias nulla alia re veltenuitatis vel religionis causa vescentes. Equus, mulus, asellus, &c. aequè fere vescuntur ac pabula omnia, Mat Riccius. lib. 5. cap 12.  Mat. Riccius the jesuite relates, that lived many years amongst them. The Tartars eat raw meat, & most commonly 
n Tartari mulis equis vescuntur & crudis carnibus & fruges contemnunt dicentes hoc iumentorum pabulum & boum non hominum.  horseflesh, drink milk and blood as the Nomads of old, Et lac concretum cum sanguine potat equino, They scoff at our Europeans for eating bread which they call tops of weeds, and horse meat, not fit for men. And yet scaliger accounts them a sound and witty nation, living an hundred years; even in the civilest countries of them they do thus, as Benedict the jesuit observed in his travels from the great Mogors court by land to Paquin, which Riccius contends to be the same with Cambalu in Cataia. In Scandia their bread is usually dried fish, & so likewise in the Shetland Iles. And their other fare as in Island, saith 
o Islandie descriptione: victus eorum butiro, lacte, caseo, consistit: pisces loco panis habent, potus aqua aut serum sic vivunt sine mediciná multi ad annos 200.  Dithmarus Bliskenius Butter, Cheese, and Fish, their drink water, their lodging on the ground. In America in many places their bread is roots, their meat Palmitoes, Pinas, potatoes, &c. & such first-fruits. With some, Fish, Serpents, Spiders; and in some places they 
p Patagones'.  eat man's flesh raw, and roasted, even the Emperor 
q Benso. & Fer. Cortesius lib. novus orbis inscripto  Metazuma himself. In some places again, 
r Linschcoten's cap 56. palmae instar totius orbis arboribus long praestantior &c.  one tree yields them Coquer-nuts, meat and drink, fire, fuel, apparel, with his leaves, oil, vinegar, cover for houses, &c. And yet these men going naked, feeding course, live commonly 100 years, and are seldom or never sick, all which diet our Physicians forbidden. In Westphaling they feed most part on fat meats and wourts, knuckle deep, and call it 
s Lips. Epist.  cerebrum jovis. In the Low countries with roots. In Italy Frogs and Snails are used. The Turks, saith Busbequius, delight most in fried-meats. In Muscovy Garlic and Onions, are ordinary meat and sauce, all which would be pernicious to such as are unaccustomed unto them: delightsome to them, and all is 
t Teneris assuescere multum est  because they have been brought up unto it. Husbandmen and such as labour can eat salt, fat bacon, gross meat, hard cheese, &c. course bread at all times, and go to bed and labour upon a full stomach, which to some idle persons would be present death, and is against all the rules of Physic; so that custom is all in all. Our travellers find this by common experience when they come into fare countries, & use their diet, they are 
u Repentinae mutationes noxam pariunt. Hippoc. Aphoris. 21. Epid. 6. sect. 3.  suddenly offended, as our Hollanders and Englishmen when they touch upon the coasts of Africa, and those Indian Islands, are commonly molested with Calentures, Fluxes and much distempered by reason of their first-fruits. 
x Bruerinuslib. 1. cap. 23.  Peregrina, etsi suavia, solent vescentibus perturbationes insignes adferre, strange meat though pleasant, cause notable alterations and distempers. On the other side use and custom mitigates or makes all good again. Mithridates by often use, which Pliny wonders at, was able to drink poison; & a maid, as Curtius' records, that was sent to Alexander from King Porus, was brought up with poison from her infancy. The Turks, saith Bellonius obseruat. lib. 3. cap. 15. take Opium familiarly a dram at once, which we dare not take in grains. 
y Simpl. med. cap. 4. lib. 1.  Garcius ab Horto records of one, whom he saw at Goa in the East Indies, that took ten dams of Opium in three days; and yet Consultò loquebatur, spoke understandingly, so much can custom do. 
z Hernius lib. 3. cap. 19 prax. med.  Theophrastus speaks of a Shepherd that could eat Hellebor in substance. And therefore Cardan concludes out of Galen, consuetudinem utcunque ferendam nisi valde malam. Custom is howsoever to be kept, except it be extreme bàd, and he adviseth all men to keep their old customs, and to 
a In dubijs consuetudinem sequatur adolescens & in caeptis perseveret.  continued as they began, be it diet, bath, exercise, &c. or whatsoever else.  
Another exception is Delight, or Appetite, to such & such meats. Though they be hard of digestion, melancholy: yet as Fuchsius excepts cap. 6. lib. 2. Institut. sect. 2. 
b Qui cum voluptate assumuntur cibi ventriculus avidius complectitur expeditiusque concoquit & quae displicent aversatur.  The stomach doth readily digest, and willingly entertain such meats as we love most, and are pleasing to us, and abhors on the other side such as we distaste. Which Hypocrates confirms Aphorism. 6.38. Some cannot endure Cheese, out of a secret Antipathy, or to see a roasted Duck, which to others is a 
c Nothing against a good stomach, as the saying is.  delightsome meat.  
The last exception is necessity, poverty, want, hunger, which drives men many times to do that which otherwise they are loathe, and cannot endure, and thankfully to accept of it. As Beverage in ships, and in sieges of great Cities, to feed on Dogs, Cats, Rats, and Men themselves. Three outlaws in 
d Lib. 7. hist. Scot  Hector Boethius being driven to their shifts, did eat raw fish, & flesh of such fowl as they could catch in one of the Hebrides for some few months. These things do mitigate or disannul this which hath been said of Melancholy meats, and make it more tolerable, but to such as are wealth live plenteously, at ease, and may take their choice, & refrain if they will, such meats are to be forborn, if they be inclined to, or suspect melancholy, as they tender their healths: Otherwise if they be intemperate, or disordered in their diet, at their peril be it. Qui monet amat, Aue & cave.   

SUBSEC. 4. Retention and Evacuation a cause, and how.  
OF Retention and Evacuation, there be divers kinds, which are either concomitant, assisting, or sole causes many times of melancholy. 
e 3 io artis.  Galen reduceth defect & abundance to his head; others 
f Quae excernuntur aut subsistunt.  all that is separated or remains. In the first rank of these I may well reckon up Costivenesse, and keeping in of our ordinary excrements, which as it often causeth other diseases, so this of Melancholy in particular. 
g Ex ventre suppresso, inflammationes capitis, dolores, caligines crescunt.  Celsus lib. 1. ca 3. saith, it produceth inflammation of the head, dulness, cloudiness, headache, heaviness, &c. Prospero Calenus lib. de atrâ bile. will have it distemper, not the Organ only, 
h Excrementa retenta, mentis agitationem pareresolent.  but the mind itself by troubling of it. And sometimes it is a sole cause of madness, as you may read in the first book of 
i Cap. de Mel.  Skenkius medicinal observations. A young Merchant going to Nordeling Fair in Germany, for ten day's space never went to stool, at his return he was 
k tam delirus, ut vix se hominem agnosceret.  grievously melancholy, thinking that he was rob, and would not be persuaded but that all his money was go. His friends thought he had some Philtrum given him, but Cnelinus a Physician being sent for, found his 
l aluus astrictus causa.  costiveness alone to be the cause, and thereupon gave him a Clyster, and he was speedily recovered. Trincavellius consult. 35. lib. 1. saith as much of a melancholy Lawyer, to whom he administered Physic: Other Retentions and Evacuations there are, not simply necessary but at sometimes, as Fernelius accounts them, Path. lib. 1. cap. 15. as suppressions of Haemrods', monthly issues in women, bleeding at nose, immoderate use or no use at all of Venus: or any other ordinary Issues.  

m Sive pernares, siue haemorroides.  Detention of haemrods, or monthly Issues, Villanovanus Breviar. lib. 1. cap. 18. Arculanus cap. 16. in 9, Rhasis, Vittorius Faventinus pract. mag. Tract. 2. cap. 15. Bruel &c. put for ordinary causes. Euschius lib. 2. sec. 5. cap. 30. goes farther, and saith, that 
n Multi intempestiuè ab Haemorroid bus curati melancholiâ correpti sunt. Incidit in Scyllam &c.  many men unseasonably cured of the haemrods, have been corrupted with melancholy, seeking to avoid Scylla, they fall into Charybdis. Galen lib. de hum. comen. 3. ad text. 26. illustrates this by an example of Lucius Martius, whom he cured of madness, contracted by this means: And 
o Lib. 1. de Manid.  Sckenkius hath two other examples of two Melancholy and mad women so caused from the suppression of their months. The same may be said of bleeding at nose if it be suddenly stopped, and have been formerly used, as 
p Breviat lib. 7. cap. 18.  Villanovanus urgeth. And 
q Non sine magno incommodo eius cui sanguis à naribus promanat noxij sanguinis vacuatio impediri potest.  Euschius, lib. 2. sect. 5. cap. 33. stiffly maintains, that without great danger such an issue may not be stayed.  
Venus' omitted produceth like effects. Mathiolus epist. 5. lib. penult. 
r Novi quosdam prae pudore à coitu abstinent ● torpidos pigrosque factos nonnullos etiam melancholicos praeter modum m●stos timidosque  avoucheth of his knowledge some that either through bashfulness abstained from Venery, and thereupon become very heavy and dull; and some others that were very timorous, Melancholy, and beyond all measure sad. Orbasius med. collect. lib. 6. cap. 37. speaks of some, 
s Nonnulli nisi coeant assidue capitis gravitate infestantur. dicit se novisse quosdam trifles & melancholicos ita factos intermissione Veneris.  that if they do not use carnal copulation, are continually troubled with heaviness and headache; & some in the same case, by intermission of it. Not use of it hurts many. Arculaus cap. 16, in 9 Rhasis & Magninus part. 3. c. 5. hold because it 
t Vapores venenatos mittit sperma ad cor & cerebrum. Sperma plus diureten●um transit in Venenum.  sends up poisoned vapours to the brain and heart, And so doth Galen himself hold, that if this natural seed be over long kept (in some parties) it turns to poison. Hieronimus Mercurialis in his chapter of Melancholy, cites this for an especial cause of this malady, and of 
u Graves producit corporis & animi aegritudines.  Priapismus, Satyriasis, &c. Haliabbas. 5. Theor. cap. 36. reckons up this and many other diseases. Villanovanus Breviar. lib. 1. c. 18. saith he known 
x Ex spermate supra modum retento monachos & viduas melancholicos saepè fieri vidi.  many monks, and widows grievously troubled with melancholy and that from this sole cause. Aelianus Montaltus. cap. 27. de melanchol. confirms as much out of Galen: so doth Wierus, and Christopherus a Vega de art. med. lib. 3. cap. 14. relate many such examples of men, 
y Melancholia orta a vasis semina●ys in viejo.  women, that he had seen so melancholy. Foelix Platter in the first book of his observations 
z Nobilis senex Alsatus iunenem uxorem duxit at ille cholico dolore & multis morbis correptus non potuit praestare officium mariti vix inito matrimonio aegrotus. Illa in horrendum furorem incidit ob venerem cohibitum ut omnium eam invisentium congressum voce vultu gestuexpeteret & quum non consentirent molossos Anglicanos expetijt magno clamore.  tells a story of an ancient Gentleman in Alsatia, that married a young wife and was not able to pay his debts in that kind, for a long time together by reason of his several infirmities, but she by reason of this inhibition of Venus fell into a horrible fury, and desired every one that came to see her, by words, looks, and gesture to have to do with her, &c. Bernardus Paternus a Physician, saith he known a good honest godly Priest, that because he would neither marry, nor make use of the Stews fell into grievous melancholy fits. Hildesheim spicel. 2. hath such another instance of an Italian melancholy Priest in a consultation had Ao 1580. 
a Vidi sacerdotem optimum & pium qui quod nollet uti venere, in melancholica symptomota incidit.  jason Pratensis gives instance in a married man, that after his wife's death abstaining 
b Ob abstinentiam à concubitu incidit in melancholiam.  after marriage become exceeding melancholy. To these you may add if you please, that conceited tale of a jew, so visited in like sort, and so cured out of Podgius Florentinus.  
Intemperate Venus is all out as bad in the other extreme, Galen. lib. 6. de morbis popular. sect. 5. tert. 26. reckons up Melancholy amongst those diseases which are 
c Quae à coitu exacerbantur.  exasperated by Venery, so doth Avicenna 2.3. cap. 11. Oribasius loc. citat. Ficinus lib. 2. de sanitate tuenda, Marsilius Cagnatus, Montaltus c. 27. Guatinerius Tract. 15. cap. 2. Magninus c. 5. part. 3. 
d Superfluum coitum ca● some ponunt.  gives the reason because 
e Exsiccat & infrigidat corpus, spiritus consumit &c. caveant ab hoc sicci ve●ut inimico mortali.  it infrigidates and dries up the body consumes the spirits; and would therefore have all such as are cold and dry, to take heed of it and avoid it as a mortal enemy. jacchinus in 9 Rasis cap. 15. gives the same cause, & instance in a patiented of his that married a young wife in a hot summer, 
f Ita exsi●catus ut ab melancholico statim fuerit i●sanus ab humectantibus curatus.  and so dried himself with chamber-work that he become in short space from melancholy mad, he cured him by moistening remedies. The l●ke example I find in Laelius à Fonte Eugubinus consult. 1 29. of a Gentleman of Venice, that upon the like occasion become from melancholy mad: Read the story at large in him.  
Any other Evacuation stopped, will 'cause it, as well as these abovenamed, be it bile, 
g Ex cauterio & ulcere exsiccato.  ulcer, issue &c. Hercules de Saxoniâ lib. 1. cap. 16. and Gordonius verifies this out of their experience. They saw one wounded in the head, who as long as the sore was open, lucida habuit mentis intervalla, was well, but when it was stopped, redijt melancholia, his melancholy fit seized on him again.  
Artificial Evacuations are much like in effect, as hotehouses, baths, blood-letting, purging, unseasonably, and immoderately used. 
h Gord. cap. 10. lib. 1. discommends cold baths as noxious.  Baths 
i Siccum reddunt corpus.  dry too much, if used in excess, be they natural, or artificial, and offend extremae hot, or cold; one dries, the other refrigerateth in extremes. Montanus' consil. 237. saith, they overheate the Liver. joh. Struthius Stigmat. artis lib. 4. cap. 9 contends, 
k Si quis longius moretur in ijs, aut nimis frequenter, aut importunè utatur humores putrefacit.  that if one stay longer than ordinary at the Bath, or go in too often, or at unseasonable times, he putrifies the humours in his body. To this purpose writes Magninus lib. 3. cap. 5. Guianerius Tract. 15. cap. 21. utterly disallows all hot Baths in melancholy adust. 
l Ego anno superiore quendam guttosum vidi adustum, qui ut liberaretur de guttâ, ad balnea accessit, & de guttâ liberatus, maniacus factus est.  I saw, saith he, a man that laboured of the gout, who to be freed of his malady, came to the Bath, and was instantly cured of his gout, but got another which was worse, and that was Madness. But this judgement varies as the humour doth, in hot, or cold. Baths may be good for one melancholy man, bad for another: that which may cure it in one party, may 'cause it in another.  

Phlebotomy.  Phlebotomy many times neglected, may do much harm to the body, when there is a manifest redundance of bad humours and melancholy blood; and when these humour's heat and boil, if this be not used in time, the parties affected so inflamed, are in great danger to be mad: but if it be unadvisedly, importunely, immoderately used, it doth as much harm by refrigerating the body, dulling the spirits, and consuming them: as joh. Curio in his 10. chap. well reprehends, it doth more harm then good, such kind of letting blood, 
m On Schola Salernitana.  and the humours rage much more than they did before, 
n Calefactio & ebullitio per venae incisionem magis saepè incitatur & augetur maiore impetu humores per corpus discurrunt.  and is so fare from avoiding melancholy, that it increaseth it, and weakeneth the sight. 
o Lib. de flatulentá Melancholiâ. frequens sanguinis missio corpus extenuamt.  Prospero Calenus observes, except they keep a very good diet after it. Yea, and as 
p In 9 Rhasis. atram bilem parrot & visum debilitat.  Leonartus jacchinus speaks out of his own experience, 
q Multo nigrior spectatur sanguis post dies quosdam, quam fuit ab initio.  the blood is much blacker to many men after their letting of blood, than it was at first. And for this cause belike, Sallust. Salvinianus lib. 2. cap. 1. will admit or hear of no blood-letting at all in this Disease, except it be manifest it proceed from blood, he was as it appears by his own words in that place, master of an hospital of madmen, 
r Non laudo eos qui in desipientiá, docent secandam esse venam frontis, quia spiritus debilitatur indè, & ego longâ experientiá observavi in proprio Xenecdochio quod desipientes ex phlebotomiâ magis laeduntur, & magis desipiunt, & melancholici saepè fiunt inde peiores.  and found by long experience, that this kind of evacuation either in head, or arm, or any other part, did more harm then good,  
Purging upward and downward, in abundance of bad humours omitted, may be for the worst, so likewise as in the precedent, if it be overmuch, or too frequent, or violent, it 
s Vires debilitat.  weakeneth their strength, saith Fuschius lib. 2. sec. 2. cap. 17. or if they be strong, or able to endure Physic, yet it brings it to an ill habit, they make their bodies no better than an Apothecary's shop, and this, and such like infirmities must needs follow.   

SUBSEC. 5. Bad Air a cause of Melancholy.  
Air is a cause of great moment, in producing this or any other Disease, being that it is still taken into our bodies by respiration, and our more inner parts. 
t Impurus aer spiritus deijcit, infecto cord gignit morbos.  If it be impure and foggy, it dejects the spirits, and causeth diseases by infection of the heart, as Paulus hath it lib. 1. cap. 49. Avicenna lib. 1. Gal. de san. tuendâ. Mercurialis, Montaltus &c. 
u Sanguinem densat, & humores. lib. 1. Path. 1. cap. 13.  Fernelius saith, a thick air thickneth the blood and humours. 
x Lib. 3. cap. 13.  Lemnius reckons up two main things most profitable, and most pernicious to our bodies, Air and Diet: and this peculiar Disease nothing sooner causeth (
y Lib. de quartaná, ex acre ambiente contrabitur humour melancholicus.  jobertus holds) than the Air wherein we breath and live. It offends commonly if it be to 
z Aelianus Montaltus cap. 11. calidus & siccus, frigidus & siccus, paludinosus, crassus.  hot & dry, or too cold and dry, thick, fuligenous, cloudy, blustering, or a tempestuous Air. Bodine in his 5. book de repub. cap. 1. and 5. cap. of his method of history, proves that hot countries are most troubled with melancholy, and that there are therefore in Spain, and Africa, and Asia minor, great numbers of mad men, in so much that they are compelled in all Cities of note, to build peculiar Hospitals for them. Leo Afer 
a Multa hic in Xenodochiis fanaticorum millia quae strictissimè catenata seruantur.  lib. 3. de Fessa urbe: and Zuinger confirms as much: and Gordonius will have every man take notice of it. Note this, saith he, that in hot Countries, it is fare more familiar then in cold. 
b Lib. Med. part 2. cap. 19 Intellige quod in calidis regionibus frequenter accidit mania, in frigidis autem tardè.  Although this be not always true: for as 
c Lib. 2.  Acosta truly saith, under the Aequator itself, is a most temperate habitation, and wholesome Air, a Paradise of pleasure: the leaves ever green, cooling showers. But such as are intemperately hot, as 
d Hodopericum. cap 7.  johannes à Meggen, found in Cyprus, others of Malta, and the Holy land, where at some seasons of the year, is nothing but sand, their rivers dried up, and the Air scorching hot, and Earth: in so much, that many Pilgrims going barefoot for Devotions sake, from joppa to jerusalem upon the hot sands, often run mad. 
e Pantheo seu pract. Med. lb. 1 cap. 16. Venetae mulieres quae diu sub sole vivunt, aliquando melancholicae evadunt.  Hercules de Saxoniá a Professor in Venice, gives this cause, why so many Venetian women are melancholy, quod diù sub sole degant, they tarry too long in the Sun. Montaenus consil. 21. amongst other causes, assigns this, why that jew his patient was mad, quod tam multum exposuit se calori & frigori, he exposed himself so much to heat & cold. And for that reason in Venice, there is little stirring in those brick-paved streets in Summer about noon, they are most part than asleep: As they are likewise in the great Mogors Countries, and all over the East Indies. At Aden in Arabia, as 
f Navig. lib. 2. cap. 4. commercia nocte, horí secundâ ob nimios qui saeviunt interdiu aestus exercent.  Lodovicus Vertomannus relates in his travels; they keep their markets in the night, to avoid extremity of heat: & in Ormus, like cattles in a Pasture, people of all sorts lie up to the chin in water all day long. At Burgos in Porting all, Messina in Sicily, all over Spain & Italy, their streets are most narrow, to avoid the Sun beams. The Turks wear great Tulipantes, ad fugandos solis radios, to refract the Sun beams, & much inconvenience, that hot Air of Bantam in java yields to our men, that sojourn there for traffic, where it is so hot, 
g Morbo Gallico laborantes exponunt ad solemn, ut morbos exsiccent.  that those that are sick of the pox, lie commonly bleaching in the Sun, to dry up their sores. The hardiest men are offended with this heat, & stiffest clowns cannot resist it, as Constantine affirms agricult. lib. 2. cap. 45. Those that are naturally borne there, cannot 
h Hypocrates 3 Aphorismorum idem ait.  endure it, much less weaklings & strangers. Amatus Lusitanus, cent. 1. curate, 45. records of a young maid, that was one Vincent a curriers Daughter, some 30 years of age, that would wash her hair in the heat of the Day, in july, & so let it dry in the Sun 
i Quum ad solis radios in leone longam moram traheret, ut capillos flavos redderet, in maniam incidit.  to make it yellow, but by that means tarrying too long in the heat, she inflamed her head, and made herself mad.  
Cold Air in the other extreme, is almost as bad as hot, and so doth Montaltus esteem of it cap. 11. if it be dry withal. In those Northern Countries the people are therefore generally dull, heavy, and many witches, which (as I have before quoted) Saxo Grammaticus, Olaus, Baptista Porta ascribe to melancholy, But these colder Climes are more subject to natural melancholy, not this artificial, cold and dry: For which cause, my countryman 
k Mundus alter & idem seu Terra Australis incognita.  Mercurius Britannicus belike, puts melancholy men to inhabit just under the Pole. the worst of the three is a 
l Crassus & turbidus aer tristem efficit animam.  thick, cloudy, misty, foggy, air, or such as comes from sennes, moorish grounds, lakes, muckels, draughts, sinks, where any filthy carcases or carrion lies, or from whence any stinking fulsome smell comes; Galen, Avicenna, Mercurialis, new & old, hold that such air is unwholesome, and engenders melancholy, plagues, and what not? 
m Commonly called Scandarone in Asia minor.  Alexandreta, an haven town in the Mediterranean Sea, is much condemned for a bad air. Littuania, Ditmarshe, Pomptina paludes in Italy, the territories about Pisa, Ferrara, &c. Rumny marsh with us, the Hundred in Essex, the Fens in Lincolnshire. Cardan de rerum varietate lib. 17. cap. 96. finds fault with the site of most of those rich and populous cities in the Low countries, as Bruges, Gant, Amsterdam, Leyden, utrect &c. the air is bad; and so Stockholne in Sueden, Regium in Italy: our Salesburry and Linne. They may be commodious for navigation; this new kind of fortification, and many other good & necessary uses, but are they so wholesome? Old Rome hath descended from the hills to the valley, and 'tis the site of most of our new cities, & held best to build in plains, to take the opportunity of rivers. Leander Albertus pleads hard for the air and site of Venice, though the black moorish sands appear at every low water; the Sea, Fire, and Smoke, as he thinks, qualifyes the air: and 
m Atlas' Geographicus memoriâ valent Pisani quod crassiore fruantur acre.  some think, that a thick foggy air helps the Memory, as them of Pisa in Italy; and our Camden out of Plato, commends the site of Cambridge, because it is so near the Fens. But let the site of such places be as it may, how can they be excused that have a delicious seat, a pleasant air, & all that nature can afford, & yet through their own nastiness & sluttishness, & immund sordid manner of life, suffer their air to putrify, & themselves to be choked up. Many cities in Turkey do malè audire in this kind: Constantinople itself, where commonly carrion lies in the street. Some found the same fault in Spain, even in Madrit the King's seat, a most excellent air, & pleasant site, but the inhabitants are slovens, & the streets uncleanely kept.  
A troublesome tempestuous Air is as bad, as impure, rough & foul weather, impetuous winds, cloudy dark days, as it is commonly with us, coelum visu foedum, 
o Lib. 1. Hist. Lib. 2. cap. 41. aura densa accaliginosa tetrici homines existunt & subtristes. & cap. 3 stante subsolano & Zephiro maxima in mentibus hominum alacritas existit, mentisque erectio ubi caelum solis splendore nitescit. Maxima deiectio maerorque si quando aura caliginosa est.  Polidore calls it a filthy sky, & in quo facilè generantur rubes: as Tullyes' Brother Quintus, wrote to him in Rome, being then Quaestor in Britain. In a thick and cloudy air, saith Lemnius, men are tetricke, sad, and peevish: and if the Western winds blow, and that there be a calm, or a fair sunshine day, there is a kind of alacrity in men's minds, it cheers up men and beasts: but if it be a turbulent, a rough, cloudy, stormy weather, men are sad, lumpish, and much dejected, angry, waspish, dull and melancholy. This was 
p Georg.  Virgil's experiment of old: 
Verum ubi tempestas & coeli mobilis humour  
Mutavere vices, & jupiter humidus Austro  
Vertuntur species animorum & pectore motus  
Concipiunt alios—  
But when the face of Heaven changed is,  
To tempests, rain, from season fear:  
Our minds are altered, and in our breasts,  
Forthwith some new conceits appear.  and who is not weatherwise against such and such conjunctions of Planets, moved in foul weather, dull & heavy in such tempestuous seasons? 
q Hor.  gelidum contristat Aquarius annum: the time requires, and the Autumn breeds it, winter is like unto it, ugly, foul, squalid: the air works on all men, more or less, but especially on such as are melancholy, or inclined to it, as Lemnius holds, 
r Mens quibus vacillat abacre citò offenduxtur. & multi insani apud Belgas ante tempestates saeviunt aliter quieti. Spiritus quoque aerii & mali geniialiquando se tempestatibus ingerunt, & menti humanae se latentur insinuant, eamque vexant, exegitant, & ut fluctus marini, sic humanum corpus vemis agit●tur.  they are most moved with it, & those which are already mad, rove downright, either in, or against a tempest. Besides, the devil many times takes his opportunity of such storms, and when the humours by the air be stirred, he gets in with the air, and exagitates our spirits, and vexeth our souls: and as the Sea waves, so are the spirits and humours in our bodies, tossed with tempestuous winds and storms. To such as are melancholy therefore, Montanus consil. 24. will have tempestuous and rough air to be avoided: & consil. 27, all night air, & would not have them to walk abroad, but in a pleasant d●y. Lemnius lib. 3. cap. 3. discommends the South & Eastern winds, commends the North. Montanus' consil. 31 
s Aer noctu densatur & cogit moestitiam.  will not any windows to be opened in the nigh. Consil. 229. & consil. 230. he discommends especially the South wind, and nocturnal air. So doth 
t lib de ●si●e & Osucide.  Plutarch: The night and darkness makes men sad, & so do all subterranean vaults, dark houses in caves & rocks, desert places 'cause melancholy in an instant, especially such as have not been used to it, or otherwise accustomed. Read more of air in Hypocrates, Aetius lib. 3. à capit. 171. ad 175. Orbasium à cap. 1. ad 22. Avicen lib. 1. can. Fen. 2. doc. 2. Fen. 1. cap. 123. to the 12. &c.   

SUBSECT. 6. Immoderate Exercise a cause, and how. Solitariness, Idleness.  
NOthing so good, but it may be abused: nothing better than Exercise, if opportunely used for the preservation of the body: nothing so bad, if it be unseasonable or overmuch. Fernelius out of Galen, Path. lib. 1. cap. 16. saith, 
u Multa defatigatio spiritus viriumque substantiam exhaurit, & corpus refrigerat. Humores corruptos qui aliter à naturâ concoqui & domari possint, & demum blandè excludi irritat, & quasi in furorem agit, qui postea mota camerinâ, tetro vapore corpus vary lacessunt, animumque  that much exercise and weariness, consumes the spirits & substance, & refrigerates the body, & such humours which nature would have otherwise concocted & expelled, it stirs up, and makes them rage. Which being so enraged, diversely affect, and trouble the body and mind: so doth it if it be unseasonably used, upon a full stomach, or when the body is full of crudities, which Fuchsius so much inveighs against, lib. 2. instit. sec. 2. cap. 4. giving that for a cause, why boys in Germany are so often scabbed, because they use exercise presently after meats. 
x In Venimecum. Liber sic inscripto.  Bayerus puts in a caveat against such exercise, because it 
y Instit. ad vit. Christ. cap. 44. cibos crudos in venas rapit, qui putrescentes illic, spiritus animales insiciunt.  corrupts the meat in the stomach, and carries the same juice, raw, and as yet undigested into the veins (saith Lemnius) which there putrifies and confounds the animal spirits. Crato consil. 21. lib. 2. 
z Crudi hec humoris copia per venas aggeritur, unde morbi multiplices.  Exclaimes against all such Exercise after meat, as being the greatest enemy to concoction that may be, and cause of corruption of humours, which produce this & many other diseases. Not without good reason then, doth Sallust Salvianus lib. 2. cap. 1, and Leonartus jacchinus in 9 Rhasis, Mercurialis, Arculanus, and many other, set down 
a Immodicum exercitium.  immoderate exercise, as a most forcible cause of melancholy.  
Opposite to Exercise is Idleness, or want of Exercise, the bane of body and mind, the chief author of all mischief, over of the seven deadly sins, & a sole cause of this & many other maladies, the Devil's cushion, as 
b Hom. 31. in 1. Cor. 6. nam quum mens hominis quiescere non possit, sed continuò circa varias cogitationes discurrat, nisi honesto aliquo negotio occupetur, ad Melancholiam sponte delabitur.  Gualther calls it, his pillow, & chief reposall. For the mind can never rest, but still meditates on some thing or other, except it be occupied about some honest business, of his own accord it rusheth into melancholy. 
c Crato consil. 21. ut immodicae corporis exercitatio, nocet corporibus, ita vitae deses, & otiosa otium animal pituosum reddit viscerum obstructiones & crebras fluctiones & morbos concitat.  As too much & violent exercise offends on the one side, so doth an idle life on the other (saith Crato) it fills the body full of fleam, gross humours, & all manner of obstructions, rheums, catarrhs &c. Rhasis cont. lib. 1. tract. 9 accounts of it as the greatest cause of Melancholy: 
d Et vidi quod una de rebus quque magis generat Melancholiam, est otiositas.  I have often seen (saith he) that Idleness begets this humour more than any thing else. Montaltus cap. 1. seconds him, 
e Reponitur otium ab aliis causa, & hoc à nobis observatum eos huic malo magis obnoxios qui planè otiosi sunt, quam eos qui aliquo munere versantur exequendo.  out of his experience, that those that are idle, are fare more subject to melancholy, than such as are conversant or employed about any office or business. 
f De tranquil. animae: sunt quos ipsum otium in animi coniicit aegritudinem.  Plutarch reckons up Idleness for a sole cause of the sickness of the Soul: There are those (saith he) troubled in mind, that have no other cause but this. Homer. Iliad. 1. brings in Achilles eating of his own heart in his Idleness, because he might not fight. Mercurialis consil, 86. for a melancholy young man urgeth 
g Nihil est quod aequè Melancholiam alat ac augeat, ac otium & abstinentia à corporis & animi exercitationibus.  this as a chief cause, why was he Melancholy? because idle. Nothing begets it sooner, increaseth & continueth it ofter than Idleness. A Disease familiar to all Idle persons, an inseparable companion to such as live at ease, a life out of action, & have no calling or ordinary employment to busy themselves about. Especially if they have been formerly brought up to business, & upon a sudden come to lead a sedentary life, it crucifies their Souls, & seizeth on them in an instant: And is such a torture, that as wise Seneca well saith, malo mihi malè quam mollitèr esse: I had rather be sick than idle. This Idleness is either of body or mind. That of body is nothing but intermitting Exercise, which if we may believe 
i Path. lib. 1. ca 17. exercitationis intermissio inertem calorem languidos spiritus & ignavoes, & ad omnes actiones segniores reddit cruditates, obstructiones, & excrementorum proventus facit.  Fernelius, causeth crudities, obstructions, excrement all humours, 
h Nihil magis excaecat intellectum, quam otium. Gordonius de observat. vit. hum. lib. 1.  quencheth the natural heat, dulls the spirits, and makes them unapt to do any thing whatsoever.  
k Herald Ser. 1. Sat. 3.  Neglectis urenda filix innascitur agris. 
As fern grows in untilled grounds, & all manner of weeds, so do gross humours in an Idle body, Ignavum corrumpunt otia corpus. A horse in a stable that never travails, an hawk in a mew that never flies, are both subject to Diseases, which left unto themselves are most free from any such encumbrances. An idle dog will be maungye, & how shall an idle person think to escape? Idleness of the mind is much worse than this of the body. 
l Seneca.  Aerugo animi, rubigo ingenij: the rust of the Soul, 
m Moerorem animi, & maciem Plutarch calls it.  a plague, a hell itself, maximum animi nocumentum, Galen calls it. 
o Sicut in stagno generantur vermes, sic & otioso malae cogitationes. Seneca.  As in a standing pool, worms and filthy creepers increase; so do evil & corrupt thoughts in an idle person. In a commonwealth where there is no public enemy, there is likely civil wars, & they rage upon themselves: and this body of ours when it is idle, and knows not how to bestow itself, macerates & vexeth itself with cares & griefs, & false-feares, suspicions, it tortures and preys upon his own bowels, and is never at rest. This much I dare boldly say, that he or she that is Idle, be they of what condition they will, never so rich, well allied, fortunate, happy, let them have all things in abundance, all felicity that heart can wish and desire, all contentment, and so long as he or they are idle, they shall never be pleased. Well they may build castles in the air for a time, and soothe up themselves with fantastical humours, but in the end they will prove as bitter as gall, they shall be still discontent, suspicious, 
p Prou. 18. Pigrum deijciet timor. Heautontimorumenos.  fearful, jealous, sad, fretting, and vexing of themselves: so long as they be idle, it is impossible to please them. Otio qui nescit uti, plus habet negotij, quam qui negotium in negotio: as that 
q Lib. 19 cap. 10  Agellius could observe. He that knows not how to spend his time, hath more business, care & grief, anguish of mind, than he that is most busy in the midst of all his business: Otiosus animus nescit quid volet: An idle person (as he follows it) knows not when he is well, or what he would have, or whether he would go, quum illuc ventum est, illinc lubet, he is tired out with every thing, displeased with all, weary of his life: nec benè domi, nec militiae, neither at home, nor abroad, errat, & praeter vitam vivitur, he wanders, and lives besides himself.  
Cousin German to Idleness, and a concomitating cause, which goes hand in hand with it, is 
r Piso, Montaltus, Mercurialis. &c.  nimia solitudo, too much solitariness, by the testimony of all Physicians, Cause and Symptom both: but as it is here put for a cause, it is either coact, enforced, or else voluntary. Enforced Solitariness is commonly seen in students, Monks, Friars, Anchorites, that by their order and course of life, must abandon all company, and society of other men, and betake themselves to a private life; Such as live in prison, or in some desert place, and cannot have company, as many of our country Gentlemen do in solitary houses, they must either be alone without company, or live beyond their means, and entertain all comers, as so many hosts, or else converse with their servants and hinds, such as are unequal, inferior to them, and of a contrary disposition; or else as some do, to avoid solitariness, spend their time in alehouses, & addict themselves to some unlawful disports, or dissolute courses. Some again are cast upon this rock of solitariness for want of means, or out of a strong apprehension of some infirmity, disgrace, or through bashfulness, rudeness, simplicity, they cannot apply themselves to others company. This enforced solitariness takes place, and produceth this effect soon in such as have spent their time jovially peradventure in all honest, recreations, in all good company, & are upon a sudden confined, & restrained of their liberty, and barred from their ordinary associates: solitariness is very irksome to such, most tedious, and a sudden cause of great inconvenience.  
Voluntary solitariness is that which is familiar with Melancholy, and gently brings on as a Siren, a shooing-horn, or some Sphinx to this irrevocable gulf, 
s Aquibus malum, velut à primariâ causâ occasionem nact●est.  a primary cause Piso calls it, most pleasant it is at first to such as are Melancholy given, to walk alone in some solitary grove, betwixt wood and water, by some brook side, and to meditate upon some delightsome and pleasant subject, which shall affect him most, amabilis insania, and mentis gratissimus error. A most incomparable delight to build castles in the air, to go smiling to themselves, acting an infinite variety of parts, which they suppose, and strongly imagine they act, or that they see done. Blandae quidem ab initio, saith Lemnius, to conceive and meditate of such pleasant things sometimes, 
t jucunda rerum praesentium, praeteritarum, & futurarum meditatio.  present, past, or to come, as Rhasis speaks. So delightsome these toys are at first, they could spend whole days and nights without sleep, even whole years in such contemplations, and fantastical meditations, which are like so many dreams, and will hardly be drawn from them, winding and unwinding themselves as so many clocks, and still pleasing their humours, until at the last the Scene turns upon a sudden, and they being now habitated to such meditations and solitary places, can endure no company, can think of nothing but harsh and distasteful subjects: Fear, sorrow, suspicion, substructicus pudor, discontent, cares, and weariness of life, surprise them on a sudden, and they can think of nothing else: continually suspecting, no sooner are their eyes open, but this infernal plague of melancholy seizeth on them, and terrifies their souls, representing some dismal object to their minds, which now by no means, no labour, no persuasions they can avoid, haeret laters lethalis arundo, they cannot be rid of it, 
u Facilis descensus Averni: Sed revocare gradum, superasque evadere ad auras Hic labour, hoc opus est. Virg.  they cannot resist. I may not deny but that there is some profitable Meditation, Contemplation, and kind of Solitariness to be embraced, which the Fathers so highly commend, 
x Hieronymus dixit oppida & urbes videri sibi tetros carceres, solitudo Paradisus, solum scorpionibus infectum, saccho amictus, humi cubans, aquâ & herbis victitans, Romans praetulit delitijs.  Jerome, chrysostom, Cyprian, Austin, in whole Tracts, which Petrarch, Erasmus, Stella, and others so much magnify in their books, a Paradise, a Heaven on earth, if it be used aright, good for the body and the Soul: As many of those old Monks used it, to divine contemplations, as Similus a courtier in Adrian's time, Dioclesian the Emperor retired themselves &c. Or the bettering of their knowledge, as Democritus, Cleanthes, and all those excellent Philosophers have ever done, to sequester themselves from the tumultuous world, or as Pliny's villa Lauretana, Tully's Tusculane, jovius study, that they might better vacare studijs & Deo, serve God, and follow their studies. These men are neither solitary, nor idle, as the Poet made answer to the husbandman in Aesop, that objected Idleness to him: he was never so idle, as in his company: or that Scipio Africanus in 
y Offic. 3.  Tully, nunquam minus solus, quam quum solus; nunquam minus otiosus, quam quum esset otiosus: never less solitary than when he was alone, never more busy than when he seemed to be most idle. But it is fare otherwise with these men, they are devils alone, as the saying is, homo solus aut Deus, aut daemon: a man alone is either a Saint, or a devil, and 
† Eccles. 4.  vae soli in this sense, woe be to him that is alone. These men degenerate from men, and from sociable creatures, become beasts, monsters, inhuman, ugly to behold, Misanthropis: they do even loath themselves, & hate the company of men, as so many Timon's, Nebuchadnessars: by too much indulging to these pleasing humours, and through their own default. So that which Mercurialis consil. 11. sometimes expostulated with his Melancholy patient, may be justly applied to every solitary & idle person in particular. 
z Naturae de te videtur conqueri posse, quod cum ab eâ temperatissimum corpus adeptus sis, tam praeclaerum á Deo ac utile donum non contempsisti modò, verum corrupisti, faedasti, prodidisti, optimam temperaeturam otio, crapula & aliis vitae erroribus &c.  Natura de te videtur conqueri posse &c. Nature may justly complain of thee, that whereas she gave thee a good wholesome temperature, a sound body, and God hath given thee so divine and excellent a soul, so many good parts, and profitable gifts, thou hast not only contemned and rejected them, but hast corrupted them, polluted them, overthrown thy temperature, and perverted those gifts with riot, idleness, solitariness, and many other ways, thou art a traitor to God and Nature, an enemy to thyself and to the world. Perditio tua ex te: thou thyself art the efficient cause of thine own misery, by not resisting such vain cogitations, but giving way unto them.   

SUBSEC. 7. Sleeping and Waking causes.  
WHat I have formerly said of Exercise, I may now repeat of Sleep. Nothing better then moderate Sleep, nothing worse than it, if it be in extremes, or unseasonably used. It is a received opinion, that a Melancholy man cannot sleep overmuch, Somnus supra modum prodest, it is an only Antidote, and nothing offends them more, or causeth this malady sooner, than Waking: yet in some cases Sleep may do more harm then good, in that slegmatick, swinish, and sluggish Melancholy, that Melancthon speaks of, that thinks of waters, sighing most part &c. 
a Path. lib. 1. cap.: 7. Fernel. corpus infrigidat omnes sensus, mentisque vires torpore debilitat.  It dulls the Spirits if overmuch, & senses, and fills the head full of gross humours, causeth distillations, rheums, and great store of excrements to the brain, and all the other parts, as 
b Lib. 2. sec. 2. cap. 4. Magnam excrementorum vim cerebro & alij● partibus conseruat.  Fuchsius speaks of them, that sleep like so many dormice. Or if it be used in the day time, or upon a full stomach, the body ill composed to rest, or after hard meats it increaseth fearful dreams, Incubus, night waking, crying out, and much unquietness: such sleep prepares the body, as 
c Io. Ratzius l. de rebus 6. nonnaturalibus. praeparat corpus talis Comnies ad multas periculosas aegritudines.  one observes, to many perilous diseases. But as I have said, waking overmuch, is both a symptom, and an ordinary cause. It causeth dryness of the Brain, frenzy, dotage; and makes the body dry, lean, hard, and ugly to behold, as 
d Instit ad vitam optimam. cap. 26 cerebro siccitatem adfert, phrenesin & delirium, corpus. aridum facit, squalidum, strigosam, humores adurit temperamentum cerebri corripit, maciem inducit: exsiccat corpus, bilem accendit, profunde: reddit oculos; calorem auget.  Lemnius hath it. The temperature of the Brain is corrupted by it, the humours adust, the eyes made to sink into the head, choler increased, and the whole body inflamed: and as may be added out of Galen 3. de sanitate tuendâ, Avicenna 3.1. 
e Naturalem calorem dissipat, lesa concoctione cruditates facit. Attenuant invonum vigilatae corpora noctes.  it overthrows the natural heat, it causeth crudities, and hurts concoction, and what not? Not without good cause Crato consil, 21. lib. 2. Hildisheim spicel. 2. de delir. & Mania. jacchinus, Arculanus on Rhasis, Guianerius, and Mercurialis, reckon up this overmuch waking, as a principal cause.    

MEMB. 3.  

SUBSEC. 1 Passions and perturbations of the Mind, how they 'cause Melancholy.  
AS that Gymnosophist in 
f Vitae Alexand.  Plutarch, made answer to Alexander, demanding which spoke best, every one of his fellows did speak better than the other: may I say of these causes, to him that shall require which is the greatest, every one is more grievous than other, and this of passion the greatest of all. A most frequent and ordinary cause of Melancholy, 
g Grad. 1 c. 24.  fulmen perturbationum, as Piccolomineus calls it, this thunder and lightning of perturbation, which causeth such violent and speedy alterations in this our Microcosine, and many times subverts the good estate and temperature of it. For as the Body works upon the Mind, by his bad humours, disturbing the Spirits, sending gross fumes into the Brain; and so per consequens disturbing the Soul, and all the faculties of it, with fear, sorrow &c. which are ordinary symptoms of this Disease: so on the other side, the Mind most effectually works upon the Body, producing by his passion's and perturbations, miraculous alterations, as Melancholy, Despair, cruel diseases, and sometimes death itself. In so much, that it is most true which Plato saith in his Charmides: omnia corporis mala, ab animâ procedere, that all the 
h Perturbationes clavi sunt, quibus corpori animus seu patibulo affigitur. Iamb. de mist.  mischiefs of the Body, proceed from the Soul; and as Democritus in 
i Lib. de sanitat. tuend.  Plutarch urgeth, damnatam tri animam à corpore, that if the Body should in this behalf bring an action against the Soul, surely the Soul would be cast and convicted, 
k Prologue. de virtute Christi. Quae utitur corpore, ut faber malleo.  that by her supine negligence, had caused such inconveniences, as having authority over the Body, and using the Body as an instrument, as a Smith doth his hammer, saith Cyprian, imputing all those vices and maladies to the Mind. And so doth 
l Vit. Apollonii. lib. 1.  Philostratus, non coinquinatur corpus, nisi consensu animae, the Body is not corrupted but by the Soul. 
m Lib. de Anim. ab inconsiderantiâ & ignorantiâ omnes animi motus.  Lod. Vives will have such turbulent commotions proceed from Ignorance, and Indiscretion. All Philosophers impute the miseries of the Body to the Soul, that should have governed it better, by command of Reason, and hath not done it. The Stoics are altogether of opinion, (as 
n De Phisiol. Stoic.  Lipsius, and 
o Grad. 1. c. 32.  Piccolomineus record) that a wise man should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without all manner of passions and perturbations whatsoever, as 
p Epist. 104.  Seneca reports of Cato, the 
q Aelianus.  Greeks of Socrates, and 
r Lib. 1. cap. 6. si quis ense percusserit eos, tantum respiciunt.  Io. Aubanus of a nation in africa, so free from passion, or rather so stupid, that if they be wounded with a sword, they will only look backe. 
s Terror in sapiente esse non debet.  Lactantius 2. instit. will exclude all fear from a wise man: others except some other pa●●●ons. But let them dispute how they will, set down in Thesi, give precepts to the contrary; we found that of 
t De occult. nat. mir. l. 1. c. 16. nemo mortalium qui affectibus non ducatur, qui non movetur, aut saxum, aut deus est.  Lemnius true by common experience: Not mortal man is free from these perturbations; or if he be so, sure he is either a god, or a block. They are borne with us, and bred up with us, we have them from our parents by inheritance, à parentibus habemus malum hunc assem, saith 
u Instit. lib. 2. de humanorum affect. morborumque curate.  Pelezius, nascitur uná nobiscum, aliturque: 'tis propagated from Adam, Cain was melancholy, 
† Epist. 105.  as Austin hath it, and who is not? Good discipline, education, Philosophy, Divinity (I may not deny) may mitigate and restrain these passions, in some few men at some times, but most part they domineer, and are so violent, 
x Granatensis.  that like a torrent, torrens velut aggere rupto, bears down all before, and overflows his banks, sternit agros, sternit sata, they overwhelm Reason, judgement, and pervert the temperature of the Body. 
y Virg.  Fertur equis auriga, nec audit currus habenas. And such a man saith Austin, that is so led 
z De civet. Dei l. 14. c. 9 qualis in oculis hominiin qui inversis pedibus ambulat, talis in oculis sapientum cui passiones dominantur.  in a wiseman's eye, is no better than he that stands upon his head. It is doubted by some, gravioresne morbi à perturbationibus, an ab humoribus, whether humours, or perturbations, 'cause the more grievous maladies. But we find that of our Saviour Mat. 26.41. most true The Spirit is willing, the Flesh is weak, we cannot resist: And And that of 
a Lib. de decal. passiones maxim corpus offendunt & animam, & gravissimae & frequentissimae causae melancholiae, dimoventes abingenio & sanitate pristinà. lib. 3. de anim.  Philo judaeus, Perturbations most offend the body, and are most frequent causes of melancholy, turning it out of the hinges of his health Vives compares them to Winds upon the sea, some only move as those great gales, but some turbulent quite overturn the ship. Those which are light and easy, and more seldom, to our thinking do us little harm, & are therefore contemned of us: Yet if they be reiterated, 
c Vt gutta lapidem, sic paulatim hae penetrant animum.  (as the rain (saith Austin) doth a stone, so do these perturbations penetrate the mind, 
d V●● valentes rectè morbi animi vocantur.  and as one observes, produce an habit of Melancholy at the last, and having got the mastery in our souls, may well be called Diseases.  
How these passions produce this effect, 
b Fraena & stimuli animi, velut in mari quaedam aurae leaves, quae & placidae, quaedam turbulentae: sic in corpore quaedam affectiones excitant tantum, quaedam ita movent, ut de statu Indicii depellant.  
e Imaginatio movet corpus ad cuius motum excitantur humores & spiritus vitales quibus alteratur.  Agrippa hath handled at large, occult. Philos. lib. 1. cap. 63. Cardan. lib. 14. subtle. Lemnius lib. 1. cap. 12. de occult. nat. mirac. & lib. 1. cap. 16. Suarez Met. disput. 18. sect. 1. art. 25. T. Bright cap. 12. of his melancholy Treatise. Wright the jesuit in his book of the passions of the mind, &c. Thus in brief. To our imagination cometh by the outward sense or memory, some object to be known (residing in the former part of the Brain) which he misconceaving or amplifying, presently communicates to the Heart, the Seat of all affections. The purer spirits forthwith flock from the brain to the Heart, by certain secret channels, and signify what good or bad object was presented, 
f Beeles. 13. 26. The Heart alters the countenance to good or evil, and distraction of the mind causeth distemperature of the Body.  which immediately bends itself to prosecute, or avoid it; and withal draweth with it other humours to help it: so in pleasure concur great store of purer spirits, in sadness much melancholy blood, in ire, choler. If the Imagination be very apprehensive, intent, and violent, it sends great store of spirits to or from the Heart, and makes a deeper impression, and greater tumult, as the humours in the body be likewise prepared, and the temperature itself ill or well disposed, the passions are longer and stronger. So that the first step and fountain of all our grievances in this kind, is 
g Spiritus & sanguis à lesa Imaginatione contaminantur humores enim mutati actiones animi immutant. Piso.  laesa Imagidatio, which misinforming the Heart, causeth all these distemperatures, alteration and confusion of spirits and humours. By means of which so disturbed, concoction is hindered, and the principal parts are much debilitated; as 
h Montani consil. 22. Ha' vero quomodo causent melancholiam clarum, quod concoctionem impediant & membra principalia debilitent.  D. Navarra well declared, being consulted with Montanus about a melancholy Iew. The spirits so confounded the nourishment must needs be abated, bad humours increased and crudities, thick spirits engendered, and melancholy blood. The other parts cannot perform their functions, having their spirits drawn from them by vehement passion, but fail in sense and motion; so we look upon a thing and see it not, hear & observe not, which otherwise would much affect us, had we been free. I may therefore conclude with 
i Breviar. lib. 1. cap. 18.  Arnoldus, Maxima vis est phantasiae, & huic uni ferè, non autem corporis intemperiei, omnis melancholiae causa est ascribenda: great is the force of Imagination, and much more aught the cause of melancholy to be ascribed to this alone, then to the distemperature of the body. Which Imagination because it hath so great a stroke in producing this malady, and is so powerful of itself, it will not be impertinent to my present discourse, to make a brief Digression, of the force of it, and how it causeth this alteration.   

SUBSEC. 2. Of the force of Imagination.  
WHat Imagination is, I have sufficiently declared in my Digression of the Anatomy of the Soul. I will only now point at the wonderful effects and power of it; which as it is eminent in all, so most especially it rageth in melancholy persons in keeping the species of objects so long, mistaking, amplifying them by continual and strong 
k Ab Imaginatione oriuntur affectiones quibus anima componitur aut turbata deturbatur. Io. Sarisburiens. Metalog. lib. 4. cap. 10.  meditation, until at the length it produceth real effects, and causeth this and many other maladies. And although this Fantasy of ours be a subordinate faculty to reason, and should be ruled by it, yet in many men, through inward or outward distemperatures, defect of organs, which are unapt or hindered, or otherwise contaminated, it is likewise unapt, hindered and hurt. This we see verified in sleepers, which by reason of abundance of humours and concourse of vapours troubling the Fantasy, imagine many times absurd and prodigious things, and in such as are troubled with Incubus, or witch ridden, as we call it, if they lie on their backs, they suppose an old woman rides them, and fits so hard upon them, that they are almost stifled for want of breath; when there is nothing but a concourse of bad humours, which trouble the Fantasy. This is likewise evident in such as walk in the night in their sleep, and do strange feats: 
l Scalig. exercit.  these vapours move the Fantasy, the Fantasy the Appetite, which moving the animal spirits, causeth the body to walk up and down, as if they were awake. Fracastorius lib. 3. de intellect. refers all Ecstasies to this force of Imagination, such as lie whole days together in a Trance; as that Priest whom 
m Quiquotics volebat mortuo similis iacebat auferens se à sensibus & quum pungeretur dolorem non sensit.  Celsus speaks of, that could separate himself from his senses when he lift, & lie like a dead man voided of life and sense. 
o Verbis & unctionibus se consecrant daemoni pessimae mulieres, qui ijs ad opus suum utitur & earum phantasiam regit ducitque ad loca ab ipsis desiderata, corpora vero earum sine sensu permanent quae umbra cooperit diabolus ut nulli sint conspicua, & post umbrâ sublatâ proprijs corporibus eas restituit l. 3. c. 11. Wier.  Cardan brags of himself that he could do as much, and that when he lift. Many times such men when they come to themselves, tell strange things of Heaven and Hell, what visions they have seen as that Sr Owen in Matthew Paris, that went into St Patrick's Purgatory, the Monk of Euesham in the same Author. Those common apparitions in Bede and Gregory, and Sr Bridgets revelations. Wien. lib. 3. de Lamijs cap. 11. &c. 8. reduceth, as I have formerly said, & all those tales of Witches progresses, dancing, riding, transformations, operations, &c to the force of 
n Idem Nymannus orat. de Imaginat.  Imagination, and the Devil's illusions. The like effects, almost are to be seen in such as are awake: How many Chimeras, Antics, golden mountains, and Castles in the air do they build unto themselves? I appeal to Painters, Mechanicians, Mathematicians. Some ascribe all vices to a false and corrupt Imagination, Anger, Revenge, Lust, Ambition, Covetousness, which prefers false before that which is right and good, deluding the soul with false shows and suppositions. 
p Denario medico.  Bernardus Penottus, will have heresy and superstition to proceed from this fountain, as he falsely imagineth, so he believeth, and as he conceiveth of it, so it must be, and so it shall be, Contra gentes he will have it so. But most especially in passions and affections, it shows strange and evident effects: what will not a fearful man conceive in the dark; what strange forms of Devils, Witches, Goblins? Lavater imputes the greatest cause of spectrums, & the like apparitions to fear, which above all other passions, begets the strongest Imaginations, saith 
q Solet timor prae omnibus affectibus fortes Imaginationes gignere, post amor, &c. l. 3. c. 8.  Wierus, and so likewise love, and sorrow, joy, &c. Some die suddenly, as she that saw her son come from the battle at Canna, &c. jacob the Patriarch by force of Imagination made peckled lambs, laying peckled rods before them. Persina, that Aethiopian Queen in Heliodorus, by seeing the picture of Perseus and Andromeda, instead of a Blackamoor was brought to bed of a fair white child. And if we may believe Bale, one of Pope Nicholas the thirds Concubines, by seeing of a 
r Ex viso urso talem peperit.  Bear was brought to bed of a Monster. If a woman (saith 
s Lib. 1. cap. 4. the occult. nat. mir. si inter amplexus & suavia cogitet de uno, aut alio absent, eius effigies solet in faetu elucere.  Lemnius) at the time of her conception, think of another man present or absent, the child will be like him. Great bellied women when they long, yield us prodigious examples in this kind, as Moles, Warts, Scars, Hare-lips, Monsters, especially caused in their children, by force of a depraved fantasy in them. Ipsam speciem quam animo effigiat, faetui inducit: she imprints that stamp upon her child which she 
t Quid non faetui adhuc matri unito subitá spirituum vibratione, per neruos quibus matrix cerebro coniuncta est, imprimit impregnatae Imaginatio; ut si imaginetur malum granatum, illius notas secum proferet faetus, si leporem, infans editur supremo labello bifido & dissecto, vehemens cogitatio movet rerum species Wier. lib. 3. c. 8.  conceives unto herself. And therefore, Lodovicus Vives lib. 2. de Christ faem: gives a special caution to great bellied women, 
u Ne dum uterum gestent admittant absurdas cogitationes sed & visu audituque faeda & horrenda devitent.  That they do not admit of such absurd conceits and cogitations, but by all means avoid such horrible objects, heard or seen, or filthy spectacles. Some will laugh, weep, sigh, groan, blush, tremble, sweat, at such things as are suggested unto them by their Imagination. Avicenna speaks of one that could cast himself into a palsy when he list, and some can imitate the tunes of Birds and Beasts, that they can hardly be discerned. Dagobertus and Sr Frances scars and wounds, like to those of Christ's, (if at the lest any such were) 
x Occult. philos. lib. 1. cap. 64.  Agrippa supposeth to have happened by force of Imagination: that some are turned to Wolves, from Men to Women, and Women again to Men (which is constantly believed) to the same Imagination; or from Men to Asses, Dogs, or any other shapes. 
y Lib 3 de lamijs cap. 10.  Wierus ascribes all those famous transformations to Imagination, that in Hydrophobia they seem to see the picture of a Dog, still in their water, 
z Agrippa lib. 1. cap. 64.  that melancholy men, and sick men conceive so many fantastical visions, apparitions to themselves, and have so many absurd suppositions, as that they are Kings, Lords, Cocks, Bears, Apes, Owls, that they are heavy, light, transparent, great and little, senseless and dead (as shall be showed more at large in our 
† Sect. 3 memb. 1. subsect. 3.  Sections of Symptoms) can be imputed to naught else but to a corrupt and false Imagination. It works not in sick and melancholy men only, but even most forcibly sometimes in such as are found, it makes them suddenly sick, and 
a Malleus malefic. fol. 77. corpus mutari potest in diversas aegritudines ex forti apprehensione.  alters their temperature in an instant. And sometimes a strong apprehension, as 
b Fr. Vales. l. 5. cont. 6. nonnunquam etiam morbi diuturni consequuntur, quandoque curantur.  Valesius proves, will take away Diseases: in both kinds it will produce real effects. Men if they see but another man tremble, giddy, or sick of some fearful disease, their apprehension and fear is so strong in this kind, that they will have the same disease. Or if by some Soothsayer, wiseman, fortune-teller, or Physician, they be told they shall have such a disease they will so seriously apprehended it, that they will instantly labour of it. A thing familiar in China, saith Riccius the jesuite, 
c Expedit in Sinas l. 1. c. 9 tantum porro multi praedictoribus hisce tribuunt, ut ipse metus fidem faciat, nam si praedictum ijs fuerit ta●i die eos morbo corripiendos, ij ubi dies advenerit, in morbum incidunt, & vi metus afflicti, cum aegritudine, aliquando etiam cum morte colluctantur.  If it be told them they shall be sick on such a day, when that day comes they will surely be sick, and will be so terribly afflicted, that sometimes they die upon it. D. Cotta in his discovery of ignorant practitioners of Physic cap. 8. hath two strange stories to this purpose, what fancy is able to do: The one of a Parson's wife in Northamptonshiere, Ao 1607. that coming to a Physician, and told by him that she was troubled with the Sciatica, as he conjectured (a disease she was free from) the same night after her return, upon his words fell into a grievous fit of the Sciatica. And such another example he hath of another goodwife, that was so troubled with the cramp, after the same manner she came by it, because her Physician did but name it. Sometimes death itself is caused by force of fantasy. I have heard of one that coming by chance in company of him, that was thought to be sick of the Plague (which was not so) fell down suddenly dead. Another was sick of the Plague with conceit. One seeing another let blood, falls down in a swoon. Another, saith 
d Subtle. 18.  Cardan out of Aristotle, fell down dead (which is familiar to women at any ghastly sight) seeing but a man hanged. A jew in France, saith 
e Lib. 3. de animá cap. de me-  Lodovicus Vives, came by chance over a dangerous passage, or plank, that lay over a Brook in the dark, without harm, the next day seeing what danger he was in, fell down dead. Many will not believe such stories to be true, but laugh commonly at them, when they hear of them; but let these men consider with themselves, as 
f Lib de Peste.  Peter Byarus illustrates it, if they were set to walk up on a plank on high, they would be giddy, upon which they dare secure walk upon the ground. Many, saith Agrippa, 
g Lib. 1. cap. 63. Ex alto despicientes aliqui prae timore contremiscunt, caligant, infirmantur sic singultus, febres, morbi comitiales quandoque sequuntur, quandoque recedunt.  strong hearted men otherwise, tremble at such sights, dazzle and are sick if they look but down from an high place, and what moves them but conceit? As some are so molested by phantasy, so some again by Fancy alone, & a good conceit, are as easily recovered. We see commonly the Toothache, Gout, Falling-sickness, biting of a mad Dog, and many such maladies, cured by Spells, Words, Characters, and Charms, and many green wounds magnetically cured, which Goclenius in a book of late hath defended. All the world knows there is no virtue in such Charms, but a strong conceit and opinion alone, as 
h Lib de Incantatione. Imaginatio subitum humorum & spirituum motum infert, unde vario affectu rapitur sanguis, ac una morbificas causas partibus affectis eripit.  Pomponatius holds, which forceth a motion of the humours, spirits, and blood, which takes away the cause of the malady from the parts affected. The like we say of all our magical effects, superstitious cures, and such as are done by Mountebanks & Wizards. An Empiricke many times, and a silly Chirurgeon, doth more strange cures then a rational Physician. Nymannus gives a reason, because the patiented puts his confidence in him, 
i Aegri persuasio & fiducia, omni arti & consilio, & medicinae praeferenda. Avicenna.  which Avicenna prefers before art, precepts, and all Remedies whatsoever. 'tis opinion alone, saith 
k Plures sanat in quem plures confidunt. lib. de sapientiâ.  Cardan, that makes or mars Physicians, and he doth the best cures according to Hypocrates, in whom most trust. So diversely doth this fantasy of ours affect, turn & wind, so imperiously command our bodies, which as another Proteus or a Chameleon can take all shapes; and is of such force, as Ficinus adds, that it can work upon others as well as ourselves. How can otherwise blear eyes in one man 'cause the like affection in another? Why doth one man's 
m Cur oscitantes oscitent. Wier.  yawning make another yaw? 
Marsilius Fici nus lib. 13. c. 18. de Theolog. Platonicâ. Imaginatio est tanquam Proteus vel Chameleon corpus proprium & alienum nonnunquam afficiens.  One man's pissing provoke a second many times to do the like? Why doth scraping of trenchers offend a third, or hacking of files, &c. Why doth a carcase bleed when the murderer is brought before it, some weeks after the murder hath been done? Why do Witches and old women fascinate and bewitch children, but as Wierus, Paracelsus, Cardan, Mizaldus, Valleriola, and many Philosophers think, the forcible Imagination of the one party, moves and alters the spirits of the other. Read more of this subject, in Wierus lib. 3. de lamijs cap. 8.9.10. Franciscus Valesius med. controvers. lib. 5. cont. 6. Marcellus Donatus lib. 2. cap. 1. de hist. med. mirabil. Levinus Lemnius de occult. nat. mir. lib. 1. cap. 12. Cardan. lib. 18. de rerum var. Corn. Agrippa de occult. philos. cap. 64.65. Camerarius 1. cent. cap. 54. hornrum subcis. Nymannus in orat. de Imag. Laurentius, and he that is instar omnium, Fienus a famous Physician of Antwerp, that writ three books de viribus Imaginationis. I have thus fare digressed because this Imagination is the medium deferens of passions, by whose means they work and produce many times prodigious effects; and as the fantasy is more or less intended or remitted, and their humours disposed, so do perturbations move more or less, and take deeper impressions.   

SUBSEC. 3 Division of Perturbations.  
PErturbations and passions which trouble the fantasy, though they devil between the confines of sense & reason, yet they rather follow sense then reason, because they are drowned in corporeal organs of sense. They are commonly 
n T.W. jesuite.  reduced into two inclinations, Irascibile and Concupiscibile. The Thomists subdivide them into eleven, six in the Coveting, and five in the Invading. Aristotle reduceth all to pleasure & pain; Plato to love and hatred, 
o 3. De animâ.  Vives to good and bad. If good it is present, and then we absolutely joy and love, or to come, and then we desire, and hope for it. If evil we absolutely hate it; if present it is Sorrow, if to come, Fear. These 4. passions 
p Ser. 35. Ha' 4 passiones, sunt tanquam rotae in curtu, quibus vehimur hoc mundo.  Bernard compares to the wheels of a Chariot, by which we are carried in this world. All other passions are subordinate unto these four, or six, as some will? Love, joy, Desire, Hatred, Sorrow, Fear: All the rest, as Anger, Envy, Emulation, Pride, jealousy, Anxiety, Mercy, Shame, Discontent, Despair, Ambition, Avarice, &c. are reducible unto the first, and if they be immoderate, they 
q Horum quip immoderation ●tiritus marcescunt Fernelius lib. 1. path. cap. 18.  consume the spirits, & melancholy is especially caused by them. Some few discreet men there are, that can govern themselves, and kerb in these inordinate affections, by religion, Philosophy, & such divine precepts, of meekness, patience, and the like: but most part for want of government, out of indiscreation, ignorance, they suffer themselves wholly to be led by sense, & are so far from repressing rebellious inclinations, that they give all encouragement unto them, leaving the reinss, and using all provocations to further them: bad by nature, worse by art, discipline, 
r Malâ consuetudine depravatur ingenium ne bene faciat. prospero Calenus, lib. de atrâ bile. plura faciunt homines è consuetudine quam è ratione. Teneris assuescere multum est. Video meliora proboque deteriora sequor Ovid.  custom, education, and a perverse will of their own, they follow on, wheresoever their unbridled affections will transport them, and do more out of custom, self-will, than out of Reason. Contumax voluntas, as Melanchthon calls it, malum facit, this stubborn will of ours, perverts our judgements, which sees and knows what should and aught to be done, and yet will not do it. Mancipi● gulae. Slaves to their several lusts, and appetite, they precipitate, and plunge 
s Nemo laeditur nisi à seipso.  themselues into a labyrinth of cares, blinded with lust, blinded with ambition, 
t Multi se in inquietùdinem praecipitant ambitione & cupiditatibus excaecati, non intelligunt se illud a dijs petere quod sibi ipsis si velint praestare possint. Si a curis & perturbationibus quibus assidue se macerant temperare vellent.  They seek for that at God's hands, which they may give unto themselves, if they could but refrain from those cares and perturbations, wherewith they continually macerate themselves. But giving way to these violent passions of fear, grief, shame, revenge, hatred, malice, &c. They are torn in pieces, as Actaeon was with his own dogs, and 
u Tanto study miseriarum causas & alimenta dolorum quaerimus vitamque secus f●●licissimam tristem et miserabilem efficimus. Petrarch praesat. de Remedijs &c.  crucify their own souls.   

SUBSEC. 4. Sorrow, a cause of Melancholy.  
IN this Catalogue of Passions, 
Sorrow. Insanus dolour.  which so much torments the Soul of man, and causeth this malady (for I will briefly speak of them all, and in their order) the first place in this Irascible Appetite, may justly be challenged by Sorrow. An inseparable companion, 
x Timor & maestitia, si diu perseverent, causae & soboles atri humoris sunt & in circulumse procreant Hippoc. Aphoris. 23 pomell 6. Idem Montaltus cap. 19 Victorius Faventinus pract. mag.  The mother and daughter of Melancholy, her Epitome, Symptom, and chief cause: as Hypocrates hath it, They beget one another and tread in a ring●, for Sorrow is both cause and Symptom of this Disease. How it is a Symptom shall be showed in his place. That it is a cause all the world acknowledgeth, Dolour nonnullis insaniae causa fuit, & aliorum morborum insanabilium, saith Plutarch to Apollinus; a cause of madness, a cause of many other diseases, a sole cause of this mischief, 
y Multi ex maerore & metu huc delapsi sunt. Lemn. l 1. c. 16.  Lemnius calls it. And so doth Rhasis count. l. 1. Tract. 9 Gulanerius Tract. 15. cap. 5. And if it take root once it ends in despair, as 
z Multa cura & tristitia faciunt accedere melancholian (cap. 3. de mentis alley not.) si altos radices agate in veram fixamque degenerate melancholiam & in desperationem desinit.  Faelix Platter observes, and as in 
a Ille luctus, eius vero soror desperatio simul ponitur.  Cebes table may well be coupled with it. 
b Animarum crudele tormentum, dolour inexplicabilis, tinea non solum ossa, sed corda pertingens, perpetuus carnifex, vires anime consumens, iugis nox & tenebrae profunde, tempestas & turbo, & febris non apparens, omni igne validiùs incendens longier & pugna finem non habens— crucemcircumfert dolour faciemque omni tyranno crud●liorem praese fert.  chrysostom in his seaventeenth Epistle to Olimpia, describes it to be, a cruel torture of the Soul, a most inexplicable grief, a poisoned worm, consuming body and soul, and gnawing the very heart, a perpetual executioner, continual night, profound darkness, a whirelewind, a tempest, an ague not appearing, heating worse than any fire, and a battle that hath no end: It crucifies worse than any Tyrant, no torture, no strappado, no bodily punishment is like unto it. 'tis the Eagle without question which the Poets feigned to gnaw 
c Nat. Comes Mythall 4, c. 6.  Prometheus' Heart. And no heaviness is like unto the heaviness of the heart. Ecclus' 25.15.16. It dries up the bones, saith Solomon, cap. 17. Pro. makes them holloweyed, pale, and lean, furrow-faces, dead looks, wrinkled brows, riveled cheeks, dry bodies, 
d Crato consil. 21. lib. 2. moestitia universum infrigidat corpus, calorem innatum extinguit, appetitum destruit.  
d Cor refrigerat triflitia spiritus exsiccat innatumque calorem obruit, vigilias inducit concoctionem labefactat, sanguinem incrassat, exaggeratque melancholicum suscum.  It hinders concoction, refrigerates the heart, takes away stomach, colour, & sleep; thickens the blood. Fernelius lib. 1. cap. 18. de morb. causis. Contaminates the spirits. Piso. Overthrows the natural heat, and perverts the good estate of body and mind, and makes them weary of their lives, cry out, howl & roar for very anguish of their souls. David confessed as much, Psal. 38.8. I have roared for the very disquietness of mine heart. And Psal. 119.4. part. 4. v. my soul melteth away for very heaviness, vers. 83. I am like a bottle in the smoke. 
f I Marc. 6.1011.  Antiochus complained that he could not sleep, and that his heart fainted for grief. Christ himself, Vir dolorum, out of an apprehension of grief, did sweated blood, Mark. 14. His soul was heavy to the death, but no sorrow was like unto his. Crato consil. 21. lib. 2. 
e Spiritus & sanguis hoc contaminatur Piso.  gives instance in one that was so melancholy by reason of 
g Maerore maceror marcesco & consenesco miser, ossa atque pellis sum miserâ macretudine. Plautus.  grief: and Montanus consil. 30. in a noble matron, 
h Malum inceptum & auctum à tristitiâ sola.  that had no other cause of this mischief. I S, D. in Hildesheim fully cured a patiented of his, that was much troubled with melancholy, and for many years, 
i Hildesheim, spicel. 2. de melancholiâ. maerore animi postea ac●dente in priora symptomata incidit.  but afterwards by a little occasion of sorrow, he fell into his former fits, and was tormented as before. Examples are common, how it causeth melancholy, desperation, & sometimes death itself. Ecclus. 38.15. Of heaviness comes death. Worldly sorrow causeth death, 2. Cor. 7.10. Psal. 31.10. My life is wasted with heaviness, and my years with mourning▪ Why was Hecuba said to be turned to a Dog? Niobe into a stone? But for grief, she was senseless and stupid. Severus the Emperor 
l Herodian lib. 3, m●erore magis quam morbo consumptus est.  died for grief; and how 
m Bothwellius atribilarius abijt, Bizarrus Genuensis hist &c.  many myriades besides. Tanta illi est feritas, tanta est insania luctus.  
Melancthon gives a reason of it, 
n In maestitia cor quasi percussum constringitur, tremit & languescit cum acrisensu doloris. In tristitia cor sugiens attrahit ex Spleen lentum humorem melancholicum. qui effu●us sub costis, in sinistro later hypochondriacoes status facit quod sa●è accidit ijs qui diuturna curâ & mestitiâ conflictantur. Melancthon.  the gathering of much melancholy blood about the Heart; 
k Vives 3. de anima c. de maerore. Sabin in Ovid.  which collection extinguisheth the good spirits, or at lest dulleth them, sorrow strikes the heart makes it tremble and pine away, with great pain: And the black blood drawn from the Spleen, and diffused under the ribs, on the left side, makes those perilous hypochondriacal convulsions, which happen to them that are troubled with Sorrow.   

SUBSEC. 5. Fear.  
Cousin german to Sorrow is Fear, or rather a sister; fidus Achates, and continual companion, an assistant and a principal agent in procuring of this mischief; a cause and symptom as the other. In a word as 
o Lib. 3. Aen. 4.  Virgil said of the Harpies, I may justly say of them both, 
Tristius haud illis monstrum, nec saevior ulla  
Pestis & ira Deum stygijs seize extulit undis.  
A sadder monster, or more cruel plague so fell  
Or vengeance of the Gods, ne'er came from Styx or Hell.   
This fowl fiend of Fear was worshipped heretofore for a God amongst the Lacedæmonians, & most of those other torturing 
p Et mentem ideo deam sacrarunt & ut bonammentem concederet Varro Lactantius, August  affections, and so was sorrow amongst the rest, under the name of Angerona Dea, they stood in such awe of them. As Austin de Civit. Dei lib. 4. cap. 8. notes out of Varro. Fear was commonly 
q Lilius Girald. Syntag. 1. de dijs miscellaneis.  adored and painted in their Temples with a Lion's head; & as Macrobius records 1. 10. Saturnalium 
r Calendis jon. feriae sunt di●●● Angeronae, cui pontifices in sacello Volupiae sacra faciunt, quod angores & animi sollicitudines propitiata propellat.  in the Calendss of january Angerona had her holiday, to whom in the Temple of Volupia, or Goddess of pleasure, their Augurs and Bishops did yearly sacrifice; that being propitious to them, she might expel all caeres, anguish, & vexation of the mind for that year following. Many lamentable effects this Fear causeth in men, as to be read, pale, tremble, sweat, 
s Timor inducit frigus cordis palpitationem vocis defectum atque pallorem. Agrippa. lib. 1. cap. 63. Timidi semper spiritus habent frigidos. Mont.  it causeth sudden cold and heat to come over all the body, palpitation of the heart, Syncope, &c. It amasseth many men that are to speak, or show themselves in public assemblies, or before some great personages, as Tully confesseth of himself that he trembled still at the beginning of his speech; and Demosthenes that great Orator of Greece before Philippus; It confounds voice and memory, as Lucian wittely brings in jupiter Tragoedus, so much afraid of his auditory, when he was to make a speech to the rest of the Gods, that he could not utter a ready word, but was compelled to use Mercury's help in prompting. Many men are so amazed and astonished with fear, they know not where they are, what they say, 
t Effusos cernens fugientes agmine turmas, quis mea nunc inflat cornua Faunus ait. Alciat.  what they do, and that which is worst, it tortures them many days before with continual fear and suspicion. It hinders many honourable attempts, and makes their hearts ache, sad and heavy. They that are in fear are never free, 
u Metus non solum memoriam consternat sed & institutum animi omne & laudabilem conatum impedit. Thucydides.  resolute, secure, never merry, but in continual pain, that as Vives truly said, Nulla est miseria maior quam metus, no greater misery, no rack, nor torture like unto it, ever suspicious, anxious, solicitous, they are childishly drooping, without reason, without judgement, 
z Lib. de fortitudine & virtute Alexandri. ubi prope res adfuit terribilis.  especially if some terrible object be offered, as Plutarch hath it. It causeth many times sudden madness, and almost all manner of diseases, as I have sufficiently illustrated in my 
a Sect. 2. Mem. 3. Subs. 2.  Digression of the force of Imagination, and shall do more at large in my Section of 
b Sect. 2. Mem. 4. Subs. 3.  Terrors. Fear makes our Imagination conceive what it list, it invit's the Devil to come to us, as 
c Subtle. 18. lib. timor altrahit ad se Daemons, timor & error multum in hominibus possunt.  Agrippa and Cardan avouch, and tyrannizeth over our fantasy more than all other affections, especially in the dark. We see this verified in most, as 
e Lib. de spectris cap. 3 fortes rarò spectra vident quia minús timent.  Lavater saith, Quae merunt fingunt, what they fear they conceive and feign unto themselves, they think they see Goblins, Hags, Devils, and many times become melancholy thereby. Cardan. subtle. lib. 1●. hath an example of such a one, so caused to be melancholy, by sight of a Goblin all his life after. Augustus Caesar durst not sit in the dark, nisi aliquo assidente, saith 
f Vita eius.  Suetonius, Nunquam tenebris evigilavit. And 'tis strange what women and children will conceive unto themselves, if they go over a Churchyard in the night, or lie, or be alone in a dark room, how they sweated and tremble on a sudden. Many men are troubled with future events, foreknowledge of their fortunes, destinies, as Severus the Emperor, Adrian and Domitian, Quod sciret ultimum vitae diem, saith Suetonius valde sollicitus, much troubled in mind because he foreknew his end; with many such, of which I shall speak more opportunely in 
g Sect. 2. Mem. 4. Subs. 7.  another place.   

SUBSEC. 6. Shame and Disgrace, causes.  
SHame and Disgrace 'cause most violent passions, and bitter pangs, Ob pudorem & dedecus publicum ob errorem commissum saepe moventur generosi animi, Faelix Plater lib. 3. de alienat. mentis. Generous minds are often moved with shame, to despair for some public disgrace. And he, saith Philo lib. de provide. Dei. 
h Qui mentem subiecit timoris dominationi, cupiditatis, doloris, ambitionis, pudoris, faelix non est, sed omnino miser, assiduis laboribus torquetur & miseriâ.  That subjects himself to fear, desire, grief, ambition, shame, is not happy, but altogether miserable, tortured with continual labour, care, and misery. And it is as forcible a batterer as any of the rest: 
i Multi contemnunt mundi strepitum, reputant pro nihilo gloriam, sed timent insamiam, offensionem, repulsam, Voluptatem severissimè contemnunt, in dolore sunt molliores, gloriam negligunt, franguntur infamid.  Many men contemn the tumults of the world, and care not for glory, and yet they are afraid of infamy, repulse, disgrace, (Tul. office, lib. 1.) they can severely contemn pleasure, bear grief indifferently, but they are quite battered and broken with reproach & obloquy. And are so dejected many times for some public injury, disgrace, as a box on the ear by their inferior, to be overcome of their adversary, foiled in the field, to be out in a speech, or some fowl fact, &c that they dare not come abroad all their lives after, but melancholize in corners, and keep in holes. The most generous spirits are most subject to it. Spiritus altos frangit et generosos. Hieronimus. Aristotle because he could not understand the motion of Euripus for grief and shame drowned himself. Caelius Rhodiginus antiquar. lec. li. 29. cap. 8. Homerus pudore consumptus, was swallowed up with this passion of shame, because he could not unfold that fisherman's riddle. Sophocles killed himself 
m Ob Tragediam explosam mortem sibi gladio conscivit.  because a Tragedy of his was hissed of the stage. Valer. Max. lib. 9 cap. 12. Lucretia stabbed herself, & so did 
n Cum vidit in triumphum se servari, causâ eius ignominiae vitandae, mortem sibi conscivit. Plut.  Cleopatra, when she saw that she was reserved for a triumph, to avoid the infamy. 
k Gravius contumeliam ferimus, quam detrimentum, ni abiecto nimis animo sinius. Plutarch. in Timol.  Antonius the Roman, 
o Bello victus, per tres dies sedet in prorâ navis, abstinens ab omni consortio, etiam Cleopatra, postea se interfecit.  after he was overcome of his enemy, for three days space sat solitary in the forepart of the ship, abstaining from all company, even of Cleopatra herself, and afterwards for very shame, butchered himself, Plutarch vita eius. Apollonius Rhodius 
p Cum malè recit asset Argonautica, ob pudorem se exulavit.  wilfully banished himself, forsaking his country, and all his dear friends, because he was out in reciting his Poems, Plinius lib. 7. cap. 23. 
l Quod piscatoris aenigma soluere non posset.  In China 'tis an ordinary thing for such as are excluded in those famous trials of theirs, or should take degrees, for shame and grief to lose their wits. 
q Qadam pro verecundiá simul & dolore, in insaniam incidunt, eo quod à literatorum gradu in examine excluduntur.  Mat. Riccius expedit. ad Sinas lib. 3. cap. 9 Hostratus the Friar, took that book which Reuclin had writ against him, under the name of Epist. obscurorum virorum, so to heart, that for shame and grief he made away himself. 
r Hostratus cucullatus adeo graviter ob Ruclini librum, qui inscribitur, Epistolae obscurorum virorum, dolore simul & pudore sauciatus, ut seip sum interfecerit.  jovius in elogijs. A grave and learned Minister, and an ordinary Preacher at Alcmar in Holland, was one day (as he was walking in the fields for his recreation) suddenly taken with adaske or looseness, & thereupon compelled to take the next ditch; but being surprised at unawares, by some Gentlewomen of his Parish wand'ring that way; 
s Propter ruborem confusus, statim cepit delirare. ob suspitionem quod vili illum crimine accusarent.  was so abashed, that he did never after show his head in public, or come into the pulpit, but pined away with melancholy. Pet. Forestus med. obseruat. lib. 10. obser. 12. so shame amongst other passions can play his prize.  
I know there be many base, impudent, and brasen-faced rogues, that will 
t Hor.  nullâ pallescere culpâ, be moved with nothing, take no infamy or disgrace to heart, laugh at all: let them be proved, perjured, stigmatised, convict rogues, thiefs, traitors, lose their ears, be whipped, branded, carted, pointed at, hissed, reviled, and derided, with 
u Ps. Impudice. B. Ita est. Ps sceleste. B. dicis vera. Ps. Verbero. B. quippini. Ps. furcifer, B. factum optime. Ps. socifraude. B. sunt mea istaec. Ps. paricida. B. perge tu. Ps. sacrilege. B. fateor. Ps. perjure B. vera dicis. Ps. pernicies adolescentum. B. ac●●ri●●. Ps. fur. B. babe. Ps. fugitive. B. bombax. Ps. fraus populi. B. pla●issimè. Ps. Impure leno caenum. B. cantoraes probos. Pseudolus Act. 1. Scen. 3.  Ballio the bawd in Plautus, they rejoice at it, cantores probos: ba and Bombax what care they: yet a modest man, one that hath grace, a generous spirit, one that is tender of his reputation, will be deeply wounded, and so grievously affected with it, that he had rather give myriades of crown's, lose his life, then suffer the lest diffamation of his honour, or blot in his good name. And if so be that he cannot avoid it, as a Nightingale, quae cantando victa moritur, saith 
x ●●m. 7. ● Pli●i●.  Mizaldus, dies for shame if another bird sing better, he languisheth and pineth away for shame and grief.   

SUBSECT. 7. Envy, Malice causes.  
ENvy and Malice are two links of this chain, and both as Guianerius Tract. 15. cap. 2. proues out of Galen, 3. Aphorism. come. 22. 
y Multos vidimus propter invidiam & odium in melancholiam incidisse: & illos potissimum quorum corpora ad hanc apta sunt.  cause this malady by themselves, especially if their bodies be otherwise disposed to Melancholy. 'tis Valescus de Taranta, & Foelix Platerus observation, 
z Invidia affligit homines, adeò & corredit, ut by melancholici penitus fiant.  that envy so gnaws many men's hearts, that they become altogether melancholy. And therefore belike Solomon, Prou. 14.13, calls it, the rotting of the bone. Cyprian, vulnus occultum. 
— 
a Hor.  Siculi non invenêre tyranni  
— Maius tormentum—  the Sicilian tyrants never invented the like torment. It crucifies their souls, and withers their bodies, makes them hollow-eyed, 
b His vultus minax, torvus aspectus, pallor in fancy, in labijs tremor, stridor in dentibus &c.  pale & lean, and ghastly to behold. Cyprian servant 2. de zelo & livore. 
c Vt tinea corrodit vestimentum, sic invidia eum qui ●●latur, consumit.  As a moth gnaws a garment, so saith chrysostom doth envy consume a man: to be a living Anatomy, a Skeleton, to be a lean and 
d Pallor in o'er sedet, macies in corpore toto. Nusquam recta aciet livent rubigine dentes.  pale carcase, quickened with a 
e Diaboli expressa Imago, toxicum charitatis, venenum amicitiae abissus mentis, non est eo monstruosius monstrum, damnosius damnum, urit, torret, discruciat, macie & squalore conficit. Austin Domini primi Advent.  fiend. Hall in Charact. For so often as an envious man, sees another man prospero, to be enriched, to thrive and be fortunate in the world, to get honours, offices, or the like, he repines and grieves. 
— 
f Ovid.  intabescitque videndo  
Successus hominum,— suppliciumque suum est:  he tortures himself if his equal, friend, neighbour be preferred, commended, do well. If he hear of it, it gauls him afresh, and no greater pain can come to him, then to hear of another man's well-doing, 'tis a dagger at his heart every such object. He looks at him, as they that fell down in Lucian's rock of honour with an envious eye, and will damage himself to do the other a mischief: As he did in Aesop, lose one eye willingly, that his fellow might lose both. His whole life is Sorrow, and every word he speaks a Satire, nothing fats him but other men's ruins. For to speak in a word, Envy is nothing else but Tristitia de bonis alienis, sorrow for other men's good, be it present, past, or to come: & gaudium de adversis, & 
g Statuis cereiss Basilius eos comparat, qui liquifiunt ad praesentiam Solis, quo alij gaudent & ornantur. Muscis alii quae ulceribus gaudent, amaena praetereunt, sistunt in faetidis.  joy at their harms, opposite to mercy, 
h Misericordia etiam quae tristitia quaedam est, saepè miserantis corpus male afficit, Agrip. lib. 1. cap 63.  which grieves at other men's mischances, and mis-affects the body in another kind; so Damascen defines it, lib. 2. de orthod. fid. Thomas 22. quest. 36. art. 1. Aristotle livre 2.2. Ret. cap. 4. & 10. Plato Philebo, Tully 3 Tusc. Greg. Nic. lib. de virt. animae cap. 12. Basil. de Invidiâ. Pindarus Od. 1. Ser. 5. & we find it true. 'tis a common disease, and almost natural to us, as 
i Insitum mortalibus à naturâ recentem aliorum faelicitatem aegris oculis intueri. hist. lib. 2. Tacit.  Tacitus holds, to envy another man's prosperity: And 'tis in most men an incurable disease. 
k Legi Chaldaeos, Graecos, Hebraeos consului sapientes pro remedio invidiae: hoc enim inveni, renunciare faelicitati & perpetuò miser esse.  I have read, saith Marcus Aurelius, Greek, Hebrew, Chaldie authors, I have consulted with many wise men, for a remedy for envy, I could find none, but to renounce all happiness, and to be a wretch and miserable for ever. 'tis the beginning of Hell in this life, and a passion not to be excused. 
l omne peccatum aut excusationem secum habent, aut voluptatem, sola invidia utraque caret, reliqua vitia finem habent, ira defervescit, gula satiatur, odium finem habet, invidia nunquam quiescit.  Every other sin hath some pleasure annexed to it, or will admit of an excuse, envy alone wants both. Other sins last but for a while, the gut may be satisfied, anger remittes, hatred hath an end, envy never ceaseth. Cardan lib. 2. de sap. Divine and humane examples are very familiar, you may run and read them, as that of Saul and David, Cain and Abel, angebat illum non proprium peccatum, sed fratris prosperitas, saith Theodoret, it was his brother's good fortune gauled him. Rachel envied her sister being barren Gen. 30. joseph's brethren him Gen. 37. David had a touch of this vice, as he confesseth 
m Vrebat me aemulatio propter stultos.  Psal. 73. and 
n Hier. 12.1.  jeremy, and 
o Hab. 1.  Habacucke, they repined at others good, but in the end they corrected themselves. Psal. 75. fret not thyself &c. Domitian envied Agricola for his worth, 
p Invidit privati nomen supra principis attolli.  that a private man should be so much glorified. 
q Tacit. hist. lib. 2. part. 6.  Cecinna was envied of his fellow-citizens, because he was more richly adorned. But of all others 
r Periturae dolore & invidia. si quem viderint or●●iorem, se in publicum prodijsse. Platina dial. amorum.  women are most weak, ob pulchritudinem invidae sunt faeminae? Musaeus: aut amat, aut odit nihil est tertium. Granatensis. They love or hate, no medium amongst them. 
s Ant. Guianerius lib. 2. cap. 8. vit. M. Aurelii. faemina vicinam elegantius se vestitam videns leaenae instar in virum insurgit. &c.  Agrippina like a woman if she see her neighbour, more neat or elegant, richer in tires, jewels, or apparel, is enraged, & like a lioness sets upon her husband, & rails at her, scoffs at her, and cannot abide her: so the Roman Ladies in Tacitus did at Salonina Cecinnas' wife, 
t Quod insigni equo & aestro veheretur, quamquam nullius cum iniuriâ ornatum illum tanquam lesigravabantur.  because she had a better horse, and better furniture, as if she had hurt them with it, they were much offended: And as our Gentlewomen do at all their meetings, one repines or scoffs at another's bravery and happiness. Myrsine an Attic wench, was murdered of her fellows, 
u Quod pulchritudine omnes excelleret puellae indignatae occiderunt.  because she did excel the rest in beauty. Constantine Agricult. lib. 11. cap, 7. every Village will yield such examples.   

SUBSECT. 8. Emulation, Hatred, Faction, Desire of revenge.  
Out of this root of envy, 
x Latè patet invidiae foecunda pernities, & livor radix omnium malorum, fons cladium inde odium surgit, emulatio. cyprian, ser. 2 do de Livore.  spring those feral branches of faction, hatred, livor, emulation, which cause the like grievances, and are, serrae animae, the saws of the soul: or as Cyprian describes it, 
y Qualis est animi tinea, quae tabes pectoris zelare in altero vel aliorum faelicitatem suam facere poenam & velut quosdun pectori suo admovere carnifices, cogitationibus & sensibus suis adhibere tortores, quise intestinis cruciatibus lacerent, non cibus talibus laetus, non potus potest esse iucundus; suspiratur semper & gemitur, & doletur dies & noctes, pectus sine intermissione laceratur.  a moth of the soul, a consumption, to make another man's happiness his misery, to torture, crucify, and execute himself, to eat his own heart. Meat and drink can do such men no good, they do always grieve, sigh and groan, day and night, without all intermission, their breast is torn asunder: and a little after. 
z Quisquis est ille quem aemularis, cui invides, is te subterfugere potest, at tu non te, ubicunque fugeris, adversarius tuus tecum est, hostis tuus semper in pectore tuo est, pernitics intus iuclusa, ligatus es vinctus zelo deminante captivus, nec solatia tibi ulla s●bveniunt: binc diabolus inter initia statim mundi, & pf●●●t primus, & perdidit, Cyprian. ser. 2. de zelo & livore.  Whosoever he is, whom thou dost emulate and envy, he may avoid thee, but thou canst neither avoid him, nor thyself, wheresoever thou art, he is with thee, thine enemy is ever in thy breast, thy destruction is within thee, thou art a captive, bound hand and foot, as long as thou art malicious, and envious, and canst not be comforted. It was the devil's overthrow: and whensoever thou art affected with this passion, it will be thine. And yet no passion so common. 

a Hesiodus op▪ dies.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
A Potter emulates a Potter,  
One Smith envies another:  
A beggar emulates a beggar,  
A Singing man his brother.  Every society, corporation, and private family is full of it, it takes hold almost of all sorts of men, from the Prince, to the Ploughman, even amongst Gossips it is to be seen; scarce three in a company, but there is siding, faction, emulation betwixt two of them, some simultas, jar, private grudge, hartburning in the midst of them. Scarce two Gentlemen devil together in the country, but there is emulation betwixt them and their servants, some quarrel or some grudge betwixt their wives, or children, friends, and followers, some contention about wealth, gentry, precedency, &c. by means of which, like that frog in 
b Rana cupida aequadi bovem se distenbebat &c.  Aesop, that would swell till she was as big as an ox, but burst herself at last: they will stretch beyond their fortunes, callings, & strive so long, that they consume their substance in Law suits, or otherwise in hospitality, feasting, to get a few bombast titles &c. to outbrave one another they will tyre their bodies, macerate their souls, and beggar themselves.  
Honest 
c Aemulatio alit ingenia●: Paterculus poster. vol.  emulation in studies, in all callings is not to be disliked, 'tis ingeniorum eos, as one calls it, the whetstone of wits: As Th●mistocles was roused up with the glory of Miltiades, Achilles' trophies moved Alexander: but when it is immoderate, it is a plague, and a miserable pain. What a deal of money did Henry the ●, and Francis the first King of France, spend at that 
d Anno 1519. betwixt Ardes and Quine.  famous interview? and how many vain courtiers, seeking each to outbrave other, spent themselves, and died beggars. 
e Spartian.  Adrian the Emperor was so galled with it, that he killed all his equals: so did Nero. This passion made 
f Plutarch.  Dionysius the tyrant, banish Plato, and Philoxenus the Poet, because they did excel, and eclipse his glory, as he thought. When Richard the first, and Philip of France, were fellow soldiers together, at the siege of Achon in the Holy land, and Richard had approved himself to be the more valiant man, and all men's eyes were upon him, it so galled Philip, Francum urebat Regis victoria, saith mine 
g johannes Heraldus lib. 2. cap. 12. de bello sacro.  Author, tam aegrè far Richardi gloriam ut carpere dicta, calumniari facta: that he cavelled at all his proceed, and fell at length to open defiance, he could contain no longer, but hasting home, 
h Nulla dies tantum poterit lenire furorem. Aeterna bella pace sublata gerunt. jurat odium, nec ante invisum esse desinit, quam esse desiit. Paterculus, vol. 1  invaded his territories, and professed open war. Hatred stirs up contention, Prou. 10.12. and they break out at last into immortal enmity, virulency, and more than Vatinian hate and rage, to persecute one another, their friends and followers, and all their posterity, with bitter taunts, and hostile wars, scurrile invectives, libels, calumnies, fire and sword, and the like, and will not be reconciled. Witness that Guelfe and Gebelline faction in Italy: that of the Adurni and Fregosi in Genoa: that of Cneus Papirius, and Quintus Fabius in Rome: Caesar and Pompey: Orleans and Burgundy in France: York and Lancaster in England. Yea this passion so 
i Ita saevit haec stigia ministra, ut urbes subvertat aliquando, deleat populos, provincias alioqui florentes redigat in solitudines, mortales vero miseros in profunda miseriarum valle miserabiliter immergat.  rageth many times, that it subverts not men only and families, but even populous cities, & flourishing kingdoms, are brought into a wilderness by it. This hatred, malice, faction, and desire of revenge, invented first all those racks and wheels, strappadoes, brazen bulls, several engines, prisons, Inquisitions, severe laws to macerate and torment one another. How happy might we be, and end our time with blessed days, and sweet content, if we could contain ourselves, and as we aught to do, put up injuries, learn humility, meekness, patience, forget and forgive, as in 
k Paul 3 Col.  God's word we are enjoined; compose such small controversies amongst our selves, moderate our passions in this kind, and think better of others, as 
l Rom. 12.  Paul would have us, then of ourselves: be of like affection one towards another, and not avenge ourselves, but have peace with all men. But being that we are so peevish and perverse, so factious and seditious, so malicious, envious: we do invicem angariare, maul and vex one another, and torture, and disquiet ourselves, precipitate ourselves into that gulf of woes and cares, and aggravate our misery, and melancholy, and heap upon us hell and eternal damnation.   

SUBSEC. 9 Anger a cause.  
ANger, a perturbation●, which carries the spirits outwards, and prepares the body to melancholy, and madness itself: Ira furor brevis est: and as 
m Grad. 1. c. 54.  Piccolomineus accounts it one of the three most violent passions. 
n Ira & moeror, & ingens animi consternatio, melancholicos facit. Arateus. Ira immodica gignit insaniam.  Arateus sets it down for an especial cause, and so doth Senecae ep. 18. lib. 1. of this malady. 
o Reg. sanit. parte 2 cap 8. in apertam insaniam mox ducitur iratios.  Magninus gives the reason, ex frequenti irá supra modum calefiunt, it over-heates their bodies, and if it be over-frequent, it breaks out into manifest madness, saith Ambrose. 'tis a known saying, furor fit laesâ saepiùs patientia, the most patiented spirit that is, if he be often provoked, will be incensed to madness, it will make a devil of a Saint. And therefore Basil belike in his Homily the Irâe, calls it tenebras rationis, morbum animae, & daemonem pessimi●m: the darkening of our understanding, and a bad angel. 
p Gilbert. Cognato interpret. Multis & praesertim senibus, ira impotens insaniam fecit, & importuna calumnia, haec initio perturbat animum, paulatim vergit ad insaniam Porrò mulierum corpora multa infestant, & in hunc morbum adducunt, praecipuè si quem oderint aut invideant &c. hec paulatim in insaniam tandem evadunt.  Lucian in Abdicato To. 1, will have this passion to work this effect of madness, especially in old men and women, anger and calumny (saith he) trouble them at first, and after a while break out into open madness: many things 'cause fury in women, especially if they love or hate overmuch, or envy, or be much grieved, or angry, these things by little and little lead them on to this malady. From a disposition, to an habit, for there is no difference betwixt a mad man, and an angry man, in the time of his fit: Anger, as Lactantius describes it lib. de Irâ Dei ad Donatum, cap. 5. is 
q Saeva animi tempestas tantos excitans fluctus, ut statim ardescant oculi, os tremat, lingua titubet, dentes concrepan● &c.  saeva animi tempestas &c. making his eyes spark fire, and stare, his teeth gnash in his head, his tongue stutter, his face pale, or read, and what more filthy imitation can be in a mad man. They are void of reason, inexorable, blind, and like 
r ora tument irâ, servescunt sagui ne venae, lumina Gorgonio saevius angue micant. Ovid.  beasts and monsters for the time, say and do they know not what, curse, swear, rail, fight, and what not? what can a mad man do more? as he said in the comedy, 
s Terence.  Iracundiâ non sum apud me. If these fits be immoderate, or continued long, or frequent, without doubt they provoke madness. Montanus' consil. 21. had a melancholy jew to his patient, he ascribes this for a principal cause, Irascebatur levibus de causis, he was easily moved to anger. Aiax had no other cause of his madness; and Charles the 6. that Lunatic French King, fell into this misery, out of the extremity of this passion, and desire of revenge and malice, 
t Infensus Britanny Duci, & in ultionem versus, nec cibum cepit, nec quietem, ad Calendas julias' 1392. comites occidit &c.  incensed against the Duke of Britain, he could neither eat, drink, nor sleep for some days together, and in the end about the Calendss of july 1392. he ran mad upon his horse back, drawing his sword, and striking all came near him promiscuously, and so continued all his life. Aemil. lib. 10. gall. hist. Aegesippus de excid. urbis Hieros. lib. 1. cap. 37. hath such a story of Herod, that out of an angry fit, become mad, and 
u Indignatione nimia furens, animique impotens, exiliit de lecto furentem non capiebat aula &c.  leaping out of his bed, killed josippus, and played many such Bedlam pranks, all the court could not rule him, for a long time after: sometimes he was sorry & repent, much grieved for that he had done, by and by mad again. In hot choleric bodies, nothing so soon causeth madness, as this passion of Anger, besides many other diseases, as Pelesius observes cap. 21. lib. 1. de hum. affect. causis. Sanguinem imminuit, fell auget: and as 
x An ira possit hominem interimere.  Valesiu controverts. med. controvers. lib. 5. contr●. 8, many times kills them quite out. If this were the worst of this passion, it were more tolerable, 
y Abernethy.  but it ruins and subverts whole towns, 
z As Troy, sae●e memorem junonis obiram.  cities, families, & kingdoms; Nulla pestis humano generi pluris stetit, Seneca de Ira lib. 1. no plague hath done mankind so much harm. Look in all our histories, and you shall almost meet with no other subject, but what a 
a Stultorum regum & populorum continet astus.  company of hairebraines have done in their rage. We may do well therefore, to put this in our precession amongst the rest: from all blindness of heart, from pride, vainglory, and hypocrisy, from envy, hatred and malice, anger, and all such pestiferous perturbations, good Lord deliver us.   

SUBSEC. 10. Discontents, Cares, Miseries, &c. causes.  
DIscontents, cares, crosses, miseries, or whatsoever it is, that shall 'cause any molestation of spirits, grief, anguish and perplexity, may well be reduced to this head, (preposterously placed here in some men's judgements they may seem) yet in that Aristotle in his 
b Lib. 2. Invidia est dolour & ambitio est dolour &c.  Rhetoric defines these cares, as he doth envy, emulation &c. still by grief, I think I may well rank them in this Irascible row; being that they are as the rest, both causes and symptoms of this Disease; & 'cause the like inconveniences, and are still accompanied with anguish and grief. Dementes curae, insomnes curae, damnosae cura, tristes, mordaces, carnifices etc. biting, eating, gnawing, cruel, bitter, sick, sad, unquiet, pale, tetricke, miserable, intolerable cares, as the 
c Insomnes, Claudianus. Tristes Virg. Mordaces Luca. Edaces Hor, maestae. Amarae Ovid. damnosae. Inquietae Mart. Vrentes Rodentes Mant. &c.  Poets call them, worldly cares, and are as many in number as the Sea sands. 
d Galen lib. 3. c. 7. de locis affectis. homines sunt maximè melancholici, quandò vigiliis multis & sollicitudinibus & laboribus & curis fuerint circumventi.  Galen, Fernelius, Faelix, Platter, Valescus de Taranta &c. reckon afflictions, miseries, and all these contentions and vexations of the mind, as principal causes, in that they take away sleep, hinder concoction, dry up the body, and consume the substance of it. They are not so many in number, but their causes be as divers, and not one of a thousand free from them, or that can vindicate himself, whom that Ate dea, Homer's goddess Ate, hath not involued into this discontented rank, or plagued with some misery or other. A general cause, a continuate cause, an inseparable accident to all men, is discontent, care, misery; were there no other particular affliction (which who is free from?) to molest a man in this life, the very cogitation of that 
e Omnia imperfecta confusa, & pertubatione plena. Cardan.  common misery, were enough to macerate him, and make him weary of his life: to think that he can never be secure, but still in danger, sorrow, grief, and persecution. For to begin at the first hour of his birth, as 
f Lib. 7. nat. hist. cap. 1 hominem nudum & ad vagitum edit natura. Flens ab initio devinctus iacet &c.  Pliny doth elegantly describe it, he is borne naked, and falls a 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lachrymen natus sum, & lachrymen morior. &c.  whining at the very first, he is swaddled and bound up like a prisoner, and cannot help himself, and so he continues to his life's end. No estate, age, sex, can secure himself from this common misery. A man that is borne of a woman, is of short continuance, and full of trouble, job 14.1. & vers. 22. and while his flesh is upon him, he shall be sorrowful, and while his soul is in him, it shall mourn.  
All his days are sorrow, and his travels griefs, his heart also taketh not rest in the night Eccles 2.23. And cap. 2.11. all that is in it is sorrow and vexation of spirit 
h Initium caecitas, progressum, labour, exitum, dolour, error omnia: quem tranquillum quaso, quem non laboriosum aut anxium diemegimus? Petrarch.  Ingress, progress, regress, egress, all alike, blindness seizeth on us in the beginning labour in the middle, grief in the end, error in all. What day ariseth to us without some grief or care, or what so secure, & pleasing a morning have we seen, that hath not been overcast before the evening? One is miserable, another man is ridiculous, a third odious. One complains of this grievance, another of that, and 
i Vb●que periculum, ubique dolour, ubique naufragium, in hoc ambitu quocunque me vertam. Lipsius.  everywhere danger, contention, anxiety in all places, go where thou wilt, and thou shalt find discontents, cares, woes, complaints, encumbrances, exclamations; as he said of old, 
k Homer.  Nil homine in terrâ spirat miserum magis almâ: not creature so miserable as man, so generally molested, 
l Multis repletur homo miserijs, corporis miserijs, animi miserijs, dum dormit, dum vigilat, quocunque se vertit. Lususque rerum temporumque nascimur.  in miseries of body, in miseries of mind, miseries of hart, in miseries asleep, in miseries awake, in miseries wheresoever he turns. Bernard. Nunquid tentatio est vita humana super terram? a mere temptation is our life. Austin confess. lib. 10. cap. 28. potest molestias & difficultatès pati? who can endure the miseries of it? 
m Prosperai in adversis desidero, & adversa prosperis timeo, quis inter haec medius locus, ubi non fit humanae vitae tentatio.  In adversity I wish for prosperity, and in prosperity I am afraid of adversity, what medium may be found? where is no temptation? what condition of life is free? 
n Cardan consol. sapientiae labour annexus, glory invidia, divitiis curae, soboli solicit udo, voluptati morbi, quietipaupertas, ut quasi luendorum scelerum causâ nasci, hominem possis cum Platonistis agnoscere.  Wisdom hath labour annexed to it, glory envy, riches cares, children & encumbrances, pleasure & diseases, rest & beggary go together, as if a man were therefore borne, as the Platonists hold, to be punished in this life for some precedent sins. Or that as 
o 
Lib. 7. cap. 1. Non satis estimare an mélior parens natura homini, an tristior noverca fuerit, nulli fragilior vita pavor, confusio, rabbiss mayor, uni animantium ambitio datus, luctus, avaritia, unis ●spitio.  
De consol lib. 2 Nemo facile cum conditione sia concordat, ivest singulis quod imperiti petant, experti horreant.   Pliny complains, Nature may be rather accounted a stepmother, than a mother unto us, all things considered: no creatures life so brittle, so full of fear, so mad, so furious, only man is plagued with envy, discontent, grief, covetousness, ambition & superstition. Our whole life is like an Irish Sea, wherein there is naught to be expected but tempestuous storms, and troublesome waves, no Halcyonian times, wherein no man can hold himself secure, or agreed with his present estate; but as Boethius infers ᵖ there is something in every of us, which before trial we seek, & having tried, abhor: 
q Esse in honore iuvat mox displicet  We earnestly wish, & eagerly covet, & are est 'zounds weary of it: and thus, 
r Hor.  Inter spemque, metumque, timores inter & iras, betwixt hope and fear, suspicions, angers, betwixt fall in, fall out &c. we lead a contentious, a discontent, a tumultuous, a melancholy, miserable life. Some few amongst the rest, or some one of a thousand, may be Pullus jovis in the world's esteem, or Gallinae filius albae, an happy and fortunate man, because rich, fair, well allied, in honour and office: yet peradventure ask himself, & he will say, that of all others, 
r Hor.  he is most miserable, unhappy. A fair shoe, hic soccus novus elegans, as 
t Cn. Graeccinus.  he said, sed nescis ubi urat, but thou know'st not where it pincheth. It is not another man's opinion can make me happy, but as 
u Ep. 9 lib. 7. Miser est qui se beatissimum no● indicat, licet imperet mundo non est beatus, quise non putat, quid enim refert qualis status tuus sit, si tibi videturmalus.  Seneca well hath it, He is a miserable wretch, that doth not account himself happy, though he be Sovereign lord of a world, he is not happy, 
s Sua cuique calamitas praecipuae  if he think himself not to be so: for what availeth it what thine estate is, or seem to others, if thou thyself dislike it. It is a common humour of all men to think well of other men's estates, and to dislike their own: 
x Hor. epist. l. 1. 4  cui placet alterius, sua nimirum est odio sors: and 
y Hor. ser. 1. Sat. 1.  quî fit Maecenas &c. Many men are of such a nature, that they are pleased with nothing saith 
z Lib. de curate. graec. affect. cap. 6. de provident. Mu●us nihil placet, atque adeo & divitias damnant, & paupertatem: de morbis expostulant, benè valen es graviter ferunt, atque ut semel dicam, nihil eos delectat, &c.  Theudoret, neither riches nor poverty, they complain when they are well, and when they are sick, grumble at all fortunes, prosperity & adversity; they are troubled in a cheap year, in a barren, plenty or not plenty, nothing pleaseth them, war nor peace, with children, nor without. This for the most part is the humour of us all, to be discontent, miserable, and most unhappy, as we think at lest, and show me him that is not so, or that ever was otherwise? Quintus Metellus his fortune & happiness is much admired amongst the Romans, in so much, that as 
a Vix ullius gentis, aetais, ordinis, hominem invenias, cuius faelicitatem fortunae Metelli compares. Vol. 1.  Paterculus mentioneth of him, you can scarce find of any nation, order, age, sex, one for happiness to be compared unto him, he had in a word bona animi, corporis, & fortunae, goods of mind, body & fortune: so had P. Mutianus Crassus, Lampsaca that Lacedaemonian Lady, was such another in 
c Lib. 7 Regis filia, regis uxor, regis matter.  Pliny's conceit, a King's daughter, a King's Wife, a King's mother: 
b P. Crassus Mutianus quinque habuisse dicitur rerum bonarum maxima quod esset ditissimus, quod esset nobitissimus, eloquentissimus, jurisconsu●tissimus, Pontifex maximus.  and all the world esteems as much of Polycrates of Samos. The Greeks brag of their Socrates, Phecyan, Aristides, the Romans of their 
d Q●i nihil unquam mali aut dixit, aut fecit, aut sensit, qui bene semper fecit, quod aliter fa●●●t non potuit. Solomon Eccles. 1.14.  Cato's, Curioes', Fabricioes for their composed fortunes, & retired estates government of passions, and contempt of the world: Yet none of all these was happy, or free from discontent, neither M●tellus, Crassus, nor Polycrates, for he died a violent death, & so did Cato. And how much evil doth Lactantius and Theodoret speak of Socrates, a weak man, and so of the rest. There is no content in this life, but as ᵉ he said, all is vanity and vexation of spirits even in the midst of all our mirth, jollity and laughter, is sorrow & grief: or if there be true happiness amongst them, 'tis but for a time, 
f Hor art. Toet.  Desinit in piscem mulier formosa supernè: a fair morning turns to a lowering afternoon. One is borne rich, dies a beggar: sound to day, sick tomorrow: so many casualties there are, that as Seneca said of a city consumed with fire, Vna dies interest inter maximam civitatem & nullam, one day betwixt a great city, and none: so many grievances from outward accidents, & from ourselves, our own indiscretion, inordinate appetite, one day betwixt a man, and no man. And which is worse, as if discontents and miseries would not come otherwise fast enough upon us; homo homini daemon, we maul, persecute, and study how to sting, gall and vex one another, with mutual hatred, preying upon, & devouring one another, as so many 
g Omnes hic aut captantur, aut captant, aut cadavera qu● lacerantur, aut corui qui lacerant. Petron.  ravenous birds, and as jugglers, panders, bawds, cozening one another, as so many 
h Homo omne monstrum est ille nam superat feras, luposque & ursos pectore obscuro ●egit. Hens.  wolves, tigers, devils: men are evil, wicked, malicious, treacherous, and 
† Quod Pa●erculus de populo Romano, durante bellopunico per anno● 115 aut bellum inter eos, aut bell● p●aeparatio, aut ins●da pax: idem ego de mundi ●●●olis.  naught, not loving one another, or loving themselves, not hospital, charitable and sociable as they aught to be, but sergeant dissemblers, ambodexters, all for their own ends, hard-hearted, merciless, pitiless, and to benefit themselves, they care not what mischief they procure others. As 
i Theocritus Edill. 15.  Praxinoe and Gorgo in the Poet, when they had got in to see those costly fights they cried, benè est, & would thrust out all others: when they are rich themselves, in honour, preferred, and have even what they would, they debar others of those pleasures which youth requires, and they formerly have enjoyed. They tire out others bodies with continual labour, they themselves living at ease, caring for no body else, sibi nati, and are so fare many times from putting to their helping hand, that they seek all means to depress, even those whom they are by the Laws of nature bound to relieve and help as much as in them lies, they will let them caterwaule, starve, beg and hung before they will any ways (though it be in their power) assist or ease them: 
k Qu●ndo in adolescemiâ sa● ipsi vixerint, laut●●● & liberius voluptates suas expleverint. Illi gnatis imponunt duriores continenty leges.  so unnatural are they many times, so hard, so churlish, so dogged, of so bad a disposition. And being so brutish, so divelishly bend one towards another, how is it possible but that we should be discontent of all sides, full of cares, woes and miseries.  
If this be not a sufficient proof of our discontent, examine every condition and calling apart. Kings, Princes and Monarches seem to be most happy, but look into their estate, you shall find 
l Lugubris Ate luctuque fero regum tumidas obsidet arces. Res est inquieta faelicitas.  them to be most encumbered with cares, in perpetual fear, agony, suspicion, jealousy, that as 
m Plus aloes quam mellis habet Non humi iacentem tolleres Valer. lib. 7, cap. 3.  he said of a Crown, if they knew but the discontents that accompany it, they would not stoop to take it up. Rich men are in the same predicament, as I shall prove elsewhere, and their wealth is brittle, & like children's rattles: they come & go, there is no certainty in them; those whom they elevate, they do as suddenly depress, and overthrew them in a vale of misery. The middle sort of men are as so many asses to bear burdens; or if they be free, and live at ease, they spend themselves & consume their bodies and fortunes with luxury and riot, contention, emulation &c. The poor I refer for another 
n Sec. 2. memb. 4 subject. 6.  place, and their discontents. The like you may say of all ages: children live in a perpetual slavery, still under that tyrannical government of masters, young men, and of riper years, subject to labour, and a thousand cares of this world; 
o Rarus faelix idemque senex. Sexeca in ●● o. ateo.  old are full of aches of their bones, cramps and convulsions, a burden to themselves and others, after 70 years all is sorrow, as David speaks, they do not live, but linger. If they be found, they fear diseases, if sick, a weary of their lives: non est vivere sed valere vita. One complains of want, another of servitude, 
p Omitto a●●os exules captivos mendicos, quos nemo audet faelices dicere. Cardan lib. 8 cap. 46 derer. var.  another of a secret or incurable disease, of some deformity of body, of some loss, danger, death of friends, shipwreck, persecution, imprisonment, disgrace, repulse, 
q Spretaeque iniuria form.  contumely, calumny, unkindness, scoffs, flouts, unfortunate marriage, single life, too many children, false servants, unhappy children, barrenness, banishment, oppress on, frustrate hopes, and ill success &c. 
r Hor.  Talia de genere hoc adeo sunt multa, loquace ut delassare valent Fabium. Fabius cannot tell half of them; they are the subject of whole volumes, and shall some of them be more opportunely dilated elsewhere. In the mean time this much I may say of them, that generally they crucify the soul of man, 
s Attenuant vigiles corpus miserabile curae. Plautus.  attenuate our bodies, dry them, whither them, rivel them up as so many rotten apples, make them skin and bone as so many anatomies (as he said, ossa atque pellis est totus, it a curis macet) they make tempus faedum & squalidum, cumbersome days, ingrataque tempora, slow dull and heavy days, make us howl and roar, and tear our hairs, as sorrow did in 
t Haec quae crines evellit, aerumna est.  Cebes table, and groan for the very anguish of our souls. Our hearts fail us, as it did David Psal. 40. 12. for innumerable troubles that compassed him; and to confess with Hezekiah, isaiah 58.17. behold for felicity I had bitter grief: to weep with Heraclitus, to curse the day of our birth: with jeremy 20, 14. and our stars with job: and hold that axiom of Silenus. 
u Optimum non nasci, aut cito mori. Plinius.  better never to have been borne, and the best next of all to die quickly: or if we must live, to abandon the world, as Timon did, creep into caves & holes as our Anachorites, cast all into the Sea, as Crates Thebanus, or as Theombrotus, Ambrociato's 400 auditors, precipitate ourselves to be rid of these miseries.   

SUBSEC. 11. Concupiscible appetite, as Desires, Ambition.  
THese Concupiscible and Irascible Appetites, are as the two twists of a rope, mutually mixed one with the other, and both involving and twining about the Hart: both good, as Austin holds lib. 14. cap. 9 de civet. Dei: 
x Bonae si rectam rationem sequuntur, malae si exorbitant.  if they be moderate, both pernicious if they be exorbitant. And this concupiscible Appetite, howsoever it may seem to carry with it a show of pleasure and delight, and our concupiscences most part affect us with content, & a pleasing object, yet if they be in extremes, they rack and wring us on the other side. A true saying it is, Desire hath no rest, and is infinite in itself, endless, and as 
y The Buovie. Prob. 81.  one calls it, a perpetual rack, 
z Molam as●nariam.  or horse mill, according to Austin still going round as in a ring. And they are not so continual as divers, faciliùs atomos denumerare possem, saith 
† Tract. de Inter. de. cap. 62.  Bernard, quam motus cordis, nunc haec, nunc illa cogito: you may as well reckon up the motes in the Sun, as then 
a Circa quamlibet rem mundi haec passio fieri potest, q●ae superflue diligatur. Tract. 15 cap. 17  It extends itself to every thing, as Guianerius will have it, that is superfluously sought after: or to any 
l Feruentius de siderium.  fervent desire, as Fernelius interprets it; be it in what kind soever, it tortures if immoderate, and is, according to 
c Imprimis vero Appetitus &c. 3. de alie● ment.  Plater and others, an especial cause of melancholy. Multuosis concupiscentijs dilaniantur cogitationes meae, 
d Cons. l. 11. c. 29  Austin confessed, that he was torn apieces with his manifold desires: and so doth 
e Per diversa loca vagor nullo loveless temporis momento quiesco, talis & talis esse cupio, illud atque illud habere desidero.  Bernard complain, that he could not rest for them a minute of an hour: this I would have, and that, & then I desire to be such & such. 'tis a hard matter therefore to confine them, being they are so various and many, and impossible to apprehended all. I will only insist upon some few of the chief, and most noxious in their kind, as that exorbitant Appetite and Desire of Honour, which we commonly call Ambition; Love of money, which is Covetousness, and that greedy desire of gain, Selfclove, and inordinate desire of Vainglory, or Applause, Love of Study in excess, Love of Women, (which will require a just volume of itself) of the other I will briefly speak, and in their order.  
Ambition, 
Ambition.  a proud covetousness, or dry thirst of Honour, a great torture of the mind, composed of envy, pride, and covetousness, a gallant madness, one 
f Hall.  defines it, 
g Ambros. lib. 3. super Lucam. aerug● animae.  Ambrose, a canker of the soul, an hidden plague: 
h Nihil animum cruciat, nibil molestius inquietat, secretum virus, pestis occulta &c. ep. 126.  Bernard, a secret poison, the father of livor, & mother of hypocrisy, the moth of holiness, & cause of madness, crucifying & disquieting all that it takes hold of. 
i ep. 88  Seneca calls it, rem sollicitam, timidam, vanam, ventosam, a windy thing, a vain, solicitous and fearful thing. For commonly they that like Sisyphus role this restless stone of Ambition, are in a perpetual 
k Nihil infaeliciut his quantus ijs timor, quantae dubitatio, qu. vetus cenatus, quanta sollicitudo, nulla illis à molestiae vacua hora.  agony, still 
l Semperia●●onitus, semper povidus, quid dicat faciatve, ne displicent humilitatem simulat, honestatem mentitur.  perplexed, semper taciti tristèsque recedunt, Lucret. doubtful, timorous, suspicious, loath loath to offend in word or deed, still cogging and colloging, embracing, capping, cringing, applauding, flattering, fleering waiting, visiting at men's doors with all affability, sergeant honesty and humility. And if that will not serve, if once this humour, as 
m Cypr. prolog. ad ser. To. 2. cunctos honorat, universis inclinat, subsequitur, obsequitur, frequentat curias, visitat optimates, amplexatur, applaudit, adulatur: per fas & nefas è lat ebris in omné gradum ubi ad●tus patet, se ingerit, discurrit.  Cyprian describes it, possess his thirsty soul, ambitionis salsugo ubi bibulam animam possidet, by hook and by crook he will obtain it, & from his hole he will climb to all honours and offices, if it be possible for him to get up, flattering one, bribing another, he will leave no means unassaid to win all, It is a wonder to see how slavishly these kind of men will subject themselves, when they are about a canvas to every inferior person, what pains they will take, run, ride, cast, plot & countermine, protest and swear, vow, promise, what labours undergo, early up, down late, how obsequious and affable they are, how popular and courteous, 
n Turbae cogit ambitio regem inservire ut Homerios Agamemnonem querentem inducit.  how they grin and fliere upon every man they meet, what feasting and inviting, how they spend themselves and their fortunes, in seeking that many times, which they had much better be without, as 
o Plutarch. quin convivemar, & in otio nos oblect. mus, quoniam in promplu id nobis fit & c-  Cyneas the Orator told Pyrrhus, with what waking nights, painful hours, anxious thoughts, and bitterness of mind, inter spemque metumque, distracted and tired, they spend the interim of their time. There can be no greater plague for the present. If they do obtain their suit, which with such cost and solicitude they have sought, they are not so freed, their anxiety is anew to begin, for they are never satisfied, 
p Vt b●dera arbori adhaeret, sic ambitio &c.  but as a dog in a wheel, a bird in a cage, or a squirrel in a chain, so ᵍ Budaeus compares them, they climb and climb still, with much labour, but never make an end, 
q Lib. 3. de contemptu rerum for tuitarum. Magno conatu & impetumo●entur, super eodem centro rotati, non proficiunt, n. c ad finem perveniunt.  never at the top. A Knight would be a Baronet, and then a Lord, and then an Earl, &c. a Doctor, a Dean, & then a Bishop: from Tribune to Praetor, from Bailiff to Mayor; first this office, and then that, as Pyrrhus in ● Plutarch, they will first have Greece, and then Africa, and then Asia, and swell with Aesop's frog so long, till in the end they burst, or come down with Sejanus and Gemonias scalas, and break their own necks: as Euangelus the piper in Lucian, 
r Vita Pyrrbi.  that blew his pipe so long, till he fell down dead. If he chance to miss, and have a canvas, he is in a hell on the other side, so dejected, that he is ready to hung himself, turn Heretic, Turk, or Traitor in an instant. Enraged against his enemies, he 
t Ambitio in insaniam facilè delabitur si excedat. Patricius l 4 tit. 20. de regis instit.  rails, fights, slanders, detracts, envies, murders: and for his own part, si appetitum explere non potest, furore corripitur, if he cannot satisfy his desire, as 
u Lib. 5. de rep. cap. 1.  Bodine observed, he runs mad. So that both ways, hit or miss, he is distracted so long as his Ambition lasts, he can look for no other but anxiety and care, discontent and grief in the mean time, and 
x Imprimis vero appetitus seu concupiscentis nimia rei alicuius honestae velinhonestae, phantasini● laedunt, unde multi ambitiosi, Philauti, irati, nuari &c. insani. Faelix Plate. l. 3. de mentis alien.  madness itself, or violent death in the end. The event of this is commonly to be seen in populous Cities, or in Princes Courts: for a courteour's life, as Budaeus describes it, is 
y Aulica vita colluvies ambitionis, cupiditatis, simulationis, imposture, fraudis, ix●idi●, su●●b●● Titanice, diversorium aula, & common conventiculum assentandi-artisicum &c. Budaeus de ass●. lib. 5.  a gallimaufry of ambition, lust, fraud, imposture, dissimulation, detraction, envy pride, the Court a common conventicle of flatterers, timeservers, politicians &c. If you will see such discontented persons, there you shall likely found them.   

SUBSECT. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Covetousness a cause.  
PLutarch, in his 
z To●. 2. stexamines, omnes miseriae causas, vel à coxtumaci irâ, vel à furioso contendendi study, vel ab iniusta cupiditate originem traxisse scies. Idem sere Chrysostomus come. in cap. 6. add Roman. ser. 11.  book whether the diseases of the body, be more grievous than those of the soul; is of opinion, that if you will examine all the causes of our miseries in this life, you shall find them most part, to have had their beginning from stubborn anger, or that furious desire of contention, or some injust or immoderate affection, as Covetousness in this place. Hypocrates therefore in his Epistle to Cratena an Herbalist, gives him this good counsel, that if it were possible, 
a Si verò Crateva inter caeteras herbarum radices, avaritia radicem secare possess amaram, ut nullae reliquiae essent, probè scito &c.  amongst other herbs, he should cut up that weed of covetousness by the roots, that there be no remainder left, and then know this for a certainty that together with their bodies, thou mayst quickly cure all the diseases of their minds. For it is indeed the pattern, Image, Epitome of all Melancholy, the fountain of many miseries, and much discontent, care and woe; this inordinate desire of gain, to get or keep money, as 
b Cap. 6. Dietae salutis; avaritia est amor immoderatus pecuniae vel acquirende vel retinendae.  Bonaventure defines it: or as Austin describes it, a madness of the Soul; Gregory a torture, chrysostom, an insatiable drunkenness; Cyprian, blindness, a plague subverting kingdoms, families, an 
d Malus est mor bus maleque afficit avaritia, siquidem censeo &c. avaritia difficilius curatur quam insania quoniam hac omnes fere medici laborant. Hippocr. ep. Abderit.  in curable disease; Budeus, an ill habit, yielding to no remedies; neither Aesculapius nor Plutus can cure them: a continual plague, 
c Ferum profecto dirumque ulcus animi, remedijs non cedens, medendo exasperatur.  saith Solomon, and vexation of spirit, another Hell. I know there be some men that are of opinion that covetous men are happy, and worldly wise, only wise, and that there is more pleasure in getting of wealth then in spending, and that there is no pleasure in the world like unto it. What is it trow you that makes a poor man labour all his life time, carry such great burdens, far so hardly, macerate himself, and endure so much misery, undergo such base offices with so great patience, to rise up early and lie down late, if there were not an extraordinary delight in getting and keeping of this money? What makes a Merchant that hath no need, satis superque domi, to range all over the 
e Extremos currit mercator ad Indos. Hor.  world, through all those intemperate Zones of heat and cold; voluntarily to venture his life, and be content with such miserable famine, nasty usage, in a stinking ship, if there were not a pleasure & hope to get money, which doth season the rest, and mitigate his pains? What makes them go into the bowels of the earth, an hundreth fathom deep, endangering their dearest lives, enduring damps & filthy smells, when they have enough already if they could be content, and no such cause to labour, but an extraordinary delight they take in riches? This may seem plausible at first show, and a popular and strong argument: but let him that so thinks consider better of it, and he shall soon perceive that it is fare otherwise then he supposeth: it may be happily peasing at the first, as most part all melancholy is, or such men may have some lucida intervalla, pleasant symptoms intermixed, but generally they are all fools, disards, madmen, miserable wretches, 
f Divitiae ut spinae animum hominis timoribus, sollicitudinibus, angoribus mirificè pungunt, vexant, cruciant. Greg in home  living besides themselves in perpetual slavery, fear, suspicion, sorrow, and discontent. plus aloes quam mellis habent. Damasippus the Stoic in Horace, proves that all mortal men dote by fits, some one way, some another, but that covetous men are 
g Danda est Hellebori multo pars maxima avaris.  madder than the rest: & he that shall truly look into their estates, and examine their symptoms, shall found no better of them, but that they are all 
h Luk. 12.20, Stulte hac nocte eripiam animam tuam.  fools, as Nabal was, Re & nomine, 1. Reg. 15. For what greater folly can there be or 
i Opens quidem mortalibus sunt dementia Theo●  madness, then to macerate himself when he need not; and when as Cyprian notes, 
k ep. 2. lib. 2. exonerare cum se possit & relevare ponderibus, pergit magis fortunis augentibus pertinacitèr incubare.  he may be freed from his burden and eased of his pains, will go on still, his wealth increasing, when he hath enough to get more, to live besides himself, to 
l Miser abstinct & timet uti Herald  starve his Genius, keep backe from his 
m Non amicis non liberis non ipsi sibi quidqud impertit. possidet ad hoc tantum, ne possidere altero liceat &c. Hieron ad Paulin. tam deest quod habet quam quod non habet.  wife and children, neither letting them nor other friend's use or enjoy that which is theirs, by right, and which they much need perhaps, like a hog, or dog in the manger, he doth only keep it because it shall do no body else good, hurting himself and others; and for a little momentary good, damn his own soul. They are commonly sad and tetricke by nature, as Achab's spirit was because he could not get Nabals' vineyard, 1. Reg. 22. and if he part with his money at any time, though it be to necessary uses to his own children, he brawls & scolds his heart is heavy, much disquieted he is, and loathe to part from it. He is of a wearish, dry, pale constitution, and cannot sleep for cares and worldly businesses, his riches, saith Solomon, will not let him sleep, and unnecessary business which he heapeth on himself; or if he do sleep, 'tis a very unquiet, interrupt, unpleasing sleep: And though he be at a banquet, or at some merry feast, he sighs for grief of heart (as 
n Ep 2. lib. 2. suspirat in convivio, bibat licèt gemmis & toro molliore marcidum corpus condiderit, vigilat in plumâ.  Cyprian hath it) and cannot sleep though it be upon a down bed; his wearish body takes no rest, 
o Angustatur ex abundantiá contristatur ex apulentià infaelix prasentibus bonis infaelitior infuturis.  troubled in his abundance, and sorrowful in plenty, unhappy for the present, and more unhappy in the life to come. Basil. He is a perpetual drudge, 
p Illerum cogitatio nunquam cessat qui pecunias supplere diligunt. Guianer. tract. 15 cap. 17.  restless in his thoughts & never satisfied, a slave, a wretch, a dust worm, semper quod idolo suo immolet sedulus observat Cypr. prolog. ad sermon. st●ll seeking what sacrifice he may offer to his golden God, per fas & nefas, he cares not how, his trouble is endless, 
q Hor. 3. Od. 24 Quo plus font potae plus suiuntur aquae.  crescunt divitiae tamen, curtae nescio quid semper abest rei: his wealth increaseth, and the more he hath, the more 
r Hor. l. 2. Sat. 6. OH si angulus ille proximus accedat qui nunc deformat agellun.  he wants. 
s Lib. 3 de lib. arbit. Immoritur studies & amore senescit babendi.  Austin therefore defines covetousness, quarumlibet rerum inhonestam & insatiabilem cupiditatem, an unhonest & unsatiable desire of gain, and in one of his Epistles compares it to Hell, 
t Avarus vir inferno est similis. &c. modum non habet hoc egentior quo plurae habet.  which devours all, and yet never hath enough, a bottomless pit, an endless misery. And that which is their greatest corrosive, they are in continual suspicion, fear, and distrust. He thinks his own wife and children are so many thiefs, & go about to cozen him, his servants are all false: Timidus Plutus, an old proverb, as fearful as Plutus, so doth Aristophanes and Lucian bring him in fearful still, pale, anxious, and suspicious, trusting no man. 
u Erasm. Adag. chit. 3. cent. 7. pro. 72. Nulli fidentes omnium formidant ope● ideò pavid● malum vocat Euripides metuunt tempestates ob frumentum, amicos ne rogent, inimicos ne ledant, fures ne rapiant, bellum timent, pacem timent, summos medios, insimos.  They are afraid of tempests for their corn, they are afraid of their friends lest they should ask something of them, beg, or borrow, they are afraid of their enemies lest they hurt them, thiefs lest they rob them, they are afraid of war and afraid of peace, afraid of rich, afraid of poor, afraid of all. Last of all they are afraid of want that they shall die beggars, which makes them lay up still, and dare not use what they have, what if a dear year come, or dearth, or some loss? & were it not that they are loathe to 
x Hall char.  lay out money on a rope they would hung themselves, and sometimes die to save charges, and make away themselves, if their corn or cattles miscarry; though they have abundance left, as 
y Agellius lib. 3. cap. 1. interd●●●● sceleris perveniunt ob lucrum ut vitam propriam commutent.  Agellius notes. 
z Lib. 7. cap. 6.  Valerius makes mention of one that in a famine sold a mouse for 200 pence, and famished himself: Such are their cares, 
a Omnes perpetuo morbo agitantur, suspicatur omnes timidus sibique ob aurum insidiari putat nunquam quiescens. Plin. proem lib. 14.  griefs, and perpetual fears. These symptoms are elegantly expressed by Theophrastus in his Character of a covetous man, 
b Cap. 18. In lecto iacens interrogat uxorem an arcam probe clausit, an capsula &c. Electo surgens nudus & absque calceis accensa lucernâ omnia obiens & lustrans, & vix somno indulgens.  lying in bed, he asks his wife whether she shut the trunks, and chests fast, capcase sealed, and whether the Hall door be bolted, and though she say all is well, he riseth out of his bed in his shirt barefoot and barelegged to see whether it be so with a dark lantern searching every corner, scarce sleeping a wink all night. Lucian in that pleasant and witty dialogue called Gallus, brings in Mycillus the Cobbler disputing with his Cock, sometimes Pythagoras: where after much speech Pro and Con, to prove the happiness of a mean estate, and discontents of a rich man, Pythagoras his Cock in the end to illustrate by examples that which he had said, brings him to Gnyphon the Usurer's house at midnight, and after that to Eucrates: whom they found both awake, casting up of their accounts, and telling of their money, 
c Curis extenuatus vigilans & secum supputans.  lean, dry, pale, and anxious, still suspecting lest some body should make a hole through the wall, and so get in, or if a Rat or Mouse did but stir, starting up on a sudden, and running to the door to see whether all were fast. Plautus in his Aulularia, makes old Euclio 
d Cave quenquam alienum in aedes intromiseris, Ignem extinguivolo, ne causae quidquam sit quod te quisquam queritet. Si bona fortuna veniat ne intromiseris. Occlude sis fores ambobus pessulis. Discrucior animi quia domo abeundum est mihi. Nimis herculè invitus abeo, nec quid agam scio.  commanding Staphyla his wife to shut the doors fast, and the fire to be put out, lest any body should make that an errant to come to his house; & as he went from home, seeing a Crow scrat upon the muckhill returned in all haste, taking it for malum omen, an ill sign his money was digged up, with many such. He that will but observe their actions, shall found these and many such passages not feigned for sport, but really performed, and verified indeed by such covetous and miserable wretches.   

SUBSECT. 13. Love of gaming, &c, and pleasures immoderate.  
IT is a wonder to see how many poor distressed miserable wretches, one shall meet almost in every path and street, begging for an alms, that have been well descended, and sometimes in flourishing estate, now ragged, tottered, & ready to be starved, linger out a painful life, in discontent & grief of body and mind; and all through immoderate lust, gaming, pleasure, riot. And 'tis the common end of all sensual Epicures and brutish prodigals, that are stupefied & carried away headlong with their several pleasures and lusts. Lucian in his Tr. de Mercede conductis hath excellent well deciphered such men's proceed in his 
e Such another picture you shall have in S. Ambrose second book of Abel and Cain.  picture of Opulentia, whom he feigns to devil on the top of an high mount, much sought after by many suitors, At their first coming they are generally entertained by Pleasure and Dalliance, and have all the content that possibly may be given, so long as their money lasts: but when their means fail, they are contemptibly thrust out at a back door headlong, & there left to Shame, Reproach, Despair. And he at first that had so many attendants, parasites & followers, young and lusty, richly arrayed, and all the dainty fare that might be had, with all kind of welcome & good respect, is now upon a sudden stripped of all, 
f Ventricosus, nudus, pallidus, Leva pudorens occultans, dextrae seipsum strangulans. occurrit autem exeunti paenitentia bis miserum conficiens &c.  pale, naked, old, diseased and forsaken, cursing his stars, & ready to strangle himself; having no other company but Repentance, Sorrow, and Grief, Derision, Beggary, and Contempt, which are his daily attendants to his life's end. As the 
g Luk. 15.  prodigal son had music, merry company, dainty fare at first, but a sorrowful reckoning in the end: so have all such vain delights and their followers. 
h Boethius.  Tristes voluptatum exitus & quisquis voluptatum suärum reminisci volet, intelliget, as bitter as gall and wormwood is their last, grief of mind, madness. The ordinary rocks upon which such men do impinge and precipitate themselves, are Cards, and Dices, Hawks, and Hounds, Insanum venandi studium one calls it, insanae substructiones, their mad structures, disports, plays, &c. when they are unsociably used, imprudently handled, and beyond their fortunes. Some men are consumed by mad fantastical buildings, by making Walks, Orchards, Gardens, Bowers, and such places of pleasure, Inutiles domos, 
i In Oecon●m. quid si nunc ostendam eos qui magná●i argenti domus inutiles aedificant inquit Socrates.  Xenophon calls them, which howsoever they be delightsome things in themselves, and acceptable to all beholders, an ornament, and befitting some great men, yet unprofitable to others, & the sole overthrow of their estates. Forestus in his observations hath an example of such a one that become melancholy upon such an occasion, having consumed his substance on such an unprofitable building, which would afterward ye●ld him no advantage. Others are 
k Sarisburiensis Polycrat. lib. 1. cap. 4. venatores omnes adhuc institutionem redolent Centaurorum. Raró invenitur quisquam eorum modestus & gravis, rarò continens & ut credo sobrius u●quam.  overthrown by those mad disports of Hawking and Hunting; honest recreations & fit disports for some great men, but not for every base inferior person; whilst they will maintain their Faukoners, and Dogs, & hunting Nags, their wealth, saith Salmutze, runs, away with Dogs, and their fortunes fly away with Hawks. They hunt & persecute beasts so long, till in the end they themselves degenerate into beasts, 
l Panc●●ol. Tit. 23. avolant op●s cum accipitre.  as 
m Insignis venatorum stultitia & supervacanea cura eorum qui dum ni ni●i venationi insistunt ipsi ab●e●ta omni hum●nitate inferas d●generant, ut Action, &c.  Agrippa taxeth them. 
n Sabin in Ovid Metamor.  Ac●aeon like, as he was eaten to death by his own Dogs, so do they devour themselves and their patrimonies, in such idle and unnecessary disports, neglecting in the mean time their more necessary business, and to follow their vocations. Over mad too sometimes are our great men in following of it, doting too much on it, 
o Agrippa de vanit s●●●nt. Insan●m venandi studum, d●m à novalibus arcentur agrico●e, sabtraliumini p●aedia rus●●cis, aeri colonis praecluduntur, s●lue & pra●a pa●●oribus. ut augeantur pascua f●ris.— Maiestatis reus agricola si gustárit.  When they drive poor husbandmen from their tillage, as Sariburiensis objects▪ polycrat. lib. 1. cap. 4. and f●●ng down country farms, and whole towns to make Parks, end Forests, starving men 
p A novilib●● sui● arcentur agricolae dum ferae habeant vagandi libertatem is●is, ●● pa●●u●●●geantur, p●edi● s●b●rahuntu● &c. Sariburiensis  to feed beasts, and 
q Feris quam ho minibus aquiores Cambd. d● Guil. Conq. qui 36. Ecclesias matrices depopulatus est ad Forestam novam. Mat. Paris.  punishing in the mean time such a man that shall molest their game, more severely then him that is otherwise a common hacker, or a notorious theafe. But great men are some ways to be excused, the meaner sort have no evasion why they should not be counted mad. Podgius the Florentine tells a merry story to this purpose, condemning the folly and impertinent business of such kind of men. A Physician of Milan, saith he, that cured mad men had a pit of water in his house, in which he kept his patients some up to the knees, some to the girdle, some to the chin, pro modo in saniae, as they were more or less affected. One of them by chance that was well recovered, stood in the door, and seeing a gallant ride by with an Hawk on his fist, well mounted, and his Spaniels after him, would needs know of him to what use all this preparation served; he made answer to kill certain fowl: the patiented demanded again what his fowl might be worth which he killed in a year, he replied 3 or 4 Crowns; & when he urged him farther, what his Dogs, Horse and Hawks stood him in, he told him 100 Crowns: with that the patiented bade him be go as he loved his life and welfare, for if our master come and found thee here, he will put thee in the pit amongst madmen up to the chin: Taxing the madness and folly of such vain men that spend themselves in such idle sports, neglecting their business and necessary affairs. Leo Decimus that hunting Pope is much discommended by 
r Tom 2. de vitis illustrium. l. 4 de vit. Leon. 10 ●●.  jonius in his life, for his immoderate desire of hawking and hunting, in so much, that as he saith he would sometimes, live about Ostia weeks & months together, and leave suitors 
s Venationibus adeo perdite studebat & aucupijs.  unrespected, Bulls and Pardons unsigned, to his own prejudice, and many private men's loss. 
t Aut infaeliciter venatus tam impatiens inde ut summos saepè vires acerbissimis contumelijs oneraret & incredible est quali vultus animique, habitu dolorem ●racundiamque praeferret &c.  And if he had been by chance crossed in his sport, or his game not so good, he would be so impatient, that he would revile and miscall many times men of great worth with most bitter taunts, and look so sour, and be so angry and wispesh, so grieved and molested that it is incredible to relate it. But if he had good sport, and had been well pleased on the other side, incredibili munificentiâ, with unspeakable bounty he would reward all his fellow hunters, and deny nothing to any suitor when he was in that mood. To say truth, 'tis the common humour of all gamesters, as Galateus observes, if they win no men living are so jovial and merry, 
u Vnicuique autë hoc à natura insitum est ut doleat sicubi erraverit aut deceptus sit.  but if they lose, though it be but a trifle, two or three games at tables, or a dealing at Cards for 2d a game, they are so choleric and tetty that no man may speak with them, and break many times into violent passions, oaths, imprecations, and unbeseeming speeches, little differing from mad men for the time. Generally of all Gamesters and gaming, if it be excessive, thus much we may conclude, that whether they win or lose for the present, the common Catastrophe is 
x juven. Sat. 8 Necenim loculis comitantibus itur ad casum tabule, posita sed luditur arca. Lemnius instit. cap 44. mendaciorum quidem & periurio●um & paupertatis matter est alea, nullum habens patrimoniireverentiam, quum illud effuderit, sensim in furta delabitur & rapinas. Saris. policrat. lib. 1. c. 5.  beggary, for a little pleasure they take, and some small gains and get now and then, their wives and children are wringed in the mean time, and they themselves rue it in the end. I will say nothing of those prodigious prodigals, & 
y Platus in Aristeph. calls all such gamesters mad men. Si in insanum hominem contigero. Spontaneum ad se trahunt furorem, & os & nares & oculos rivos faciunt furoris & diversoria chrysost hom. 71.  mad Sybaritical spendthrifts, quique unâ comedunt patrimonia mensà; that eat up all at a breakfast, or at a supper, and amongst Bawds, Parasites & Players, consume themselves in an instant, 
z Seneca.  Irati pecunijs, as he saith, angry with their money: 
a Hall.  What with a wanton eye, aliquorish tongue, a gamesome hand, when they have undiscreetly impoverished themselves, & entombed th●ir ancestors in their bow else, they may lead the rest of their days in prison, as many times they do, and there repent at leisure; and when all is go begin to be thrifty 
b In Sat. 11. Sed deficiente crumena, & crescente gula quis te manet exitus.— rebus in ventrem mersis.  but Sera est in fundo parsimonia, 'tis then too late to look about; their end is misery, sorrow, shame, and discontent. I may not here omit those two main plagues and common dotages of humane kind, Wine & Women, which have infatuated and besotted Myriad of people. To whom is sorrow saith Solomon, Pro. 23.29. to whom is woe, but to such a one that love's drink? it causeth sorrow and bitterness of mind, Sirac. 31.21. Vinum furoris, jeremy calls it, 25. cap. as well he may, for insanire facit sanos, it makes sound men sick and sad, and wise men 
c Poculum quasi sinus in quo saepe naufragium faciunt iactura tum pecunia tummentis, Erasm. in Proverb. calicum remiges. chil 4. cent. 7. Prou. 41.  mad. A true saying it was of him, Vino dari laetitiam & dolorem, drink causeth mirth, and drink causeth sorrow, drink causeth poverty and want, (Prou. 21) shame and disgrace. Multi ignobiles evasere ob vini potum, &c. (Austin) amissis honoribus profugi aberrarûnt: Many men have made shipwreck of their fortunes, and go like rogues and beggars, that otherwise might have lived in good worship and happy estate, and for a few hour's pleasure, or 
d Liberae unius horae insaniam aeterno temporis taedio pensant.  free madness, as Seneca terms it, purchase unto themselves eternal tediousness and trouble. That other madness is women, Apostare facit cor: saith the wiseman, pleasant at first, but as the rest bitter as wormwood in the end, Prou. 5, 4. and sharp as a two-edged sword. And (7.21) her house is the way to hell, and goes down to the chambers of death. What more sorrowfully can be said; they are miserable in this life, mad, beasts, lead like ᵉ Oxen to the slaughter: and that which is worse, whoremasters and drunkards shall be judged: amittunt gratiam, saith Austin, perdunt gloriam, incurrunt damnationem aeternam. They lose grace and glory, and gain hell and eternal damnation.   

SUBSECT. 14. Philautia, or Self-love, Vainglory, Praise, Honour, Immoderate applause, Pride, overmuch joy, &c  
Self-love, Pride, and Vainglory, which chrysostom calls one of the Devils three great nets, 
f Sagitta quae animam interficit leviter penetrate sed non leve infligit vulnus sup. cant.  Bernard, an arrow which pierceth the Soul through, and slays it, a sly insensible enemy not perceived. Where neither anger, lust, covetousness, fear, sorrow, &c. nor any other perturbation can lay hold on us, this will slily and insensibly pervert us, Quem non gula vicit Philautia superavit, saith Cyprian, whom surfeiting could not overtake, Self-love hath overcome. 
g Qui omnem pecuniarum contemptum habent & nulli Imaginationi totius ●nuidise immiscuerint, & tyrannicas corporis concupiscentias sustinuerint high multoties capti à vana gloriâ omnia perdiderunt.  He that hath scorned all money, bribes, gifts, upright otherwise and sincere, hath inserted himself to no fond Imagination, and sustained all those tyrannical concupiscences of the body, hath lost all his honour, captivated by Vainglory, Chrysoft. sup. joh. A great assault, and cause of our present malady, although we do most part neglect it, take no notice of it, yet this is a most violent batterer of our Souls, and causeth Melancholy and Dotage. This pleasing humour, this soft and whispering popular air, Amabilis insania, this delectable frenzy, most irrefragable passion, Mentis gratissimus error, this most acceptable disease, which so sweetly sets upon us, ravisheth our senses, lulls our soul's asleep, puffs up our hearts as so many bladders, and that without all feeling, 
h Hac correpti non cogitant de medela  that those that are misaffected with it, never so much as once perceive it, or think of any cure. We commonly love him best in this 
i Dij talem terris avertite pestem.  malady that doth us most harm, and are most willing to be hurt; adulationibus nostris libentèr favemus, saith 
k Ep. ad Eustochium de custed. virgin.  Jerome, we love him, we love him for it: 
l Lips. Epist. ad Bonciarum.  OH Bonciari suave suave fuit à te tali haec tribui, 'twas sweet to hear it. Though we seem many times to be angry 
m Hieron: Et licet nos indignos dicimus & calidus rubor ora perfundat, attamé ad laudem suam intrinsecus animalaetatur.  and blush at our own praises, yet our soul inwardly rejoiceth, it puffs us up and makes us swell beyond our bounds, and forget ourselves. Her two daughters are lightness of mind and immoderate joy and pride. Now the common cause of this mischief ariseth from ourselves or others, 
n Nec enim mihi cornea fibra est. Per.  we are active and passive. It proceeds inwardly from ourselves, as we are active causes, from an overweening conceit we have of our good parts, own worth (which indeed is no worth) our bounty, favour, grace, valour, strength, wealth, patience, meekness, hospitality, beauty, temperance, gentry, knowledge, wit, science, art, learning, 
o Emanibus il lis nascentur viola. Per. 1. Sat.  our excellent gifts & fortunes, for which Narcissus like we admire, flatter, and applaud ourselves, and think all the world esteems so of us. We brag and venditate our 
p Omnia enim nostra supra modum placent. Fab. l. 10 cap. 3.  own works, and scorn all others in respect of us, Instati scientia, Paul terms us, our wisdom, 
q Ridentur mala qui componunt carmina. verum gaudent scribentes & sevenerantur. & ulira si taceas laudant quicquid scripsere beati. Hor. ep. 2. l. 2.  our learning, all our geese are swans, and as basely esteem and vilify other men's, as we do, over-highlye prize our own. We will not suffer them to be in secundis, not not in tertijs, what? Mecum confertur Ulysses? Though indeed they be far before us. Only wise, only rich, fortunate, valorous, and fair, as that proud 
r Luk. 18.10.  Pharisee, they are not (as they suppose) 
s De meliore luto finxit praecordia Titan.  like other men, of a purer precious mettle. Novi quendam, saith 
t Chil. 3. Cent. 10. pro 97. qui se crederet neminem ulla in re praestantinen.  Erasmus, I knew one that thought himself inferior to no man living. And such for the most part are your Princes, Potentates, great Philosophers, Poets, Historiographers, Authors of Sects or Heresies, and all our great Scholars. As 
u Consul. ad Pammachium, mundi Philosophus gloriae animal, & popularis aura & rumorum venale mancipium.  Hierom defines, A natural Philosopher, glories creature, and a very slave of rumour, fame, and popular opinion. Vobis & famae me semper dedi, saith Trebellius Pollio, I have wholly consecrated myself to you & Fame; and that vainglorious 
x Tullius.  Orator, is not ashamed to confess in an Epistle of his to Marcus Lecceius: 
v Vt nomen meum scriptis tuis illustretur.  Ardeo incredibili cupididate, &c. I burn with an incredible desire to have my 
z Inquies animus study aeternitatis noctes & dies angebatur. Hensius orat. funeb. de Scal.  name registered in thy book. Out of this fountain proceed all those cracks and brags,— 
a Hor. art. Poet.  speramus carmina fingi posse linenda cedro, & leni seruanda cupresso.— 
b Od. vlt. lib. 2.  Non usitatâ nec tenuiferar pennâ.— nec in terra morabor longius. 
c Od. 25. lib. 2.  nil parvum aut humilimodo nil mortale loquor. 
d Od. vlt. lib. 3. Ovid. jamque opus exegi. Vade liber faelix Paligen.  Dicar qua violens obstrepit Aufidus.— Exegi monumentum are perennius. I amque opus exegi, &c. &c many such common with writers. Not so much as Democharis on the 
e In lib. 8.  Topics, but he will be immortal, and every common Poet will be renowned. This puffing humour is it hath produced so many great Tomes, that hath built so many famous monuments, Castles and Mausolean Tombs, to have their names aeternised, Digito monstrari, & dicier hic est, to have their names inscribed as Phryne on the walls of Thebes, Phryne fecit; This causeth so many battles, Et noctes cogit vigilare serenas. Long ●ourniess, Magnum iter intendo sed dat mihi gloria vires, a little applause, Pride, Selfelove, Vainglory. This is it which makes them take such pain, and break out into such ridiculous strains, this high conceit of themselves, 
f De ponte deijcere.  to scorn all others; and brings them to that height of insolency, that they cannot endure to be contradicted, 
g Nihil libenter audiunt nisi laudes suas.  or hear of any thing but their own commendations, as Hierom notes of such kind of men. When as indeed, in all wiseman's judgements they are 
h Quae maior dementia aut dici aut excogitari potest quam sic ob gloriam cruciari. Insaniam istam domine long fac à me Austin cons. lib. 10 cap. 37.  mad, beside themselves, derided and a common obloquy, insensati and come fare short of that which they suppose or expect. 
i Hor. Sat. 1. l. 2.  OH puer ut sis vitalis metuo. 
Nos demiramur, sed non cum decide vulgo  
Se velut Harpyas, Gorgonas, & Furias.  
We marvel too, not as the vulgar we,  
But as we Gorgon's, Harpy or Furies see.  Another kind of mad men there is opposite to these that are insensibly mad, and know not of it, such as contemn all praise and glory, and think themselves most free; when as indeed they are most mad: calcant sed alio fastu: a company of Cynics, such as are Monks, Hermit's, Anachorites, that contemn the world, contemn themselves, contemn all titles, honours, offices: & yet in that contempt, are more proud than any man living whatsoever. They are proud of humility proud in that they are not proud, saepe homo de vanae gloriae contemptu, vaniùs gloriatur, as Austin hath it, confess. lib. 10. cap. 38. as Diogenes, intus gloriantur, they brag inwardly, & feed themselves fat with a self conceit of sanctity, which is no better than Hypocrisy: they go in sheep's russet many great men, that might maintain themselves in cloth of gold and seem to be dejected, humble by their ordinary gesture and apparel, much mortified in their outward carriage, when as inwardly they are swollen full of pride, arrogancy, & selfe-conceipt. And therefore Seneca adviseth his friend Lucilius, 
k Epist. 13. Illud te admoneo, ne eorum more fatias, qui non proficere sed conspici cupiunt, quae in habitu tuo aut genere vitae notabilia sunt Asperum cults & vitiosum caput, negligentiorem barbam, indictum argento odium, cubile humi positum, & quicquid ad laudem perversa via sequitur, evita.  in his attire and gesture, outward actions, especially to avoid all such things as are more notable in themselves: as a rugged attire, hirsute head, horrid beard, contempt of money, course lodging and whatsoever leads to Fame that opposite way.  
All this madness yet proceeds from ourselves, the main engine which batters us is from others, we are merely passive in this business: a company of parasites and flatterers, that with immoderate praise and bombast Epithets, glozing titles, false eulogiums, so bedaub and applaud, gilled over many silly and undeserving man, that they clap him quite out of his wit. Res imprimis violenta est, as Jerome notes, this common applause is a most violent thing, that fattens men, erects and dejects them in an instant. 
l Per.  Palma negata macrum, donata reducit opimum. It makes them fat and lean as frost doth Coneys. 
m Quis eorum tam bene modulo suo metirise novit, ut eum assiduae & immodicae laudationes no●●oveant. Hen. Steph.  And who is that mortal man that can so contain himself, that if he be immoderately commended and applauded, will not be moved. Let him be what he will, those Parasites will overturn him. If he be a soldier than Themistocles, Epaminondas, Hector, Achilles, and the valour of both Scipios is to little for him, he is invictissimus, serenissimus, multis trophies ornatissimus, although he never durst look his enemy in the face, If he be a big man, then is he a Samson, another Hercules: If he make a speech, another Tully or Demosthenes: as of Herod in the Acts, the voice of God and not of man: If he can make a verse, Homer, Virgil. And then my silly weak Pathic takes all these eulogiums to himself, if he be a Scholar so commended for his much reading, excellent stile, method, &c. he will eviscerate himself like a spider, study himself to death, Laudatas extendit ales junonia pennas, Peacock like he will display all his feathers. If he be a soldier and so applauded, as another 
n Livius Gloria tantum elatus non irâ in medios hostesirruere, quod completis muris conspici se pugnantem a muro spectanibus egregium dicebat  Philip, he will ride into the thickest of his enemies. Commend his housekeeping, and he will beggar himself, commend his temperance he will starve himself.— laudataque virtus Crescit, & immensum gloria calcar habet, he is mad, mad, mad, no whoe with him he will over the 
o I demens & sevas cur per Alpes. Aude aliquid &c. ut pueris placeas & ut declamatio fias. juu. Sat. 10  Alpes to be talked of, or to maintain his credit. Commend an ambitious man, or some proud Prince or Potentate, Si plu● aequo laudetur, saith 
p In moriae E●com.  Erasmus, cristas erigit, exuit hominem, deum se putat: he sets up his crest & will be no longer a man, but a God. How did this work with Alexander, that would needs be jupiter's son, and go like Hercules in a Lion's skin. Commodus the Emperor was so gulled by his flattering Parasites, that he would be called Hercules. 
q Antonius ab assentatoribus evectus Liberun se patrem appellari iussit & pro deo se venditans redimitus hederà & coronâ velatus aurea, & thyrsum tenens cothurnisque succinctus, curru velut Lib. pater vectus est Alexandrie. Pater. vol. post.  Antonius the Roman would be crowned with Ivy, and carried in a Chariot, & adored for Bacchu●'s. Cotys king of Thrace would be married to 
r Mineruae nuptias ambit, tanto furore percitus, ut satellites mitteret ad videndunnum Dea in thalamum venisset, &c.  Minerva, and sent three several messengers one after another, to see if she were come to his bedchamber. Such a one was 
s Aelian. lib. 12.  jupiter Menecrates, Maximinus jovianus, Dioclesianus Herculeus, Sapor the Persian king, brother of the Sun and Moon, and our kings of China and Tartary in this present age. Such a one was Xerxes that would whip the Sea, & sand a challenge to mount Athos, and such are many foolish Princes, brought into a fool's Paradise by their Parasites. And 'tis a common humour incident to all men, when they are in great place, have done well, or deserved well, to applaud and flatter themselves. 
t Sequiturque superbia formam. livius lib. 11, Oraculum oft vivida saepe ingenia luxuriare hác & evanescere multosque sen sum penitus amisisse. Homines intuentur at siipsi non esset homines.  They have good parts & they know it, you need not tell them of it, out of a conceit of their worth they go smiling to themselves, and perpetual meditation of their trophies and plaudits, they run at the last quite mad, & lose their wits. Petrarch. lib. 1. de contemptu mundi, confessed as much of himself, and Cardan in his 5 book of wisdom gives an instance of a Smith of Milan, a fellow citizen of his 
u Galeus de Rubeis civis noster faber ferrarius ob inventionem instrumenti Cocleae olim Archimedis dicti prae laetitia insanivit.  one Galeus de Rubeis, that being commended for the refinding of an Instrument of Archimedes, for joy ran mad. Plutarch in the life of Artaxerxes hath such a like story of one Chamus a soldier, that wounded king Cyrus in battle & grew thereupon so 
x Insaniâ postmodum correptus ob nimiam inde arrogantiam.  arrogant that in a short space after he lost his wits. So many men, if any new honour, office, preferment, possession, or patrimony, ex insperato fall unto them, for immoderate joy and continual meditation of it, cannot sleep, 
y Been far magnam disce fortunam. Hor. Fortunam reverentèr habe, quicunque repent Dives ab exili progredier● loco. Ausonius.  or tell what they say or do, they are so ravished on a sudden. Epaminondas therefore the next day after his Leuctrian victory, 
z Processit squalidus & submissus ut hesterni diei gaudium intemperans hodie, castigaret, Vxor Hemici 8.  came abroad all squalid and submiss, & gave no other reason to his friends of his so doing, then that he perceived himself the day before, by reason of his good fortune to be too insolent, overmuch joyed. And that wise and virtuous Lady, ᵃ Queen Catherine Dowager of England, in private talk said that 
b Nutrius se fortunae extremum libenter experturum dixit, sed sinecessitas alterius subinde imponeretur, optare se difficilem & adversam: quod in hac nulli unquam defuit solatium, in alterá multis consilium &c. Lod. Vives.  she would not willingly endure the extremity of either Fortune, but if it were so that of necessity she must undergo the one she would be in adversity, because comfort was never wanting in it, but still counsel moderation and government, were defective in the other. They would not moderate themselves.   

SUBSEC. 15. Love of Learning, or overmuch study. With a Digression of the misery of Scholars, and why the Muses are Melancholy.  
LEonartus Fuchsius Institut. lib. 3. sect. 1. cap. 1. Faelix Platter l. 3. de mentis alienat: 
c Peculiaris furor qui ex literis fit.  speaks of a peculiar Fury which comes by overmuch Study. Fernelius lib. 1. cap. 18. 
d Nihil magis auget, ac assidua studia, & profundae cogitationes.  puts study, contemplation, and continual meditation, an especial cause of madness: and in his 86. counsel. cites the same words. Io. Arculanus in lib. 9 Rhasis ad Almansorem cap. 16. amongst other causes reckons up studium vehemens, so doth Levinus Lemnius, lib. de occult. nat. mirac. lib. 1. cap. 16. 
e Non desunt qui ex jugi study & intempestiva lucubratione huc divenerunt, high prae caeteris enim plerumque melancholia solent infestavi.  Many men (saith he) come to this malady by continual 
† Study is a continual & earnest meditation applied to something with great desire. Tully.  study, and night waking, and of all other men Scholars are most subject to it: and such Rhasis adds, 
f Et illi qui sunt subtilis ingenii & multae praemeditationis de facili incidunt in melancholiam.  that have commonly the finest wits. Cont. lib. 1 tract. 9 Marsilius Ficinus de sanit. tuenda. lib. 1. cap. 7. puts Melancholy amongst one of those 5 principal plagues of Students, 'tis a common maul unto them all, and almost in some measure an inseparable companion. Varro belike for that cause calls Tristes Philosophos & severos, severe, sad, dry tetricke, are common Epithets to Scholars. And 
g Ob studiorum sollicitudinem, lib. 5. Tit. 5.  Patritius therefore in the institution of princes, would not have them to be great students. For as Machiavelli holds study weakens their bodies, dulls their spirits, abates their strength and courage, and good Scholars are never good soldiers: which a certain Gothe well perceived, when his country men came into Greece and would have burned all their books, he cried out against it by all means they should not do it, 
h Gaspar Ens. Thesaur polit. apostles. 31. Graecis hanc pestem relinquite quae dubium non est quin brevi omne ijs vigore ereptura Martiosque spiritus exhaustura sit Vt ad arma tractāda plane inhabiles futuri sint.  leave them that plague, which in time will consume all their vigour, and martial spirits. The 
i Knoles Turk. hist.  Turks abdicated Cornutus the next heir from the Empire, because he was so much given to his book, and 'tis the common Tenet of the world, that learning dulls and diminisheth the spirits, and so per consiquens produceth Melancholy.  
Two main reasons may be given of it, why students should be more subject to this malady than others. The one is they live a sedentary, solitary life, sibi & musis, free from bodily exercise, and those ordinary disports which other men use: & many times if discontent and Idleness concur with it, they are precipitated into this gulf on a sudden: but the common cause is overmuch study, too much learning, as 
k Acts 26.24.  Fesius told Paul, hath made thee mad; 'tis that other extreme which effects it. So did Trincavellius lib. 1. consil. 12. & 13. find by his experience in two of his patients, a young Baron, and another, that contracted this malady by too vehement study. So Forestus obseruat. lib. 10. observ. 13. in a young divine in Louvain, that was mad, & said 
l Nimijs studijs melancholicus evasit, dicens se Bibliam in capite habere.  he had a Bible in his head. Marcilius Ficinus de sanit. tuendâ. lib. 1. cap. 1.3.4. & lib, 2. cap, 16. gives many reasons, 
m Cur Melancholiâ assiduâ, crebrisque deliramentis vexentur corum animi, ut desipere cogantur.  why students dote more often then others: The first is their negligence: 
n Solerss quilibet artisex instrumenta sua diligentissimè curate, pencillos pictor, malleos iucundesque faber ferrarius, miles equos, arma●venator auceps, aves & canes, Cytheram cytharedus &c. soli musarum mist tam negligentes sunt, ut instrumentum illud quo mundum universum metiri solent, spiritum scilicet penitus negligere videantur.  other workmen look to their tools, a Painter will wash his pencils, a Smith will look to his hammer, anvil, forge: an husbandman will mend his plow-irons, and grind his hatchet if it be dull, a falconer or huntsman will have an especial care of his hawks, hounds, horses, dogs &c. a musician will string and vnstring his lute &c. only Scholars neglect that instrument, their brain and spirits I mean, which they daily use, and by which they range over all the world, which by much study is consumed. Vide saith Lucian, ne funiculum nimis intendendo, aliquando abrumpas: thou twist not the rope so hard, till at length it 
o Arcus & arma tui non sint tractanda Diana. Si nunquam cesses tendere mollis erit. Ovid.  break. Ficinus in his 4. c. gives some other reasons, Saturn and Mercury the Patrons of Learning, are both dry Planets: and 
p Ephaenter.  Origanus gives that same cause, why Mercurialists are so poor, & most part beggars because their president Mercury had no better fortune himself, he can help them to knowledge, but not to money. The second is contemplation, 
q Contemplatio cerebrum exsiccat, & extinguit calorem naturalem unde cerebrum frigidum & siccum evadit quod est melancbolicum. Accedit ad hoc, quod natura in contemplatione cerebro prorsus cordique intenta, stomachum, heparque destituit, unde ex alimentis male coctis, sanguis crassus & niger efficitur, dum nimio otio membrorum superflui vapores non exhalant.  which dries the brain, and extinguisheth natural heat; for whilst the spirits are intent to meditation about in the head, the stomach and litter are left destitute, and thence comes black blood, & crudities, for want of concoction, & for want of exercise, the superfluous vapours cannot exhale &c. The same reasons are repeated by Gomesius lib. 4. cap. 1. de sale. 
r Cerebrum exsiccatur, corpora sensim gracilescunt.  Nymanus orat. de Imag. Io. Voschius lib. 2. cap. 5. de peste: and something more they add, that hard students are commonly troubled with gouts, catarrhs, rheums, cacexia, bad eyes, stone and colic, 
s Studiosi sunt Cacectici, & nunquam benè colorati, propter debilitatem digestivae facultatis, multiplicantur in ijs superfluitates, Io. Voschius parte 2. cap. 5. de peste.  crudities, oppilations, vertigo, winds, cramps, consumptions, and all such diseases as come by overmuch sitting; they are commonly lean, dry, ill coloured, spend their fortunes, lose their wits, and many times their lives, and all through immoderate pains, and extraordinary studies. If you will not believe the truth of this, look upon great Tostatus, and Thomas Aquinas works, & tell me whether those men took pains? peruse Austin, Jerome &c. and many thousands besides. 
Qui cupit optatam cursu contingere metam,  
Multa tulit, fecitque puer, sudavit & alsit.  
He that desires this wished goal to gain,  
Must sweated and frieze, before he can attain.  and labour hard for it: so did Seneca, by his own confession, epist. 8. 
t Nullus mihi per otium dies exit, partem noctis studijs dedico, non vero somno, sed oculos vigiliâ fatigatos, cadentesque in operam detined.  not a day that I spend idle, & part of the night, & keep mine eyes tired with waking, & now slumbering to their continual task. Hear Tully pro Archia poeta. whilst other loitered, & took their pleasures, he was continually at his book: and so they do that will be Scholars, and that to the hazard I say, of their health, fortunes, wits, and lives. How much did Aristotle and Ptolemy spend? how many crowns per annum, to perfect Arts, the one about his history of creatures, the other about his Almagest? how many poor Scholars have lost their wits, or become dizardes', neglecting all worldly affairs, and their own health, wealth, esse, and bené esse to gain knowledge? for which after all their pains, in the world's esteem they are accounted ridiculous, and silly fools, Idiots, Asses and (as often they are) rejected, contemned, and derided, doting, mad. Look for examples in Hildisheim spicel. 2. de Maniâ & delirio, read Trincavelius lib. 3. consil. 36. & consil. 17. Montanus' consil. 233. 
u 
johannes Hanuschius Bohemus, natus 1516 eruditus vir ex nimijs studijs in Phraenesin incidit.  
Montanus in: stances in a Frenchman of Tolosa.   Garceus de Indic, genit. cap, 33. Mercurialis consil. 86. consil. 25. Prospero 
x Cardinalis Caecius ob laborem, vigiliam & diuturna studia factus melancholicus.  Calenus his book de atra bile. Go to Bedlam and ask. Or if they keep their wits, yet they are accounted fools by reason of their carriage, because they cannot ride a horse, which every clown can do, salute and court a Gentlewoman, carve at table, cringe and make congees, which every common swasher can do, 
y Pers. Sa. 3.  hos populus ridet &c. they are laughed to scotne, and 
z They cannot fiddle, but as Themistocles said, he could make a small town become a great city.  accounted silly fellows by our gallants. And many times such is their misery, they deserve it: 
a Pers. Sat. 3.  a mere Scholar, a mere Ass. 

b Ing nium sibi quod vanas desumpsit Athenas, & sept●● studijs a nos dedit insenuitque libris & curis statue taciturnius exit, plerumque & risu populum quatit. Hor. ep. 2. lib. 2.  Obstipo capite, & figentes lumine terram,  
Murmura cum secum & rabiosa silentia rodunt,  
Atque experrecto trutinantur verba labello  
Aegroti veteris meditantes somnia, gigni  
De nihilo nihilum, in nihilum nil posse reverti.  

— who do lean awry  

c Translated by Mr B. Holiday.  Their heads, piercing the earth with a fixed eye:  
When by themselves they gnaw their murmuring  
And furious silence, as 'tis balancing,  
Each word upon their outstretched lip, and when  
They meditate the dreams of old sick men,   

As, Out of nothing, nothing can be brought,  
And that which is, can ne'er be turned to naught.   Thus they go commonly meditating unto themselves, thus they sit, such is their action and gesture. Fulgosus lib. 8. cap. 7. makes mention, how Th. Aquinas supping with King jews of France▪ upon a sudden knocked his fist on the table, and cried, conclusum est contra Manichaeos', his wits were a woolgathering, as they say, and his head busied about other matters; 
f Lib. 2. cap. 18.  when he perceived his error, he was much 
d Thomas rubore confusus dixit de argumeto cogitasse.  abashed. Such a story there is of Archimedes in Vitruvius, that having found out the means to know how much gold was mingled with the silver in King Hierons' crown, ran naked forth of the bath, and cried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have found: 
e Plutarch. vita Marcelli nec sensit urbem captam, nec milites in domum irruentes, adeò intentus studijs &c.  & was commonly so intent to his studies, that he never perceived what was done about him, when the city was taken, & the soldiers now ready to rifle his house, he took no notice of it. Sr Bernard road all day long by the Leman lake, and asked at last where he was. Marullus lib. 2. cap. 4. It was Democritus carriage alone that made the Abderites suppose him to be mad, and sand for Hypocrates to cure him: if he had been in any solemn company, he would upon all occasions fall a-laughing. Theophrastus saith as much of Heraclitus, because he continually wept, and Laertius of Menedemus Lampsacus, because he ran about like a mad man. 
g Sub Furiae laruâ circumivit urbem, dictitans se exploratorem ab inferis venisse delaturum daemonibus mortalium peccata.  saying he came from hell as a spy, to tell the devils what mortal men did. Your great students are commonly no better, silly fellows in their outward behaviour, ridiculous to others, and no whit experienced in worldly businesses. 
h Novi meis diebus, plerosque studiis literarum deditos, qui disciplinis admodum abundabant, sed high nihil civilitatis habebant, ne● rempubls. nec domesticam regere norant. Stupuit Paglarensis & furti villicum accusavit, qui suem faetam undecem porcellos, asinam unum duntaxat pullum enixam retulerat.  I knew in my time many Scholars, saith Aenaeas Silvius, (in an Epistle of his to Gaspar Sciticke, Chancellor to the Emperor) excellent well learned, but so rude, so silly, that they had no common civility, nor knew not how to manage their domestic or public affairs. Paglarensis was amazed, and said his farmer had surely cozened him, when he heard him tell that his sow had eleven pigs, & his Ass but one foul.  
And for this reason, because they are commonly subject to such hazards and inconveniences, as dotage, madness, simplicity &c. Io. Voschius would have good Scholars to be highly rewarded, and had in some extraordinary respect above other men, and to have greater 
i Inre privile giandi qui ob common bonum abbreviant sibi vitam.  privileges than the rest, that adventure themselves, and abbreviate their lives for the public good. But our patrons of learning are so fare nowadays, from respecting the Muses, and giving that honour to Scholars, and reward which they deserve, and are allowed by these indulgent privileges of many noble Princes, that after all their pains taken in the Universities, cost & charge, expenses, irksome hours, laborious tasks, and wearisome days,, dangers, hazards, barred interim from all pleasures, which other men have, mewed up like hawks all their lives, if they chance to wade through them, they shall in the end be rejected and contemned, and which is their greatest misery, driven to their shifts, exposed to want, poverty and beggary.  
If there were nothing else to trouble them, the conceit of this alone we●e enough to make them all melancholy. All other trades and professions after some seven year's prenticeship, are enabled by their trade to live of themselves. A merchant adventures his goods at Sea, and though his hazard be great, yet if one ship return of four, he makes a saving voyage. An husbandman's gains are certain, only Scholars me thinks are uncertain, unrespected, subject to all casualties, and hazards. For first not one of a many proves to be a Scholar, all are not capable and docile, 
k Quotannis fiunt consuls & proconsules. Rex & Poeta quotannis non nascitur. Sigismond the Emperor could make a knight as he said, but neither he nor all the Emperors in the world can make a good Scholar.  ex omni ligno non fit Mercurius: howsoever they may be willing to take pains, and to that end sufficiently informed, and liberally maintained by their Parents: or if they be, yet all men's wills are not answerable to their wits, they can apprehended, but will not take pains; they are either seduced by bad companions, vel in puellam impingunt, vel in poculum, and so spend their times to their friend's grief, and their own undo. Or put case they be studious, industrious, of ripe wits, and happily good capacities, then how many diseases of body and mind must they endure? no labour in the world like unto study. It may be, their temperature will not endure it, but in striving to be excellent, to know all, they lose health, wealth, wit, life and all. Let him yet happily escape all these hazards, and is now consummate and ripe, he hath profited in his studies, & proceeded with all applause, after many expenses, he is now fit for preferment, where shall he have it? he is as fare to seek as he was (after twenty years standing) at the first day of his coming to the University. For what course shall he take, being now capable and ready? The most parable and easy, and about which most are employed, is to teach a school, turn Lecturer or Curate, and for that he shall have falconers wages, 10 per annum, and his diet, or some small stipend, so long as he can please his Patron or the Parish; if they like him not, as usually they do not above a year or two, servingman like, he must go look a new Master: if they do, what is his reward? 

l Herald ep. 10. l. ●.  Hoc quoque te manet ut pueros elementa docentem  
Occupet extremis in vicis alba senectus.  his labour for his pains, to keep him alive till he be old, and that is all. If he be a trencher Chaplin in a Gentleman's house, as it befell 
m Satyricon.  Euphormio, after some year's service, he may perchance have a living to the halves, or some small Rectory with a cracked chambermaid, to have & to hold during the time of his life. If he bend his forces to some other studies, with an intent to be à secretis to some nobleman, or in such a place under an Ambassador, he shall found that such men rise like Prentices one under another, as so many trades; when the Master is dead, the foreman of the shop commonly steps in his place. Now for Poets, Rhetoritians, Historians, Philosophers, 
o As colit astra.  Mathematicians, Sophisters &c. they are like grasshoppers, sing they must in Summer, and pine in the Winter, for there is no preferment for them. And so they were at first, if you will believe that pleasant tale of Socrates, which he told fair Phaedrus under a Planetree, at the banks of Imenus; about noon when it was hot, and the grasshoppers made a noise, he took that sweet occasion to tell him a tale, how grasshoppers were once Scholars, Musicians, Poets &c. before the Muses were borne, and lived without meat and drink, and for that cause were turned by jupiter into grasshoppers. And may be turned again, for any reward I see they are like to have; or else in the mean time, I would they could live like them without meat & drink, like so many 
p Aldoverandus de Avibus l. 12. Gesner. &c.  Manucodiatae those Indian birds, I mean that live with the air and dew of heaven, and need no other food: for being as they are, many of them for want of means are driven to hard shifts, from grasshoppers they turn humblebees and wasps, and filthily and basely prostitute themselves, and the Muses, to satisfy their hunger-starved paunches, and get a meal's meat. And 'tis the common fortune of most Scholars, to be servile and poor, and as so many fiddlers, to serve great men's turns for a small reward, they are 
q Or as horses know not their strength, they consider not their own worth.  like Indians, they have store of gold, but know not the worth of it, they undervalue themselves, and so by those great men are kept down. Let them have all that Encyclopaedian, all the learning in the world, they must keep it to themselves, 
r Inter inertes & Plebeios ferè iacet ultimum locum habens, nisi tot artis, virtutisque insignia, turpitèr, obnoxîe supparisitando fascibus subiecerit proteruae insolentisque potentiae. Lib. 1. de contempt. rerum fortuitarum.  and live in base esteem, and starve, except they will submit, as Budaeus well hath it, so many good parts,, so many ensigns of Arts, virtues, and be slavishly obnoxious to some illiterate potentate, & live under his insolent worship, or his honour, like a parasite. For to say truth, arts hae non sunt Lucrativa, as Guido Bonat that ginger could foresee, they be not gainful Arts. 
That Galenus opes, that justinianus honores,  
Sed genus & species cogitur ire pedes.  
The rich Physician, honoured Lawyers ride,  
Whilst the poor Scholar feet it by their side.  Poverty is the Muse's Patrimony, and as that Poëticall divinity teacheth us, when jupiter's daughters were all married to Gods, the Muses alone were left solitary, Helicon forsaken of all suitors, and I believe it was, because they had no portion, and ever since, all their followers are poor, and left unto themselves. In so much, that as 
s In Satyricon. Intrat senex, sed cultu non ita speciosus, ut facilè appareret eum hâc notá literatum esse, quos divites odisse solent. Ego inquit, Poetasum, Quare ergo tam malè vastitus es? Propter hoc ipsum, amor ingenii neminem unquam divitem fecit.  Petronius argues, you shall likely know them by their clothes: There came saith he, by chance into my company, a fellow not very spruce to look on, that I could perceive by that note alone he was a Scholar, whom commonly rich men hate, I asked him what he was, he answered, a Poet; I demanded again why he was so ragged, and he told me this kind of learning never made any man rich. 

r Petronius Arbiter.  Qui Pelago credit magno se faenore tollit,  
Qui pugnas & rostra petit, praecingitur auro:  
Vilis adulator picto iacet ebrius aestro,  
Sola pruinosis horret facundia pannis.  
A Merchant's gain is great that goes to Sea,  
A Soldier embossed all in gold:  
A Flatterer lies foxed in brave array,  
A Scholar only ragged to behold.  All which our ordinary students, right well perceiving in our Universities, how unprofitable these Poëticall, Mathematical, and Philosophical studies are, how little respected, how few patrons, apply themselves in all haste to those three commodious professions, of Law, Physic, and Divinity, 
u Oppressus paupertate animus nihil eximium aut sublimè cogitare potest, amoenitates literarum, aut elegantias, quoniam nihil praesidii in his ad vitae commodum videt primo negligere, mox odd sse incipit. Hens.  rejecting the Arts in the mean time, or lightly passing of them over, as pleasant toys, fitting only tabletalk, and to furnish them with discourse. And this was the common practice of Poland, as Cromerus observed not long since, in the first book of his History, their Universities were generally base, not a Philosopher, a Mathematitian, an Antiquary etc. to be found of any note amongst them, because they had no set reward or stipend, but every man betook himself to Divinity, hoc solum in votis habens opimum sacerdotium, a good Personage was their aim. Even so is it with us, to get an office in some Bishop's court, to practise in some good Town, or a Benefice is the mark we shoot at, as being only advantageous, the highway to preferment.  
Although many times, for aught I can see, these men fail as often as the rest in their projects, and are as usually frustrated of their hopes. For let him be a Doctor of the Law, an excellent Civilian of good worth, where shall he practise and expatiate? their fields are so scant, and the Civil Law with us so contracted with prohibitions, so few causes, by reason of those all-devouring municipal Laws, quibus nihil illiteratius, saith 
x Epist.  Erasmus, an illiterate and a barbarous study, (for though they be never so well learned in it, I can hardly vouchsafe them the name of Scholars, except they be otherwise qualified) and so few courts are left to that profession, so few offices, and those commonly to be compassed at such rates, that I know not how an ingenious man shall thrive amongst them. Now for Physicians, there are in every Village so many Mountibanks, Empirics, Quacsalvers, Paracelsians as they call themselves, Wizards, Alchemists, poor Vicars, cast Apothecaries and Physicians men, Barbers, and Goodwives that profess great skill, that I know not how they shall maintain themselves, or who shall be their Patients. Besides, there are so many of both sorts, and some of them such Harpies, and so covetous, so clamorous, and so impudent; as 
y Io. D●usa Epiden lib. 2. car. 2.  he said, litigious Idiots. 
Quibus loquacis affatim arrogantiae est,  
Peritiae parùm aut nihil,  
Nec ulla mica literarij salis,  
Crumenimulga natio:  
Locutélia turba, litium strophae.  
Maligna litigantium cohors, togati vultures  
Lavernae alumni. Agyrtae &c.  
Which have no skill, but prating arrogance,  
No learning, such a purse-milking nation:  
Gowned vultures, thiefs, and a litigious rout  
Of cozeners, that haunt this occupation.  that they cannot well tell how to live by one another, but as he said of clocks, they were so many, 
z Plantia.  maior pars populi aridâ reptant fame: they are almst starved many of them, and ready to devour one another, so many Pettifoggers and Empirics; such impostors, that an honest man cannot well tell how to compose & carry himself in such a society, to live with credit amongst them.  
Last of all to come to our Divines, the most worthy profession, and worthy of double honour, but of all others most distressed & miserable. If you will not believe me hear a brief of it, as it was not many years since, publicly preached at Paul's cross, 
a Io. Howson 4 ᵒ Novembris 1597. the sermon was printed by Arnold Hartfield.  by a grave Minister then, and now reverend Bishop of this land. We that are bred up in Learning, and destinated by our Parents to this end, we suffer our childhood in the Grammar school, which Austin calls magnam tyrannidem, & grave malum, and compares it to the torments of martyrdom, when we come to the University, if we live of the College allowance, as Phalaris objected to the Leontines, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, needy of all things but hunger and fear; or if we be maintained but partly by our Parents cost, do expend in unnecessary maintenance, books and degrees, before we come to any perfection, five hundreth pounds, or a thousand marks. If by this price of the expense of our time, our bodies and spirits, our substance and patrimonies, we cannot purchase those small rewards, which are ours by Law, and the right of inheritance, a poor Personage, or a Vicarage of 50 per annum, but we must pay to the Patron for the lease of a life (a spent and outworn life) either in annual pension, or above the rate of a copy hold, and that with the hazard and loss of our souls, by Simony and perjury, and the forfeiture of all our spiritual preferments, in esse and posse, both present and to come, what father after a while will be so improvident, to bring up his son to his great charge, to this necessary beggary? What Christian will be so irreligious, to bring up his son in that course of life, which by all probability and necessity, cogit ad turpia, enforcing to sin, will entangle him in simony and perjury! when as the Poet saith, Invitatus ad haec aliquis de ponte negabit: a beggar's brat taken from the bridge where he sits a-begging, if he knew the inconvenience, had cause to refuse it. This being thus, have not we fished fair all this while, that are initiated divines, to find no better first-fruits of our labours, 
b Per. Sat. 3.  hoc est cur palles, cur quis non prandeat hoc est? do we macerate ourselves for this? If this be all the respect, reward, & honour we shall have, 
c Mart.  frange leves calamos, & scind Thalia libellos: let us give over our books, and betake ourselves to some other course of life? to what end should we study? 
d Mart.  quid me literulas stulti docuere parents: what did our parents mean to make us Scholars, to be as far to seek for preferment after twenty year's study, as we were at first: why do we take such pains? quid tantum insanis invat impallescere chartis? if there be no more hope of reward, no better encouragement. I say again, Frange leves calamos, & scind Thalia libellos; let's turn soldiers, tear our books, or turn them into guns and pikes, leave all, and betake ourselves to any other course of life, then to continued longer in this misery.  
Yea but me thinks I hear some man except at this which I have said, that though this be true which is said of the estate of Scholars, & especially of divines, that it is miserable and distressed at this time, and that the Church suffers shipwreck of her goods, & that they have just cause to complain; there is a fault, but whence ptoceeds it? if the cause were justly examined, it would be retorted upon ourselves, if we were cited at that Tribunal of Truth, we should be found guilty, and not able to excuse it. That there is a fault amongst us, I confess, and were there not a buyer, there would not be a seller, but to him that will consider better of it, it will more then manifestly appear, 
c Lib. 3. de cons.  that the fountain of these miseries proceeds from these griping Patrons. In accusing them, I do not altogether excuse us, both are faulty, they and we: yet in my judgement, theirs is the greater fault, more apparent causes, and more to be condemned. For my part, if it be not with me as I would, or as it should, I do ascribe the cause as Cardan did in the like case, meo infortunio potiùs quam illorum sceleri, to 
† I had no money, I wanted impudence, I could not scamble, temporise, dissemble: non pranderet olus &c.  mine own infelicity, rather than their naughtiness: Although I have been baffled in my time by some of them, & have as just cause to complain as another. For the rest 'tis on both sides, facinus detestandum, to buy and cell liuings, to detain from the Church that which Gods and men's Laws have bestowed on it, but in them most, and that from the covetousness and ignorance of such as are interrested in this business, I name covetousness in the first place, as the root of all these mischiefs, which Achan-like compels them to commit sacrilege, and to make Simoniacal compacts, & what not to their own ends, 
f Deum habent iratum, sibique mortem aeternam acquirunt, alijs miserabilem ruinam. Serrarius in Josua 7.  and that kindles God's wrath, brings a plague, vengeance, and an heavy visitation upon themselves, and others. Some out of that insatiable desire of filthy lucre, to enrich themselves, care not how they come by it, per fas & nefas, hook or crook, so they have it. And some when they have with riot and prodigality, embezzled their estates to recover themselves, make a prey of the Church, robbing it, 
g Nicephorus l. 10. cap. 5.  as julian the Apostate did, spoil People of their revenues (in keeping half back (
h Lord Cook in his Reports second part. fol. 44.  as a great man amongst us observes:) and that maintenance on which they should live: by means of which Barbarism is increased, and a great decay of Christian professors; for who will apply himself to these divine studies, or his son or friend, when after great pains taken, they shall have nothing whereupon to live? But with what event do they these things? they are commonly unfortunate families that use it, accursed in their progeny, and as common experieuce evinceth, accursed themselues in all their proceed. With what face as 
i Sr Henry Spelman. de non temerandis Ecclesus.  he quotes out of Austin, can they expect a blessing or an inheritance from Christ in Heaven, that defraud Christ of his inheritance here on earth. I would all our Symoniacal Patrons, & such as detain Tithes, would read that judicious Tract of Sr Henry Spelman & Sr james Sempill Knights, which they have written of that subject. But though they should read, it would be to small purpose, claims licet & mare coelo confundas, thunder and preach hell and damnation, tell them 'tis a sin, they will not believe it, denounce and terrify them, they have 
k 1 Tim. 4. ●.  cauterised consciences, they do not attend, as the enchanted adder, they stop their ears. Call them base, irreligious, profane, barbarous, and pagan, Atheists, Epicures, as some of them surely are, with that bawd in Plautus, Euge, they cry and applaud themselves, with that Miser, simulac nummos contemplor in arcâ: say what you will, quocunque modo rem. Take you Heaven, let them take money. 
l Hor.  A base, profane, Epicurean, hypocritical rout; for my part, let them pretend what zeal they will, sergeant Religion, and blear the world's eyes, bombast themselves, and stuff out their greatness with Church spoils, shine like so many Peacocks, so cold is my charity, so defective in this behalf, that I shall never think berter of them, then that they are rotten at core, their bones are full of Epicurean hypocrisy, & Atheistical marrow, that they are worse rhen Heathens. For as Dionysius Halicarnasseus observes antiq. 
n Tom. 1. de sterile. trium annorum sub Elia sermon.  Rom. lib. 7. 
m Primum locum apud omnes gentes habet patritius deorum cultus, & geníorum, nam hunc diutissimè custodiunt, tam Graeci, quam Barbari &c.  primum locum &c. greeks and Barbarians observe all religious rites, and dare not break them for fear of offending their gods; but our Simoniacal contracters, our senseless Achans, our stupefied Patrons, fear neither God nor devil, they have evasions for it, it is no sin, or not due iure divino, or if a sin, no such great sin &c. And though they be daily punished for it, yet as chrysostom follows it, nulla ex poena fit correctio, & quasi adversis malitia hominum provocetur, crescit quotidiè quod puniatur: they are rather worse then better, and the more they are corrected, the more they offend: but let them take their course, 
o Ovid. Fast.  Road caper vites, go on still as they begin, 'tis no sin, let them rejoice secure, God's vengeance will overtake them in the end, and these ill-gotten goods, as an Eagles' feathers, 
p De malè quaesit●s vix gaudet tertius haeres.  will consume the rest of their substance. It is 
q Strabo lib 4. Geog.  aurum Tholosanum, and will produce no better effects. 
r Nihil facilius opes evertit, quam avaritia & fraud parta. Etsi enim seram addas tali arcae & exteriore ianuâ, & vecte eam communias, intus tamen fraudem & avaritiam. &c. In 5. Corinth.  Let them lay it up safe, & make their conveyances never so close, lock & shut door saith chrysostom, yet fraud & covetousness, two most violent thiefs, are still included, and a little gain evil gotten, will subvert the rest of their goods. The Eagle in Aesop, seeing a piece of flesh now ready to be sacrificed, swept it away with her claws, & carried it to her nest, but there was a burning coal stuck to it by chance, which unawares consumed her, young ones, nest and all together. Let our Simoniacal church-chopping Patrons, and sacrilegious Harpies, look for no better success.  
A second cause is Ignorance, and from thence contempt, successit odium in literas ab ignorantiâ vulgi, which 
s Acad. cap. 7.  junius well perceived; this hatred and contempt of Learning proceeds out of 
t Ars neminem habet inimicum praeter ignorantem.  Ignorance, as they are themselves barbarous, idiots, and dull, illiterate and proud, so they esteem of others: Sint Mecoenates, non deerunt Flaece Marones'; let there be bountiful Patrons, and there will be painful Scholars in all Sciences. But when they contemn Learning, & think themselves sufficiently qualified, if they can writ & read, or scamble at a piece of Evidence, or have so much Latin as that Emperor had, 
u He that cannot dissemble, cannot live.  qui nescit dissimulare, nescit vivere, they are unfit to do their country service, or to perform or undertake any action or employment, which may tend to the good of a Commonwealth, except it be to fight, or to do country justice, with common sense, which every thresher can likewise do. And so they bring up their children, rude as they are themselves, untaught, uncivil most part. Shall these men judge of a Scholar's worth; that have no worth themselves, that know not what belongs to a Students labours, that cannot distinguish betwixt a true Scholar, and a drone? or him that by reason of a voluble tongue, and some trivantly helps, steals and gleans a few notes from other men's harvests, and so makes a fair show, and him that is truly learned indeed: that thinks it no more to preach, then to speak, and no more 
x D ʳ King, in his last Lecture on jonas, now the right Reverend L. Bishop of London.  than to run away with an empty cart, as one said, & thereupon vilify us, and our pains, & scorn us, & all Learning. 
y Quibus opes & otium, hibarbaro fastu literas contem●unt.  Because they are rich, and have other means to live, they think it concerns them not to know; or to trouble themselves with it, a fit task for younger brothers, and poor men's sons, and no whit beseeming the calling of a Gentleman. In former times kings Princes, and Emperors were the only Scholars, excellent in all faculties: julius Caesar mended the year, and writ his own commentaries, 
z Spartian. solliciti de rebus aimis.  Antoninus, Adrian, Nero, Severus, julian &c. 
a Nicet. 1. Anal. fumis lucubrationum sordebant.  Michael the Emperor, and Isacius, were so much given to their studies, that no base fellow would take so much pains. Orion, Perseus, Alphonsus, Ptolomeus, famous Astronomers: Sabor, Mithridates, Lysimachus admired Physicians: Plato'es kings all. Evax that Arabian Prince, a most expert jueller, and an exquisite Philosopher: The Kings of Egypt were Priests of old, and chosen from thence, Idem rex hominum, Phoebique sacerdos: but those heroical times are past, the Muses are now banished in this bastard age, and fordid● tuguriola, to meaner persons, confined alone to Universities. In those days, Scholars were highly beloved, 
c Grammaticis olim & Dialecticis, jurisque Professoribus, qui specimen eruditionis dedissent, eadem dignitatis insignia decreverunt imperatores, quibus ornabant heroes. Erasm ep. 10. ●abio ●epsic. Vien. Hiensius praefat. poematum.  honoured, esteemed, as Virgil by Augustus, Horace by Maecenas, Princes companions, and highly rewarded. And 'twas fit it should be so, ᵈ quoniam illis nihil deest, & minimè egere solent, & disciplinas quas profitentur, soli à contemptu vindicare possunt, they needed not to beg so basely, as they compel 
e Servile nomen Scholaris iam.  Scholars in our times to complain of poverty, or crouch to a base chuff for a meal's meat, but could vindicat themselves, and those Arts which they professed. Now they would, and cannot; 
f Hand facilè emergunt &c.  some want means, others will, all want 
g Media quod noctis ab horâ sedisti, qua nemo faber, qua nemo sedebat, qui docet obliquo lan● deducere ferro. rara tamen merces juven. Sat. 7.  encouragement, as being forsaken almost and generally contemned. How dear of old, and how much respected was Plato of Dionysius? how dear to Alexander was Aristotle? Plutarch to Traian? Seneca to Nero? Simonides to Hieron how much respected? 
h Catullus. juven.  Sed haec prius fuere, nunc recondita senent quiet, those times are go. Et spes & ratio studiorum in Caesare tantum: as he said of old, we may truly say now, he is our Amulet, our 
i Nemo est quem non Phoebus hic noster, solo intuitu lubentiorem reddat.  Sun, our sole comfort and refuge, our Ptolemy, our common Maecenas, jacobus munificus, jacobus pacificus, mysta Musarum, Rex Platonicus: Grande decus columenque nostrum: A famous Scholar himself, and the sole Patron, Pillar, and sustainer of Learning. Let me not be malicious and lie against my Genius, I may not deny but that we have a sprinkling of our Gentry, here and there one, excellently well learned, Apparent rari nantes in gurgite vasto: but they are but few in respect of the multitude, the mayor part (& some again excepted, that are indifferent) are wholly bend for hawks and hounds, and carried away many times with intemperate lust, gaming, and drinking. If they read on a book at any time, 'tis an English Chronicle, Sr Huon of Bordeaux, Amadis de Gaul &c. a playbook, or some pamphlet of News, & that at such times only, when they cannot stir abroad, to drive away time, 
k 
Rarus enim fermè sensus communis in illâ Fortunâ juven. Sateros 8.  
Quis enim generosum dixerit hunc qui, Indignus genere & praeclaro nomine tantum Insignis. juu. Sat. 8.   their sole discourse is dogs, hawks and horses, and what news? If some one have been a traveller in Italy, or as far as the Emperor's Court, wintered in Orleans, and can court his Mistress in broken French, he is complete, and to be admired. ˡ Otherwise he & they are much at one, no difference betwixt the Master and the man, but worshipful titles: wink and choose betwixt him that sits down, (clothes excepted) and him that holds the Trencher behind him: yet these men must be our Patrons, and wise by inheritance. Mistake me not Vos o patritius sanguis, you that are worthy Gentlemen, I honour your names and People, and with all submissenes prostrate myself to your censure and service.  
There are amongst you I do ingeniously confess, many well deserving Patrons, and true patriots of my knowledge, besides many hundreths which I never saw, no doubt, or heard of, Pillars of our commonwealth, 
m I have often met with myself, and conferred with divers worthy Gentlemen in the Country, no whit inferior, if not to be preferred for divers kind of learning to many of our Academics.  whose worth, bounty, learning, forwardness, and true zeal in religion, and good esteem of all Scholars, aught to be consecrated to all posterity: but of your rank there are a debauched, corrupt, covetous, illiterate crew again, a profane pernicious company, irreligious, impudent and stupid, I know not what Epithets to give them, enemies to Learning, confounders of the Church, and the ruin of a Commonwealth. Patrons they are by right of inheritance, and put in trust to dispose such liuings to the Churches good; but they commonly respect their own ends, commodity is the steer of all their actions, and him they present in conclusion, that will give most; no penny, 
o Ipse licet Musisvenias comitatus Homer, Nil tamen attuleris Ibis Homeref●ras.  no pater noster, as the saying is. A Clark may offer himself, and prove his 
p Et legate historicos, authores noverit omnes tanquam ungues digitosque suos. Juu. Sat. 7.  worth, learning, honesty, religion, zeal, and they will commend him for it; and if he be a man of extraordinary parts, they will flock afar off, to hear him as they did in Apuleius; to see Psyche: multi mortales confluebant ad videndum saeculi decus, speculum gloriosum: laudatur ab omnibus, spectatur ab omnibus, nec quisquam non rex non regius, cupidus eius nuptiarum petitor accedit, mirantur quidem divinam formam omnes, sed ut simulachrum fabrè politum mirantur; many mortal men came to see fair Psyche the glory of her age, they did admire her, commend, & desire her for her divine beauty, and gaze upon her; but as on a picture, none would marry her, quod indotata, fair Psyche had no money. 
q Tu verò licet Orpheus sis saxa sono testudinis emolliens, nisi plumbea eorum corda, auri vel argenti malleo emollias &c. Salisburiensis Policrat. lib. 5. ca 10.  So they do by learning. 
— didicit iam diues avarus  

r Juvenal. Sat. 7.  Tantum admirari tantum laudare disertos  
Vt pueri junonis avem.—  
Your rich men have now learned of later days  
T'admire, commend, and come together  
To hear and see a worthy Scholar speak  
As children do a Peacock's feather.  He shall have all the good words that may be given, 
s Euge bene: no need. Dousa. epod. lib. 2.— dosipsae scientia, sibique congiarum est.  a proper man and 'tis pity he hath no preferment, all good wishes, but he will not prefer him though it be in his power, because he is indotatus, he hath no money. Or if he do give him entertainment, let him be never so well qualified, or plead affinity, consanguinity, sufficiency, he shall serve 7 years as jacob did for Rachel before he shall have it. 
t Quatuor ad portas Ecclesias itur ad omnes sanguinis aut Simonis, praesulis atque Dei. Holcot.  If he will enter at first, he must come in at that Simoniacal gate, come off sound, and put in good security to perform all covenants, or else he will not deal with him or admit him. But if some poor scholar, or some person chaff will come & offer himself, or some trencher Chaplain, that will take it to the halves, thirds, or accept of what he will give him, he is welcome, and be conformable, and preach as he will have him, he likes him: and then as Jerome said to Cromatius, patellà dignum operculum, such a Patron, such a Clerk, the cure is supplied, and all parties pleased. And so that is still verified in our age which 
n Lib. contra Gentiles de Babila martyr.  chrysostom complained of in his time, Qui epulentiores sunt in ordinem parasitorum cogunt eos, & ipsos tamquam canes ad mensas suas enutriunt, eorumque impudentes Ventres iniquarum canarum reliquijs differtiunt, ijsdem pro arbitrio abutentes. Rich men keep these Lecturers and fawning Parasites like so many Dogs at their tables, and filling their hungry guts with the offauls of their meat, they abuse them at their pleasure, and make them say what they please. 
x Praescribunt imperant in ordinem cogunt ingenium nostrum prout ipsis videbitur astriugunt & relaxant ut papilionem pueri aut bruchum filo demittunt, aut attrahunt, nos à libidine suá pendere aquum censentes. Heinsius.  As children do by a bird or butterfly in a string, pull him & let him out as they lift: do they by their trencher Chaplins, prescribe, command their wits, & let in and out, as to them it seems best. If the Patron be precise, so must his Chaplain be, or if he be Papistical, he must be so too, or else be turned out. And these are those Clerks which serve the turn, and whom they commonly entertain, and present to Church liuings, whilst in the mean time we that are University men, like so many hidebound Calves in a pasture, tarry out our time, & whither away as a flower ungathered in a garden, and never used: or as so many candles illuminate ourselves alone, obscuring one another's light, and are not discerned here at all, the lest of which translated to some dark room, or to some country benefice, where it might shine apart, would give a fair light, and be seen over all. whilst we lie waiting here as they did at the pool of Siloa, till the Angel stirred the water, expecting a good hour, they step between and beguile us of our preferment. I have not yet said. If after long expectation and much and earnest fuit of ourselves and friends, we obtain a small benefice at last: our misery gins a fresh, we light upon a cracked title, or stand in fear of some precedent Lapse, or some litigious people, that will not pay their dues without much repining, or compelled by long suit; all they think well gotten that is had from the Church, and by such uncivil, harsh dealings, they make their poor Minister a weary of his place, if not of his life: and put case they be quiet honest men, make the best of it, as often it falls out, he must turn rustic, and daily converse with a company of Idiots and Clowns.  
Nos interim quod attinet (nec enim immunes ab hac noxá sumus) idem reatus manet, idem nobis & si non multò gravius crimen objici potest: nostrâ enim culpâ fit, nostrâ incuriâ, nostra avaritiâ, quod tam frequentes foedaeque fiant in Ecclesiâ nundinationes, tot sordes invehantur, tanta grassetur impietas, tanta nequitia, tam insanus miseriarum Euripus, & turbarum aestuarium, nost●o inquam omnium (Academicorum imprimìs) vitio fit. Quod tot Respub. malis afficiatur, à nobis seminarium, ultro malum hoc accersimus, & quavis contumeliâ, quavis interìm miseriâ digni, qui pro virili non occurrimus. Quid enim fieri posse speremus, quum tot indiès sine delectu pauperes alumni, terrae filij, & cujuscunque ordinis homunciones, ad gradus certatim admittantur? qui si definitionem distinctionemque unam aut alteram memoritèr edidiscerint, & pro more tot annos in dialecticâ posuerint, non refert quo profectu, quales demum sint, Idiotae, nugatores, otiatores, aleatores, compotores, indigni, libidinis voluptatumq: administri, Sponsi Penelope's, nebulones, Alcinoique, modò tot annos in Academiâ insumpserint, & se pro togatis vendicârint; lucri causâ, & amicorum intercessu praesentantur: Addo etiam & magnificis nonnunquam elogijs morum & scientiae, & jam valedicturi testimonialibus bisce literis, amplissimè conscriptis in corum gratiam honorantur, ab ijs, qui fidei suae & existimationis jacturam proculdubiò faciunt. Doctores enim & Professores (quod ait 
y jun. Acad. c. 6  ille) id unum curant, ut ex professionibus frequentibus, & tumultuarijs potius quam legitimis, commoda sua promoveant, & ex dispendio publico suum faciant incrementum. Id solum in votis habent annui plerumque magistratus, ut ab incipientium numero 
z Accipiamus pecuniam demittamus asinum ut apud Patavinos Italos.  pecunias emungant, nec multum interest qui sint, literatores an literati, modo pingues, nitidi, ad aspectum speciosi, & quod verbo dicam, pecuniosi sint. 
a Hos non ita pridem perstrinxim is in Philosophastro Comedia latinâ, in Aede Christi Oxon. publicè habitâ Anne 1617. Feb. 16●0.  Philosophastri licentiantur in artibus artem qui non habent. Theologastri (soluant modò) satis superque docti, per omnes honorum gradus evehuntur & ascendunt. Atque hinc fit quod tam viles scurrae, tot passim Idiotae, larvae pastorum, circumforanei, vagi, bardi, fungi, crassi, asini, merum pecus in sacrosanctos Theologiae aditus illotis pedibus irrumpant, praeter inverecundum frontem adferentes nihil, vulgares quasdam quisquilias, & scholarium quaedam nugamenta, indigna quae vel recipiantur in trivijs. Hoc illad indignum genus hominum & famelicum, indigum, vagum, ventris mancipium, quod divinas hasce literas turpiter prostituit, high sunt qui pulpita complent, & in aedes nobilium irrepunt, & quum reliquis vitae destituantur subsidijs ob corporis & animi egestatem, aliarum in repub: partium minimè capaces sint, ad sacram hanc anchoram confugiunt, sacerdotium quovisinodò captantes, non ex sinceritate quod 
b 2. Cor. 7.17.  Paulus alt sed cauponantes verbum Dei. Ne quis interim vitis bonis detractum quid putet, quos habet Ecclesia Anglicana quamplurimos, egregiè doctos, illustres, intactae famae vi●os, & plures forsan quam quaevis Europae provincia; ne quis à florentissimis Academijs, quae viros undiquâque doctissimos, omni virtutum genere suspiciendos abundè producit. Et multò plures utraque habitura, multo splendidior futura, si non hae sordes splendidum lumen ejus obfuscarent, obstaret corruptio, & cauponantes quaedam Harpyae, proletarijque bonum hoc nobis non inviderent. Nemo enim tam caecâ ment qui non hoc ipsum videat, nemo tam solido ingenio qui non i●telligat, tam pertinaci iudicio qui non agnoscat, ab his Idiotis, circumforaneis, sacram pollui Theologiam, ac caelestes musas quasi prophanum quiddam prostitui. Viles animae & effrontes (sic enim Lutherus 
c Comment. in Gal.  alicubi vocat) lucelli causa ut musca ad mulctra, ad nobilium & heroum mensas advolint, in spem sacerdotij, cuiuslibet honoris, officij, in quamvis aulam, urbem se ingerunt, ad quodvis se ministerium componunt. — ut nervis alienis mobile lignum— ducitur— 
d Hensius.  offam sequentes psittacorum more, in praeda spem quidvis effutiunt; obsecundantes Parasitae (
e Ecclesiast.  Erasmus ait) quidvis docent, dicunt, scribunt, suadent, & contra conscientiam probant, non ut salutarem reddant gregem, sed ut magnificam sibi parent fortunam. Opiniones quasvis & docreta contra verbum De● astruunt, ne non offendant patronum, sed ut retineant favorem procerum, & populi plausum, sibique ipsis opes accumulent. Eo etenim plerumque animo ad Theologiam accedunt, non ut rem divinam, sed ut suam faciant, non ad Ecclesiae bonum promovendum, sed expilandum, quaerentes quod Paulus ait, Non quae jesu Christî sed quae sua, non domini thesaurum, sed ut sibi suisque thesaurisent. Nec tantum ijs qui vilioris fortunae & abiectae sortis sunt, hoc in usu est: sed & medios, summos, elatos, ne dicam episcopos hoc malum invasit. 
g Pers. Sat. 2.  Dicite pontifices in sacris quid facit aurum? 
h Sallust. ●●  summos saepe viros transversos agit avaritia, & qui reliquis morum probitate praelucerent, high facem praeserunt ad simoniam, & in corruptionis hunc scopulum impingentes, non tódent pecus sed deglubunt, & quocunque se conserunt, expilant, exhauriunt, abradunt, magnum famae suae, si non animae naufragium facientes: ut non ab infimis ad summos, sed à summis ad infimos malum promanâsse videatur, & illud verum sit quod ille olim lusit, Emerat ille prius, vendere iure potest. Simoniacus enim (quod cum Leone dicam) gratiam non accipit, si non accipit, non habet, & si non habet, nec gratus potest esse, nec gratis dare. Vtcunque vel undecunque malum hoc originem ducat, non ultrò quaeram, ex his primordijs caepit vitiorum collwies, omnis calamitas, omne miseriarum agmen in Ecclesiam invehitur. Hinc tam frequens simonia, hinc ortae querelae, frauds, imposturae, ab hoc fonte se deriuârunt omnes nequitiae. Ne quid obiter dicam de ambitione, Adulatione plusquam aulicâ, &c. Hinc ille squalor Academicus, tristes hac tempestate Camenae, quum quivis homunculus artium ignarus, his artibus assurgat, hunc in modum promoveatur & diteseat, ambitiosis appellationibus insignis, & multis dignitatibus augustus vulgi oculos perstringat, benè se habeat, & grandia gradiens maiestatem quandam ac amplitudinem prae se serens, miramque sollicitudinem, barbâ reverendus, togâ nitidus purpurâ coruscus, & famulorum numero maximè conspicuus. Quales statuae (quod ait 
i Budeus de Ass lib. 5.  ille) quae sacris in aedibus co-●lumnis imponuntur, velùt oneri cedentes videntur, acsi insudarent, quum revera sensu sint carentes, & nihil saxeam adiuvent firmitatem: Atlantes ʰ videri volunt, quum sint statuae lapideae, fungi forsan & bardi, nihil à saxon differentes. Quum interim docti viri & vitae sanctioris ornamentis praediti, his iniquâ sort serviant, puris nominibus nuncupati, humiles, obscuri, multoque digniores licet, egentes, inhonorati vitam privam privatam agant, tenuique sepulti sacerdotio, vel in collegiis suis in aeternùm incarcerati, ingloriè delitescant. Sed nolo diutius hanc movere sentinam, hinc illae lachrymae, lugubris musarum habitus, abjectum (atque haec ubi siunt, ausum dicere, & putidum 
k Campian.  putidi dicterium de clero usurpate) Patidum vulgus, inops, rude, sordidum, melancholicum, miserum, despicabile, contemnendum.    

MEMB. 4.  

SUBSEC. 1 Non-necessary, remote, outward, adventitious or accidental causes: as first from the Nurse.  
OF those remote, outward, ambient, Necessary causes I have sufficiently discoursed in the precedent member the Non-necessary follow, of which, saith 
l Proem. lib. 2. nulla ars constitui potest.  Fuchsius, no art can be made, by reason of their uncertainty, casualty, and multitude; so called not necessary, because according to 
m Lib. 1. cap. 19 de morborum causis. Quas declinare licet aut nulla necessitate utimur.  Fernelius they may be avoided, and used without necessity. Many of these Accidental causes, which I shall entreat of here, might have well been reduced to the former, because they cannot be avoided, but fatally happen to us though accidentally, and at unawares, at some time or other: the rest are contingent and inevitable, and more properly inserted in this rank of causes. To reckon up all is a thing impossible, of some therefore of the most remarkable, of these contingent causes which produce Melancholy, I will briefly speak and in their order.  
From a child's Nativity, the first ill accident that can likely befall him in this kind is a bad Nurse, by whose means alone, he may be tainted with this 
n Quo semel est imbusa recens servah●t odo●em Tesia diu. Hor.  malady from his cradle. Aulus Gellius lib, 12. cap. 1. brings in Phavorinus that eloquent Philosopher, proving this at large, 
o Sicut valet ad fingendas corporis atque animi similitudines vis & natura seminis, sic quoque lactis proprietas. Neque id in hominibus solum, sed in pecudibus animadversum Nam si ovium lacte haedi aut caprarum agni alerentur constat fieri in his lanam duriorem in illis capillum gigni severiorem  that there is the same virtue and property in the milk as in the seed, and not in men alone but in all other creatures: he gives instance in a Kid and Lamb, if either of them suck of the others milk, the Lamb of the Goats, or the Kid of the Ewes, the wool of the one will be hard, the hair of the other soft. Giraldus Cambrensis Itinerar. Cambriae. lib. 1. cap. 2. confirms this by a notable example which happened in his time. A sow pig by chance sucked a Brach, and when she was grown, 
p Adulta in ferarum persecutione ad miraculum usque sagax.  would miraculously hunt all manner of Deer, and that as well or rather better than any ordinary hound. His conclusion is, 
q Tam animal quodlibet quam homo ab illa cuius lacte nutritur naturam contrabit.  that Men and Beast ● participate of her nature and conditions, by whose milk they are fed. Phavorinus urgeth it farther and demonstrats it more evedently, that if a Nurse be 
r Improba informis impudica tem de it● nutiix &c. quoniamin morib us essormandis magnun sepe partem agenium altricis & natura lactis tenet.  mishapen, unchaste, unhonest impudent, drunk, 
s Hircanaeque admorunt ubera Tigers. Virg.  cruel, or the like, the child that sucks upon her breast will be so too; and all other affections of the mind and diseases almost are ingraffed, as it were, and imprinted into the temperature of the Infant, by the Nurse's milk; as Pox, Leprosy, Melancholy, &c. Cato for that reason would make his servants children suck upon his wife's breast, because by that means they would love him and his the better, and in all likelihood agreed with them. A more evident example that the minds are altered by milk, cannot be given then that of Dion which 
t Lib. 2. le Caesaribus.  he relates of Caligulas' cruelty, it could neither be imputed to father or mother, but to his Nurse alone, that anointed her paps with blood still, which made him such a murderer, and to express her to a hair. And that of Tiberius who was a common drunkard, because his Nurse was such a one. Et si delira fuerit (
u Beda cap. 27. lib. 1. Eccles. hist.  one observes) infantulum delirun faciet, if she be a fool or dolt, her child she nurseth will take after her, or otherwise be misaffected; Which Franciscus Barbarus lib. 2. cap. vlt. de re uxoriâ, proves at full; and Ant. Guivarra lib. 2. de Marco Aurelio. The child will surely participate. For bodily sickness there is no doubt to be made. Titus, Vespatianus son was therefore sickly because his Nurse was so, Lampridius. And if we may believe Physicians, many times children catch the pox from a good Nurse. Botaldus c. 61. de lieu vener. 
x Ne insitivo lactis alimento degeneret corpus & animus corrumpatur.  for these causes Phavorinus, and Marcus Aurelius would not have a child put to nurse at all, but every mother to bring up her own, of what condition soever she be. Which some women most curiously observe, & amongst the rest, 
y Stephanus.  that Queen of France a Spaniard by birth, that was so precise and zealous in this behalf, that when in her absence a strange Nurse by chance had suckled her child, she was never quiet till she had made the infant vomit it up again. But she was too jealous, if it be so, as many times it is, they must be put forth, I would then advice such mothers as 
z To 2. Nutrices non quasvis, sed maxim probas deligamus.  Plutarch doth in his book de liberis educandis, and 
a Nutrix non fit lasciva aut temulenta. Hier.  S. Jerome lib. 2. epist. 27. Laetae, de institut. fill. Magninus' part. 2. Reg. sanit. cap. 7. that they make choice of a sound woman, of a good complexion, honest, and free from diseases, if it be possible, & all passions and perturbations of the mind, as sorrow, fear, grief, 
b Prohibendum ne stolida lactet.  folly, melancholy. For such passions corrupt the milk and altar the temperature of the child, which now being 
c Pers.  Vdum & molle lutum, is easily seasoned and perverted. And if such a Nurse may be found out, let Phavorinus and M. Aurelius pled how they can against it, I had rather accept of her then the mother herself. For why may not the mother be a whore, a peevish drunken flirt, a waspish choleric slut, a crazed piece, a fool (as many mothers are) as soon as the Nurse? There is more choice of Nurses than Mothers; and therefore except the mother be most virtuous, stayed, & a woman of excellent good parts, & of a sound complexion, I would have all children in such cases committed to strangers. And 'tis the only way; as by marriages they are engrafted to other families to altar the breed, or if any thing be amiss in the mother as Lodovicus Mercatus contends, Tom. 2 lib. de morb. haered. to prevent diseases and future maladies, to correct and qualify the child's ill disposed temperature, which he had from his parents. This is an excellent remedy, if good choice be made of such a Nurse.   

SUBSEC. 2. Education a cause of Melancholy.  
EDucation of these accidental causes of melancholy, may justly challenge the next place: for if a man escape a bad Nurse, he may be undone by evil bringing up. 
d Lib. de morbis capitis cap. de mania. haud postrema causa supputatur educatio inter has mentis abalienationis causas. Injusta noverca.  jason Pratensis, puts this of Education for a principal cause, bad parents, stepmother's, Tutors, Masters, Teachers, too rigorous and too severe, or too remiss or indulgent on the other side, are often fountains and furtherers of this disease. Parents and such as have the tuition and oversight of children, offend many times in that they are too stern, always threatening, chiding, brawling, whipping, or striking; by means of which their poor children are so disheartened & cowed that they never after have any courage, or a merry hour in their lives, or take pleasure in any thing. There is a great moderation to be had in such things, as matters of so great moment, to the making or marring of a child. Some fright their children with beggars, bugbears, and hobgoblins if they cry, or be otherwise unruly, but they are much too blame in it, many times saith Lavater de spectris, part. 1. cap. 5. ex metu in morbos graves incidunt, & noctu dormientes clamant, for fear they fall into many diseases, and cry out in their sleep, and are much the worse for it all their lives: these things aught not at all, or to be sparingly done, and upon just occasion. Tyrannical, impatient, harebrain Schoolmasters, are in this kind as bad as hangmen and executioners, they make many children endure a martyrdom all the while they are at School, with bad diet, if they board in their houses, and too much severity and ill usage, they quite pervert their temperature of body and mind: still chiding, railing, frowning, lashing, tasking, keeping, that they are fracti animis moped many times, and weary of their lives, and think no slavery in the world (as once I did myself) like to that of a grammar Scholar. S. Austin in his first book of his confesses. and 4. c. calls this schooling meticulosam necessitatem, And elsewhere a martyrdom, and confesseth of himself, how cruelly he was tortured in mind for learning Greek, nulla verba noveram, & saevis terroribus & paenis, ut nossem instabatur mihi vehementer, I knew nothing and with cruel terrors and punishments I was daily compelled. 
e Praefat. ad Testam.  Beza complains in like case of a rigorous Schoolmaster in Paris, that made him by his continual thundering and threats, once in a mind to drown himself, had he not met by the way with an uncle of his that vindicated him from that misery for the time, by taking of him to his house. Trincavellius Lib. 1. consil. 16. had a patiented 19 years of age extremely melancholy, ob nimium studium Tarvitij & praeceptoris minas, by reason of overmuch study, and his Tutor's threats. Many masters a●e hard hearted and bitter to their servants, and by that means do so much deject them, and with terrible speeches and hard usage so crucify them, that they become desperate, and can never be recalled.  
Others again in that other extreme do as much harm by their too much remissness, their servants, children, scholars, are carried away with that stream of drunkenness, Idleness, gaming, and many such irregular courses, that in the end they rue it, curse their parents, and mischief themselves. Too much indulgence causeth the like, many fond mothers especially, dote so much upon their children like Aesop's ape, till in the end they crush them to death. Corporum nutrices animarum novercae, pampering up their bodies to the undoing of their souls: they will not let them be 
f Prou. 13.24. He that spareth the rod hates his son.  corrected or controlled, but still soothed up in every thing they do, that in conclusion, they become headstrong, incorrigible & graceless; They love them so foolishly, saith 
g Lib. 2. the consol. Tam stulte pueros diligimus ut odi●se potius videamur, illos non ad virtutem sed ad iniuriam non ad eruditionem sed ad luxum, non ad vitam sed voluptatem educates  Cardan, that they rather seem to hate them, bringing them up not to virtue but injury, not to learning but riot, not to sober life and conversation, but to all pleasure and licentious behaviour. Who is he ●f so little experience that knows not that of Fabius to be true, that 
h Lib. 1. cap. 3 educatio altera natura alterat animos & voluntatem atque utinam inquit liberorum nostrorum mores non ipsi perderemus, quum infantiam statim delitijs solvimus, mollior ●sta educatio, quam indulgentiam vocamus nervos omnes, & mentis & corporis frangit, fit ex his consuetudo, inde natura.  Education is another nature altering the mind and will, and I would to God (saith he) we ourselves did not sporle our children's manners, by our overmuch cockering and nice education, and weaken the strength of their bodies and minds; that causeth custom, custom nature, &c. And for these causes Plutarch in his book de lib. educ. and Hierom epist. lib. 2 epist. 17. to Laeta de institut. filiae, gives a most especial charge to all parents, and many good cautions about the bringing up of children, that they be not committed to undiscreet, passionate, bedlan tutors, light, giddy headed, or covetous persons, and spare for no cost, that they may be well nurtured and taught, it being a matter of so great consequence. For such parents as do otherwise, Plutarch esteems like them that are more careful of their shoes then of their feet, that rate their wealth above their children. And he, saith Cardan, that leaves his son to a covetous Schoolmaster to be informed, or to a close Abbey to fast and learn wisdom together, 
i Perinde agit ac siqui● de calceo sit so licitus, pedem nihil curet. juven, Nil patri minus est quam filius.  doth no other, the●● that he be a learned fool, 
k Lib 3. desapient, qui avaris paedagogis pueros alendos daunt, vel clausos in caenobus ieiunare simul & sapere, ni●il aliudagunt, nisi ut sint vel non sine stulissia eruditi, vel integrâ vitâ sapientes.  or a sickly wise man.   

SUBSECT. 3. Terrors and affrights causes of melancholy.  
TVlly in the 4. of his Tusculans, distinguisheth these terrors which arise from the apprehension of some terrible object heard or seen, from all other fears, & so doth Patritius lib. 5. Tit. 4. de regis institut.: and of all fears they are most pernicious and violent, and so suddenly altar the whole temperature of the body, move the soul and spirits, & strike such a deep impression, that the parties can never be recovered, causing a more grievous and fiercer melancholy, as Faelix Plater, cap. 3. de mentis alienat. 
l Terror & metus maximè ex improviso accidents. ita animum commovet, ut spiritus nunquam recuperet, gravioremque melancholiam terror facit, quam quae ab internae causa fit. Impressio tam fortis in spiritibus humoribusque cerebri, ut extractâ tota sanguineâ massa, egrè exp●imatur. Et haec horrenda species melancholy frequentèr oblata mihi omnes exercens viros, iuvenes, senes.  speaks out of his experience, than any inward cause whatsoever: and imprints itself so forcibly in the spirits, brain, humours, that if all the mass of blood were let out of the body, it could hardly be extracted. This horrible kind of melancholy (for he so terms it) had been often brought before him, and troubles and affrights commonly men and women, young and old, of all sorts. This Terror is most usually caused, 
m Lib. de fort. & virt-Alex. praesertim ineunte periculo ubires quip adsunt terribiles.  as Plutarch will have, from some imminent danger, when some terrible object is at hand, heard, or seen, or conceived, 
n Fit a visione horrenda, revera apparent, vel per insomnia. Platerus.  truly appearing, or in a 
o A Painter's wife in Basil 1600. Somniavit filium bello mortuum, inde melancholica consolari noluit.  dream: and many times the more sudden the Accident, it is the more violent. Arthemedorus the Grammarian lost his wits by the sudden sight of a Crocodile, Laurentius cap. 7. de melan. The 
p Quarta pars comment de Statu religionis in Gallia sub Carolo 9● 1572.  Massacre at Lions 1572. in the reign of Charles 9 was so terrible and fearful, that many ran mad, some died, great-bellied women were brought to bed before their time, and generally all affrighted and aghast. Many loose their wits 
q Ex occursu daemonum aliqui furore corripiuntur, & experientiâ notum est.  by the sudden sight of some spectrum or devil, a thing very common in all ages. Lavater. part. 1. cap, 9 or if they be but affrighted by some counterfeit devils in jest, they are the worse for it all their lives: Some by sudden fires, earthquakes, inundations, or any such dismal objects. Themison the Physician fell into an Hydrophobia, by seeing one sick of that disease, Dioscorides lib. 6. cap. 33. or by the sight of a m●nster, a carcase, they are disquieted many months after, and cannot endure that room where a coarse hath been, or for a world would not be alone with a dead man, or lie in that bed many months after, where a man had died. At 
r Puellae extra urbem in prata excurrentes &c. mesta & melancholica domum redijt per dies aliquot vexata, dum mortua est. Plater.  Basil a many of little children in the Springtime, went to gather flowers in a meadow, and at the town's end, where a malefactor hung in gibbets, all gazing at it, one by chance fling a stone, and made it stir, by which accident, all the children affrighted, ran away; one slower than the rest, looking back, and seeing the stirred carcase wag towards her, cried out it came after her, and was so terribly affrigted, that for many days she could not be pacified, but melancholy, died 
s Altera trans-Rhenana ingressa sepulchrum recens apertum, vidit cadaver, & domum subitò reversa, putavit eam vocare, post paucos dies obijt, proximo sepulchrocollocata. Altera patibulun serò praeteriens, metuebat ne urhe exclusâ illic pernoctaret unde melancholica facta per multos annos laboravit. Platerus.  In the same town another child beyond the Rhine, saw a grave opened, and upon the sight of the carcase, was so troubled in mind, that she could not be comforted, but a little after died, and was buried by i● Platerus observat. lib. 1. A Gentlewoman of the same City saw a fat hog cut up, and when the entrailss were opened, and a noisome savour offended her nose, she much misliked, & would no longer abide: a Physician in presence, told her, that as that hog was, so was she, full of filthy excrements, and aggravated the matter by some other loathsome instances, in so much, that this nice Gentlewoman apprehended it so deeply, that she fell instantly a-vomiting, and was much distempered in mind & body, that with all his Art & persuasions, for some months after, he could not restore her to herself, she could not forget it, or remove the object out of her sight, Idem. Many cannot endure to see a wound opened, but they are sick, or a man executed, or sick of any fearful disease, as possession, Apoplexies, bewitched: 
t Subitus occursus inopinata lectio.  or if they read by chance of some terrible thing, they are as much disquieted, as if they had seen it. Hecate's sibi videntur somniare, they dream of it, & continually think of it. As lamentable effects are caused by such terrible objects heard, as seen, auditus maximos motus in corpore facit, & ánimo, & nullus sensus tot alienationes facit, as 
u Lib de auditione.  Plutarch holds, no sense makes greater alteration of body and mind: let them bear witness that have heard those Tragical alarms, outcries, hideous noises, which are many times suddenly heard in the dead of the night by irruption of enemies, accidental fires &c. those 
x Effuso cernens fugientes agmine turmas, quis mea nunc instat cornua Faunus ait. Alciat. embls. 122  panic fears, which often drive men out of their wits, bereave them of sense, understanding & all, some for a time, some for all their lives, they never recover it. The 
y judg. 6.19.  Midianites were so affrighted by Gideons soldiers, they breaking but every one a pitcher; and 
z Plutarch vita e●us.  Hannibal's army by such a panic fear, discomfited at the walls of Rome. Augusta Livia hearing a few Tragícall verses recited out of Virgil, Tu Marcellus eris &c. fell down dead in a swoon. Edinus King of Denmark, by a sudden sound which he heard, 
a In furorem cum socijs versus.  was turned into fury with all his men. Cranzius lib. 5. dan. hist. & Alexander ab Alexandro lib. 3. cap. 5. Amatus Lusitanus had a patiented, that by reason of bad tidings become, Epilepticus cent. 2. cura 90. & Cardan subtle. lib. 18. saw one that lost his wits by mistaking of an Echo. If one sense alone can 'cause such violent commotions of the mind, what may we think when hearing, sight, and those other senses are all troubled at once? as by some earthquakes, thunder, lightning, tempests &c. At 
b Historica relatio de rebus japonicu Tract. 2. de legate. regis Chinensis à Lodovico Frois jesuita, Ao 1596. Fuscini derepentè tanta aeris caligo, & terraemotus, ut multi capite dolerent plurimus cor maerore & melancholiâ obrueretur. tantum fremitum edebat, ut tonitru fragorem imitari videretur, tantamque &c. In urbe Secai tam horrificus fuit, ut homines vix sui compotes essent, à sensibus abalienati, maerore oppressi tam horrendo spectaculo. &c.  Fuscinum in japona there was such an earthquake, and darkness of a sudden, that many men were offended with head-ache; many overwhelmed with sorrow and melancholy. At Meacum whole streets and goodly palaces were overturned at the same time, and there was such an hideous noise withal like thunder, & a filthy smell, that their hair stared for fear, and their hearts quaked, men and beasts were incredibly terrified. In Sacai another city, the same earthquake was so terrible unto them, that many were bereft of their senses; & others by that horrible spectacle so much amazed, that they knew not what they did. Blasius a Christian, the Reporter of the news, was so affrighted for his part, that though it were two months after, he was scarce his own man, neither could he drive the remembrance of it out of his mind. And many times even some years after, they will tremble afresh at the 
c Quum subit illius tristissima noctis Imago.  remembrance or conceit of such a terrible object, even all their lives long, if mention be made of it. Cornelius Agrippa relates out of Gulielmus Parisiensis, a story of one, that after a distantfull purge which a Physician had prescribed to him, was so much moved, 
d Qui solo aspectu medicinae movebatur ad purgandum.  that at the very sight of Physic he would be distempered, as much at the pres●●●, though he never so much as smelled to it, the very sight of Physic long after, would give him a purge; nay the very remembrance of it would effect it: 
e Sicut viatores si ad saxum impegerint, aut nautae memores sui casus non ista modo quae offendunt, sed & similia horrent perpetuò & tremunt.  like travellers and Seamen, saith Plutarch, that when they have been sanded or dashed on a rock, for ever after fear not that mischance only, but all such dangers whatsoever.   

SUBSECT. 4. Scoffs, Calumnies, bitter jests, how they 'cause Melancholy.  
IT is an old saying, 
f Leviter volant, graviter vulnerant bernard.  A blow with a word, strikes deeper than a blow with a sword: and many men are as much gauled with a calumny, 
† Ensis sauciat corpus, mentem sermo.  scurrile & bitter jest, a libel, a pasquil, or the like, as with any misfortune whatsoever. Princes and Potentates, that are otherwise happy, and have all at command, are grievously vexed with these pasquilling libels, and Satyrs: the Caesar's themselves in Rome, were commonly taunted. Adrian the sixt Pope, 
g jovius in vita eius, gravissimè tulebat famosis libellis nomen suum ad Pasquilli statuam fuisse laceratum, decrevitque ideo statuam demoliri &c.  was so highly offended, and grievously vexed with Pasquillers at Rome, that he gave command that statue should be demolished and burned, and the ashes fling into the river of Tiber, and had done it forthwith, had not Lodovicus Suessanus a facete companion, dissuaded him to the contrary, by telling him, that Pasquil's ashes would turn to frogs in the bottom of the river, and croak worse and louder than before. The Prophet David replies, Psal. 123.4. that his soul was full of the mocking of the wealth, and of the despitefulness of the proud, and Psal. 55.4. for the voice of the wicked &c. and their hate, his heart trembled within him, and the terrors of death came upon him. Fear and horrible fear &c. and Psal. 69.20. Rebuke hath broken mine heart, and I am full of heaviness. Who hath not like cause to complain, & is not so troubled, that shall fall into the mouths of such men? for many are of so 
h Petulanti spleen cachinno.  petulant a spleen, and have that figure Sarcasmus so often in their mouths, so bitter, so foolish, as 
i Curial. lib. 2. Ea quorundam est inscitia, ut quoties loqui toties mordere licere sibi putent.  Baltasar Castilio notes of them, that they cannot speak, but they must bite, they had rather loose a friend then a jest, and what company soever they come in, they will be scoffing, humouring, misusing or putting gulleries of some or other, till they have made by their humouring and gulling, 
k Ter. eunuch.  ex stulto insanum: and all to make themselves merry. To make a fool a madman is all their sport, and they have no other felicity then to scoff and deride others; they must sacrifice to the god of laughter, with them in 
l Lib. 2.  Apuleius once aday, or else they shall be melancholy themselves, they care not how they grind and misuse others, so they may exhilerate themselves. Leo Decimus that scoffing Pope, as jovius hath registered in the 4. book of his life, took an extraordinary delight in humouring of silly fellows, and to put gulleries upon them, 
m Laudando & mira ijs persuadendo.  by commending some, persuading others to this or that; he made ex stolidis stultissimos, & maximè ridiculos, ex stultis insanos: he made soft fellows stark noddies, and such as were foolish, quite mad before he left them. One memorable example he recites there of Tarascomus of Parma a Musician, that was so humoured by Leo Decimus, and Bibiena his second in that business, that he thought himself to be a man of most excellent skill, (who was indeed a ninny) they ᵃ made him set foolish songs, and invent new ridiculous precepts, which they did highly commend, as to tie his arm that played on the lute, to make him strike a sweeter stroke, 
a Et vanâ instatus opinion, incredibilia ac ridenda quaedam Musices praecepta commentaretur &c.  and to pull down the Arras hangings, because the voice would be clearer, by reason of the reverberation of the wall. In like manner they persuaded one Baraballius of Caieta, that he was as good a Poet as Petrarch, and would have him to be made a Laureate Poet, 
o Vt voces nudis parietibus illisae suavius ac acutius resilirent.  & invite all his friends to his instalment, and had so possessed the poor man with a conceit of his excellent poëtry, that when some of his more discreet friends told him of his folly, he was very angry with them, and told them, 
p Immortalitati & gloriae suae prorsus invidentes.  they envied his honour and prosperity. It was strange, saith jovius, to see an old man of 60 years, a venerable and grave old man, so gulled. But what cannot such scoffers do, especially if they found a soft creature on whom they may work: nay to say truth, who is so wise, or so discreet, that may not be humoured in this kind, especially if some excellent wits shall set upon him; he that mads others, if he were so humoured, would be as mad himself, as much grieved and tormented. For all is in these things as they are taken, if he be a silly soul, and do not perceive it, it is well, he may happily make others sport, & be no whit troubled himself; but if he be apprehensive of his folly, & take it to hart, them it torments him worse than any lash: a bitter jest, a slander, a calumny pierceth deeper than any loss, danger, bodily pain, or injury whatsoever. Especially if it shall proceed from a virulent tongue, it cuts, saith David, like a two edged sword. And they smote with their tongues, jer. 18.18. and that so hard, that they leave an incurable wound behind them. Many men are undone by this means, moped, and so dejected, that they are never to be recovered; and of all other men living, those which are actually melancholy, or inclined to it, are most sensible (as being suspicious, choleric, and apt to mistake) and impatient of an injury in that kind, they aggravate it, and so meditate continually of it, that it is a perpetual corrosive, not to be recovered, till time wear it out. And although they peradventure that so scoff, do it alone in mirth and merriment, and hold it, optimum alienâ frui insanià, an excellent thing to enjoy another man's madness; yet they must know, that it is a mortal sin, as 
q 2.2. ᵈ ae quaest. 75. Irrisio mortale peccatum.  Thomas holds, and as the Prophet 
r Psal. 15.3.  David denounceth, they that use it, shall never devil in God's Tabernacle. Such scurrile jests, flouts, and Sarcasmes, therefore aught not at all to be used; especially to such as are in misery, or any way distressed: for to such arumnarum incrementa sunt, as 
s Balthasar Castilio lib. 2. de aulico.  he perceived. In multis pudor, in multis iracundia &c. many are ashamed, many vexed, and angered, and there is no greater cause or furtherer of melancholy. For that cause, all those that otherwise approve of jests in some cases, will by no means admit them in their companies, that are any way inclined to this malady, non iocandum cum ijs qui miseri sunt & aerumnosi, no jesting with a discontented person. 'tis Castilios caveat, and 
t De sermon lib. 4. cap. 3.  Io. Pontanus, and 
u Fol. 55. Galateus.  Galateus, and every good man's. 
Play with me, but hurt me not:  
jest with me, but shame me not.  If a man be liable to such a jest, or obloquy, or have been overseen, or committed an offence: yet it is no good manners or humanity, to upbraid or hit him in the teeth with his offence, or to scoff at such a man, such jests as he 
v Tales ioci ab iniurijs non possint descerni. Galateus fol. 55.  saith, are no better than injuries, biting jests, mordentes & aculeati, they are poisoned jests, and leave a sting behind them, and aught not to be used. 

x Pibrancke in his Quadrains 37.  Set not thy foot to make the blind to fall,  
Nor wilfully offend thy weaker brother:  
Nor wound the dead with thy tongues bitter gall,  
Neither rejoice thou in the fall of other.  And if these rules could be kept, we should have much more ease and quietness, than we have, and less melancholy: whereas on the contrary, we study to misuse each other, how to sting and gall, like two bores, bending all our force and wit, friends means, to crucify one another's souls; by means of which, there is little content and charity, much virulency, hatred, malice, and disquietness amongst us.   

SUBSECT. 5. Loss of liberty, servitude, imprisonment, how they 'cause melancholy.  
TO this Catalogue of causes, I may well annex loss of liberty, servitude, or imprisonment, which to some persons is as great a torture as any of the rest. Though they have all things convenient, sumptuous houses to their use, fair walks and gardens, delicious bowers, galleries, good fare & diet, and all things correspondent: yet they are not content, because they are confined, & may not come and go at their pleasure, and have, and do what they will, but live 
y Miserum est alienâ vivere quadrá. juu.  alienâ quadrá, at another man's command. As it is 
z Cram bis cocta.  in meats, so is it in all other things, places, societies, sports, let them be never so pleasant, commodious, wholesome, so good, yet omnium rerum est satiestas. The children of Israel were tired with Manna, it is irksome to them so to live, as to a bird in a cage, or dog in his kennel, they are awoary of it. They are happy it is true, and have all things to another man's judgement, that heart can wish, or that they themselves can desire, bona si sua nôrint: yet they loathe it, and are tired with the present: Est natura hominum novitatis avida, man's nature is still desirous of news, variety, delights, and our wand'ring affections are so irregular in this kind, that they must change, though it be to the worst. Bachelors must be married, & married men would be Bachelors; they do not love their own wives, though otherwise fair, wise, virtuous and well qualified, because they are theirs: our present estate is still the worst, we cannot endure one course of life long, & quod modo voverat odit, one calling long, esse in honore iuvat, mox displicet, one place long; 
a Hor.  Romae Tybur amo ventosus, Tybure Romam, that which we earnestly sought, we now contemn. Hoc quosdam agit ad mortem (saith 
b De Tranquill. animae.  Seneca) quod proposita saepè mutando in eadem revoluntur, & non relinquunt novitati locum, Fast idio caepit esse vita, & ipsus mundus, & subit illud rapidissimarum deliciarum, Quousque eadem? This alone kills many a man, that they are tied to the same still, as a horse in a mill, a dog in a wheel, they run round without alteration or news, their life grows odious, and the world loathsome, and that which crosseth their furious delights, What? still the same? Marcus Aurelius and Solomon, that had experience of all worldly delights and pleasures, confessed as much of themselves, that what they most desired, was loathsome at the last, and that their lust could never be satisfied, all was vanity and affliction of mind.  
Now if it be death itself, another Hell, to be glutted with one kind of sport, dieted with one dish, tied to one place, though they have all things otherwise as they can desire, and are in heaven to another man's opinion, what misery and discontent shall they have that live in slavery or in prison itself Quod tristius morte, in servitute vivendum, as Hermolaus, told Alexander in 
c Lib. 8.  Curtius' worse than death is bondage. 
d Boterus lib. 1. polit. cap. 4.  Equidem ego is sum qui servitutem extremum omnium malorum esse arbitror: I am he saith 
d Boterus. lib. 1. polit. cap. 4.  Boterus that account servitude the extremity of misery. And what misery do they endure that live under those hard taskmasters, in gold-mines, tin-mines, lead-mines, stone-quarries, coalpits, like so many mouldewarpes under ground, condemned to the galleys, to perpetual drudgery, hunger, thirst, and stripes, without all hope of delivery? How are these women in Turkey affected, that most part of the year come not abroad, and those Italian and Spanish dames that are mewed up like hawks, & locked up by their jealous husbands? how tedious is it to them that live in stoves and caves half a year together; as in Island, Muscovy, or under the 
e If there be any inhabitants  Pole itself, where they have six months perpetual night. Nay, what misery and discontent do they endure, that are in prison, they want all those six nonnaturall things at once, good air, good diet, exercise, company, sleep, rest, ease, &c. that are bound in chains all day long, suffer hunger, and as 
f In Toxari. Interdiu quidem collum vinctum est, & manus constricta, noctuvero totum corpus vincitur, ad has miserias accedit corporis faetor, strepitus eiulantium, somni brevitas, haec omnia planè molesta & intolerabilia.  Lucian describes it, must abide that filthy stink and rattling of chains, howl, pitiful outcries that prisoners usually make; these things are not only troublesome, but intolerable. They lie nastily amongst toads and frogs in a dark dungeon, in their own dung, in pain of body, in pain of soul: as joseph did. Psal. 105.18. they hurt his feet in the stocks, the iron entered his soul. They live solitary alone, sequestered from all company, but heart-eating melancholy, and for want of meat, must pray upon themselves. Well might 
g In 9 Rhasis.  Arculanus put long imprisonment for a cause, especially to such that have lived jovially, in all sensuality and lust, and upon a sudden are estranged and debarred from all manner of pleasures: As Huniades and Richard the second, Valerian the Emperor, Bajazet the Turk. If it be irksome to miss our ordinary companions and repast for once or an hour, what shall it be to loose them for ever? If it be so great a delight to live at liberty, and to enjoy that variety of objects the world affords, what misery and discontent must it needs bring to him that shall now be cast headlong into that Spanish inquisition, to fall from Heaven to hell, to be cubbed up upon a sudden, how shall he be perplexed? what shall become of him? 
h William the Conqueror's eldest son.  Robert, Duke of Normandy, being imprisoned by his elder brother Henry the first, ab illo die inconsolabili dolore in carcere contabuit, saith Matthew Paris: From that day forward pined away with grief. 
i Camden in Wiltsh. miserum senem ita fame & calamitatibus in carcere fregit inter mortis metum, & aquavitae tormenta &c.  Roger, Bishop of Salisbury, the second man from king Stephen, he that built that famous castle of Devises in Wiltshire, was so tortured in prison with hunger, and all those calamities accompanying such men, 
l Seneca.  ut vivere noluerit, mori nescierit, he would not live, and could not dye, betwixt fear of death, and torments of life. Francis King of France, 
k vieth hodie.  was taken prisoner by Charles the 5th, ad mortem ferè melancholicus, saith Guicciardine, melancholy almost to death, and that in an instant. But this is as clear as the Sun, and needs no farther illustration.   

SUBSEC. 6. Poverty and Want causes of Melancholy.  
POverty and Want are so violent oppugners, so unwelcome guests, so much abhorred of all men, that I may not omit to speak of them apart. Poverty although (if it be considered aright to a wise, understanding, truly regenerate and contented man) it be donum Dei, a blessed estate, the way to Heaven, as 
m Com. ad Hebraeos.  chrysostom calls it, God's gift, the mother of modesty, and much to be preferred before riches (as shall be showed in his 
n Part. 2. Sec. 3. Memb. 3.  place) yet as it is esteemed in the world's censure, 'tis a most odious calling, vile and base, a severe torture, and most intolerable burden, we 
o Quem ut difficilem morbum pueris traedere formidamus. Plutar.  shun it all cane petus & angue, as being the fountain of all other miseries, cares, woes, labours, and grievances whatsoever. To avoid which, we will take any pains, extremos currit mercator ad Indos. We will leave no haven, no coast, no creek of the world unsearched, though it be to the hazard of our lives, we will dive to the bottom of the Sea, to the bowels of the earth 100 fathom deep, and through all five Zones, and both extremes of heat and cold: we will turn parasites and slaves, prostitute ourselves, swear and lie, damn our bodies and souls, forsake God, abjure Religion, steale, rob, murder, rather than endure this unsufferable yoke of poverty, which doth so tyrannize, crucify, and generally depress us.  
For look into the world, and you shall see men generally esteemed according to their means, and happy as they are rich; In the vulgar opinion, if a man be wealth, no matter how he gets it, of what parentage, how qualified, how virtuously endowed, or villainously inclined; let him be a bawd, a gripe, an usurer, a villain, a Pagan, a Barbarian, a wretch, so that he be rich (and liberal withal) he shall be honoured, admired, adored, reverenced, and highly 
p Omnis enim res, virtus, fama, decus, divina humanaque pulchris divitijs parent. Hor. Ser. l. 2. Sateros, 3. Clarus erit fortis iustus, sapiens etiam rex. Et quicquid volet Hor.  magnified. The rich is had in reputation because of his goods, Eccl. 10.31. He shall be befriended; for riches gather many friends, Prov, 19.4. multos numerabit amicos, all 
q Et genus & formam regina pecunia donat: Money adds spirits courage, &c.  happiness ebbs and flows with his money, he shall be accounted a gracious Lord, a Maecenas, a benefactor, a wise, discreet, a proper, a valiant man, a fortunate man, of a generous spirit. Pullus jovis & gallinae filius albae: a hopeful, a good man, a virtuous, honest man. Quando ego ie junonium puerum, & matris partum verè aureum, as 
r Epist. vlt. ad Atticum.  Tully said of Octavianus Augustus, while he was adopted Caesar, & an 
s Our young master, a fine towardly gentleman, God bless him, and hopeful, why? he is heir apparent to the worshipful, honourable &c.  heir apparent of so great a Monarchy. All 
t OH nummi nummi vobis hunc praestat honorem.  honour, offices, applause, grand titles, and turgent Epithets are put upon him, omnes omnia bona dicere, all men's eyes are upon him, God bless his good worship, his honour; 
u Exinde sapere eum omnes dicimus, ac quisque fortunam habet. Plautus' Pseud.  Every man speaks well of him, every man presents him, seeks and sues to him for his love, favour, and protection, to serve him, belong unto him, every man riseth to him, as to Themistocles in the Olympics; if he speak as of Herod, Vox Dei, non hominis, the voice of God, and not of man: All the graces, Veneres, pleasures, elegances attend him, 
x Aurea fortuna principum cubiculis reponi solita. julius Capitolinus vita Antonini.  golden Fortune accompanies him, and lodgeth with him, & as to those Roman Emperors is placed in his chamber.— Securâ naviget aurà, fortunamque suo temperet arbitrio, he may sail as he will himself, and temper his estate at his pleasure, jovial days, splendour and magnificence, 
y Petronius.  sweet Music, dainty fare, the good things, and fat of the land, fine clothes, and rich attires, soft beds, and fine pillows a●e at his command, all the World labours for him, thousands of Artificers are his slaves, to drudge for him, work, and run and post for him. Every man seeks his 
z Multi illum invenes, multae petiere puellae.  acquaintance, his kindred, to match with him, uxorem ducat Danaen, when, and whom he will, hunc optant generum Rex & Regina, he is an excellent 
a Dummodo sit dives barbarus ille placet.  match for my son my daughter, my niece &c, Quicquid calcaverit hic, Rosa fiet, let him go whether he will, all happiness attends him, every man is willing to entertain him, he sups in 
b Plut in Lucullo. A rich chamber so called.  Apollo wheresoever he comes; what preparation is made for his 
c Panis pane melior.  entertainment? fish and fowl, spices and perfumes, all that sea & land affords. What cookery, masking, mirth to exhilerate his person? 
d juvenal. Sat. 5.  Da Trebio, pone ad Trebium, vis frater ab illis Illibus? What dish will your good worship eat of? what sport will your honour have? hawking, hunting, fishing, fowling, bulls, bears, cards, dices, cocks, players, tumblers fiddlers, jesters &c. they are at your good worship's command. Fair houses, gardens, orchyards, 
e Bohemus de Turcis & Bredenbach.  galleries, pleasant walks, delightsome places, they are at hand, in aureis lac, vinum in argenteis, adolescentulae ad nutum speciosae, a Turkey Paradise, Heaven upon earth. And though he be a filly soft fellow, and scarce have common sense, yet if he be borne to fortunes, as I have said, 
f Euphormio.  iure haereditario sapere iubetur, he must be wise, 
g Qui pecuniam habent ela● sunt animi: lofty spirits, brave men at arms, all rich men are generous, courageous. &c.  valiant and discreet by inheritance, he must have honour and office in his course. Nemo nisi dives honore dignus. Ambr●ss. 2. offic. 21. none so worthy as himself: He shall have it, atque esto quicquid Servius aut Labeo. It is not with us, as amongst those Athenian Senators of Lycurgus in Plutarch, he preferred that deserved best, and was most virtuous and worthy of the place, 
h Non fuit apud mortales ullum excellentius certamen, non inter celeres celerrimo, non inter robustos robustissimo &c.  not swiftness, or strength, or wealth, or friends carried it in those days; but inter optimos optimus, inter temperantes temperantissimus, the most temperate and best. We have no Aristocraesie but in contemplation, all Oligarches, wherein a few rich men domineer, and do what them list, and are privileged by their greatness. 
i Quicquid libet licet.  They may freely trespass, and do what they please, no man dare accuse them, not not so much as mutter against them, there is no notice taken of it, they may securely do it, and live after their own Laws, and for their money, get pardons, indulgences, redeem their souls from Purgatory and Hell, clausum possidet arca jovem. Let them be Epicures, or Atheists, Libertines, Machiavilians (as often they are) if they will themselves, they may be canonised for Saints, they shall be 
k Cum moritur dives concurrunt undique cives: Pauperis ad funus vix est ex millibus unus.  honourably interred in Mausolean tombs, commended by Poets, registered in Histories, have temples, and statues erected to their names, è manibus illis nascentur viola. If he be bountiful in his life, and liberal at his death, he shall have one to swear, as he did by Claudius the Emperor in Tacitus, he saw his soul go to Heaven, and be miserably lamented at his death. Ambubaiarum collegia &c. Trimalcionis Topanta in Petronius rectâ in coelum aebijt, went right to Heaven: a base quean, 
l Et modo quid fuit ignoscat mihi Genius tuus, noluisses de manu e●es nummos accipere.  thou wouldst have scorned in thy misery to have a penny from her, and why? modio nummos metijt, she measured her money by the bushel. These prerogatives do not usually belong to rich men, but to such as are most part seeming rich, let him have but a good 
m He that wears silk, satin, velvet, & gold lace, must needs be a Gentleman.  outside, he carries it, most men are esteemed according to their clotheses. In our gullish times, him, whom you peradventure in modesty would give place to, as being deceived by his habit, and presuming him some great worshipful man, believe it, if you shall examine his estate, he will likely be proved a servingman of no great note, my Lady's tailor, or his Lordship's barber, or some such gull, a Fastidius Briske, a Sr petronel Flash, a mere outside. Only this respect is given him, and wheresoever he comes, he may call for what he will, and take place, by reason of his outward habit.  
But on the contrary if he be poor Pro. 15.15. all his day: are miserable, he is under hatches, dejected, rejected and forsaken, poor in purse, poor in spirit. Though he be honest, wise, learned, well-deserving, noble by birth, and of excellent good parts: yet in that he is poor, he is contemned, neglected, 
n In tenui rara est facundia panno. Inven.  If he speak what babbler is this? 
p Nullum tam barbarum, tam vile munus est, quod non lubentissimè obire vetint gens vilissima  Ecclus. his nobility without wealth, is 
o Hor.  proiectâ vitior algâ, and he not esteemed: nos viles pulli nati infelicibus ovis, if once poor, we are metamorphosed in an instant, base slaves, and vile drudges, borne to labour, to misery, to carry burdens, like juments, pistum stercum comedere with Ulysses companions, and as Chremilus objected in Aristophanes, 
† Plutus act. 4.  salem lingere, lick salt, to empty jakes, faith channels, carry out dirt & dunghills, sweep chimneys, rub horse heels &c. 
q Leo Afer cap. vlt. lib. 1. edunt non ut benè vivant, sed ut fortiter laborent. Hemsius.  Others eat to live, but they live to drudge, footstools for rich-men, to tread on, blocks for them to get on horseback on, 
r Pauper paries factus, quem caniculae commingant.  walls for them to piss on, or as new gravel for dogs to scumer on. They are commonly such people, rude, silly, superstitious Idiots, nasty, unclean, lousy, poor, dejected, slavishly humble: and as 
s Lib. 1. cap. vlt.  Leo Afer observes of the commonalty of Africa, naturâ viliores sunt, nec apud suos duces maiore in precio-quam si canes essent: 
t Deos omnes illis infensos diceres tam pannosi fame fracti, tot assidue malis afficiuntur.  base by nature, and no more esteemed then dogs, miseram, laboriosam, calamitosam vitam agunt, & inopem, infaelicem rudiores asinis, ut brutis planè natos dicas: not learning, no knowledge, no civility, scarce common sense, naught but barbarism amongst them, belluino more vivunt, neque calceos gestant neque vestes, like rogues and vagabonds they go barefoot and barelegged, 
u Nihil omninò meliorem vitam decunt, quam ferae in siluis iumenta in terris. Leo Afer.  leading a laborious, miserable, wretched, unhappy life, like beasts and iuments, if not worse: their discourse is scurrility, their summum bonum, a pot of Ale. There is not any slavery which they will not undergo, Inter illos plerique latrinas evacuant, alij culinariam curant, alij●st abularios agunt, & id gerus similia exercent &c. like those people that dwell in the 
x Ortelius in Helvetiâ. Qui habitant in Caesia valle ut plurimum latomi, in Oscellâ valle cultorum fabri, sumarij in Vigetiâ, sordidum genu, hominum, quod repurgandis caminis victum parrot.  Alpss, chimney-sweepers, jakes-fermers, durt-daubers, vagrant rogues, they labour hard, and yet cannot get clotheses to put on, or bread to eat. But what can poverty give else, but 
† I writ not this any ways to upbraid or scosse at, or misuse poor men, but rather to condole and pity them by expressing &c.  beggary, fulsome nastiness, squalor, contempt, drudgery, labour, ugliness; pediculorum & pulicum numerum? as 
y Chremulus Act 4. Plaut.  he well followed it in Aristophanes, fleas and lice, pro pallio vestem laceram, & pro pulvari lapidem benè magnum ad caput, rags for his raiment, and a stone for his pillow, pro cathedrâ ruptae caput urnae, he sits in a broken pitcher, or a block for a chair, & malvae ramos pro panibus comedit, he drinks water, and lives of wort leaves, pulse, like a hog, or scraps like a dog, ut nunc nobis vita afficitur, quis non putabit insaniam esse, infaelicitatemque as Cremulus concludes his speech, as we poor men live now a-dayes, who will not take our life to be 
z Paupertas durum onus miseris mortalibus.  infelicity, misery, 
a Vexat censura columbas.  and madness. If they be of little better condition than those hunger-starved beggars, wand'ring rogues, those ordinary slaves, and day-labouring drudges; yet they are commonly so preyed upon by poling officers for breaking Laws, by their tyrannising landlords, so flayed and fleeced by perpetual 
b Deux ace non possunt & six cinque soluer e nolunt: Omnibus est notum quater tre solu●re totum.  exactions, that though they do drudge and far hard, and starve their Genius, they cannot live in some 
c Scandia, Africa, Lituana, Turciea &c.  countries; but what they have is instantly taken from them, the very care they take to live to be drudges, to maintain their poor families, their trouble and anxiety takes away their sleep, Eccle. 3.11. Sir. 31.1. makes them weary of their lives: when they have taken all pains, and do their utmost and honest endeavours, if they be cast behind by sickness, or overtaken with years, no man pities them, hard-hearted and merciless ᶠ uncharitable as they are, they leave them so distressed, to beg, steal, murmur and 
d Montaigne in his Essays speaks of certain Indians in France, that being asked how they liked the country, wondered how a few rich men could keep so many poor men in subjection, that they did not cut their throats.  rebel. The fear of this misery compelled those old Romans, whom Menenius Agrippa pacified, to resist their governors: outlaws & rebels in most places, to take up seditious arms, and in all ages hath caused uproars, murmuring, seditions, rebellions, thefts, murders, mutinies, jars and contentions in every commonwealth, grudging, repining, complaining, discontent in every private family, because they want means, to live according to their callings, to bring up their children, it breaks their hearts, they cannot do as they would do. Not greater misery than for a Lord to have a Knights living, a Gentleman a Yeoman's, not to be able to live according to his birth and place. Poverty and want are generally corrosives to all kind of men, especially to such as have been in good and flourishing estate, & are suddenly distressed, 
e Augustas animas animoso in pectore versant. The rest as they have base fortune, so have they base minds withal, and they are not touched with it.  nobly borne, liberally brought up, and by some disaster and casualty, miserably dejected. And that which torments them more, if once they come to be poor, they are forsaken of their friends, most part neglected, & left unto themselves. Tempora si fuerint nubila solus eris, left cold and comfortless, nullus ad amissas ibit amicus opes, all fly from him as from a rotten wall, now ready to fall on their heads. Pro 19.4. Poverty separates them from their 
f Prou. 19.7. though he be instant, yet they will not.  neighbours. And that which is worse yet, if he be poor 
g Non est qui doleat vicem, ut Petrus Christum, iurant se hominem non novisse.  every man contemns him, insults over him, oppresseth him, aggravates his misery. 

h Ovid. in Trist.  Quum caepit quassata domus subsidere, parts  
In proclinatas omne recumbit onus.  
When once the tottering house gins to shrink,  
Thither comes all the weight by an instinct.  nay they are odious to their own brethren, and dearest friends. Prou. 19.7. his brethren hate him if he be poor. 
i Hor.  omnes vicini oderunt, his neighbours hate him, Prou. 14.20. 
k Ter. Eunuchus act 2. sc. 2.  omnes me noti ac ignoti deserunt, as he complained in the comedy, friends and strangers all forsake me. And that which is most grievous, poverty makes men ridiculous, nil habet infaelix paupertas durius in se, quam quod ridiculos homines facit, they must endure 
l Quid quod materiam praebet, causamque iocaendi. Si toga sordida sit. juven. Sat. 3.  jests, taunts, flouts, blows of their betters, & take all in good part to get a meal's meat: 
m Hor.  magnum pauperies opprobrium iubet quidvis & facere & pati, he must turn parasite, j●ster, fool, slave, and drudge to get a poor living, and be buffeted when he hath all done, as Ulysses was by Melanthius 
n Odiss. 17.  in Homer, and reviled, and must not so much as mutter against it. He must turn rogue, villain; for as the saying is, Necessitas cogit ad turpia, poverty alone makes men thiefs, rogues, rebels, murderers, traitors, assasinats, because of poverty we have sinned, Eccles. 27.1. swear & forswear, bear false witness, lie, dissemble, any thing, as I say, to advantage ourselves, and to relieve our necessity. 
o Mantuan.  Culpae scelerisque magistra est, when a man is driven to his shifts, what will he not do? betray his father, Prince, and country, turn Turk, forsake Religion, abjure God and all. nulla tam horrenda proditio, quam illi lucri causâ perpetrare non ausint. 
p De Africa lib. 1. cap. vlt.  Leo Afer. It makes many an upright man otherwise, had he not been in want, to take bribes, to be corrupt, to do against his conscience, to cell his tongue, heart, hand &c. and use indirect means to help his present estate. A great temptation to all mischief, it compels some miserable wretches to sergeant several diseases, to dismember, make themselves blind, lame, to have a more plausible cause to beg, and lose their limbs to recover their present want'st and that which is worst, it makes them through anguish and wearisomeness of their lives, to make away themselves. They had rather be hanged, drowned &c. then to live without means 

b Theognis.  In mare cetiferum ne te premat aspera egestas  
Desili & à celsis corrue Cerne iugis.  
Much better 'tis to break thy neck, or drown thyself i'th' Sea  
Then suffer irksome poverty. go make thyself away.   

r Gaspar vilela Jesuita epist. japon. lib.  In japonia 'tis a common thing to stifle their children if they be poor, or to make an abort, which Aristotle commends. In that civil commonwealth of 
s Mat. Riccius expedit. in Sinas lib. 1. cap. 3.  China, the mother strangles her child, if she be not able to bring it up, and had rather loose it, then cell it, or have it endure such misery as poor men do; 
t Vel bonorum desperatione, vel malorum perpessione fracti & fatigati plures violentas manus sibi inferunt.  many make away themselves. Apitius the Roman, when he cast up his accounts, and found but 100000 Crowns left, murdered himself for fear he should be famished to death. P. Forestus in his medicinal observations, hath two memorable examples, of two brothers of Louvain, that being destitute of means, become both melancholy, and in a discontented humour massacred themselves. Another of a merchant, learned, wise otherwise and discreet, that out of a deep apprehension he had of a loss at Seas, would not be persuaded but as 
u Hor.  Ventidius in the Poet, he should die a beggar. In a word this much I may conclude of poor men, that though they have good 
x Ingenio poteram superas velitaire per árces, ut me plura levat sic grave mergit onus. Alciat.  parts, they cannot show them, or make use of them: haud facilè emergunt, quorum virtutibus obstat res angusta domi: the wisdom of the poor is despised, and his words are not heard. Eccles 9.16. 
y Ter.  amittunt consilium in re, as Gnatho said. 
z Hor. Sat. 3. lib. 1.  Sapiens crepidas sibi nunquam nec soleas fecit, a wise man never cobbled shoes, as he said of old, but how doth he prove it? I am sure we found it otherwise in our days, 
a Petronius.  pruinosis horret facundia pannis. 
b Herodotus vitae eius Scaliger in Poet. potentiorum aedes ostiatim adiens aliquid accipiebat canens carmina sua concomitante eum puerorum choro.  Homer himself must beg if he want means, and as by report he sometimes did go from door to door, and sing ballads, with a company of boys about him. This common misery of theirs must needs distracted them, make them discontent and melancholy, as commonly they are, wayward, still murmuring and repining, ob inopiam morosi sunt, quibus est malè, as Plutarch quotes out of Euripides, & that comical Poet well seconds. 

c Ter. Act. 4. Scen. 3. Adelph. Hegio.  Omnes quibus res sint miniss secundae nescio quomodo  
Suspitiosi, ad contumeliam omnia accipiunt magis,  
Propter suam impotentiam se credunt negligi.  if they be in adversity, they are more suspicious and apt to mistake, they think themselves scorned by reason of their misery: And therefore many generous spirits in such cases, withdraw themselves from all company. And it is not without cause, for we see men commonly respected to their means, and vilified if they be in bad clotheses. 
d Plutarch vita cius.  Philopoemenus the orator was set to cut wood, because he was so homely attired. 
e Vita Ter.  Terentius was set at lower end of Cecilius table, because of his homely outside. And 
f Gomesius lib. 3 cap. 21. the sale.  Dantes that famous Italian Poet, because his clotheses were but mean, could not be admitted to sit down at a Feast. Gnatho scorned his old familiar friend, because of his apparel. 
g Ter. Eunuch. Act. 2. Scen. 2.  Hominem video pannis, annisque obsitum, hic ego illum contempsipraeme; 
h He that hath ●● per annum coming in more than others, scorns him that hath less, and is a better man. Pro. 30.8. sc. 1.  and 'tis the common fashion of the world. That such men as are poor, may justly be discontent, melancholy, and complain of their present misery, and all may pray with 
i Prou. 30.8.  Solomon, Give me OH Lord neither riches nor poverty, feed me with food convenient for me.   

SUBSECT. 7. An heap of other Accidents causing melancholy. Death of friends, losses &c.  
IN this Labyrinth of Accidental causes, the farther I wander, the more intricate I found the passage, multae ambages, & new causes, as so many by-paths, offer themselves to be discussed. To search out all, were an Herculean work, and fit for Theseus. I will follow mine intended thread, & point at only some few of the chiefest. Among which, loss and death of friends may challenge a first place, multi tristantur, 
Death of friends.  as 
† 3. de Animâ cap. de maerore.  Viuès well observes, post delicias, convivia, dies festos, many are melancholy after some feast, holiday, merry meeting, or some pleasing sport, some at the departure of friends only, whom they shall shortly see again, weep and howl, & look after them as a cow allows after her calf, or a child takes on that goes to school after holidays. Montanus' consil. 232. make mention of a country woman, that parting with her friends and native place, become grievously melancholy for many years; and Trallianus of another so caused for the absence of her husband. If parting of friends alone can work such violent effects, what shall death do, when they must eternally be separated, never here to meet again? This is so grievous a torment for the time, that it takes away all appetite, desire of life, and extinguisheth all delights, it causeth deep sighs and groans, tears, exclamations, howling, roaring, and many bitter pangs, and by frequent meditation extends so far sometimes, 
k Patres mortu●os coram astantes & filios &c. Marcellus Donatus.  that they think they see their dead friends continually in their eyes, obuersantes imagines, as Conciliator confessed he saw his mother's ghost presenting her self still before him. They that are most stayed and patiented, are so furiously carried headlong by this passion of sorrow in this case, that brave discreet men many times forget themselves, and weep like children, many months together, as Rachel did, and will not be comforted. How doth 
l Praefat. lib. 6.  Quintilian complain for the loss of his son, to despair almost: and Cardan lament his only child, in his book de libris proprijs, & elsewhere in many other of his tracts. Alexander, a man of a most invincible courage, after Ephestions death, as Curtius relates, triduum iacuit ad moriendum obstinatus, lay three days together upon the ground, obstinate to dye with him, and would neither eat nor drink, nor sleep: so did Adrian the Emperor bewail his Antinous, Hercules Hylas, Orpheus Eurydice, David Absalon, Austin his mother Monica, Niobe her children, in so much, that the 
m Ovid. Met.  Poets feigned her to be turned into a stone, as being stupefied through the extremity of grief. 
n Plut. vita eius.  Aegeus signo lugubri filij consternatus, in mare se praecipiten dedit, impatient of sorrow for his son's death, drowned himself. Our late Physicians are full of such examples. Montanus' consil. 242. 
o Nobilis matrona melancholica ob mortem mariti.  had a patiented troubled with this infirmity by reason of her husband's death many years together, & Trincaevelius lib. 1. cap. 14. had such another, almost in despair after his mother's departure, ut se fermè praecipitem daret; and ready through distraction to make away himself: and in his 15 counsel, tells a story of one, that was 50 years of age, that grew desperate upon his mother's death, and cured by Falopius, 
p Ex matris obitu in desperationem incidit.  fell many years after into a relapse, by the sudden death of a daughter which he had, and could never after be recovered. The fury of this passion is so violent sometimes, that it daunts whole kingdoms and cities. Vespasians death was pitifully lamented all over the Roman Empire, totus orbis lugebat, saith Aurelius Victor. Alexander commanded the battlements of houses to be pulled down, mules & horses to have their manes shorn off, and many common soldiers to be slain, to accompany his dear Ephestions death, which is now practised amongst the Tartars, that when 
q Mathias à Michou. Bolerus Amphitbeat.  a great Cham dieth, 10 or 12 thousand must be slain, and amongst those 
r Lo. Vertomanus. M. ●olus Venetus.  pagan Indians their wives and servants voluntary die with them. Leo Decimus was so much bewailed in Rome, after his departure that as jonius gives out, 
s Vita eius.  publica hilaritas & all good fellowship, and peace, and mirth, and plenty died with him when Augustus Caesar died, saith Paterculus orbis ruinam timueramus we were all afraid, as if heaven had fallen upon our heads. 
t Lib. 5. de ass.  Budaeus records, how that at jews the 12. death tam subita mutatio, ut qui priùs digito coelum attingere videbantur, nunc humi derepente serpere, sideratos esse diceres: they that were erst in heaven, upon a sudden, as if they had been planet strooken, lay grovelling on the ground. How were we affected here in England for our Titus, delitiae humani generis, Prince Henry's immature death, as if all our lives had exhaled with his? In a word as he 
u Mat. Paris.  saith of Edward the first, at the news of Edward of Caernarvan his son's birth, immortalitèr gavisus, he was immortally glad; may we say on the contrary of friends deaths, immortalitèr gementes, we are many of us as so many turtles, eternally dejected with it.  
There is another sorrow which ariseth from the loss of Temporal goods and fortunes, which equally afflicteth, 
Lo●●e of goods  and may go hand in hand with the precedent: loss of time, loss of honour, office, of good name, of labour, frustrate hopes, may much torment, but in my judgement there is no torture like unto this, or that sooner procureth this malady and mischief. 
x Invenalis.  Ploratur lachrymis amissa pecunia veris: it wrings true tears from our eyes, and many sighs and sorrow from our hearts, and often causeth habitual melancholy itself. Guianerius' tract. 15.5, repeats this for an especial cause: 
y Multi qui res amatas perdiderant, ut filios opes non ●erantess recuperare pròpter assiduam talium considerationem melancholici fiunt ut ipse vidi.  Loss of friends, and loss of goods, makes many men melancholy, as I have often seen by continual meditation of such things. The same causes Arnoldus Villanovanus inculcates Breviar. lib. 1. cap. 18. ex r●rum amissione, damno, amicorum morte &c. many men are affected like 
z Staniburfius Hib. Hist.  Irishmenin this behalf, that if they have a good skimiter, had rather have a blow on their arm, than their weapon hurt, they had rather lose their lives, than their goods: and the grief that cometh hence continueth long, saith 
z Cap 3 melancholia frequenter venit ob iacturam pesuniae victoriae repulfan morte liberorum, quibus longo post tempore animus torquetur, & à dispositione fit habitus.  Plater, and out of many dispositions, procureth an habit. 
a Consil. 26.  Montanus and Frisemelica cured a young man of 22 years of age, that so become melancholy ob amissam pecuniam, for a sum of money which he had unhappily lost. Scenkius hath such another story, of one that become melancholy because he had overshot himself, and spent his stock in unnecessary buildings. 
b Nubrigenfis.  Roger that rich Bishop of Salisbury, exutus opibus & castris à rege Stephano, spoiled of his goods and Manors by King Stephen; vi doloris absorptus, atque in amentiam versus, indecentia fecit, through grief ran mad, and spoke and did he knew not what. Terence the Poet drowned himself for the loss of some of his Comedies which suffered shipwreck. When a poor man hath made many hungry meals, got together a small sum which he loseth in an instant; a Scholar spent many an hours study to no purpose, and his labours lost &c. how should it otherwise be? I may conclude with Gregory, temporalium amor quantum afficit, cum haret possessio, tantum quum subtrahitur, urit dolour; riches do not so much exhilerate us with their possession, as they torment us with their loss.  
Next to Sorrow still I may annex such accidents as procure Fear, as besides those Terrors which I have 
c Sec 2. Mem. 4. Subsec. 3. Fears from ominous accidents, destinies foretold.  before touched, and many other fears (for they are infinite) there is a Fear which is commonly caused by prodigies and dismal accidents, which much trouble many of us. As if a Hare cross the way at our going forth, or a Mouse gnaw our clotheses: If they bleed three drops at nose, the Salt fall towards them, a black spot appear in their nails &c. with many such, which Delrio To, 2 lib. 3. sec. 4. Austin Niphus in his book de Augurijs. Polidore Virg. lib. 3. de Prodigijs. Sarisburiensis Policrat. lib. 1. cap. 13. discuss at large, they are so much affected, that with very strength of Imagination and Fear, and the devil's craft, they pull those 
d Accersunt sibi 〈◊〉.  misfortunes they suspect upon their own heads, and that which they fear shall come upon them, as Solomon foretelleth, Pro. 10.24. and isaiah denounceth 66.4. which if they could neglect and contemn, would not come to pass. Eorum vires nostrâ resident opinion, 
e Si non observemus, nihil valent. Polidor.  ut morbi gravitas aegrotantium cogitation, they are intended & remitted as our opinion is fixed more or less. N.N. dat poenas saith 
f Consil. 26 lib. 2  Crato of such a one, utinam non attraheret: he is punished, & is the cause of it 
g Harm watch harm catch.  himself. As much we may say of them that are troubled with their fortunes or ill destinies foretold, multos angit praescientia malorum. The foreknowledge of what shall come to pass crucifies many men, foretold by Astrologers or Wizards, be it ill accident or death itself. Severus, Adrian, Domitian, can testify as much, of whose fear and suspicion Sueton, Herodian, and the rest of those writers tell strange stories in this behalf. 
h Invenis sollicitus de futuris frustra, factus melancholicus.  Montanus Consil. 31. hath one example of a young man exceeding melancholy upon this occasion. Metus futurorum maximè torquet Sinas, as 
i Expedit in Sinas lib. 1. cap. 3.  Matthew Riccius the jesuite informeth us in his Commentaries of those countries, of all nations they are most superstitious, and much tormented in this kind; and attribute so much to their divinators, ut ipse metus fidem faciat, that fear itself and conceit 'cause it to 
k Timendo praeoccupat quod vitat ultro, provocatque quod fugit, gaudetque maeren● & lubens miser fuit. Heinsius Austriaco. Unfortunate marriage.  fall out: If he foretell such a day that very time they will be sick, vimetus afflicti in aegritudinem cadunt, and many times die as it is foretold. A true saying, Timor mortis morte peior, the fear of death is worse than death itself, and the memory of it to some rich men is a bitter as gall, Ecclus. 41.1 a worse plague cannot happen to a man, then to be so troubled in his mind. Among these irksome Accidents unfortunate marriages may be ranked, a condition of life appointed by God himself in Paradise, an honourable and happy estate, & as great a felicity as can befall a man in this world, 
l A virtuous woman is the crown of her husband. Pro. 12.4 but she &c.  if the parties can agreed as they aught, & live as 
m Lib. 17. epist. 105.  Seneca lived with his Paulina: but if they be unequally matched or cannot agreed, a greater misery cannot be expected, to have a scold, a slut, a harlot, a fool, a ●ury, or a fiend, there can be no greater plague Eccl. 26.14. He that hath her is as if he held a Scorpion. & 26.25. a wicked wife makes a sorry countenance, an heavy heart, & he had rather devil with a lion then keep house with such a wife Her 
n Titionatur, candelabratur, &c.  properties jovianus Pontanus hath described at large, Ant. dial. Tom. 2. under the name of Euphorbia. Or if they be not equal in years. Cicilius in Agellius lib. 7. cap. 23. complains much of an old wife, dum eius mortem inhio, egomet mortuus vivo inter vivos, whilst I gape after her death, I live a dead man amongst the living. The same inconvenience befalls women. 
o Hiegans virgo invita cuidam è nostratibus nupsit &c.  A young Gentlewoman in Basil was married, saith Faelix Plater observat. lib. 1. to an ancient man against her will, whom she could not affect, she was continually melancholy, and pined away for grief, and though her husband did all he could possibly to give her content, in a discontented humour at length she hanged herself. Many other stories he relates in this kind. 
p Duxi uxorem quam ibi miseri● non vidinati filij alia curae. Ter. Act. 5. Scen. 4. Demea Adelp.  Thus men are plagued with women, they again with men, when they are of divers humours and conditions, he a spendthrift, and she sparing, one honest, the other dishonest, &c. Parents many times disquiet their children, and they their parents. 
q Pro.  A foolish son is an heaviness to his mother. Iniusta novercae: A stepmother often vexeth a whole family, which made Cato's son expostulate with his father, why he should offer to marry his client Solinius daughter, a young wench. Cuius causâ novercam induceret, what offence had he done that he should marry again? Unkind, unnatural friends, Evil neighbours, bad servants, debts and debits, suretyship the bane of many families, Sponde praesto noxa est, he shall be sore vexed that is surety for a stranger. Pro. 11, 15. and he that hateth suretyship is sure. Contention, brawling, lawsuits, falling out of neighbours and friends, discordia demens, Virg. Aen. 6. are equal to the first, grieve many a man and vex his soul. Nihil sane miserabilius eorum mentibus, as 
r De increm. vib. lib. 3. cap. 3. tanquam diro mucrone confossi his nulla requies nulla delectatio, sollicitudo, gemit●s, furor, desperatio, timor tanquam ad perpetuam aerumnaus infaeliciter rapti.  Boter holds, nothing so miserable as such men, full of cares, griefs, anxieties, as if they were stabbed with a sharp sword, fear, suspicion, desperation, sorrow, care grief, are the ordinary companions of such men. Our Welshmen are noted by some of their 
s Humfredus Lluid epist ad Abrahamum Ortelium. Litibus & controversiis usque ad omnium bonorum consumptionem contendunt.  own country men to consume one another in this kind, but whosoever they are that use it, these are their ordinary symptones, especially if they be convict or overcome, 
t Spretaeque iniuria formae.  cast in a suit. Aerius put by a Bishopric by Eustachius turned heretic, and lived after discontented all his life. 
u Quaeque repulsa gravis  Every Repulse, heu quantâ de spe decidi. Disgrace, Infamy, will almost effect as much, and that a long time after. Hipponax a Satirical Poet, so vilified & lashed two Painters in his iambics, ut ambo laqueo se suffocarent, 
x Lib. 36. cap. 5.  Pliny saith, both hanged themselves. All oppositions, dangers, perplexities, discontents, 
z Nihil aequè amarum, quam diu pendere: quide aequiore animo serunt praecidi spem suam quam trahi. Seneca cap. 3. lib. 2. de Den. Virg. Plater observat. lib. 1.  to live in any suspense are of the same nature, potes hoc sub casu ducere somnos? Who can be secure in such cases? Unkind speeches trouble many. A Glasse-mans' wife in Basil become melancholy because her husband said he would marry again if she died. No cut to unkindness, as the saying is, a frown, or a hard speech or bad look, especially to courtiers, or such as attend upon great persons is present death, Ingenium vultu statque caditque tuo, they ebb & flow with their master's favours. Some persons are at their wits ends, if by chance they overshoot themselues in their ordinary speeches, or actions, which may after turn to their disgrace, or have any secret disclosed. Ronseus epist. miscel. 3. reports of a gentlewoman 25 years old, that falling fowl with one of her Gossips, was upbraided with a secret infirmity (no matter what) in public, and so much grieved with it, that she did thereupon solitudines quaerere, omnes ab se ablegare, ac tandem in gravissimam incidens melancholiam contabescere, forsake all company and in a melancholy humour pine away. Others are as much tortured to see themselves rejected contemned, scorned, disabled, or 
a Turpe relinqu● est. Hor.  left behind their fellows. Lucian brings in a Philosopher in his Lapith. connivio, much discontented that he was not invited amongst the rest. Praetextatus a robed Gentleman in Plutarch would not sit down at a feast because he might not sit highest, but went his ways all in a chase. We see the common quarrellings that are ordinary amongst us for taking of the wall, precedency and the like, which though they be toys in themselves, and things of no moment, yet they 'cause much hartburning amongst us. Nothing pierceth deeper than a contempt or disgrace, 
b Scimus enim generosas naturas nulla re citius moveri aut gravius affici, quam contemptu ac despicientiâ.  especially if they be generous spirits, scarce any thing affects then more, then to be despised or vilified, Crato consil. 16. lib. 2. exemplifies it, and common experience confirms it. Of the same nature is oppression, Eccles. 7.7. surely oppression makes a man mad. Banishment a great misery as Tyrteus describes it, in an Epigram of his. 
Nam miserum est patriâ amissâ laribusque vagari,  
Mendicum & timidâ voce rogare cibos,  
Omnibus invisus, quocunque accesserit exul  
Semper erit, semper spretus egensque iacet. &c.  
A miserable thing 'tis so to wander,  
And like a beggar for to whine at door,  
Contemned of all the world an exile is,  
Hated, rejected, needy still, and poor.  Polynices in his conference with jocasta in 
c In Phaeniss.  Euripides reckons up five miseries of a banished man, the lest of which alone were enough to deject some pusillanimous creatures. Oftentimes a too great feeling of our own infirmities or imperfections of body or mind, will rivel us up, as if we be visited with some loathsome disease, offensive to others, or troublesome to ourselves, as a stinking breath, deformity of our limbs, crookedness, loss of an eye, leg, hand, paleness, leanness, redness, baldness, loss of hair, or want &c. hic ubi fluere caepit, diros ictus cordi infert, saith 
d In laudem calvit.  Sinesius, he himself troubled not a little ob comae defectum, the loss of hair alone, strikes a cruel stroke to the heart. Acco an old woman, seeing by chance her face in a true glass: (for she usedfalse flattering glasses belike at other times, as most gentlewomen do) animi dolore in insaniam delapsa est, Caelius Rhodiginus lib. 17. cap. 2. 
e Ovid.  Brotheus the son of Vulcan, because he was ridiculous for his imperfections, fling himself into the fire. Some are fair, but barren, and that gauls them. Hanna wept and did not eat, and was troubled in spirit, and all for her barrenness. 1. Sam. 1. and Gen. 30, Rachel said, in the anguish of her soul, give me a child, or I shall die; another hath too many, one was never married, and that's his hell, another is, and that's his plague. Some are troubled in that they are obscure, other by being traduced, slandered: no tidings troubles one, ill reports and rumours, and bad tidings or news, hard hap, ill success, va●n hopes another: one is too eminent, another is too base borne, and that alone tortures him as much as the rest: one is out of action, employment, another overcome and tormented with worldly cares, and onerous business. But what 
f Non mihi si centum lingue sint or●que centum Omnia causar●m percurrere nomina possem.  tongue can suffice to speak of all.  
Many men catch this malady by eating certain meats at unawares, as henbane, nightshade, cicuta, mandrakes &c. by philters, wand'ring in the Sun, biting of a mad dog, a blow on the head, stinging with that kind of spider called Tarantula; an ordinary thing, if we believe Sckenkius lib. 7. de venenis, In Calabria and Apulia in Italy. Cardan subtle. lib. 9 Scaliger exercitat. 185. Their symptoms are merrily described by jovianus Pontanus. Ant. dial. how they dance altogether, 
h Quae gestatae infaelicem & tristem reddunt, curas augent, corpus siccant, somnii minuunt.  and are cured by Music. 
g Lib de gemmis  Cardan speaks of certain stones, if they be carried about one, which will 'cause melancholy & madness, he calls them unhappy, as an Adamant, Selenites &c. which dry up the body, increase cares, diminish sleep. Cresias in Persicis makes mention of a Well in those parts, of which if any man drink, 
i Ad unum diem ment alienatus.  he is mad for 24. hours: but these relations are common in all writers. 

k Invenal Sat. 3  His alias poteram & plures subnectere causas,  
Sed iumenta vocant, & Sol inclinat, eundum est.  
Many such causes, much more could I say,  
But that for provender my cattles stay:  
The Sun declines, and I must needs away.  These causes if they be considered and come alone, I do easily yield, can do little of themselves, or seldom, or apart, though many times they are all sufficient every one, yet if they do concur, as oftentimes they do, vis unita fortior: Et quae non obsunt singula, multa nocent●punc ●punc; they may batter a strong constitution; & as 
l Intus bestir minutae m●ltaes necant. num●uid minuti●sima sunt grana a●enae? s●d si arena ●●plius in navom m●tatur, mergit illam: quam minu●● gullae 〈…〉 namen 〈◊〉 st●man●, domus eijciva● timendae 〈◊〉 m●il●●●d●●s, si non mag●itudinis.  Austin said, many grains and small sands sink a ship, many small drops make a flood &c. often reiterated, many dispositions produce an habit.    

MEMB. 5.  

SUBSEC. 1 Continent, inward, antecedent, next causes, and how the body works on the mind.  
AS a purly hunter, I have hitherto beaten about the circuit of the forest of this Microcosm, & have followed only those outward adventitious causes; I will now break into the inner rooms, and rip up the antecedent immediate causes which are there to be found. For as the distraction of the mind, amongst other outward causes and perturbations, alters the temperature of the Body, so the distraction & distemperature of the Body, will 'cause a distemperature of the Soul, and 'tis hard to decide which of these two do more harm to the other. Plato, Cyprian, and some others, as I have formerly said, lay the greatest fault on the Soul, excusing the Body, others again accusing the Body, excuse the Soul, as a principal Agent. Their reasons are, because 
m Moors sequuntur temperaturan corporis.  the manners do follow the Temperature of the Body, as Galen proves in his book of that subject, Prospero Calenius de Atrâ bile, jason Pratensis cap. de Maniâ, Lemnius lib. 4. cap. 16. and many others. And that which Gualther hath commented hom. 10. in epist. johannis is most true, concupiscence and original sin, inclinations, and bad humours are 
n Scintillae latent in corpore.  radical in every one of us, and 'cause these perturbations, affections, and several distempers, offering many time's violence unto the Soul. Every man is tempted by his own concupiscence, james 1.14. and the spirit is willing, but the flesh is weak, and rebelleth against the spirit, as our 
o Gal. 5.  Apostle teacheth us: that me thinks the Soul hath the better plea against the body, which so forcibly inclines us, that we cannot resist, Nec nos obniti contra, nec tendere tantum Sufficimus. How the Body being material, worketh upon the immaterial Soul, by mediation of humours & spirits, which participate of both, ill disposed organs, Cornelius Agrippa hath discoursed lib. 1. de occult. Philos. cap. 63.64.65. Levinus Lemnius lib. 1. de occult. nat. mir. cap. 12. & 16. & 21. institut. ad oped. vit. Perkins lib. 1. Cases of Con. cap. 12. T. Bright cap. 10 11, 12, in his Treatise of Melancholy. For as 
p Sicut ex animi affectionibus corpus languescit, sic ex corporis vitijs, & morborum plerisque●ruciatibus, animam videmus hebetari. Galenus.  anger, fear, sorrow, obtrectation, emulation &c. si mentis intimos recessus occupârint, saith 
q Lib. 1. cap. 16.  Lemnius, corpori quoque infesta sunt, & ille teterrimos morbos inferunt, cause grievous diseases in the Body, so bodily diseases affect the Soul by consent. Now the chiefest causes proceed from the 
r Corporis it●dem morbi animam per consensum à lege consortii afficiunt, & quanquam obiecta multos motus turbulentos in homine concitent, praecipua tamen causae in cord & humoribus, spiritibusque consistit &c.  Heart, humours, spirits: as they are purer, or impurer, so is the Mind, and equally suffers, as a lute out of rune, if one string, or one organ be distempered, all the rest miscarry, corpus onustum externis vitijs, animum quoque praegravat una: The Body is domicilium animae, her house, abode and stay, and as a torch, gives a better light, and a sweeter smell, according to the matter he is made of, so doth our Soul perform all her actions, better or worse, as her organs are disposed; or as wine savours of the cask where it is kept, the Soul receives a Tincture from the Body, through which it works. We see this in old men, children, Europeans, Asians, hot and cold Climes; Sanguine are merry, Melancholy sad, Phlegmatic dull, by reason of abundance of such humours, and they cannot resist such passions as are infflicted by them. For in this infirmity of humane nature, as Melancthon declares, 
s Hor.  the Understanding is so tied to, and captivated by his inferior senses, that without their help he cannot exercise his functions, and the Will being weakened, hath but a small power to restrain those outward parts, but suffers herself to be overruled by them; that I must needs conclude with Lemnius, spiritus & humores maximum nocumentum obtinent, spirits and humours do most harm in 
s Humores pr●vi mentem obnubilant.  troubling the Soul. How should a man choose but be choleric and angry, that hath his body so clogged with abundance of gross humours? or melancholy, that is so inwardly disposed? Thence comes then this malady, Madness, Apoplexyes, Lethargies &c. it may not be denied.  
Now this Body of ours is most part distempered by some precedent diseases, which molest his inward organs and instruments, and so per consequens causeth Melancholy, according to the consent of the most approved Physicians. 
t Hic humour vel à partis intemperie generatur, vel relinquitur post inflammatisnes, vel crassior invenis conclusus, vel torpidus malignam qualitatê contrabit.  This humour (as Avicenna lib. 3. Fen. 1. Tract. 4. cap. 18. Arnoldus breviar lib. 1. cap. 18. jacchinus comment. in 9 Rhasis cap. 15. Montaltus cap. 10. Nicholas Piso cap. de Melan. &c. suppose) is begotten by the distemperature of some inward part, innate, or left after some inflammations, or else included in the blood after an 
u Saepè constat in febre hominem melancholicum, vel post febrem reddi aut alium morbum. Calida intemperies innata, vel à febre contracta.  ague, or some other malignant disease. This opinion of theirs concurres with that of Galen lib. 3. cap. 6. de locis affect. Guianerius gives an instance in one so caused by a quartan ague, and Montanus consil. 32. in a young man of 28 years of age, so distempered after a quartan, which had molested him 5 years together. Hildisheim spicel. 2. de Maniâ, relates of a Dutch Baron, grievously tormented with melancholy after a long 
x Rarò quis diuturno morbo laborat qui non sit melancholicus. Mercurialis de affect. capitis lib. 1. cap. 10 de mel.  ague, Galen lib. de atrâ bile cap. 4. puts the plague a cause. Botaldus in his book de lieu vener. cap. 2. the French pox for a cause: others Frenzy, Epilepsy, Apoplexy, because those diseases do often degenerate into this. Of suppression of haemrods, haemorrogia, or bleeding at nose, menstruous retentions, or any other evacuation stopped, I have already spoken. Only this I will add, that such melancholy as shall be caused by such infirmities, deserves to be pitied of all men, and to be respected with a more tender compassion, according to Laurentius, as coming from a more inevitable cause.   

SUBSECT. 2. Distemperature of particular parts.  
THere is almost no part of the Body, which being distempered, doth not 'cause this Malady, as the Brain and his parts, Hart, Liver, Spleen, Stomach, Matrix or Womb, Pylorus, Mirache, Mesentery, Hypocondries, Meseriack veins, and in a word, saith 
y Ad nonum lib. Rhasis ad Almansor cap. 16. Vniversalites à quacunque parte potest fieri melancholicus. Vel quia aduritur, vel quia non expellit superfluitatem excrementi.  Arculanus, there is no part which causeth not melancholy, either because it is adust, or doth not expel the superfluity of the nutriment, Savanarola Pract. maior. rubric. 11. Tract. 6. cap. 1. is of the same opinion, that melancholy is engendered in each particular part, and 
z A Liene, iccinore, utero, & alijs partibus oritur.  Crato in consil. 17. lib. 2. Gordonius, who is instár omnium, lib. med partic. 2. cap. 19 confirms as much, putting the 
a Materia melanchol ae aliquando in cerebro, aliquar do ●s cord, in s●omacho, hepate, ab bypocondrijs, myrache, spleen, cum ibi remanet, humour melancholicus.  matter of melancholy, sometimes in the Stomach, Liver, Heart, Braine, Spleen, Mirach, Hypocondries, when as the melancholy humour resides there, or the Liver is not well cleansed from Melancholy blood.  
The Brain is a familiar and frequent cause, too hot, or to cold, 
b Ex sanguine adus●o, intra vel extra caput.  through adust blood so caused, as Mercurialis will have it, within or without the head, the brain itself being distempered. Those are most apt to this disease, 
c Qui calidum cor habent, cerebrum bumidum, facilè melancholici.  that have a hot Heart, and moist Brain, which Montaltus cap. 11. de Mel. approves out of Haliabbas, Rhasis, and Avicenna. Mercurialis consil. 11. assigns the coldness of the Brain a cause, and Salustius Salvianus med. lect. lib. 2. cap, 1. will have it 
d Sequitur mélancholia malam intemperiem. frigidam & siccam ipsius cerebri.  arise from a cold and dry distemperature of the Brain. Piso, Benedictus, Victorius Faventinus, will have it proceed from a 
e Saepè fit ex callidiore cerebro, aut corpore colligente melancholiam. Piso.  hot distemperature of the Brain; and 
f Vel per propriam affectioné, vel per consensum, cum vapores exhalant in cerebrum. Montaltus cap. 14.  Montaltus cap. 10. from the Brains heat, scorching the blood. The Brain is still distempered by himself, or by consent: by himself or his proper affection, as Faventinus calls it, 
g Aut ibigignitur melancholicus fumus, aut ali●●de vebitur, alterando animales facultates.  or by vapours which arise from the other parts, and fume up into the head, altering the animal faculties.  
Hildesheim spicel. ●. de Maniâ, will have it caused from a 
h Ab intemperie cordis, modo calidiore, modo f●r●idiore.  distemperature of the heart, sometimes hot, sometimes cold. A hot Liver, and a cold Stomach, are put for usual causes of melancholy, or overmoist Stomach, and a cold belly. Mercurialis consil. 11. & consil. 6. consil. 86 assigns a hot Liver, and cold Stomach for ordinary causes. 
i Epist. 209. Scoltzij.  Monavius in an epistle of his to Crato in Scoltzius, is of opinion, that Hypochondriacal Melancholy may proceed from a cold Liver, the question is there discussed. Most agreed that a hot Liver is in fault, 
k Officina humorum hepar concurrit &c.  the Liver is the shop of humours, and especially causeth melancholy by his hot and dry distemperature. 
l Ventriculus & venae meseriacae concurrunt, quod hae parts obstructae sunt, &c.  The Stomach, and Meseriacke veins do often concur, by reason of their obstructions, and thence their heat cannot be avoided, & many times the matter is so adust, and inflamed in these parts, that it degenerates into Hypochondriacal melancholy. Guianerius cap. 2. Tract. 15. will have the Meseriacke veins a sufficient 
m Perseus sanguinem adurentes.  cause alone. The Spleen concurres to this malady, by all their consents, and suppression of Haemrods', dum non expurgat altera causa lien, saith Montaltus, if it be 
n Lain frigidus & siccus cap. 13.  too cold and dry, and do not purge the other parts as he aught. Consil. 23. Montanus puts the 
o Splen obstructus.  spleen stopped for a great cause. 
p De art med. lib. 3, cap. 24.  Christophorus à Vega reports of his knowledge, that he hath known melancholy caused from putrified blood in those Seed veins and womb. 
q A sanguivis putredine in vasis seminarijs & utero, & quandoque à spermate d●u reten●o, vel sanguine menstruo in melancholiam verso per pu●●efactionem, vel adust●onem.  Arculanus from that menstruous blood turned into melancholy, and seed too long detained, (as I have already declared) by putrefaction or adustion.  
The Misenterium, or Midriff, Diaphragma is a cause, which the 
r Magirus.  Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: because by his inflammation, the mind is much troubled with convulsions and dotage. All these most part offend by inflammation, corrupting humours and spirits, in this nonnaturall melancholy: for from these are engendered fuliginous and black spirits. And for that reason 
s E●go efficiens ●●●sa melancholy est calida & sicca intemperies, non frigida & sicca quod multi opinati sunt ●oritur enim à calore cerebri 〈◊〉 sanguine &c. ●um quod aroma●a sanguinem incendant, solitude vigiliae febris precedens meditalio studium, & h●● omnia calefaciunt ergo ratum sit &c.  Montaltus cap. 10. de causis melan. will have the efficient cause of melancholy to be hot and dry, not a cold & dry distemperature, as some hold, from the heat of the Brain, roasting the blood, and immoderate heat of the liver and bowels, and inflammation of the Pylorus. And so much the rather, because that as Galen holds all spices inflame the blood, solitariness, waking, agues, study, meditation, all which heat; and therefore he concludes that this distemperature causing melancholy, is not cold and dry, but hot and dry. But of this I have sufficiently treated in the matter of Melancholy, and hold that this may be true in nonnaturall Melancholy, which produceth madness, but not in that natural, which is more cold, and being immoderate, produceth a more gentle dotage. 
t Cap. 13. de melanch.  Which opinion Geraldus de Solo maintains in his Comment upon Rhasis.   

SUBSEC. 3 Causes of head Melancholy.  
AFter a tedious discourse of the general causes of Melancholy, I am now returned at last to treat in brief of the three particular Species, and such causes as properly appertain unto them. And although these causes promiscuously concur to each and every particular kind, and commonly produce their effects in that part which is most weak, ill disposed, and least able to resist, and so 'cause all three species; yet many of them are proper to some one kind, and seldom found in the rest. As for example, Head melancholy is commonly caused by a cold or hot distemperature of the Brain, Laurentius cap. 5. de melan. Sallust. Salvianus before mentioned lib. 2. cap. 1. de re med. will have it proceed from cold: but that I take of natural melancholy, and such as are fools & dote; for as Galen writes lib. 4. de pulls. 8. and Avicenna, 
u A fatuitate inseparabilis cerebri frigiditas.  a cold and moist Brain is an unseparable companion of folly. But this adventitious melancholy which is here meant, is caused of an hot and dry distemperature, as 
x Ab interno calore assatur.  Damascen the Arabian, lib. 3. cap. 22. thinks, and most writers. Altomarus and Piso call it 
y Intemperies innata exurens, slavam bilem ac sanguinem in melancholiam convertens.  an innate burning untemperateness, turning blood and choler into melancholy. Both these opinions may stand good, as Bruel maintains, and Capivaccius, si cerebrum sit calidius, 
z Si cerebrum sit calidius, fiet spiritus animalis calidior, & delirium maniacum si frigidior fire fatuitas.  if the Brain be hot, the animal spirits will be hot, and thence comes madness: if cold, folly. David Crusius Theatro morb. Hermit. lib. 2. cap. 6. de atrâ bile, grants melancholy to be a disease of an inflamed Brain, but cold, notwithstanding of itself: calida per accidens, frigida per se, hot by accident only. I am of Capivaccius mind for my part. Now this humour according to Salvianus, is sometime in the substance of the Brain, sometimes contained in the Membranes and tunicles that cover the Brain, sometimes in the passages of the Ventricles of the Brain, or veins of those Ventricles. It follows many time's 
a Melancholia capitis accedit post phrenesim aut longam moram sub sole, aut percussionem in capite. cap. 23. lib. 1.  Frenzy, long diseases, agues, long abode in hot places, or under the Sun, a blow on the head, as Rhasis informeth us: Piso adds solitariness, waking, inflammations of the head, proceeding most part 
b Qui bibit vina potentia, & saepè sunt sub sole.  from much use of spices, hot wines, hot meats; all which Montanus reckons up consil. 22. for a Melancholy jew; and Hernius repeats cap. 12. de Maniâ, hot baths, garlic, onions, saith Guianerius, bad air, corrupt, much 
c Curae validae largioris vini & aromatum usus.  waking &c. retention of seed, or abundance, stopping of haemorrogia, the Midriff misaffected; and according to Trallianus l. 1.16. immoderate cares, troubles, griefs, discontent, study, meditation, and in a word, the abuse of all those 6. nonnaturall things. Hercules de Saxoniâ cap. 16. lib, 1. will have it caused from a 
d A Cauterio & ulcere exsiccato.  cautery, or boil dried up, or any issue. Amatus Lusitanus cent. 2. curâ 67. gives instance in a fellow that had a boil in his arm, and 
e Ab ulcere curato incidit in insaniam, aperto vulnese curatur.  after that was cured, ran mad, and when the wound was open, he was cured again. Trincavelius' consil. 13. lib. 1. hath an example of a melancholy man so caused by overmuch continuance in the sun, frequent use of Venery, and immoderate exercise. And in his consil. 49. lib. 3. from an 
f Agalea nimis ca●●fa●●a.  headpiece overheated, which caused head melancholy. Prospero Calenius brings in Cardinal Caesius for a pattern of such as are so melancholy by long study: but examples are infinite.   

SUBSECT. 4. Causes of Hypochondriacal or windy Melancholy.  
IN repeating of these causes, I must crambě bis coctam opponere, say that again which I have formerly said, in applying them to their proper Species: of Hypochondriacal or flatuous melancholy, which the Arabians call Myrachiall, & is in my judgement the most grievous and frequent, though Bruel and Laurentius make it least dangerous, & not so hard to be known. His causes are inward or outward. Inward from divers parts or organs, as midriff, spleen, stomach, liver, pylorus, womb, diaphragma, meseriacke veins, stopping of Issues, &c. Montaltus, cap. 15. forth of Galen recites 
g Exuritur sanguis & venae obstruuntur quibus obstructis prohibetur transitus Chyliad iecur, corrumpitur & in rugitus & flatus vertitur.  heat and obstruction of those meseriack veins, as an immediate cause, by which means the passage of the Chylus to the liver is detained, stopped or corrupted, and turned into rumbling and wind. Montanus' consil. 233. hath an evident demonstration Trincavellius, lib. 1. cap. 12. and Plater obseruat, lib. 1. for a Doctor of the Law visited with this infirmity, from the said obstruction and heat of these Meseriacke veins, and bowels: quoniam inter ventriculum & iecur venae effervescunt. The veins are inflamed about the liver and stomach. Sometimes those other parts are together misaffected, and concur to the production of this malady. A hot liver and cold stomach or cold belly: look for instances in Hollerius, Victor Trincavelius, consil. 35. lib. 3. Hildesheim Spicel. 2. fol. 132. Solenander consil. 9 promise cive Lugdunensi, Montanus consil. 229. for the earl of Monfort in Germany. 1549. & Frisimelica in the 233. consultation of the said Montanus. I Caesar Claudinus gives instance of a cold stomach and overhote liver, almost in every consultation, consult. 89. for a certain Count, and consult. 106. for a Polonian Baron, by reason of heat the blood is inflamed, and gross vapours sent to the Hart and brain. Mercurialis subscribes to them, consil. 86. 
h Stomacho ●aeso robur corporis imminuitur & reliqua membra alimento orbata &c.  the stomach being misaffected, &c. which he calls king of the belly, because if he be distempered, all the rest suffer with him, as being deprived of their nutriment, or fed with bad nourishment, by means of which, come crudities, obstructions, wind, rumbling, griping, &c. Hercules de Saxoniâ besides heat, will have the weakness of the liver & his obstruction a cause, facultatem debilem iecinoris, which he 
i Cap. 12.  calls the mineral of melancholy. Laurentius assigns this reason, because the liver overhote draws the meat undigested out of the stomach, and burneth the humours. Montanus col. 244. proues that sometimes a cold liver may be a cause. Laurentius, cap. 12. and Trincavelius, lib. 12. consil. and Gualther Bruel seems to lay the greatest fault upon the Spleen, that doth not his duty in purging the liver as he aught, being to great or to little, in drawing too much blood sometimes to it, and not expelling it, as P. Cnemiandrus in a 
k Hildesheim.  consultation of his noted, tumorem lienis he names it, and the fountain of melancholy. Diocles supposed the ground of this kind of melancholy, to proceed from the inflammation of the pylorus, which is the neither mouth of the Ventricle. Others assign the Mesenterium or midriff distempered by heat, the womb misaffected, stopping of of hemrods, with many others. All which Laurentius, cap. 12. reduceth to three, Mesentery, liver and Spleen, from whence he denominates Hepaticke, Spleniticke, and Meseriacke Melancholy.  
Outward causes, are bad diet, care, griefs, discontents, & in a word all those 6. non-natural things, as Montanus found by his experience, consil. 244. Solenander consil, 9 for a citizen of Lions in France gives his reader to understand, that he knew this mischief procured by a medicine of Cantharideses, which an unskilful Physician gave unto his patient to drink ad venerem excitandam. But most commonly fear, grief, and some sudden commotion, or perturbation of the mind begins it, in such bodies especially as are ill disposed. Melancthon. tract. 14. cap. 2. de animâ, will have it as common to men, as the mother to women, upon some grievous trouble dislike, or discontent, Montanus consil. 22. pro delirante judaeo confirms it, 
l Habuit saena animi symptomata quae impediunt concoctionem, &c.  grievous symptoms of mind brought him to it. Randoletius relates of himself, that being one day very intent to writ out a Physicians notes, molested by an odd occasion, he fell into an hypochondriacal fit, to avoid which he drank the decoction of wormwood, & was freed. 
m Vsitatissimus morbus cum sit, utile est huius visceris accidentia considerare nec l●ve periculum huius causas morbi ignorantibus.  Melancthon, (being the disease is so troublesome and frequent) holds it a most necessary and profitable study, for every man to know the accidents of it, and a dangerous thing to be ignorant, and would therefore have most men, in some sort to understand the causes, symptoms and cures of it.   

SUBSEC. 5. Causes of melancholy from the whole Body.  
AS before, the cause of this kind of melancholy is inward or outward. Inward, 
n jecur aptum ad generandun ca lem humorem, splen natura imbecillior Piso. Altomarus. Guianerius.  when the liver is apt to engender such an humour, or the Spleen weak by nature and not able to discharge his office. A melancholy temperature, retention of haemrods, monthly issues, bleeding at nose, long diseases, agues, and all those six nonnaturall things. But especially 
o Melancholiam quae sit à redundantia humoris in toto corpore victus imprimis generat qui cum humorem parit.  bad diet as Piso thinks, as pulse, salt meat, shellfish, cheese black wine &c. Mercurialis out of Averro and Avicenna condemns all herbs. Galen. lib. 3. de loc. affec. cap. 7. especially cabbage. So likewise fear, sorrow, discontents, &c: but of these before.  
You have had at last the general and particular causes of melancholy: now go & brag of thy present happiness whosoever thou art, brag of thy temperature, and of thy good parts, insult, triumph, and boast? thou seest in what a brittle state thou art, how soon thou may'st be dejected, how many several ways, by bad diet, bad air, a small loss, a little sorrow, or discontent, an ague, &c: how many sudden accidents may procure thy ruin, what a small tenure of happiness thou hast in this life, how weak & silly a creature thou art. Humble thyself therefore under the mighty hand of God. 1. Pet. 5.6. know thyself, acknowledge thy present misery, & make right use of it, qui stat videat ne cadat. Thou dost now flourish & haste bona animi, corporis, & fortunae, goods of body, mind, and fortune, nescis quid serus secum vesper ferat, thou knowest notwhat storms & tempests the late evening may bring with it. Be not secure, be sober and watch, 
p Ausenius  fortunam reverenter habe, if fortunate and rich: if sick and poor, moderate thyself, I have said.     

SECT. 3.  

MEMB. 1.  

SUBSECT. 1. Symptoms or signs of melancholy in the body.  
Symptoms are either 
q Quaedam universalia particularia quaedam manifesta quaedam in corpore quaedam incogitatione & animo quaedam à stellis quaedam ab humoribus quae ut vinum corpus variè dispoxit, &c. Diversa phantasmata pro varietate causae externae internae  Universal or particular, saith Gordonius, lib. med. cap. 19, part. 2. to persons, to species, some signs are secret, some manifest, some in the Body, some in the mind, & diversely vary, according to the inward or outward causes, Capivaccius. or from stars according to jovianus Pontanus, de reb. coelest. lib. 10. cap. 13. and celestial influences or are from the humours diversely mixed, Ficinus, lib. 1. cap. 4. de san. tuendà: as it is hot, cold, natural, unnatural, intended or remitted, so will Aetius have melancholica deliria multiformia, diversity of melancholy signs. Laurentius ascribes them to their several temperatures, delights, natures, inclinations, continuance of time, as they are simple or mixed with other Diseases, as the causes are divers, so must the signs be & almost infinite, Altomarus, cap. 7. art. med. And as wine producet divers effects, or that herb Tortocolla in 
r Lib. 1. de risu Fol. 17. Ad eius esum alij sudant alij vomunt, flent, bibunt, saltant, alij rident, tremunt, dormiunt, &c.  Laurentius, which makes some laugh, some weep, some sleep, some dance, some sing, some howl, some drink, &c. So doth this our melancholy humour, work several signs in several parties.  
But to confine them, these general symptoms may be reduced to those of the Body or of the Mind. Those usual signs appearing in the Bodies of such as are melancholy be these, cold and dry, or they are hot and dry, as the humour is more or less adust. And from 
s T. Bright c. 20  these first qualities arise many other second, as that of 
t Nigres●it hic humour aliquando supercalefactus, aliquando superfrigefactus. Melanel. e Gal.  colour, black, swarthy, pale, ruddy, &c. some are impense rubri, as Montaltus cap. 16. observes out of Galen. lib. 3. de locis affectis, very red and high coloured. Hypocrates in his book de 
u Interpret F. Calvo.  Insaniâ & Melan. reckons up these signs, that they are 
x Oculíhis excavantur venti gignuntur circum praecordia & acidiructus sicci fere ventres. Vertigo, tinnitus aurium, somni p●s●lli somnia terribilia & interrupta.  lean, withered, holloweyed, look old, wrinkled, harsh, much troubled with wind, and a griping in their bellies, or belly-ache, bealch often, dry bellies and hard, dejected looks, flaggy beards, singing of the cares, vertigo, lightheaded, little or no sleep, and that interrupt, terrible and fearful dreams. The same symptoms are repeated by Melanclius in his book of Melancholy collected out of Galen, Ruffus, Aetius, by Rhasis, Gordonius, & all the juniors, 
y Assiduae eaeque acidae ructationes quae cibum virulentum pisculentumque nidorem etsi nil tale ingestum sit referant ob cruditatem. Ventres hisce aridi somnus plerumque parcus & interruptus somnia absurdissima turbulenta. corporis tremor, capitis gravedo, strepitus circa aures, & visiones ante oculos, ad venerea prod●gi.  continual sharp and stinking belchings, as if their meat in their stomach were putrified, or that they had eaten fish, dry bellies, absurd and interrupt dreams, and many fantastical visions about their eyes, vertiginous, apt to tremble, and prove to Venery, 
z Altomarus' Bruell. Piso. Montaltus.  Some add palpitation of the hart, 
† Some add short wind, heart-ake, or heaviness of heart.  cold sweat, as usual symptoms, and a kind of leaping in many parts of the body, saltum in multis corporis partibus, and a kind of itching saith Laurentius on the superficies of the skin, like a flea-biting sometimes. 
a Frequentes habent oculorum nictationes. Aliqui tamen fixis oculis plerumque sunt.  Montaltus cap. 21. puts fixed eyes and much twinkling of their eyes for a sign, and so doth Avicenna, oculos habentes palpantes, trauli vehementèr rubricundi, &c. l. 3 Fen. 1. Tract. 4. cap. 18. that they stutte most part, which he took out of Hypocrates Aphorisms. 
b Cont. lib. 1. Tract. 9 Signa buius morbi sunt plurimus soltus, sonitus aurium, capitis gravedo, lingua titubat, oculi excavantur, &c.  Rhasis makes headache, and a binding heaviness for a principal token, as much leaping of wind about the skin as well as stutting, or tripping in speech, &c. hollow eyes, gross veins, and broad lips. And although they be commonly lean, hirsute, uncheareful in countenance, withered, and not so pleasant to behold, by reason of those continual fears, griefs, and vexations; yet their memories are most part good, they have happy wits, and excellent apprehensions. Their hot and dry brains make them they cannot sleep, Ingentes habent & erebras vigilias, Areteus. Mighty and often watchings, sometimes waking for a month, a year together. 
c In Pantheon cap. de Melancholia.  Hercules de Saxoniâ faithfully averreth, that he hath heard his mother swear, she slept not for seven months together: Trincavellius Tom. 2. consil. 10. speaks of one that waked 50 days, & Skenkius hath examples of two years. In natural actions their appetite is greater than their concoction, multa appetunt pauca digerunt, as Rhasis hath it, they covet to eat, but cannot digest. And although they 
d Alvus arida nihil deiiciens, cibi capaces nihilominus tamen extenuati sunt.  do eat much, yet they are lean, ill liking, saith Areteus, withered and hard, much troubled with costiveness, crudities, oppilations, spitting, belching, &c. Their pulse rare and slow, except it be of the 
e Nic. Piso. Inflatio carotidum &c.  Carotides which is very strong; but that varies according to their intended passions or perturbations, as Struthius hath proved at large, Spigmatica artis lib. 4. cap. 13. To say truth in such Chronicke diseases the pulse is not much to be respected, there being so much superstition in it, as 
f Andrea's Dudeth Rahamo. epist lib 3 Crat. epist. multa in pulsibus superstitio ausum etiam dicere tot differentias quae describuntur à Galeno neque intelligi à quoquam nec observari posse.  Crato notes, and so many differences in Galen, that he dares say they may not be observed, or understood of any man.  
Their urine is most part pale, and low coloured, Vrina pauca, acris, biliosa, Areteus, Not much in quantity, but this in my judgement, is all out as uncertain as the other, varying so often according to several persons, habits, and other occasions, not to be respected in Cronick diseases. 
g T. Bright. c. 20  Their melancholy excrements in some very much, in others little, as the Spleen plays his part, and thence proceeds wind, palpitation of the Heart, short breath, plenty of humidity in the stomach heaviness of heart and heart-ake, an intolerable stupidity & dulness of spirits. Their excrements or stool hard, black to some, and little. If thy heart, brain, liver, spleen be misaffected, as usually they are, many inconveniences proceed from them, many diseases accompany, as Incubus, 
h Post. 40. aetat. ●●num, saith jacchinus in 15.9. Rhasis. Idem Mercurïalis consil 86. Trincavelius Tom. 2. consil. 17.  Apoplexy, Epilepsy, Vertigo, those frequent wake & terrible dreams, intempestive laughing, weeping, sighing, sobbing, blushing, trembling, sweeting, swooning, &c. 
k Fernelius consil. 43. & 45. Montanus' consil. 230. Galen. de locis affectis lib. 3. cap. 6.  All their senses are troubled, they think they see, hear, smell, and touch, that which they do not, as shall be proved in the following discourse. 
i Gordonius modo rident modo slent, silent, &c.    

SUBSECT. 2. Symptoms or signs in the Mind. 
Fear.   
ARculanus in 9 Rhasis ad Almansor. cap. 16. will have these symptoms to be infinite, as indeed they are, varying according to the parties, for scarce is there one of a thousand that dotes alike, Laurentius cap. 16. Some few of greater note I will point at; and amongst the rest, Fear and Sorrow, which as they are causes, so if they persevere long, according to 
l Aphorism & lib. de melan.  Hypocrates, 
m Lib 3. cap. 6. de locis affect. timor & maestitia si diutiùs perseverent &c.  Galen &c. they are most assured signs, inseparable companions, and characters of melancholy; Of present melancholy, and habituated, saith Montaltus cap. 21. and common to them all; Avicenna: and that 
o Omnes exercent metus & tristitia, & sine causa.  without a cause, tunent de non timendis, Gordonius: quaeque momenti non sunt, although not all alike, saith Altomarus, 
p Omnes timent licet non omnibus idem timendi modus. Aetius. Tetrab, lib. 2. sec. 2 cap 9  yet all fear, 
q Ingenti pavore trepidant.  some with an extraordinary and a mighty fear, Areteus. 
r Multi mortem timent, & tamen sibi ipsis mortem consciscunt, alij caeli ruinam timent.  Many fear death, and yet in a contrary humour make away themselves, Galen lib. 3. de loc. affec. cap. 7. Some are afraid that Heaven will fall on their heads: some they are damned, or shall be. Fear of imminent danger, loss, disgrace still torments them &c. that they are all glass, and therefore will suffer no man to come near them, that they are all cork, as light as feathers, others as heavy as Led, some are afraid their heads will fall off their shoulders, that they have frogs in their bellies &c. 
r Non ausus egredi domo ne deficeret.  Montanus consil. 23. speaks of one that d●rst not walk alone from home for fear he should sown, or die. A second 
s Multi daemons timent, latrones, insidias. Avicenna.  fears every man he meets will rob him, quarrel with him, or kill him, a third dare not venture to walk alone for fear he should meet the devil, a thief, be sick, fears all old women as witches, and every dog or cat he sees, he suspecteth to be a devil, another dare not go over a bridge &c. or come hear a pool; some are 
t Alij. comburi, alij de rege. Rasis.  afraid to be burned, or that the 
u Ne terra absorbeantur, Forestus.  ground will sink under them, or 
x ne terra dehiscat. Gordonius.  swallow them quick, or that the King will call them in question for some fact they never did Rhasis count. and that they shall surely be executed. The terror of such a death troubles them, and they fear as much, and are equally tormented in mind, 
y Alij timore mortis tenentur, & malâ gratiâ principum putant se aliquid commisisse, & ad supplicium requiri.  as they that have committed a murder, and are as pensive without a cause, as if they were now presently to be put to death. Plater cap. 3. de mentis alienat. they are afraid of some loss, danger, that they shall surely loose lives, goods, and all they have, but why they know not. Trincavelius' consil. 13. lib. 1. had a patiented that would needs make away himself, for fear of being hanged, & would not be persuaded for three years together, but that he had killed a man. Plater. observ. lib. 1. hath two other examples, of such as feared to be executed without a cause. If they come in a place where a robbery or any offence hath been done, 
b Ille charissimos, hic omnes homines citra discrimen timet.  they presently fear they are suspected, and many times betray themselues without a cause. jews the 12 French king suspected every man a traitor that came about him, durst trust no man, 
a Alij timent Insidias. Aurelianus lib. 1. de mor. Cron. cap. 6.  Alij formidolo suomnium, alij quorundam. Fracastorius lib. 2. de Intellec. 
z Alius domesticos timet, alius omnes. Aetius.  some fear all alike, some certain men, and cannot endure their companies, are sick in them, or if they be from home. Some suspect treason still, others are afraid of their dearest & nearest friends, Melanenilius è Galeno, Ruffo, Aetio, and dare not be alone in the dark, for fear of hobgoblins and devils: he suspects every thing he hears or sees a devil, and imagineth to himself a thousand Chimaeras & visions; another dates not be seen abroad, 
c Hic in lucem prodire timet; tenebrasque quaerit, contrà ille caliginosa fugit.  love's darkness as life, and cannot endure the light, or to sit in lightsome places, his hat still in his eyes, he will neither see, nor be seen by his good will. Hipocrates lib. de Insaniâ & Melancholiâ. He dare not come in company for fear he should be misused or disgraced, or overshoot himself in gesture or speeches, or be sick, he thinks every man observes him, or aims at him, derides him, owes him malice. Most part 
d Quidam larvas & malos spiritus, ab inimicis veneficiis & incantationibus sibi putant obiectari (Hipocrates) potionem se ve●eficam sumpsisse putat; & de hâc ructare sibi crebr● videtur. Idem Montaltus cap 21. Aetius lib. 2. & ●lij. Trallianus lib. 1. cap. 16.  they are afraid, they are bewitched, possessed, or poisoned by their enemies; and sometimes they suspect their nearest friends: he thinks something, speaks or talks within him, or to him, and he belcheth of the poison. Christophorus à Vega lib. 2. cap. 1. had a patiented so troubled, that by no persuasion or Physic could be reclaimed. Some are afraid that they shall have every fearful disease they see others have, hear of, or read. If they see one possessed, bewitched, or an Epileptic Paroxysm, a man shaking with the palsy, or giddy-headed, reeling, or standing in a dangerous place &c. for many days after it runs in their minds, they are afraid they shall be so too, they are in the like danger, as Perkins cap. 12. sec. 2. well observes in his Cases of conscience. And many times by Imagination they produce it. They cannot endure to see any terrible object, as a Monster, a man executed, a carcase, or hear the devil named, or any Tragical relation, but they quake for fear, hecate's somniare sibi videntur, Lucian. they dream of hobgoblins, and cannot get it out of their minds a long time after: they apply all they see, hear, read, to themselves; as 
e Observat. lib. 1 quando ijs nil nocet nisi quod mulieribus melancholicis.  Faelix Plater notes of some young Physicians, that studying to cure diseases, catch them themselves, and will be sick, and apply all symptoms they found related of others, to their own persons. Generally of them all de inanibus semper conqueruntur & timent, saith Areteus, they complain of toys and fear 
f — timeo tamen metusque causae nescius causa est metus. Hensius Austriaco.  without a cause. As really tormented and perplexed for toys and trifles, (such things as they will after laugh at themselves) as if they were most material and essential matters indeed worthy to be feared, and will not be satisfied. Pacify them with one, they are instantly troubled with some other fear, they are always afraid of something or other, which they foolishly imagine or conceive to themselves, troubled in mind upon every small occasion, still complaining, grieving, vexing, suspecting, discontent, and cannot be freed so long as melancholy endureth: yet for all this as 
g Cap. 15. in 9 Rhasis, in multis vidi praeter rationem semper aliquid timent, in caeteris tamen optimè se gerunt, neque aliquid praeter dignitatem committunt.  jacchinus notes, in all other things they are wise, stayed and discreet, and do nothing unbeseeming their dignity, person or place, this foolish, ridiculous and childish fear excepted, which so much, and so continually tortures and crucifies their souls, and so long as melancholy lasteth, cannot be avoided.  
Sorrow is that other Character and inseparable companion, fidus Achates, as all writer's witness, a common symptom, a continual, and still without any evident cause of grief, 
h Altomarus' cap. 7. Areteus tristes sunt.  maerent omnes, & siroges eos reddere causam non possunt, they look as if they had newly come forth of Trophonius den. And though they laugh many times, and seem to be extraordinary merry, as they will by fits, yet extreme lumpish again in an instant, dull and heavy semel & simul, merry and sad, but most part sad, 
i Mant. Egl. 1.  Si qua placent abeunt inimica tenacius haerent, sorrow sticks by them still, continually gnawing as the vulture did 
k Ovid. Met. 4.  Titius' bowels, and they cannot avoid it. No sooner are their eyes open, but after terrible and troublesome dreams, their heavy hearts begin to sigh: they are still fretting, chase, Heautontimorumenoi, vexing themselves, 
l Inquies animus.  disquieted in mind, with restless unquiet thoughts, discontent. Lugubris Ate frowns upon them, in so much that Areteus well calls it, angorem animi, a vexation of the mind. They can hardly be pleased or eased, though in other men's opinion most happy, go, tarry, run, ride,— 
m Hor. lib. 3. ode 1.  post equitem sedet atra cura: they cannot avoid this feral plague, let them come in what company they will, 
n Virgil.  haeret lateri laethalis aruudo, as a Deer that is struck, the grief remains, and they cannot be relieved. As 
o Mened Hoautont. Act. 1. sc. 1.  he complained in the Poet. 
Demum revertor maestus, atque animo ferè  
Perturbato, atque incerto prae aegritudine,  
Adsido, occurrunt servi soccos detrahunt:  
Vidco alios festinare, lectos sternere,  
Coenam apparare, pro se quisque sedulo  
Faciebant; quo illam mihi lenirent miseriam.  He came home sorrowful, and troubled in his mind, his servants did all they possibly could to please him; one pulled of his socks, another made ready his bed, another his supper, & did their utmost endeavours to ease his grief, and to exhilerate him, but he was profoundly melancholy he had lost his son, illud angébat, and his pain could not be removed. And thence it proceeds many times, that they are a weary of their lives, taedium vitae is a common symptom, tarda fluunt ingrataque tempora, they are soon tired with all things, 
Taedium vitae.  dislike all, a weary of all, sequitur nunc vivendi, nunc moriendi cupido, saith Aurelianus lib. 1. cap. 6. but most part 
p Altomarus.  vitam damnant, discontent, disquieted, perplexed upon every light or no occasion, object, often tempted to make away themselves, 
q Seneca.  vivere nolunt, mori nesciunt, they cannot dye, they will not live; they complain, weep and lament, and think they lead a most miserable life, especially if they be alone, idle, and parted from their ordinary company, or molested, displeased, provoked: grief, fear and discontent, or some passion, forcibly seizeth on them Yet by and by when they come in company again which they like, or be pleased, suam sententiam rursus damnant, & vitae solatio delectantur, 
r Luget & semper tristatur, solitudinem amat, mortem sibi precatur, vitam propriam odio habet.  as Octavius Horatianus observes lib. 2. cap. 5. they condemn their former dislike, and are well pleased to live. And so they continued, till with some fresh discontent they be molested again, and then they are weary of their lives, and show rather a necessity to live, than a desire. jul. Caesar, Claudinus consil. 84. had a Polonian to his patiented so affected, 
Suspicion. jealousy.  that through fear & sorrow, with which he was still disquieted, hated his own life, and still wished for death, and to be freed.  
Suspicion and jealousy, are general symptoms, they are commonly distrustful, apt to mistake, facilè Irascibiles', 
s Facilè in iram incidunt. Areteus  testy, pettish, peevish, and ready to snarl upon every 
t Ira sine causa, velocitas irae. Savanarola pract. maior. Velocitas irae signum Avicenna lib. 3. Fen. 1. Tract. 4. ca 18 Anger sine causa.  small occasion, cum amicissimis, and without a cause. If two talk together and whisper, or jest, or tell a tale in general, he thinks presently they mean him, applieth all to himself, de se putat omnia dici. Or if they talk with him, he is ready to misconstrue every word they speak, and interpret it to the worst he cannot endure any man to look steedily on him, speak to him almost, or laugh, jest, or be familiar, or hem, or point, or cough, spit, or make a noise sometimes, &c. 
u Suspitio, dissidentia symptomata. Crato epist julio Alexandrino consil. 185. Scoltzii.  He thinks they laugh or point at him, or do it in disgrace of him, circumvent him, contemn him, he is pale, read, and sweats for fear and anger lest some body should observe him. He works upon it, and long after this false conceit of an abuse troubles him. Montanus' consil. 22. gives instance in a melancholy jew that was so waspish and suspicious, tam facilè iratus, that no man could tell how to carry himself in his company.  

Inconstancy.  Inconstant they are in all their actions, unapt to resolve of any business, they will and will not, persuaded to and fro upon every small occasion, or word spoken: and yet if once they be resolved, obstinate, hard to be reconciled. If they abhor, dislike, or distaste, by no counsel or persuasion to be removed. Yet in most things wavering, unable to deliberate through fear, faciunt & mox facti poenitet, Areteus. avari & paulò post prodigi. Now prodigal, and then covetous, they do, and by & by repent them of that which they have done, soon weary, and still seeking change, erected and dejected in an instant, animated to undertake, and upon a word spoken again discouraged.  

Passionate.  Extreme passionate, quicquid volunt, valdè volunt, & what they desire, they do most furiously seek: envious, malicious, and covetous, muttering, repining, discontent, peevish, iniuriarum tenuces, prove to revenge, and most violent in all their Imaginations: and yet of a deeper reach, excellent apprehension, judicious, wise and witty, of profound judgement in somethings, although in others, non rectè iudicant inquieti, saith Fracastorius, lib. 2. de intell. And as Arculanus, cap. 16. in 9 Rhasis, terms it judicium plerumque perversum, corrupticum iudicant honesta inhonesta, & amicitiam habent pro inimicitia: They count honesty dishonesty, friends as enemies, they will abuse their best friends, & dare not offend their enemies. Coward's most part, & ad inferendan iniuriam timidissimi, saith Cardan lib. 8. cap. 40. de rerum varietate. Loath to offend, and if they chance to overshoot themselves in word or deed, they are miserably tormented and frame a thousand dangers and inconveniences to themselves, ex muscâ elephantum, if once they conceit it. 
Amorous.  And yet again many of them desperate, harebrains, rash, careless, and none so fit to be Assassinates. They are prove to love, and 
x Facile amant Altom.  easy to be taken. Propensi ad amorem & excandescentiam, Montaltus cap. 21. quickly enamoured and dote upon all, love one dear till they see another, and then they dote on her. Et hanc & hanc & illam & omnes. Yet some again cannot endure the sight of a woman abhor the sex, as that same melancholy. 
y Bodine.  Duke of Muscovy, that was instantly sick if he came but in sight of them, and that 
z Io. Maior vitis Patrum, fol. 202. Paulus Abbas eremitae tanta solitudine perseverat ut nec vestem nec vultum mulieris far possit &c.  Anchorite, that fell into a cold palsy when a woman was brought before him.  
Humorous they are beyond all measure, one supposeth himself to be a Dog, Cock, Bear, Horse, Glass, Butter, 
Humorous.  &c. He is a Giant, a Dwarf, as strong as an hundred men, a Lord, Duke, Prince, &c. And if he be told he hath a stinking breath, a great nose, or is sick, or inclined to such or such a disease he believes it eftsoons, and by force of Imagination will work it out. Many of them are immovable and fixed in their conceits, and others vary upon every object heard or seen. As, if they see a stage-play, they run upon that a week after, if they hear music and see dancing, they have naught but Bagpipes in their brains, if they see a cumbate they are also for arms. 
a Generally as they are pleased or displeased so are their continual cogitations pleasing or displeasing.  If abused an abuse troubles them long after, if crossed that cross, &c. Restless in their thoughts, and continually meditating, Velut aegri somnia, vanae finguntur species. Moore liker dreams than men awake, cogitationes somniantibus similes, it vigilant quod alij somniant cogitabundi. Still, saith Avicenna, they wake as others dream, and such for the most part are their Imaginations and conceits, 
b Omnes exercent vanae intensaeque animi cogitationes. (Nic. Piso. Bruel) & assiduae.  absurd, vain, foolish toys, yet they are 
c Curiosi de rebus minimis. Areteus.  most curious and solicitous continually, & supra modum Rhasis. count. lib. 1. ca 9 praemeditantur de aliquâ re. As serious in toys as if it were a most necessary business and of great moment, and still thinking of it. Though they do talk with you, and seem to be otherwise employed, and to your thinking very intent & busy, still that toy runs in their mind, that fear, that suspicion, that castle in the air, that waking dream whatsoever it is. Nec interrogant, saith 
d Lib. 2. the intell.  Fracastorius, nec interrogatis rectè respondent. They do not much heed what you say, their mind is of another matter, ask what you will, they do not attend. 'tis proper to all melancholy men, saith 
e Hoc melancholicis omnibus proprium ut quas semel Imaginationes valdè receperint non facilè reijciant sed hae etiam vel invitis semper occurrant.  Mercurialis consil 11. What conceit they have once entertained, to be most intent, violent, and continually about it. Invitis occurrit, do what they will they cannot be rid of it, against their wills they must think of it. Perpetuò molestantur, nec oblivisci possunt, they are continually troubled in company, out of company, at meat, at exercise, at all times and places, they cannot forget it.  

f Consil. 43.  Crato, 
g Cap. 5. Bashfulness.  Laurentius, and Fernelius, put bashfulness for an ordinary symptom, subrusticus pudor, or vitiosus pudor, is a thing which much haunts and torments them, though some on the other side according to 
h Lib. 2. the Intell.  Fracastorius be inverecundi & pertinaces, impudent and peevish. Most part they are very shamefast; and that makes them with Pet. Blesensis to refuse honours, offices and preferments, which sometimes fall into their mouths, they cannot speak or put forth themselves as others can, timor hos, pudor impedit illos, timorousness and bashfulness hinder their proceed. For that cause they seldom visit their friends, except some familiars of small or no compliment, they are hard to be acquainted with, especially of strangers, they had rather writ their minds then speak and above all things love Solitariness. 
Solitariness.  Ob voluptatem an ob timorem soli sunt, I rather think for fear, sorrow, &c. 

i Virg. Aen. 6.  Hinc metuunt cupiuntque dolent, fugiuntque nec auras  
Respiciunt clausi tenebris & carcere caeco.  
Hence 'tis they grieve and fear, avoiding light,  
And shut themselves in prison dark from sight.  As Bellerophon in 
k Il. 3.  Homer. 
Qui miser in silvis moerens errabat opacis  
Ipse suum cor edens, hominum vestigia vitans.  
That wandered in the woods sad all alone,  
Forsaking men's society, making great moan.  They delight in woods and waters, desert places, Orchards, Gardens, private walks, back-lanes, averse 
l Simalum exasperatur homines odent & solitaria petunt.  from company, as Diogenes in his tub, or Timon misanthropus, they abhor all company at last, even their nearest acquaintance, & most familiar friends, confining themselves wholly to their Chambers, f●g●●nt homines sine causa, saith Rhasis, & odio habent. count. lib. 1. cap. 9 It was one of the chiefest reasons why the Citizens of Abdera suspected Democritus to be melancholy and mad; because that as Hypocrates related in his Epistle to Philopoemenes, 
m Democritus solet noctes & dies apud se degere, plerumque autem in speluncis sub a maenis arborum umb●is vel in tenebris & mollibus herbis, vel ad aquarum crebra & quieta fluenta, &c.  he forsook the City and lived in groves & hollow trees, or upon a green bank by a brook side, or confluence of waters all day long and all night. Quae quidem (saith he) plurimùm atra bile vexatis, & melancholicis eveniunt, deserta frequentant, hominumque congressum aversantur. 
n Gaudet tenebris aliturque dolour. Ps. 62. Vigilavi & factus sum velut nycticorax in domicilio passer solitarius in templo. . Which is an ordinary thing with melancholy men. The Egyptians therefore in their Hieroglyphics, expressed a melancholy man by a Hare sitting in her form, as being a most timorous and solitary creature, Pirerius Hieroglip. lib. 12. But this and all precedent symptoms are more or less apparent, as the humour is intended or remitted, hardly perceived in some or not at all, most manifest in others. Besides these, to speak in a word, there is nothing so vain, absurd, ridiculous, extravagant, impossible, incredible, so monstrous a Chimaera, so prodigious and strange, 
o Et quae vix audet fabula monstra parit.  such as Painters and Poets durst not attempt, which they will not really fear, fain, suspect & Imagine unto themselves. All extremes, contrarieties, and contradictions, and that in infinite varieties, Melancholici planè incredibilia sibi persuadent, ut vix omnibus saeculis duo reperti sunt, qui idem Imaginati sunt, Erastus de Lamijs. Scarce two of two thousand that concur in the same symptoms. I will adventure yet in such a vast confusion and generality, to bring them into some order, and so descend to particulars.   

SUBSEC. 3 Particular Symptoms from the influence of Stars. Parts of the Body and Humours.  
SOme men have peculiar Symptoms, according to their temperament and Crisis, which they have from the Stars and those celestial influences, variety of wits and dispositions, as Anthony Zara contends, Anat. ingen. sect. 1. memb. 11.12.13.14. plurimum irritant influentiae caelestes, unde cientur animi aegritudines & morbi corporum. 
p Velc. l. 4. c. 5.  One saith, divers diseases of the body and mind proceed from their influences, 
r Sect. 2 memb. 1. subs. 4.  as I have already proved out of Ptolemy, Pontanus, Lemnius, Cardan, and others, as they are principal significators of manners, diseases, mutually irradiated, or Lords of the geniture, &c. Ptolomeus in his centiloquy, or Hermes, or whosoever else the author of that Tract, attributes all these symptoms which are in melancholy men to celestial influences: which opinion Mercurialis de affect. lib, 1. cap. 10. rejects; but as I say, 
s De reb. coelest. lib. 10. cap. 13.  jovianus Pontanus, and others stiffly defend. That some are solitary, dull; heavy, churlish, some again blithe, buxom, light, and merry, they ascribe wholly to the stars. As if Saturn be predominate in his nativity, and 'cause Melancholy in his temperature, than 
t J. de Indagine Goclenius.  he shall be very austere, sullen, churlish, black of colour, profound in his cogitations, full of cares, miseries, and discontents, sad & fearful always silent, solitary, still delighting in husbandry, in Woods, Orchards, Gardens, Rivers, Ponds, Pools, dark walks and close: Cogitationes sunt velle aedificare, velle arbores plantare, agros colere, &c. Catch Birds, Fish, &c. and still contriving and meditating of such matters. If jupiter domineers, they are more ambitious, still meditating of kingdoms, magistracies, offices, honours, or that they are Princes, Potentates, and how they would carry themselves, &c. If Mars they are all for wars, brave combats, Monomachies, testy, choleric, harebrain, rash, furious, and violent in their actions. They will feign themselves Victors, Commanders, are passionate & satirical in their speeches, great bragger's, ruddy of colour. If the Sun they will be Lords, Emperors, in conceit at lest, and Monarches, give Offices, Honours, &c. If Venus, they are still courting of their mistresses and most apt to love, amorously given, they seem to hear music, plays, see fine pictures, dancers, merriments, and the like. Ever in love, and dote on all they see. Mercurialists are solitary, much in contemplation, subtle, Poets, Philosophers, & musing most part about such matters. If the Moon have a hand they are all for perigrinations, sea voyages, much affected with travels, to discourse, read, meditate of such things; wandering in their thoughts, divers, much delighted in waters, to fish, fowl. &c.  
But the most immediate Symptoms proceed from the Temperature itself, and the Organical parts, as Head, Liver, Spleen, Mes●riacke Veins, Heart, Womb, Stomach, &c. and most especially from the four humours in those seats whether they be hot or cold, natural unnatural, intended remitted, simple or mixed, and their divers mixtures, and several adustions, combinations, which may be as diversely varied, as those 
u Humidum calidum frigidun siccum.  four first qualities in 
x Com. in 1 cap. johannis de Sacrobosco.  Clavius, and produce as many several Symptoms and monstrous fictions as wine doth effects, which as Andrea's Bachius observes lib. 3. de vino cap. 20. are infinite. Those of greater note be these.  
If it be natural Melancholy, as T. Bright. cap. 16. hath largely described, either of the Spleen, or of the veins falty by excess of quantity, or thickness of substance, it is a cold and dry humour, as Montanus affirms consil. 26. and the parties are sad, timorous, and fearful. Prospero Calenus in his book de atrâ bile will have them to be more stupid than ordinary, cold, heavy, dull, solitary, sluggish, Simultam atram bilem & frigidam habent. Hercules de Saxonia cap. 16. lib. 7. 
y Si residet melancholia naturalis tales plumbei coloris aut nigri stupidi solitary.  will have these that are naturally melancholy, to be of a leaden colour or black, and so will Guianerius cap. 3. tract. 15. and such as think themselves dead many times if it be in excess. These Symptoms vary according to the mixture of the other humours not adust, or the mixture of those four humours adust, which is unnatural Melancholy. For as Trallianus hath written cap. 16. lib. 7. 
z Non una melancholiae causae est nec unus humour vitij parens sed plures & alius aliter mutatus unde non omnes eadem sentiunt symptomata.  There is not one cause of this melancholy, nor one humour which begets it, but divers diversely intermixed, from whence proceeds this variety of Symptoms. And those varying again as they are hot or cold. 
a Humour frigidus delirij causa, humour calidus furoris.  Cold melancholy (saith Benedic. Vittorius Faventinus pract. mag.) is a cause of dotage, and more mild symptoms, if hot or more adust, of more violent passions, and furies. Fracastorius lib. 2. de Intellect, will have us to consider well of it, 
b Multum refert quam usque melancholia teneatur hunc fervens & a ccensa agitat, illum tristis & friges occupat, high timidi ill▪ inverecun di intrepidi, &c.  with what kind of Melancholy every one is troubled, for it much avails to know it, one is enraged by fervent heat, another is possessed by sad and cold, one is fearful, shamefast; the other impudent and bold. As Aiax, Arma rapit superosque furens in praelia poscit: quite mad or tending to madness: nunc hos nunc ●mpetit illos. Bellerophon on the other side, solis errat malè sanus in agris, wanders alone in the woods, one despairs, weeps, and is weary of his life, another laughs, &c. All which variety proceeds from the several degrees of heat and cold, or divers adustion of the four humours, which in this unnatural Melancholy, by corruption of blood, adust choler, or melancholy natural, 
c T. Bright cap, 16, Treat. Met.  by excessive distemper of heat, turned in comparison of the natural, into a sharp lie by force of adustion, cause according to the diversity of their matter, divers and strange Symptoms, which he reckons up in his following chapter. So doth 
d Cap. 16, in 9 Rasis.  Arculanus, according to the four principal humours adust, & many others.  
As for example, if it proceed from sleame, which is seldom and not so frequent as the rest, 
e Bright. c. 16.  it stirs up dull symptoms, and a kind of stupidity, or impassionate hurt: they are sleepy, saith 
f Pract. maior. Somnians piger frigidus.  Savanorolae, dull, slow, cold, blockish, asselìke, Asininam melancholiam, 
g De anima. cap de humour si à phlegmate semper in aquis fere sunt & circa fluvios, plorant multum, &c.  Melancthon calls it, they are much given to weeping, and delight in waters, ponds, pools, rivers, fishing, fowling, &c. Arnoldus breviar. 1. cap. 18. They are 
h Pigra nascitur ex colore pallido & albo. Hercules de Saxoniâ.  pale of colour, slow & apt to sleep, heavy, 
i Savanorola.  much troubled with headache, continual meditation, and muttering to themselves, they dream of waters, 
k Muros cadere in se aut submergitiment cum torpore & segnitie & fluvios amant talet Alexander, cap. 16. lib. 1.  that they are in danger of drowning, and fear such things, Rhasis. They are fatter than others that are melancholy, paler, of a muddy complexion apt to spit, 
l Semper serè dormìt somnolentia. cap. 16. lib. 7.  sleep more troubled with rheum than the rest, and have their eyes still fixed on the ground. Such a patiented had Hercules de Saxonia, a widow in Venice, that was fat and very sleepy still, and Christophorus à Vega another affected in the same sort. If it be inveterate or violent the symptoms are more evident, they plainly dote and are ridiculous to others, in all their gestures, actions, speeches. Imagining impossibilities, as he in Christophorus à Vega: that thought he was a ton of wine, 
m Laurentius.  and that Siennese that resolved with himself not to piss, for fear he should drown all the town.  
If it proceed from blood adust, or that there be a mixture of blood in it, 
n Cap. 6. the met. Si à sanguine venit rubedo oculorum & faciei plurimus risus.  such are commonly ruddy of complexion, and high coloured, according to Sallust. Salvianus, and Hercules de Saxonia. And as Savanorola, Vittorius Faventinus Emper. farther add, 
o Venae oculorum sunt rubrae inde an precesserit vini & aromatum usus & frequens balneum. Trallianus lib. 1.16. an praecesserit mora sub sole.  the veins of their eyes be read, as well as their faces. They are much inclined to laughter, witty and merry, conceited in discourse, pleasant, if they be not fare go, much given to music, dancing, and to be in womens' company. They meditate wholly of such things, and think 
p Ridet patience si à sanguine putat se videre choreas musicam audire ludos &c  they see or hear plays, dancing, and such like sports. If they be more strongly possessed with this kind of melancholy, Arnoldus Breviar. lib. 1. cap. 18. As he of Argus in the 
q Hor. epist. lib. 2. quidam haud ignobilis Argis, &c.  Poet that sat laughing all day long, as if he had been at a Theatre. Such another is mentioned by 
r Lib. de reb. mir.  Aristotle, living at Abydos a town of Asia minor, that would sit after the same fashion as if he had been upon a stage, and sometimes act himself, sometimes clap his hands, and laugh as if he had been well pleased with the sight. Wolfius relates of a country fellow called Brunsellius, subject to this humour, 
s Cum inter concionandum mulier dormiens è subsellio caderet & omnes reliqui qui id viderent riderent tribus post diebus, &c.  that being by chance at a sermon, saw a woman fall of from a form half a sleep, at which object most of the company laughed, but he for his part, was so much moved, that for three whole days after he did nothing but laugh, by which means he was much weakened, and worse a long time after. Such a one was old Sophocles, and Democritus himself had hilare delirium, much in this vain. Laurentius cap. 3. de melan. thinks this kind of melancholy, 
t Insania laeta.  which is a little adust with some mixture of blood to be that which Aristotle meant, when he said melancholy men of all others are most witty, which causeth many times a divine ravishment, and a kind of Enthusiasmus, which stirreth them up to be excellent Philosophers, Poets, Prophets, &c. Mercurialis consil. 110. gives instance in a young man his patiented, sanguine melancholy; 
u Inuenis ingenij & non vulgaris erudi ionis.  of a great wit, and excellently learned.  
If it arise from choler adust, they are bold and impudent, and of a more hairebraine disposition, 
x Si à cho●era furibundi interficiunt se & alios, putant se videre pugnas.  apt to quarrel, and think of such things, battles, combats, of their manhood, furious, impatient in discourse, stiff, irrefragable and prodigious in their tenants, and if they be moved, most violent, outrageous, and ready to disgrace, 
y Vrina subtilis & ignea, parum dormiunt.  provoke any, to kill themselves and others, Arnoldus, stark mad by fits, they sleep little, their urine is subtle and fiery. Guianerius. In their fits you shall hear them speak all manner of languages, Hebrew, Greek & Latin, that never were taught or knew them before. Apponensis in come. in 1. Prob. sec. 30. speaks of a mad woman that spoke excellent good Latin; and Rhasis knew another, that could prophesy in her fit, and foretell things truly to come. 
z Tract. 15. c. 4.  Guianerius had a patiented could make Latin verses when the Moon was combust, otherwise illiterate. Avicenna and some of his adherents will have these symptoms, when they happen, to proceed from the devil, and that they are rather daemoniaci, possessed, then mad or melancholy, or both together, as jason Pratensis thinks; Immiscent se mali genij &c. but most ascribe it to the humour, which opinion Montaltus cap. 21. stiffly maintains, confuting Avicenna and the rest, referring it wholly to the quality and disposition of the humour & subject. Cardan de rerum var. lib. 8. cap. 10. holds these men of all other fit to be Assacinats, bold, hardy, fierce and adventurous, to undertake any thing by reason of this choler adust. 
a Ad haec perpetranda furore rapti ducuntur, cruciatus quosvis tolerant, & mortem & furore exacerbato audent ad suppli●ia plus irritantur, mirum est, quantam habeant in tormentis patientiam.  This humour saith he, prepares them to endure death itself, and all manner of torments with invincible courage, and 'tis a wonder to see with what alacrity they will undergo such tortures, ut supra naturam res videatur: he ascribes this generosity, fury, or rather stupidity, to this adustion of choler and melancholy: but I take these rather to be mad or desperate, than properly melancholy: for commonly this humour so adust & hot, degenerates into madness.  
If it come from melancholy itself adust, those men, saith Avicenna, 
b Tales plus caeteris timent, & continuè tristantur, valde suspitiosi, solitudinem diligunt corruptissimas babent imaginationes, &c.  are commonly sad & solitary, and that continually, & in excess, more than ordinary suspicious, more fearful, and have long, sore, and most corrupt Imaginations; cold and black, bashful and so solitary, that as 
c Si à melancholia adusta tristes, de sepulchris somniant, timent ne fasci nétur, putant se mortuos, aspici nolunt.  Arnoldus writes, they will endure no company, they dream of graves still, and dead men, & think themselves bewitched or dead: if it be extreme they think they hear hideous noises, see and talk 
d Videntur sibi videre monachos nigros & daemons, & suspensos & mortuos.  with black men, & converse familiarly with devils, & such strange Chimaeras and visions, Gordonius. or that they are possessed by them, that some body talks to them, or within them. Tales melancholici plerumque daemoniaci. Montaltus consil. 26. ex Avicenna. Valescus de Taranta had such a woman in cure, 
e Quâuis nocte se cum daemone coire putavit.  that thought every night she had to do with the Devil: and Gentilis Fulgosus quaest. 55. writes, that he had a melancholy friend, that 
f Semper ferè vidisse militem nigrum praesentem.  had a black man in the likeness of a soldier, still following him wheresoever he was, Laurentius cap. 7. hath many stories of such as have thought themselues bewitched by their enemies; and some that would eat no meat as being dead. 
g Anthony de Verdeur.  Anno 1550. an Advocate of Paris fell into such a melancholy fit, that he believed verily he was dead, he could not be persuaded otherwise, or to eat or drink, till a kinsman of his, a scholar of Bourges did eat before him, dressed like a corpse. This story saith Serres, was acted in a comedy before Charles the ninth. Some think they are beasts, wolves, hogs, & cry like dogs, foxes, bray like asses, and low like kine, as King Praetus daughters. 
h Quidam mugitus boum aemulantur, & pecora se putant, ut Praeti filiae.  Hildisheim spicel. 2. de Maniâ, hath an example of a Dutch Baron so affected, and Trincavelius lib. 1. consil. 11. another of an other nobleman in his country, 
i Baro quidam mugitus boum, & rugitus asinorum & alior● animalium voce● effingit.  that thought he was certainly a beast, and would imitate most of their voices, with many such symptoms, which may properly be reduced to this kind.  
If it proceed from the several combinations of these 4 humours, the symptoms are likewise mixed. One thinks himself a giant, another a dwarf; one is heavy as lead, another is light as a feather. Marcellus Donatus lib. 2. cap. 41. makes mention out of Seneca, of one Seneccio a rich man, 
k Omnia magna putabat, uxo●em magnam, grandes equos, abhorruit omnia parva, magna pocula, & calceamenta pedibus maiora.  that thought himself and every thing else he had, great: a great wise, great horses, could not abide little things, but would have great pots to drink in, and great hose, and great shoes bigger than his feet. Like her in 
l Lib. 1. cap. 16. putavit se uno digito posse totum mundum contevere.  Trallianus, that thought she could shake all the world with a finger, and was afraid to crush her hand together, jest she should crush the world like an apple in pieces: or him in Galen, that thought he was 
m Sustinet humeris caelum cum Atlante. Alij caeli ruinam timent.  Atlas, and sustained heaven with his shoulders. Another thinks himself so little, that he can creep into a mousehole: one fears heaven will fall on his head, one is a cock, and such a one 
n Cap. 1. Tract. 15. alius se gallun putat, alius lusciniam.  Guianerius saith, he saw at Milan, that would clap his hands together, & crow. 
o Trallianus.  Another thinks he is a nightingale, and therefore sings all night long: another he is all glass, a pitcher, and will therefore let no body come near him, and such a one 
† Cap. 7. de mel.  Laurentius gives out upon his credit, that he knew in France. Christophorus à Vega lib. 3. cap. 14. Sckenkius and Marcellus Donatus lib. 2. cap. 1. have many such examples, & one amongst the rest of a Baker in Ferrara, that thought he was composed of butter, and durst not sit in the sun, or come near a fire, for fear of being melted: of another that thought he was a case of leather, stuffed with wind. Some laugh, some weep &c. Some have a corrupt ear, eyes, some smelling. 
p Anthony Verduer.  jews the eleventh had a conceit every thing did stink about him, all the odoriferous perfumes they could get, would not ease him, but still he smelled a filthy stink. A melancholy French Poet in 
q Cap. 7. de mel.  Laurentius, being sick of a fever, and troubled with waking, by his Physicians was appointed to use vuguentum populenum to anoint his temples; but he so distasted the smell of it, that for many years after, all that came near him he imagined to smell of it, and would let no man talk with him but aloof off, or wear any new clotheses, because he thought still they smelled of it; in all other things, wise and discreet, and would talk sensibly, save only in this. A gentleman in Limosingen, saith Anthony Verdeur, was persuaded he had but one leg, affrighted by a wild boar, that by chance strooke him on the leg: he could not be persuaded his leg was sound (in all other things well) until two Franciscans by chance coming that way, fully removed him from that conceit. Sed abundè fabularum audivimus.   

SUBSECT. 4. Education, custom, continuance of time, condition mixed with other diseases, by fits, inclination &c.  
ANother great occasion of the variety of these symptoms, proceeds from custom, discipline, education, and several inclination. 
r Laurentius cap. 6.  This humour will imprint in melancholy men the objects most answerable to their condition of life, & ordinary actions, & dispose men according to their several studies & callings. If an ambitious man become melancholy, he forthwith thinks he is a King, an Emperor, a Monarch, & walks alone, pleasing himself with a vain hope of some future preferments, or present as he supposeth, and withal acts a Lords part, and takes it upon him, some statesman or magnifico, and makes congees, gives entertainment, looks big, &c. Francisco Sansovino records of a melancholy man in Cremona, that would not be induced to believe, but that he was Pope, gave pardons, made Cardinals &c. 
s Lib. 3. cap. 14, qui se regem putavit regno expulsum.  Christophorus à Vega makes mention of another of his acquaintance, that thought he was a King, driven from his kingdom, and was very anxious to recover his estate. A covetous person is still conversant about purchasing of lands and tenements, & plotting in his mind how to compass such and such Manors, as if he were already Lord of it, & able to go through with it all he sees is his, re or spe, he hath dewored it in hope, or else in conceit esteems it his own; like him in 
t Dipnosophist. lib. Thrasilaus putavit omnes maves in Piraeum portum appellantes suas esse.  Athenaeus, that thought all the ships in the haven to be his own. A lascivious inamorato, plots all the day long to please his mistress, acts and struttes, and carries himself as if she were in presence, still dreaming of her, as Pamphilus of his Glycerium, as some do in their morning sleep. 
u de hist. med. mirab. lib. 2. c. 1.  Marcellus Donatus knew such a Gentlewoman in Mantua, called Eleonera Meliorina, that constantly believed she was married to a King, and 
x Genibus flexis loqui cum illo voluit, & adstare iam tum putavit &c.  would kneel down, & talk with him, as if he had been there present with his associates, & if she had found by chance a piece of glass in a muckhill, or in the street, she would say that it was a jewel sent from her Lord & husband. If devout and religious, he is all for fasting, prayer, ceremonies, alms, interpretations, visions, prophecies, revelations, 
y Gordonius. quod sit Propheta, & inflatus à spiritu sancto.  he is inspired by the Holy Ghost, full of the Spirit: one while he is saved, another while damned, or still troubled in mind for his sins &c. more of these in the third Partition, of Love Melancholy. 
z Qui forensibus causis insudat nil nis● arresta cogitat, & supplices libellos alius non nisi versus facit. P. Forestus.  A Scholar's mind is busied about his studies, he applauds himself for that he hath done, or hopes to do, one while fearing to be out in his next exercise, another while contemning all censures, envies one, emulates another, or else with indefatigable pains and meditation, consumes himself. So of the rest, all which vary according to the more remiss, and violent impression of the object, or as the humour itself is intended or remitted. For some are so gently melancholy, that in all their carriage, and to the outward apprehension of others, it can hardly, be discerned, and yet to them an intolerable burden, and not to be endured. 
a Gordonius.  Quaedam occulta quaedam manifesta, some signs are manifest and obvious to all at all times, some to few, or seldom, or hardly perceived, let them keep their own counsel, none will suspect them. Some dote in one thing, and are most childish, ridiculous, and to be wondered at in that, and yet for all other matters, most discreet & wise. To some it is in disposition, to another in habit; and as they of heat and cold, we may say of this humour, one is melancholicus ad octo, a second two degrees less, a third half way. 'tis superparticular, sesquialtera, sesquitertia, and superbipartiens tertias quintas Melancholiae &c. all those Geometrical proportions are too little to express it. 
b Trallianus lib. 1.16. alij intervalla quaedam habent, ut etiam con sueta administrent, alij in continuo delirio sunt &c.  It comes to some by fits, comes & goes, to others it is continuate, many saith 
c Prag. mag. Vere tantum & autumno.  Faventinus in spring & fall only are molested, some once a year, as that Roman, 
d Lib. de humoribus.  Galen speaks of: 
e Guianerius.  one at the conjunction of the Moon alone, or some unfortunate aspects, a second once peradventure in his life, hath á most grievous fit, even to the extremity of madness or dotage, and that upon some feral accident or perturbation, terrible object, and that for a time, never so before, never after. A third is moved upon all such troublesome objects, cross fortune, disaster and violent passions, otherwise free, once troubled in three or four years. A fourth, if things be to his mind, or be in action, is most jocund, and of a good complexion: if idle, carried away wholly with pleasant dreams and fantasies, but if once crossed & displeased, his countenance is altered on a sudden, and his heart, heavy, irksome thoughts crucify his soul, & in an instant he is weary of his life. A fift complains in his youth, a sixt in his middle age, the last in his old age.  
Generally thus much we may conclude of all melancholy almost. That it is 
f Levinus Lemnius, jason Pratensis. blanda ab initio.  most pleasant at first, I say mentis gratissimus error, a most delightsome humour, to walk alone & meditate, & frame a thousand fantastical Imaginations unto themselues. They are never better pleased than when they are so doing, they are in Paradise for the time, & cannot well endure to be interrupt: with him in the Poet, 
g Hor.  Pol me occidistis amici, non servastis ait! you have undone him, he complains, tell him what inconvenience will follow, what will be the event, all is one, canis ad vomitum, 
† Facilis discensus Averni.  'tis so pleasant, he cannot refrain. He may thus continued peradventure many years, by reason of a strong temperature, or some mixture of business, which may divert his cogitations: but at the last laesa Imaginatio, his fantasy is crazed, and now habituated to such toys, cannot but work still like a fat, the Scene alters upon a sudden, and Fear and Sorrow supplant those pleasing thoughts, suspicion and discontent, and perpetual anxiety succeed in their places, so by little and little that shooing-horn of Idleness, and voluntary solitariness, melancholy that feral fiend is drawn on, & quantum vertice ad auras aethereas, tantum radice 
h Virg.  in Tartaratendit, she was not so delicious at first, as now she is bitter and harsh. A cankered soul macerated with cares and discontents, taedium vitae, impatience precipitates them into unspeakable miseries. They cannot endure company, light, unfit for action, and the like. 
i Corpus cad●verosum. Psal. 67. cariosa est facies mea prae agritudine animae.  Their bodies are lean and dried up, withered, ugly, look harsh, very dull, and their souls tormented, as they are more or less entangled, as the humour hath been intended, or according to the continuance of time they have been troubled.  
To discern all which symptoms the better, 
k Lib. 9 ad Almansorem.  Rhasis the Arabian makes three degrees of them. The first is, falsa cogitatio, false conceits, and idle thoughts; the second is, falso cogitata loqui, to talk to themselves, and utter their minds & conceits of their hearts by their words; 
l Practica maiore.  the third is to put in practice that which they think or speak. Savanarola Rub. 11. tract. 8. cap. 1 de aegritud. cap. confirms as much, 
m Quum ore loquitur quae cord concepit, quum subito de una re ad aliud transit, neque rationem de aliquo reddit, tunc est in medio at quum incipit operari qu loveless quitur in summo gradu est.  when he begins to express that in words, which he conceiue's in his heart, or talks idly, or goes from one thing to another, which 
n Cap. 19 Partic 2. Loquitur secum & ad alios, ac si vere praescentes. A●g cap 11 lib. de cura pro mortuis gerend● Rasi●.  Gordonius calls, nec caput habentia, nec caudam, he is in the middle way: 
o Quum res ad hoc devenit, ut ea quae cogitare coeperit, ore promat, atque actus permisceat, tum perfecta melancholia est.  but when he gins to act it likewise, and to put his fopperies in execution, he is then in the extent of melancholy, or madness itself. This progress of Melancholy you shall easily observe in them that have been so affected, they go smiling to themselves at first, at length they laugh out; at first solitary, at last they can endure no company: or if they do, they are now dizards, past sense and shame, quite moped, they care not what they say or do, their whole actions, words, gestures, are furious or ridiculous. At first his mind is troubled, he doth not attend what is said, if you tell him a tale, he cries at last, what said you? but in the end he mutters to himself, as old women do many times, or old men when they sit alone, upon a sudden they whoop and hollow, or run away, and swear they see or hear players, 
p Melancholicus se videre & audire putat daemons. lavater de spectris parte 3. cap. 2.  devils, hobgoblins, ghosts, or strike, or strut, &c. grow humorous in the end: Like him in the Poet, saepè ducentos, saepè decem seruos, he will dress himself, and undress, careless at last, and grows insensible, stupid or mad. 
q Wierus lib. 3. cap. 31.  He howls like a wolf, barks like a dog, or raves like Aiax and Orestes, hears Music or outcries, which no man else hears. As 
r Michael a musician.  he did whom Amatus Lusitanus mentioneth cent. 3. cura. 55. or that woman in 
s Malleo malef.  Springer, that spoke many languages, and said she was possessed. That Farmer in 
t Lib. de atrâ bile.  Prospero Calenius, that disputed & discoursed learnedly in Philosophy and Astronomy, with Alexander Achilles his master, at Bologne in Italy. But of these I have already spoken.  
Who can sufficiently speak of these symptoms? or prescribe rules to comprehend them, they are so irregular in themselves, Proteus himself is not so divers, I may as well make the Moon a new coat, as a true Character of a melancholy man, as soon found the motion of a bird in the air as the heart of man, of a melancholy man. They are so confused, divers, intermixed with other diseases; as the species are confounded (as 
u Part. 1. subsec. 2. memb. 2.  I have showed) so are the symptoms. Sometimes with headache, Cacexia, dropsy, stone; as you may perceive by those several examples and illustrations, collected by 
x De delirio melancholiâ & maniâ.  Hildisheim spicel. 2. Mercurialis consil. 110. cap. 6. & 11. with headache, Epilepsy, Priapismus, Trincavelius consil. 12. lib. 1. lib. 3. consil. 49. with gout, caninus appetitus. Montanus' consil. 26. & 23.234.249. with Falling-sickness, Headache, Vertigo, Lycanthropea &c. I Caesar Claudinus consult. 4. consult. 89. & 116. with gout, agues, Haemrods', stone, &c. who can distinguish these melancholy symptoms so intermixed with others, or apply them to their several species, confine them into method? 'tis hard I confess, yet I have disposed of them as I could, and will descend to particularise them according to their species. For hitherto I have expatiated in more general lists or terms, speaking promiscuously of all such ordinary signs, which occur amongst writers, not that they are all to be found in one man, for that were to paint a Monster, a Chimaera, not a man, but some in one, some in another, and that successively, or at several times.  
Which I have been the more curious to express and report; not to upbraid any miserable man, or by way of derision, I rather pity than, but the better to discern than, to apply remedies unto them, & to show that the best & soundest of us all is in danger, how much we aught to fear our own fickle estates, and remember our miseries and vanities, examine & humiliate ourselves, & seek to God, & call to him for mercy, that needs not seek for any rods to scourge our souls, since we carry them in our bowels, & that our souls are in a miserable captivity, if the light of grace & heavenly truth, doth not shine continually upon us: & by our discretion to moderate ourselves, to be more circumspect and wary in the midst of these dangers.    

MEMB. 2.  

SUBSEC. 1 Symptoms of head Melancholy.  

y Nicholas Piso. si signa circa ventriculum non apparent, nec sanguis malè affectus, & adsunt timor & maestitia, cerebrum ipsum existimandii est &c.  IF no symptoms appear about the Stomach, nor the blood be misaffected, and fear and sorrow continued, it is to be thought the Brain itself is troubled, by reason of a melancholy juice bred in it, or other ways conveyed into it, and that evil juice is from the distemperature of the part, or left after some inflammation. Thus far Piso. But this is not always true: for blood & hypocondries both are often affected, even in head melancholy. The common signs if it be by essence in the head, are ruddiness of face, high sanguine complexion, most part rubore saturato, 
z Facie sunt rubente & livescente, quibus etiam aliquandò adsunt pustulae.  one calls it, a bluish, and sometimes full of pumpels, with read eyes. Avicenna lib. 3. Fen. 2. Tract. 4. cap. 18. Duretus' in his notes upon Hollerius, makes this a principal sign of head melancholy, if they be fancy admodum ruhente: so doth Montaltus and others, forth of Galen de loc. affec. lib. 3. cap. 6. 
a Io. Pantheon cap. de Mel. si cerebrum primario afficiatur, adsunt capitis gravitas, fixioculi &c.  Hercules de Saxoniâ to this of redness of face, adds heaviness of the head, fixed and hollow eyes. 
b Laur ent ca 5. si à cerebro ex siccitate tum capitis erit levitas, sit is, vigilia, paucitas super fluitatum in oculi● & naribus.  If it proceed from dryness of the Brain, than their heads will be light, vertiginous, and they most apt to wake, and to continued whole months together without sleep. Few excrements in their eyes & nostrils, and often bald by reason of excess of dryness. Montaltus cap. 17. If it proceed from moisture, dulness, drowsiness, headache follows; and as Sallust. Salvianus cap. 1. lib. 2. out of his own experience found, epileptical, with a multitude of humours in the head. They are very bashful, if ruddy, and apt to blush, and to be read upon all occasions, praesertim si metus accesserit. But the chiefest symptom to discern this species, as I have said, is this, that there be no notable signs in the Stomach, or elsewhere, digna as 
c Si nulla digna laesio ventriculo, quoniam in hâc melancholiâ capitis exigua nonnunquam ventriculi pathemata coeunt, duo enim haec membra sibi invicem affectionem transmitt unt.  Montaltus terms them, or of greater note, because oftentimes the passions of the stomach concur with them. Wind is common to all three species, and is not excluded, only that of the Hypocondries is 
d Postrema magis flatuosa.  more windy than the rest, saith Hollerius Aetius tetrabib. lib. 2, sec. 2. cap. 9 & 10. maintains the same, 
e si minus molestia circa ventriculum aut ventrem, in ijs cerebrum primari● afficitur, & cura●e op●rtet hunc affectum per cibos flatus exortes, & bonae co●coctionis. &c. ●●●cer●brum afficitur sine ventriculo.  if there be more signs, and more evident in the head then elsewhere, the Brain is primarily affected, and prescribes head melancholy to be cured by meats amongst the rest void of wind, and good juice, not excluding wind, or corrupt blood even in head melancholy itself: but these species are often confounded, & so are these symptoms, as I have already proved, and therefore by these signs not so easy to be discerned. The symptoms of the mind are superfluous, and continual cogitations: 
f Sanguinem adurit caput calidius, & inde fu●●● melancholisi adusti, ●ni●um exagitant.  for when the head is heated, it scorcheth the blood, and from thence proceed melancholy fumes which trouble the mind. Avicenna. They are very choleric, and soon hot, solitary, sad, watchful, discontent. Montaltus cap. 24. If any thing trouble them they cannot sleep, but fret themselves still, till another object mitigate it, or time wear it out. They have grievous passions, and immoderate perturbations of the mind, fear, sorrow &c. yet not so continuate, but that they are sometimes merry, and that which is more to be wondered at, and that by the authority of 
g Lib. 3. de loc. affect. cap. 6.  Galen himself, by reason of a mixture of blood, praerubri iocosis delectantur, & irrisores plerumque sunt, if they be ruddy, they are delighted in jests, and oftentimes scoffers themselves, conceited, and as Rhodericus à Vega comments on that place of Galen, merry and witty, & of a pleasant disposition, and yet grievously melancholy anon after: omnia discunt sine doctore, saith Areteus, they learn without a teacher; and as 
h Cap. 6.  Laurentius supposeth, those feral passions & symptoms of such as think themselves glass, pitchers, feathers &c. speak strange languages, proceed à calore cerebri (if it be in excess) from the Brains distempered heat.   

SUBSECT. 2. Symptoms of windy or Hypochondriacal Melancholy.  
IN this Hypochondriacal or flatuous melancholy, the symptoms are so ambiguous, saith 
i Hildesh. spicel. 2. de melan. In Hypocondriacâ melancholiâ adeo ambigua sunt ●ymptomata ut etiam exercitatissimi medici de loco affecto statuere non possint.  Crato in a counsel of his for a noblewoman, that the most exquisite Physicians cannot determine of the part affected. Matthew Flacius consulted about a noble matron confessed as much, that in this malady he wi●h Hollerius, Fracastorius, Falopius, and others, being to give their sentence of a party labouring of Hypochondriacal melancholy, could not found out by the symptoms, which part was most especially affected; some said the womb, some heart, some stomach &c and therefore Crato consil. 24. lib. 1. boldly avers, that in this diversity of symptoms, which commonly accompany this disease, 
k Medici de loco affecto nequeunt statuere.  no Physician can truly say what part is affected. Galen lib. 3. de loc. affec. reckons up these ordinary symptoms, which all the Neotericks repeat out of Diocles: only this fault he finds with him, that he puts not Fear and Sorrow amongst the other signs. Trincavelius excuseth Diocles lib. 3. consil. 35. because that oftentimes in a strong head & constitution, a generous spirit, and a valiant, these symptoms appear not, by reason of his valour and courage. The rest are these, beside Fear & Sorrow, 
l Acidi ructus, cruditates, astus in praecordijs, flatus, interdum ventriculi dolores vehemen●es: sumptoque cibo concoctu d●fficili, sputum humidum, idque multum sequitur &c. Hip. lib. de mel. Galenus, Melanelius è Ruffo & Aetio. Altomarus, Piso, Montaltus, Bruel Wecker &c.  sharp belchings, and fulsome crudities, heat in the bowels, wind, and rumbling in the guts, vehement gripings, and pain in the belly and stomach at some times, and after meat that is hard of concoction, much watering of the stomach, and moist spittle, cold sweat, importunus sudor, unseasonable sweat all over the Body, as Octavius Horatianus lib. 2. cap. 5. calls it, cold joints, indigestion, 
m Circa praecordia de assiduâ inflatione queruntur, & cum sudore totius corporis importuno, frigidos articulos saepe patiuntur indigestione laborant, ructus suos insuaves perhorrescunt, viscerum dolores habent.  they cannot endure their own fulsome belchings, continual wind about their Hypocondries, gripping in their bowels, praecordia sursum convelluntur, midriff and bowels are pulled up, the veins about their eyes look read, and swell from vapours and wind. Their ears sing now and then, Vertigo & giddiness come by fits, turbulent dreams, dryness, leanness, apt they are to sweated upon all occasions, of all colours and complexions. Many of them are high coloured, especially after meals, which was a symptom Cardinal Caecius was much troubled with, and of which he complained to Prospero Calenus his Physician, he could not eat, or drink a cup of wine, but he was as read in the face as if he had been at a Mayor's feast. That symptom alone vexeth many. 
n Montaltus ca 13. Wecker. Fuschius cap. 33. Altomarus' ca 7. Laurentius c. 73 Bruel. Gordon.  Some again are black, pale, ruddy, sometimes their shoulders and shoulder blade aches, there is a leaping all over their bodies, palpitation of the heart, & that cardiaca passio, grief in the mouth of the stomach, which maketh the patiented think his heart itself aketh, and sometimes swooning. Montanus' consil. 55. Trincavelius lib. 3. consil. 36. & 37. Fernelius consil. 43. & 43. Hildesheim, Claudinus &c. give instance of every particular. The peculiar symptoms which properly belong to every part, be these. If from the stomach, saith 
o Pract maior dolour in co & ventositas, nausea.  Savanarola, 'tis full of pain, wind. Guianerius adds, vertigo, nausea, much spitting &c. If from the myrache, a swelling & wind in the Hypocondries, a loathing, & appetite to vomit, pulling upward. ᵖ If from the heart, aching & trembling of it, much heaviness. If from the liver, there is usually a pain in the right Hypocondry. If from the Spleen, hardness & grief in the left Hypocondry, a rumbling, much appetite and small digestion, Avicenna. If from the Meseriack veins and liver on the other side, little or no appetite. Herc. de Sax. If from the Hypocondries a rumbling, inflation, concoction is hindered, often belching etc. and from these crudities, windy vapours ascend up to the Brain, which trouble the Imagination, & cause fear, sorrow, dulness, heaviness, & many terrible conceits & Chimaeras, as Lemnius well observes lib. 1. cap. 16. as 
q Vt atra den saque nubes soli offusa radios & lumen eius intercipit & offuscat sic &c.  a black and a thick cloud covers the Sun, and intercepts his beams and light, so doth this melancholy vapour obnubilate the mind, and enforce it to many absurd thoughts and Imaginations, and compel good, wise, honest, discreet men otherwise (arising to the Brain 
r Vt fumus e tamin●.  from the lower parts as smoak out of a chimney) to dote, speak and do that which becomes them not, their persons, callings, wisdoms. One by reason of those ascending vapours & gripings, rumbling beneath, will not be persuaded but that he hath a serpent in his guts, a viper, another frogs. Trallianus relates a story of a woman that imagined she had swallowed an Eel or a serpent; & Faelix Platerus observat. lib. 1. hath a most memorable example of a country man of his, that in the Springtime by chance falling into a pit where frogs & frogs-spawn was, & a little of that water swallowed, began to suspect that he had likewise swallowed frog-spawn, and with that conceit and fear, his fantasy wrought so far, that he verily thought he had young live frogs in his belly, qui vivebant ex alimento suo, that lived by his nourishment, & was so certainly persuaded of it, that for many years together, he could not be rectified in his conceit. He studied Physic seven years together to cure himself, and traveled into Italy, France, and Germany, to confer with the best Physicians about it, & Ao 1609, asked his counsel amongst the rest, he told him it was wind, his conceit &c. but mordicus contradicere & ore & scriptis probare nitebatur: not saying would serve, it was no wind, but real frogs: and do you not hear them croak? Platerus would have deceived him, by putting live frogs into his excrements: but he being a Physician himself, would not be deceived, vir prudens, alias & doctus, a wise & a learned man otherwise, a Doctor of Physic, & after seven year's dotage in this kind, ● Phantasiâ liberatus est, he was cured. Laurentius & Goulart have many such examples, if you be desirous to read them. One commodity above the rest which are melancholy, these windy flatuous have, lucida intervalla, their symptoms & pains are not usually so continuate as the rest, but come by fits, fear & sorrow, & the rest: yet in another they exceed all others, and that is, 
s Hypocondriaci maxim affectaet coire, & multiplicatur coitus in ipsis, eo quod ventositates multiplicantur in hypocondriis, & coitus saepè allevat bas ventositates.  they are luxurious, incontinent, & prove to Venery, by reason of wind, & facilè amant, & quamlibet ferè amant. jason Pratensis. & 
t Cont. lib. 1. tract 9  Rhasis is of opinion that Venus doth many of them much good, the other symptoms of the mind be common with the rest.   

SUBSEC. 3 Symptoms of melancholy abounding in the whole Body.  
THeir Bodies that are affected with this universal melancholy, are most part black, 
u Wecker▪ melancholicus succus toto corpore redundans.  the melancholy juice is redundant all over, hirsute they are, & lean, they have broad veins, their blood is gross & thick. 
x Splen natura imbecillior. Montaltus cap. 22.  Their Spleen is weak, & a Liver apt to engender the humour; they have kept bad diet, or have had some evacuation stopped, as haemrods, or months in women, which 
y Lib. 1. cap. 16. Interrogare convenit an aliqua evacuationis retentio obuenerit, viri in haemor: mulierum menstruis, & vide faciem similiter an sit rubicunda.  T rallianus in the cure, would have carefully to be inquired, and withal to observe of what complexion the party is of, black or read. For as Forrestus and Hollerius contend, if 
z Naturales ●igri acquisiti à toto corpore saepe rubicundi.  y● be black, it proceeds from abundance of natural melancholy, if it proceed from cares, discontents, diet, exercise &c. they may be as well of any other colour, read, yellow, pale, as black, and yet their whole blood corrupt: praerubri colore saepè sunt tales, saepè flavi, saith Montaltus cap. 22. ●he best way to discern this species is to let them blood, if the blood be corrupt, thick & black, and they withal free from those Hypochondriacal symptoms, 
a Montaltus cap. 22. Piso. ex colore sanguinis si minuas ve nam si fluat niger &c.  or not so grievously troubled with them, and those of the head, it argues they are melancholy à toto corpore. The fumes which arise from this corrupt blood, disturbs the mind, and makes them fearful and sorrowful, heavy hearted, as the rest, dejected, discontented, solitary, weary of their lives, dull & heavy, and if far go, that which Apuleius wished to his enemy by way of imprecation is true in them. 
b Apul lib. 1. semper obviae species mortuorum quicquid umbrarum est uspiam quicquid lemurum & larvarun oculis suis aggerunt, sibi fingunt, omnia noctium occursacula, omnia bustorum for midamina, omnia sepulchrorum terriculamenta.  Dead men's bones, hobgoblins, ghosts are ever in their minds, and meet them still in every turn, all the bugbears of the night, and terrors and fairybabes of tombs and graves are before their eyes, and in their thoughts, as to women and children if they be in the dark alone. If they hear, or read, or see any tragical object, it sticks by them, they are afraid of death, and yet weary of their lives. &c.    

MEMB. 3.  

SUBSECT. 1. Immediate cause of these precedent Symptoms.  
TO give some satisfaction to melancholy men, that are troubled with these symptoms, a better means in my judgement cannot be taken, then to show them the true causes whence they proceed, not from devils, as they suppose, or that they are bewitched, or forsaken of God, hear or see &c. as many of them think, but from natural & inward causes, that so knowing them, they may better avoid the effects, or at lest endure them with more patience. The most grievous and common symptoms are Fear & Sorrow, & that without a cause, to the wisest and discreetest men in this malady not to be avoided. The reason why they are so, Aetius discusseth at large, Tetrab. 2.2. his first problem out of Galen lib. 2 de causis, sympt. 1. For Galen imputeth all to the cold that is black, and thinks that the spirits being darkened, and the substance as the Brain cloudy and dark, all the objects thereof appear terrible, and the 
c Vapores crassi & nigri à ventriculo in cerebrum exhalant. Ber. Platerus.  mind itself by those dark, obscure, gross fumes ascending from black humours, is in continual darkness, fear & sorrow, and divers terrible monstrous fictions in a thousand shapes & apparitions, and violent passions, by which the Brain and fantasy are troubled and eclipsed. 
d Calidi hilares, frigidi indispositi ad laetitiam, & ideo solitarij, taciturni, non ob tenebras internas ut medici volunt sed ob frigus. multi melancholici nocte ambulant intrepidi.  Fracastorius lib. 2. de Intellect. will have cold to be the cause of Fear and Sorrow, for such as are cold, are ill disposed to mirth, dull and heavy, by nature solitary, silent, and not for any inward darkness, as Physicians think; for many melancholy men dare boldly be and continued, and walk in the dark, and delight in it: solum frigidi timidi, if they be hot they are merry, and the more hot, the more furious, and voided of fear, as we see in madmen: but this reason holds not, for then no melancholy proceeding from choler adust, should fear. Averro scoffs at Galen for his reasons, and brings fine arguments to refel them, which are copiously censured and confuted by Aelianus Montaltus cap. 5. & 6. Altomarus' cap. 7. de mel. Guianerius' tract. 15. cap. 1. Bright cap. 17. Laurentius cap. 5. Valesius med. contr. lib. 5. cont. 1. 
e Intemperies facit succum nigrum, nigrities obscurat spiritum, obscuratio spiritus facit metum & tristitiam.  Distemperature they conclude, makes black juice, blackness obscures the spirits, the spirits obscured, cause fear and sorrow. Laurentius cap. 13. thinks these black fumes offend especially the Diaphragma or Midriff, and so perconsequens the mind, which is obscured as 
f Vt nubeculae Solemn offuscat. Constantinus lib. de Melan.  a cloud by the Sun. To this opinion of Galen, almost all the Greeks and Arabians subscribe, and Latines new & old, internae tenebrae offuscant animum, ut externae nocent pueris, as children are affrighted in the dark, so are melancholy men at all times, 
g Altomarus' cap. 7. causam timoris circumfert after humour passionis materia, & atri spiritus perpetuam animae domicilio offundunt noctem.  as having the inward cause with them, & still carrying it about. Which black vapours whether they proceed from the black blood about the heart, as T.W. jes. thinks in his Treatise of the passions of the mind, or stomach, spleen, midriff, or all the misaffected parts together, it boots not, they keep the mind in a perpetual dungeon, and oppress it with continual fears, anxieties, sorrows &c. It is an ordinary thing for such as are sound, to laugh at this dejected pusillanimity, and those other symptoms of melancholy, to make themselves merry with them, & to wonder at such, as toys & trifles, which may be resisted and withstood, if they will themselves: but let him that so wonders, consider with himself, that if a man should tell him of a sudden, that some of his especial friends were dead, could he choose but grieve, or set him upon a steep rock, where he should be in danger to be precipitated, could he be secure? his hart would tremble for fear, & his head would be giddy. P. Byarus Tract. de pest. gives instance, as I have said, 
h Pone exemplum quod quis potest ambulare super trabem quae est in via, sed sisit super aquam profundam loco pontis non ambulabit super eam, eo quod imaginetur in animo & timet vehementer, formae cadendi impressâ, cui obediunt membra omnia, & facultates reliquae.  and put case (saith he) in one that walks upon a plank, if it lie on the ground, he can safely do it, but if the same plank be laid over some deep water, instead of a bridge, he is vehemently moved, and 'tis nothing but his imagination, forma cadendi impressa, to which his other members and faculties obey. Yea, but you infer that such men have a just cause to fear, a true object of fear, so have melancholy men an inward cause, a perpetual fume & darkness, causing fear, grief, suspicion, which they carry with them, an object which cannot be removed, remove heat of the Liver, a cold stomach, weak spleen, remove those adust humours & vapours arising from them, black blood from the heart, take away the cause, & then bid them not grieve, nor fear, or be heavy, dull, lumpish, otherwise counsel can do little good; you may as well bid him that is sick of an ague, not to be adry, or him that is wounded, not to feel pain.  
Suspicion follows Fear & Sorrow at heels, arising out of the same fountain, so thinks 
i 
Lib. 2. de Intellectione suspitiosi ob timorem & obliquum discursum & semper inde putant sibi sieri insidias.  
Laurentius c. 5.   Fracastorius, that fear is the cause of suspicion and still they suspect some treachery, or some secret machination to be framed against them, still they distrust. Restlinesse proceeds from the same spring, variety of fumes makes them like and dislike. Solitariness, avoiding of light, that they are weary of their lives, hate the world, arise from the same causes, because their spirits and humours are opposite to light, fear makes them avoid company, and absent themselves, lest they should be misused, hissed at, or overshoot themselves, which still they suspect. They are prove to venery by reason of wind. Angry, waspish, and fretting still, out of abundance of choler, which causeth fearful dreams, and violent perturbations to them, both sleeping & waking. That they suppose they have no heads, fly, sink, they are pots, glasses, &c. is wind in their heads. 
k Illud inquisitione dignum cur tam falsa recipiant, haberè se cornua esse mortuos nasatos esse aves, &c.  Fracastorius accounts it a thing worthy of inquisition, why they should entertain such false conceits, as that they have horns, great noses, that they are Birds, Beasts, &c. And why they should think themselves Kings, Lords, Cardinals. For the first 
l 1. Dispositio corporis. 2. Occasio Imaginationis.  Fracastorius give two reasons: One is the disposition of the body; the other the occasion of the fantasy; as if their eyes be purblind, their ears sing, &c. To the second Laurentius answers, the Imagination inwardly or outwardly moved, represents to the understanding, not enticements only to favour the passion or dislike, but a very intensive pleasure follows the passion, or displeasure, and the will and reason are captivated by delighting in it.  
Why Students and Lovers are so often Melancholy and mad, the Philosophers of 
m In prob lib. de coelo. vehemens & assidua cogitatio rei erga quam afficitur spiritus in cerebrum evocat.  Conimbra gives this reason, because by a vehement and continual meditation of that, wherewith they are affected, they fetch up the spirits into the brain, & with the heat brought with them, they incend the brain beyond measure, and the cells of the inner senses, dissolving their temperature, which being dissolved they cannot perform their offices as they aught.  
Why melancholy men are witty, which Aristotle hath long since maintained in his Problems; and that 
n Melancholici Ingeniosi omnes summi viri in artibus & disciplinis sive circum imperatoriam aut reipub. disciplinam omnes ferè melancholici, Aristoteles.  all learned men, famous Philosophers, and Lawgivers', ad unum ferè omnes Melancholici, have still been melancholy; is a Problem much controverted. jason Pratensis will have it understood of natural Melancholy, which opinion Melancthon inclines to in his books de Animâ, and Marsilius Ficinus de san. tuen. lib. 1. cap. 5. but not simple, for that makes men stupid, heavy, dull, being cold and dry, fearful, fools, and solitary, but mixed with the other humours, phlegm only excepted: and they not adust, 
o Adeo miscentur ut sit duplum sanguinis ad reliqua duo.  but so mixed as that blood be half, with little or no adustion, that they be neither too hot nor too cold. Aponensis cited by Melancthon, thinks it proceeds from melancholy adust, excluding all natural melancholy as too cold. Laurentius condemns his Tenent, because adustion of humours makes men mad, as Lime burns when water is cast on it. It must be mixed with blood, and somewhat adust, and so that old Aphorism of Aristotle may be verified, Nullum magnum ingenium sine mixtura dementiae. no excellent wit without a mixture of madness. Fracastorius shall decide the controversy, 
p Lib. 2. de Intellectione. pingui sunt Minerva phlegmatici; sanguinei amabiles, grati, hilares, at non ingeniosi, cholerici celeres motu & ob id contemplationis impatientes. Melancholici solum excellentes &c.  Phlegmatic are dull: Sanguine lovely, pleasant, acceptable and merry, but not witty: Choleric are too swift in motion and furious, impatient of contemplation, deceitful wits; Melancholy men have the most excellent wits, but not all, this humour may be hot or cold, thick or thin, if too hot they are furious and mad, if too cold, dull, stupid, timorous and sad, if temperate, excellent, rather inclining to that extreme of heat then cold. And this sentence of his will agreed with that of Heraclitus, a dry light makes a wise mind, temperate heat and dryness are the chief causes of a good wit; therefore saith Aelian, an Elephant is the wisest of all brute beasts, because his brain is driest, & ob atrae bilis copiam, this reason Cardan approves subtle. lib. 12. and Io. Baptista Silvaticus, a Physician of Milan, in his first controversy, hath copiously handled this question: Rulandus in his Problems, and others.  
Weeping, Sighing, Laughing, Itching, Trembling, Sweeting, Blushing, hearing and seeing strange noises, visions, wind, crudity, are motions of the body, depending upon those precedent motions of the mind; Neither are tears, affections, but actions, as Scaliger holds, 
q Trepidantum vox tremula quia cor queritur.  the voice of such as are afraid, trembles, because their heart is shaked. Conimb. prob. 6. sect. 3. de somno. why they stutte or falter in their speech, Mercurialis, and Montaltus cap. 17. give like reasons out of Hypocrates, 
r Ob ariditatem que reddit nervos lingue torpidos.  dryness, which makes the nerves of the tongue torpid. Fast speaking which is a symptom of some few, Aetius will have caused 
s Incontinentia lingue ex copiâ slatuum, & velocita● Imaginationis.  from abundance of wind, and swiftness of Imagination: 
t Calvities ob ●●ccitatis excessum  baldness comes from excess of dryness, hirsutenesse from a dry temperature. The cause of much waking is a dry brain, continual meditation, discontent, fears, and cares, that suffer not the mind to be at rest. Incontinency is from wind and an hot liver, Montanus consil. 26. Rumbling in the guts is caused from wind, and wind from ill concoction, weakness of natural heat, or a distempered heat and cold. 
u Aetius.  Palpitation of the heart from vapours, and heaviness, and aching from the same cause. 
y Tetrabil. 2. ser. 2. cap 10.  That the belly is hard wind is a cause, and of that leaping in many parts. Redness of the face, and itching, as if they were fleabitten, or stung with pisse-mires, from a sharp subtle wind. 
x Laurent. c. 13.  Cold sweat from vapours arising from the Hypocondries, which pitch upon the skin, leanness for want of good nourishment. Why their appetite is so great, Aetius answers. Os ventris frigescit, cold in those inner parts, cold belly and hot liver causeth crudity, & intention proceeds from perturbations, 
z Ant. Ludovicus prob. lib. 1. sect. 5. de atraebilarijs.  our soul for want of spirits cannot attend exactly to so many intentive operations being exhausted, & overswayed by passion, she cannot consider the reasons, which may dissuade her from such affections.  

a Subrusticus pudor, vitiosus pudor.  Bashfulness and blushing, is a passion proper to men alone, and is not only caused for 
b Ob ignominiam aut turpidme● facti, &c.  some shame or ignomy, or that they are guilty unto themselves of some fowl fact committed, but as 
c De Symp. & Antip. cap. 12. laborat facies ob praesentiam eius qui defectum nostrum videt & natura quasi open latura, caloré illuc mittit calor s●nguinem trahit. unde rubor, audacesnon rubent, &c.  Fracastorius well determines, ob defectum proprium, & timorem, from fear, and a conceit of our defects; The face labours and is troubled at his presence that sees our defects and nature willing to help sends thither heat, heat draws the subtlest blood, and so we blush. They that are bold, arrogant, & careless seldom or never blush, but such as are fearful. Antonius' Lodovicus, in his book de pudore, will have this subtle blood to arise in the face, not so much for the reverence of our betters in presence, 
d Ob gaudium & voluptatem foras exit sanguis aut ob melio●is revertentiam aut ob subitum occursum aut si quid incautius exciderit.  but for joy and pleasure, or if any thing at unawares shall pass from us: a sudden accident, occurs, or meeting. Any object heard or seen, or that we be stayed before our betters, or in company we like not, or if any thing molest and offend us, erubescentia turns to rubor, blushing to a continuate redness. 
e Alexander Aphrodiensis makes all bashfulness a virtue, eamque serefert inseipso experiri solitum etsi esset admodum senex.  Sometimes the extremity of the ears tingle and are read, sometimes the whole face. Etsi nihil vitiosum commiseris, as Ludovicus holds: though Aristotle is of opinion, omnis pudor ex vitio commisso. All shame from some offence. But we find otherwise, it may as well proceed 
f Saepè post cibii apti ad ruborem ex potu vini, ex timore saepè & ab hepate calido cerebro calido, &c.  from fear, a hot liver saith Duretus, notis in Hollerium. From a hot brain, from wind, the lungs heated, or after drinking of wine, strong drink, perturbations, &c.  
Laughter what it is, saith 
g 2. De oratore quid ipse risus quopacto concitetur ubi fit, &c  Tully, how it is caused, where it is, and so suddenly breaks out, that desirous to stay it we cannot, and how it comes to possess and stir our face, veins, eyes, countenance, mouth, sides, let Democritus determine. The cause that it often affects melancholy men so much, is given by Gomesius lib. 3. de sale, genial. cap. 18. abundance of pleasant vapours, which in sanguine melancholy especially, break from the heart, 
h Diaphragma titillant quia transversum & numerosum. quâ ti●illatione motu fe●●u atque arterijs distentis spiritus inde latera venas os otulos occupant.  and tickle the midriff, because it is transverse and full of nerves: by which titillation the sense being moved, and arteries distended, or pulled, the spirits from thence move and possess the sides, veins, countenance, eyes. See more in jossius de risu & fletu, Vives 3 de Animâ. Tears, as Scaliger defines, proceed from grief and pity, 
i Excalesaectione humidi cerebri nam ex sicco lachryme non fluent.  or from the heating of a moist brain, for a dry cannot weep.  
That they see and hear so many phantasms, Chimaeras, noises, visions, &c. as Fienus hath discoursed at large in his books of Imagination, and 
k Res mirandas imaginantur & putant se videre quae nec vident nec audiunt.  Lavater de spectris part. 1. cap. 2.3.4. their corrupt fantasy makes them see and hear that which indeed is neither heard nor seen. Qui multum iciunant aut noctes ducunt insomnes, they that much fast, or want sleep, as melancholy and sick men commonly do, they see visions or such as are very timorous by nature, or mad and distracted. As they that drink wine think all runs round, when it is in their own brain; so is it with these men, the fault and cause is inward, as Galen affirms, 
l Insani, & qui morti vicinisunt, res quas extra se videre putant intra oculos habent.  mad men and such as are near death, quas extra se videre putant Imagines intra oculos habent, 'tis in their brain, which seems to be before them, the brain as a convex glass reflects solid bodies. The Organs corrupt by a corrupt fantasy, as Lemnius lib. 1. cap. 16. well quotes. 
m Pravorun humorum & spirituum agitatio u●ro citr●que 〈◊〉 cerebri pere●antes, &c.  cause a great agitation of spirits, and humours, which wander too and fro in all the creeks of the brain, & 'cause such apparitions before their eyes. Sickness is an ordinary cause of such sights. Cardan. subtle. lib. 18. M●ns aegra laboribus & ieiunijs fracta, facit eos videre, audire &c. And. Osiander saw strange visions, and Alexander ab Alexandro both in their sickness which he relates, de rerum variet at. lib. 8. cap. 44. Albategnius that noble Arabian on his death bed, saw a ship ascending and descending, which Fracastorius records of his friend Baptista Turrianus. Pentheus' in his madness too sons, 
n Euripides.  and too Thebes, every thing double. Weak sight & a vain persuasion withal, may 'cause as much, and second causes concurring, as an Ore in water makes a refraction, & seems bigger, bended, double, &c. The thickness of the air may 'cause such effects, or any object not well discerned in the dark, fear and fantasy will suspect to be a Ghost, a devil, &c. 
o Seneca. quod metuun nimis nunquam amoveri posse, nec tolli putant.  Quod nimis miseri timent, hoc facile credunt. We are apt to believe, and mistake in such cases. Marcellus Donatus, lib. 2. cap. 1. brings in a story out of Aristotle, of one Antepheron which likely saw wheresoever he was, his own Image in the air, as in a glass. Vitello lib. 10. perspect. hath such another instance of a familiar acquaintance of his, that after the want of three or four night's sleep, as he was riding by a river's side, saw another riding with him, and using all such gestures as he did, but when more light appeared, it vanished. Eremites & Anachorites have many such absurd visions, revelations by reason of much fasting, and bad diet, many are deceived by legerdemain, as Scot hath well showed in his book of the discovery of witchcraft, and Cardan. subtle. 18. by suffites, perfumes and suffumigations, perspective glasses, and such natural causes, as you may perceive in Baptista Porta, Albertus and others, Glow-worms, Fiere-drakes, Meteors, rotten wood, &c. But most part it is within the brain, although I may not deny, but that oftentimes the devil deludes them, and takes his opportunity to suggest and represent such vain objects to sick melancholy men, and such as are ill affected.  
The hearing is as frequently deluded as the sight, from the same causes almost, as he that hears Bells, will make them sound what he list. Theophilus in Galen, thought he heard music, from vapours which made his ears sound, &c. Some are deceived by Echoes, some by roaring of waters, or concaves and reverberation of air in the ground & hollow places or walls. 
p Blowing of Bellowss and knocking of Hammers, if they apply their care to the cliff.  At Barry an Isle in the Severne mouth they seem to hear a smith's forge: so at Lypara and those sulphurous Isles, and many such like which Olaus speaks of in the continent of Scandia, and those Northern countries. Cardan. de rerum var. lib. 15. cap. 84. mentioneth of a woman, that still supposed she heard the Devil call her, and speaking to her, she was a Painter's wife in Milan: and many such illusions of voices, which proceed most part from a corrupt Imagination.  
Whence it comes to pass, that they prophesy, speak several languages, talk of Astronomy, and other unknown sciences to them: (of which they have been ever ignorant.) 
q Memb. 1. Sub. 3. of this Partition. cap. 16. in 9 Rhasis.  I have in brief touched, only this I will here add, that Arculanus, Bodin lib. 3. cap. 6. daemonol. and some others 
r Signa daemonis nulla sunt nisi quo● loquantur ea quae ante nes●●ebant ut Teut●n●cum aut aliud Idioma. &c.  hold, as a manifest token that such persons are possessed with the Devil: so doth Hercules de Saxoniâ, and Apponensis, and fit only to be cured by a Priest. But 
s Tract. 15. c. 4.  Guianerius, 
t Cap. 9  Montaltus, & Lemnius, lib. 2. cap. 2. refer it wholly to the ill disposition of the 
u Miravis concitat humores ard●●que vehemen●●entem exagitat quum, &c.  humour, and that out of the authority of Aristotle prob. 30.1. because such symptoms are cured by purging, and as by the striking of a flint fire is enforced, so by the vehement motions of spirits, they do elicere voces inauditas, compel strange speeches to be spoken: another argument he hath from Plato's reminiscentiae, but in this I should rather hold with Avicenna and his associates, that such symptoms proceed from evil spirits, which take all opportunities of humours decayed, or otherwise to pervert the soul of a man, and besides the humour itself, is Balneum Diaboli, the Devil's bath and as Agrippa proves, doth entice him, to seize upon them.     

SECT. 4.  

MEMB. 1.  

SUBSECT. 1. Prognostics of Melancholy.  
Prognostics, or signs to come, are either good or bad. If this malady be not hereditary, & taken at the beginning, there is good hope of cure, recens curationem non habet difficilem, saith Avicenna, lib. 3. Fen. 1. tract. 4. c. 18. That which is with laughter, of all others is most secure, gentle, and remiss. Herc. de Saxonia. 
x Si melancholicis h●moroides supervenerint aut varices u●l ut quibusdam placet aqua inter cutem, soluitur malum.  If that evacuation of haemrods, or varices which they call the water between the skin, shall happen to a melancholy man, his misery is ended. Hypocrates Aphor. 6.11. Galen. lib. 6. de morbis vulgar. come. 8. confirms the same, and to this Aphorism of Hypocrates all the Arabians, new and old Latins subscribe; Montaltus. cap. 25. Herald de Sax. Mercurialis, Vittorius Faventinus, &c Skenkius lib. 1. observat. med. cap. de Maniâ. illustrats this Aphorism, with an example of one Daniel Federer a Coppersmith, that was long melancholy, and in the end mad about the 27 year of his age, these varices or water began to arise in his thighs, and he was freed from his madness. Marius the Roman was so cured some say, though with great pain. Skenkius hath some other instances of women that have been cured by flowing of their months, which before were stopped. That the opening of the haemrods will do as much for men, all Physicians jointly signify, so they be voluntary some say, and not by compulsion. All melancholy men are better after a quartane 
y Cap 10. de quartanâ.  jobertus saith, scarce any man hath that Ague twice: But whether it free him from this malady, 'tis a question. for many Physicians ascribe all long Agues for especial causes, and a quartane Ague amongst the rest. 
z Cum sanguis exit per supersiciem & residet melancholia per scabiem, morpheam nigram, vel expurgatur per inferiores parts vel per urinan &c non erit. &c & splen magnificatur & varices apparent.  Rhasis cont. lib. 1. tract. 9 When melancholy gets out at the superficies of the skin, or settles breaking out in scabs, leprosy, morphew, or is purged by stools, or by the Urine, and that the spleen is enlarged, and those varices appear, the disease is dissolved. Guianerius cap. 5. tract. 15. adds Dropsy, jandise, Disentery, Leprosy, as good signs, to these Scabs, Morphews, and breaking out, and proves it out of the 6. of Hypocrates Aphorisms.  
Evil Prognostics on the other part. Inveterata melancholia incurabilis, if it be inveterate it is 
a Quia iam conversa in naturam.  incurable, a common axiom, aut difficultèr curabilis, as they say that make the best, hardly cured. This Galen witnesseth, lib. 3. de loc. affect. cap. 6. 
b In quocunque sit à quacunque causa Hypocond. praesertim semper est longa, morosa nec facilè curari potest.  be it in whom it will, or from what cause soever, it is ever long, wayward and tedious, and hard to be cured, if once it be habituated. As Lucian said of the Gout, she was the 
c Regina morborum & inexorabilis.  Queen of diseases, and inexorable, may we say of melancholy. And yet Paracelsus will have all diseases whatsoever curable, and laughs at all them which think otherwise, as T. Erastus par. 3. objects to him. Although in another place, hereditary diseases he accounts incurable, and by no art to be removed. 
d Omne dilirium quod oritur à paucitate cerebri incurabile Hildesheim, spicel. 2. de maniâ.  Hildesheim spicel. 2. de mel. accounts it less dangerous if only 
e Sisola Imaginatio laedatur & non ratio.  Imagination be hurt, and not reason, 
f Mala à sanguine servete, deterior à bile assatá pessima ab atra bile putrefactà.  the gentlest is from blood, Worse from choler adust, but the worst of all from Melancholy putrified. 
g Difficilier cura eius quae fit vitio corporis totius & cerebri.  Bruel esteems hypochondriacal lest dangerous, and the other two species (opposite to Galen) hardest to be cured. 
h Difficilis curaetu in viris multo difficilior in faeminis.  The cure is hard in man, but much more difficult in women. And both men and women must take notice of that saying of Montanus consil. 230. pro Abbate Italo, 
i Ad interitum plerumque homines comitatur licet medici levent plerumque tam●a non tollunt unquam sed recedit ace●bior quam antea minima occasione aut errore.  This malady doth commonly accompany them to their grave, Physicians may ease and it may lie hid for a time, but they cannot quite cure it, but it will return again more violent & sharp then at first, and that upon every small occasion or error. 
k Periculum esine degeneret in Epilepsiam Apoplexiam, Convulsionem, caecitatem.  Oftentimes it degenerats into Epilepsy, Apoplexy, Convulsions, and blindness: by the authority of Hypocrates & 
l Montalt. c. 25. Laurentius. Herc. de Saxon.  Galen all aver, If once it possess the ventricles of the brain, Sallust Salvianus adds, if to the optic nerves, blindness. Mercurialis consil. 20. had a woman to his patient, that from Melancholy become Epilepticke and blind. 
m Herald de Saxonia, Aristotle, Capivaccius.  If it come from a cold cause or so continued cold, or increase, Epilepsy, Convulsions follow and blindness, or else in the end they are moped, sottish, and in all their actions, speeches, gestures, ridiculous. 
n Favent. humour frigidus sola deliris causa. furoris vero humour calidus.  If it come from an hot cause, they are more furious, & boisterous, and in conclusion mad. Calescentem melancholiam saepius sequitur mania, 
o Hernius calls madness sobolem melancheliae  if it heat and increase that is the common event, 
p Alexander. lib. 1 cap. 18.  per circuitus, aut semper insanit, by fits, or altogether. If it come from melancholy natural adust, and in excess, they are often daemoniacal, Montanus.  

q Montalt c. 15 Raromors aut nunquam nisi sibi ipsis inferant'  Seldom this malady procures death, except, which is the greatest and most grievous calamity, and the misery of all miseries, to make away themselves, which is a frequent thing and familiar amongst them. 'tis 
r Lib. de Insania. Fabio Calf interpret.  Hypocrates observation, & Galens words, etsi mortem timent, tamen plerunque sibi ipsis mortem consciscunt, lib. 3. de locis affect. cap. 7. the doom of all Physicians. 'tis 
s Nonnulli violent as manus sibi inserunt.  Rabbi Moses' Aphorism. The prognosticon of Avicenna, Rhasis, Aetius, Gordonius, Valescus, Altomarus Sallust Salvianus, Capivaccius, Hercules de Saxoniâ, Piso, Bruel, Fuchsius all &c. 

t Inerat. lib. 3.  Et saepè usque adeo mortis formidine vitae  
Percipit infalix odium, lucisque videndae,  
Vt sibi consciscat maerenti pectore lethum.  
And so far forth death's terror doth affright,  
He makes away himself, and hates the light:  
To make an end of fear and grief of heart,  
He voluntary dies to ease his smart.  So fare forth doth the torture and extremity of his misery torment him, that he can take no pleasure in his life, but is in a manner enforced to offer violence unto himself, to be freed from his present insufferable pains. So some, saith 
u Lib. 2. the Intell. saepe mortem sibi consciscunt ob timorem & tristitiam taedio vitae affecti ob furore & desperationem. Est enim inferi &c. Ergo sic perpetuo afflictati vitam odiunt se pre ipitant his malis carituri aut intersiciunt aut tale quid committunt.  Fracastorius, in fury, but most in despair, sorrow, fear, and out of the anguish and vexation of their souls, offer violence to themselves: for their life is unhappy and miserable. They can take no rest in the night, nor sleep, or if they do slumber, fearful dreams astonish them. In the day time they are affrighted still by some terrible object, and torn in pieces with suspicion, fear sorrow, discontents, cares, shames, anguish &c. as so many wild horses, that they cannot be quiet an hour, a minute of time, but even against their wills they are intent, and still thinking of it, they cannot forget it, it grinds their soul's day and night, they are perpetually tormented, they can neither eat, drink, or sleep. Psal. 107.18. their soul abhorreth all meat, and they are brought to death's door, 
x V 10. Ps. 107  being bound in misery and iron: they 
y job. 3.3.  curse their stars with job, 
z job. 6.8.  and day of their birth, & wish for death, & murmur many times against the world, friends, mankind, themselves, even against God himself in the bitterness of their passion, 
a Seneca.  vivere nolunt, mori nesciunt, live they will not, die they cannot. And in the midst of these squalid, ugly, and such irksome days, they seek at last, finding no comfort, 
b In salutis suae desperatione proponunt sibi mortis desiderium Oct. Horat. lib. 2. cap. 5.  no remedy in this wretched life, to be eased of all by death. Omniae appetunt bonum, and for their good as they hope, sub specie at lest, vel quia mori pulchrum putant, saith 
c Lib de Insaniae Sic sic iuvat ire perumbr●s.  Hypocrates, vel quia putant indese maioribus malis liberari, to be freed as they hope. Though many times as Aesopes fishes they leap from the frying-pan into the fire itself, yet they hope to be freed by this means, and therefore, saith 
d Cap. 3. de mentis alienat vasli degunt dum tamdem mortem quam timent suspendio aut submersione aut a'iqua vel all a vi ut multa tristia exempla vimus.  Faelix Platerus, after many tedious days at last, either by drowning, hanging, or some such fearful end, they precipitate, or make away themselves: many lamentable examples are daily seen amongst us. 'tis a common calamity, 
e Arculanus in 9 Rhasis cap. 16. cavendum ne ex alto se praecipitent aut aliosledant.  a fatal end to this disease: They are condemned to a violent death by a jury of Physicians, and furiously disposed, carried headlong by their tyrannising wills, enforced by miseries, & there remains no more to such persons, if that heavenly physician by his assisting grace and mercy alone do not prevent, no humane persuasion, or art can help, to be their own butchers, and to ᶠ execute themselves. Socrates' his cicutae, Lucretia's dagger, Timon's halter, are yet to be had, and Cato's knife, Nero's sword are left behind them, as so many fatal engines bequeathed to posterity, & will be used to the world's end, by such distressed souls, so intolerable, unsufferable, grievous and violent is their pain, 
g OH omnium opinionibus incogitabile malum. Lucian. mortesque mille mille dum vivit neces gerit, peritque. Heinsius Austriaco.  so unspeakable, so continuate. One day of grief is as an hundred years, as Cardan observes: 'tis carnificina hominum, angor animi, as well saith Areteus, h a plague of the soul, an epitome of hell, and if there be an hell upon earth, it is to be found in a Melancholy man's heart: And that which scoffing Lucian said of the gout in ●est I may truly say of Melancholy in earnest. 
O triste nomen, o dijs odibile  
Melancholia lachrymosa, cocyti filia,  
Tu Tartari specubus opacis aeditae,  
Erinnys utero quam Megaera suo tulit,  
Et ab uberibus aluit, cuique paruulae,  
Amarulentum in os lac Allecto dedit,  
Omnes abominabilem te daemons  
Produxere in lucem, exitio mortalium. 
Et paulò post   
Non juppiter fert tale telum fulminis,  
Non ulla sic procella saevit aequoris,  
Non impetuosis tanta vis est turbinis.  
An asperos sustineo morsus Cerberi?  
Num virus Echidnae membra mea depascitur?  
Aut tunica sanie tincta Nessi sanguinis?  
Illachrymabile & immedicabile malum hoc.  
OH sad and odious name: a name so fell,  
Is this of Melancholy, brat of hell:  
There borne in hellish darkness doth she dwell,  
The Furies brought her up, Megera's teat,  
Allecto gave her bitter milk to eat.  
And all conspired a bane to mortal men,  
To bring this devil out of that black den.  
jupiter's thunderbolt, nor storm at Sea.  
Nor whirlwind doth our hearts so much dismay.  
What am I bit by that fierce Cerberus?  
Or stung by serpent so pestiferous?  
Or put on shirt that's dipped in Nessus' blood?  
My pain's past cure, physic can do no good.  Siculi non invenere tyranni maius tormentum. No torture of body like unto it, no strappadoes, hot-irons, Phalaris bulls: all fears, griefs, suspicious, discontents are swallowed up & drowned in this Euripus, this Irish sea, this Ocean of misery, as so many small brooks. This is the 
i Hic omnis imbonitaes & insu●uitas consistit ut Tertulliani verbis utar. orat. ad martyrs  Quintessence of humane adversity; all other diseases whatsoever are but flea-bite to Melancholy in extent. 'tis the pith of them all, and a melancholy man is that true Prometheus which is bound to Caucasus, the true Titius whose bowels are still by a vulture devoured, as Poets fain, and so doth 
k Vita Herculis  Lilius Giraldus interpret it, of anxieties and those griping cares. In all other maladies whatsoever, we seek for help, if a leg or an arm ache through any distemperature or wound, or that we have any ordinary disease above all things whatsoever, we desire help and health, a present recovery, if by any means possibly it may be procured. We will freely part with all our other fortune's substance, endure any misery, drink bitter potions, swallow those distasteful pills, suffer our joints to be feared, to be cut off, any thing for future health; so sweet, so dear, so precious above all other things in this world is life: but to a melancholy man, nothing so tedious, nothing so odious, that which they so carefully seek to preserve, 
l Quid est miserius in vita quam velle mori. Seneca.  he abhors: he alone, so intolerable are his pains. Some make a question graviores morbi corporis an animi, whether the diseases of the body or mind be more grievous, but there is no comparison, no doubt to be made of it, multo enim saevior longeque atrocior, est animi quam corporis cruciatus, Lemnius lib. 1. cap. 12. the diseases of the mind are fare more grievous. So Cardan testifies de rerum var. lib. 8 cap. 40. 
m Tom. ●. Libello an graviores passiones &c.  Maximus Tyrius a Platonist, and Plutarch have made just volumes to prove it. 
n Ter.  Dies adimit agritudinem hominibus, in all other diseases there is some hope likely, but these unhappy men are borne to misery, past all hope of recovery, incurably sick, and the longer they live, the worse they are, death alone must ease them.  
Another doubt is made by some Philosophers, whether it be lawful for a man in such extremity of pain and grief, to make away himself, and how such men that so do, are to be censured. The Platonists approve of it, that it is lawful in such cases, and upon a necessity, Plotinus lib. de beatitud. cap. 7. and Socrates himself defends it, in Plato's Phaedon, if any man labour of an incurable disease, he may dispatch himself if it be to his good. The Stoics in general, and 
o Patet exitus, si pugnare non vultis, licet fugere quis vos tenet invitos? De provide. cap 8.  Seneca amongst the rest, quamcunque veram esse viam ad libertatem, any way is allowable that leads to liberty. 
† Epist. 24.71.82.  He commends Cato, Dido & Lucretia, for their generous courage in so doing, and others that do it, to avoid a greater mischief, or to free themselues from misery, & to save their honour, 
r De ponte deijcere.  or vindicate their good name, as Cleopatra did, as Vibius Virius, & those Campanian Senators in Livy, (Dec. 3. lib. 6.) to avoid the Roman tyranny, that poisoned themselves: how many myriads besides in all ages, qui sibi lethum insontes peperere manu &c. 
p Mac. 14.42.  Razis in the Maccabees is magnified for it; sampson's death approved. And in wars for a man to run rashly upon imminent danger & present death, is accounted valour & magnanimity, 
† As amongst Turks and others.  to be the cause of his own, & many a thousands ruin besides, to commit wilful murder in a manner, of himself & others, is a glorious thing, and he shall be crowned for it. The 
q Bohemus de morbis gentium.  Maessegatae of old, or I know not what nation besides, did stifle their old men, to free them from those grievances incident to that age. Sr Thomas Moor in his Utopia commends a voluntary death, if he be sibi aut alijs molestus, troublesome to himself or others, (
s Lib. 2. praesertim quum tormentum ci vitae sit bonâ spe fretus acerba vita velut à carcere se eximat vel ab alijs eximi suà voluntate patiatur.  especially if life be a torment to him) let him free himself with his own hands from this tedious life, as from a prison, or suffer himself to be freed by others. It is an ordinary thing in China, saith Mat. Riccius the jesuite, 
t Expedit. ad Sinas lib. 1. cap. 9 vel bonorum desperatione, vel malorum perpessione fracti & fatigati, vel manus violentas sibi inferunt vel ut in micis suis aegrè faciant, &c.  if they be in despair of better fortunes, or tired & tortured with misery, to bereave themselves of life, and many times to spite their enemies the more, to hung at their doors. Austin himself the Civit. dei lib. 1. cap. defends a violent death, so that it be undertaken in a good cause, nemo sic mortuus, qui non fuerat aliquando morit urus, quid autem interest quo mortis genere vita ista finiatur, quand● ille cousin finitur, iterum mori non cogitur? &c. no man so voluntarily dies, but volens n●lens, he must dye at last, and our life is subject to innumerable casualties, who knows when they may happen, utrum satius est unam perpeti moriendo, an omnes timere vivendo, 
u So did Anthony, Galba, Vitellius, Otho, Aristotle himself &c. Aiax in despair &c. Cleopatra to save her honour.  better suffer one, then fear all. 
x Inertius deligitur diu vivere quam in timore tot morborum semel moriendo, nullam deinceps formidare.  And a harder choice to live in fear, then by once dying, to be freed from all. Theombrotus. Ambrociata persuaded I know not how many hundreds of his auditors, by a luculent oration he made of the miseries of this, & happiness of that other life to precipitate themselues. 
† Cuetius lib. 1●  Calenus and his Indians hated of old, to dye a natural death, the Circumcellians and Donatists, loathing life, compelled others to make them away, with many such: but these are false & Pagan positions, & upon a wrong ground. Not evil is to be done, that good may come of it: reclamat Christus, reclamat scriptura, God, and all good men are 
y Summum nec metuas diem, nec optes. Hor.  against it. 
z Plautus.  Male meretur, qui dat mendico quod edat, nam & illud quod dat perit, & illi producit, vitam ad miseriam: he that gives a beggar an alms, as that Comical Poet said, doth ill, because he doth but 
a Laequeus praecisus count 1. l●b. 5. quidam naustragio facto, amissis tribue liberis, & uxore, suspendit se, precidit illi quidam ex praeterenutibus laqueum, A liberato reus fit maleficij. Seneca. See D Kings 14. Lect. on jonas. D Abbots 6 Lect. on the same Prophet.  prolong his miseries. But Lactantius lib. 6. cap. 7. de vero cultu, calls it a detestable opinion & fully, confutes it lib. 3. de sap. cap. 18. and Austin cap. 61. ad Dulcitium Tribunum, Hierom to Marcelia of Blesillas' death, Non recipio tales animas &c. he calls such men martyrs stultae Philosophiae. Cyprian de duplici martyrio, Si qui sic moriantur, aut infirmitas, aut ambitio, aut dementia cogit eos. Arist. 3. Echic. 7. it needs no confutation. This only let me add, that in some cases those 
b As to be buried out of Christian burial with a stake &c. loose their goods &c.  hard censures of such as offer violence to themselves, are to be mitigated, as in such as are mad, beside themselves, or known to have been long melancholy, and that in extremity, they know not what they do, deprived of reason, judgement, all 
c Navis destituta nauclero in terribilem aliquem scopuium impingit.  as a ship that is void of a Pilot, must needs impinge upon the next rock or sands, and suffer shipwreck. 
d Observat.  P. Porestus hath a story of two melancholy brethren, that made away themselves, and for so foul a fact, were accordingly censured to be infamously buried, &c. as in such cases they use: but upon father examination of their misery and madness, the censure was 
e Seneca tract. 1. lib. 8. cap. ● Lex Homici●ta inse insepulrus abiciatur, contradicitur ●o quod asserre sibi manus coactus sit assiduis malis, summam infaelicitatum suarum in hos 〈◊〉 quod existima bat licere misero mori.  revoked, & they were solemnly interred. Thus of their goods & bodies we can dispose, but what shall become of their souls, God alone can tell, his mercy may come inter pontem & fontem, inter gladium et ingulum: quod cuivis contigit cuiquam potest. Who knows how he may be tempted? is it his case, it may be thine; we aught not to be too rash & rigorous in our censures, as some are, charity will judge the best. God be merciful to us all.     
FINIS.   

THE SYNOPSIS OF THE SECOND PARTITION.  

Cure of melancholy is either 

Sect. 1 General to all which contains 

Unlawful means forbidden. Memb. 1. From the Devil, Magicians, Witches &c. by charms, spells, incantations, Images &c. 

Quest. 1. Whether they can cure this or other such like diseases?  
Quest. 2. Whether if they can so cure, it be lawful to seek to them for help?    
or Lawful means which are 

Memb. 2. Immediately from God, A love principium, by prayer &c.  
Memb. 3. 

Quest. 1. Whether Saints and their Relics can help this infirmity?  
Quest. 2. Whether it be lawful in this case to sue to them for aid?    
or Memb. 4. Mediately by Nature, which concerns and works by 

Subsect. 1. Physician, in whom is required science, confidence, honesty &c.  
Subsect. 2. Patient, in whom is required obedience, constancy, willingness, patience, confidence, bounty &c. not to practise on himself.  
Subsect. 3. Physic which consists of 

Diaeteticall ♈  
Pharmaceutical ♉  
chirurgical ♊          
Particular to the three distinct species. ♋ ♌ ♍ Sect. 5.    
♈ Sect. 2. Diaeteticall which consists in reforming those six nonnaturall things, as in 

Diet rectified. 1. Memb. 

Matter and quality. 1. Subsec. 

Such as are easy of digestion, well dressed, hot, sod, &c. young, moist, of good nourishment &c.  
Bread of pure wheat, well baked.  
Water clear from the fountain.  
Wine and drink not too strong. &c.  
Flesh 

Mountain birds, partridge, pheasant, quails &c.  
Hen, capon, mutton, veal, kid, rabbit &c.    
Fish That live in gravelly waters, as pike, perch, trout. Seafish, solid, white &c.  
Herbs Borage, bugloss, balm, succory, endive, violets, in broth, not raw &c.  
Fruits & roots Ray sins of the Sun, apples corrected for wind, oranges &c. parsnips, potatoes &c.    
or 2. Quantity At seasonable and usual times of repast, in good order, not before the first be concocted, sparing, not overmuch, of one dish.    
2. Rectification of Retention and Evacuation, as costiveness, Venery, bleeding at nose, months stopped, baths, &c,  
3. Aire rectified, with a digression of the Air. 

Naturally in the choice and site of our country, dwelling place, to be hot and moist, light, wholesome, pleasant, &c.  
Artificially, by often change of air, avoiding winds, fogs, tempests, opening windows, perfumes &c.    
4. Exercise 

Of Body and Mind but moderate, as hawking, hunting, riding, shooting, bowling, fishing, fowling, walking in fair fields, galleries, tennis, bar &c.  
Of mind, as Chests, cards, tables, &c. to see plays, masks, &c. serious studies, business, all honest recreations.    
5. Rectification of waking and terrible dreams.  
6. Rectification of passions and perturbations of the mind. ♎.    
♎ Memb. 6. Passions & perturbations of the mind rectified. 

From himself 

Subsect. 1. By using all good means of help, confessing to a friend, &c.  
Avoiding all occasions of his infirmity.  
Not giving way to passions, but resisting to his utmost.    
or from his friends. 

Subsect. 2. By fair & foul means, counsel, comfort, good persuasion, witty devices, fictions, and if it be possible to satisfy his mind.  
Subsect. 3. Music of all sorts aptly appplyed.  
Subsect. 4. Mirth, and merry company.  
Sect. 3 A consolatory digression containing remedies to all discontents and passions of the mind. 

Memb. 1. General discontents and grievances satisfied.  
Memb. 2. Peculiar discontents, as deformity of Body, sickness, baseness of birth, &c.  
Memb. 3. Poverty and want, and such calamities and adversities.  
Memb. 4. Against servitude, loss of liberty, Imprisonment, Banishment &c.  
Memb. 5. Against vain fears, sorrows, for death of friends, or otherwise.  
Memb. 6. Against Envy, livor, hatred, malice, emulation, ambition, and self-love &c.  
Memb. 7. Against repulses, abuses, injuries, contempts, disgraces, contumelies, slanders, and scoffs &c.  
Memb. 8, Against all other grievous, and ordinary symptoms of this disease of Melancholy.         

♉ Sect. 4. Pharmaceutice or Physic which cureth with medicines, with a digression of this kind of Physic, is either Memb. 1. Subsect. 1. 

Generalll to all, 

Alterative 

Simples altering melancholy, with a digression of Exotic Simples 2. Subsect. 

Herbs. 3. Subsect. 

To the heart, borage, bugloss, Scorzenera &c.  
To the head bawm hops, nenuphar &c.  
Liver, Eupatory, artimesia &c.  
Stomach, wormwood, centaury, pennyroyal.  
Spleen, Ceterache, ash, Tameriske.  
To purifyings the blood, endive, succory, &c.  
Against wind, origan, fennel, aniseed &c.    
4. Precious stones, as smaragdes, chalidonies &c. Minerals, and metals, gold &c.    
or compounds altering melancholy, with a digression of compounds. 5. Subsect. 

Inwardly taken 

Liquid 

fluid 

Wines, as of Hellebor, bugloss, Tameriske &c.  
Syrups of borage, bugloss, hops, Epithyme, endive succory &c.    
or consisting 

Conserves of violets, mayden-hair, borage, bugloss, roses &c.  
Confections; Treacle, Mithridate, Elegmes or Linctures.      
or solid as those aromati all confections. 

hot 

Diambra dianthos.  
Di●margeritum calidum.  
Diamoschum dulce.  
Electuarium de gemmis.  
Laetificans Galeni & Rhasis.    
or cold 

Diamargeritum frigidum.  
Diarrodon A●batis.  
Diacorolli, Diacodium, with their tables.    
Condites of all sorts &c.      
or Outwardly used, as 

Oils of camomile, Violets, Roses, &c.  
Ointments; alablastritum, populeum &c.  
Liniments; plasters, caerotes, cataplasms, frontals, fomentations, Epithimes, sacks, bags, odoraments, posies &c.        
or Or Purging. ☽    
or Particular to the the three distinct Species. ♋ ♌ ♍.    
♌ Medicines purging melancholy are either Memb. 2. 

Simples purging melancholy. 

1. Subsect. Upward as vomits. Asrabecca, laurel, white Hellebor, Scylla, or Sea-onyon, Antimony, Tobacco.  
or downward. 2. Subsect. 

Moore gentle; as Sena, Epithime, Polipodie, Mirabolanes, Fumitory &c.  
Stronger; aloes, lapis Aremenus, lapis lazuli, Black Hellebor.      
or 3. Subsect. compounds purging melancholy. 

Superior parts 

Mouth 

swallowed 

Liquid, as potions, julipes, Syrupes, wine of hellebor, bugloss &c.  
Solid, as lapis Armenus, & Lazuli, pills Indie, pills of Fumitory &c.  
Electuaries, Diasena, confection of Hamech, Hierologadium &c.    
or Not swallowed, as gargarisms, masticatories &c.    
or Nostrils; sneezing powders, odoraments, perfumes &c.    
or Inferior parts, as Clysters strong and weak, and suppositories of Castilian soap, honey boiled &c.      
♊ chirurgical Physic, which consists of Memb. 3. 

Phlebotomy, to all parts almost, and all the distinct Species.  
With knife, horseleeches.  
Cuppinglasses.  
Cauteries, and searing with hot irons, beating.  
Dropax and Synapismus.  
Issues to several parts, and upon several occasions.    
♋ Sect. 5. Cure of head melancholy. Memb. 1. 

1. Subsect.  
Moderate diet, meat of good juice, moistening, easy of digestion.  
Good Air.  
Sleep more than ordinary.  
Excrements daily to be avoided by art or nature.  
Exercise of Body and mind not too violent, or too remiss, passions of the mind, and perturbations to be avoided.  
2. Blood-letting if there be need, or that the blood be corrupt, in the arm, forehead &c. or with Cupping-glasses.  
3. Preparatives and purgers. 

Preparatives, as Syrup of borage, bugloss, Epithime, hops, with their distilled waters &c.  
Purgers, as Montanus and Mathiolus, Helliborismus, Quer●etans' Syrup of Hellebor, Extract of Hellebor, Pulvis Hali, Antimony prepared, Rulandi aqua mirabilis: which are used, if gentler medicines will not take place, with Arnoldus vinum buglossatum, Sena, cassia, mirobolanes, aurum potabile, or before Ham●ch, Pil. Indae. Hiera, P●l. de lap. armeno, lazuli.    
4. Averters. 

Cardan's nettles, frictions, clysters, suppositories, sneezings masticatories, nasals, Cupping-glasses.  
To open the haemrods with horseleeches, to apply horseleeches, to the forehead without scarification, to the shoulders, thighs▪ Issues; boaring, cauteries, hot irons in the suture of the crown.    
5. Cordials, resolvers, hinderers. 

A cup of wine, or strong drink.  
Bezoar's stone, amber, spice,  
Conserves of borage, bugloss, Roses, Fumitory.  
Confection of Alcermes.  
Electuarium laetificans Ga●eni, Rhasis &c.  
Diamargeritum frig. diaboraginatum &c.  
Odoraments of roses, violets.  
Irrigations of the head, with the decoctions of nymphea, lettuce, mallows &c.  
Epithemes, ointments, bags to the heart  
Fomentations of oil for the belly.  
Baths of sweet water, in which were sod mallows, violets, roses, water-lillies, borage flowers, rams heads &c.    
6. Correctors of Accidents, as 

To procure sleep. 

Inwardly taken 

Simples Poppy, Nymphs, lettuce, roses, purslan, henbane, mandrake, nightshade, opium &c.  
or compounds. 

Liquid, as syrupes of poppy, verbasco, violets, roses.  
Solid, as requies Nicholai,  
Philonium Romanun  
Laudanum Paracelsi.      
or outwardly used as 

Oils of Nymphea, poppy, violets, roses, mandrake, nutmegs.  
Oderaments of vinegar, rose-water, opium.  
Frontals of rosecake, rosevineger, nutmeg.  
Ointments, alablastritum, unguentum populeum, simple or mixed with opium.  
Irrigations of the head, feet, sponges, Music, murmur and noise of waters.  
Frictions of the head, & outward parts, sacculi of Henbane, wormwood at his pillow &c.      
and are Against terrible dreams, not to sup late, or eat pease, cabbage, venison meats heavy of digestion: use balm, horsetongue &c,  
Against ruddiness and blushing, inward and outward remedies.      
2. Memb. Cure of melancholy over the Body 

Diet, preparatives, purgers, averters, cordials, correctors as before,  
Phlebotomy in this kind more necessary and more frequent,  
To correct and cleanse the blood with Fumitory, Sena, Succory, dandelion, endive &c.     

♍ Cure of Hypondriacal or windy melancholy. 3. Memb. 

Subsect. 1. 

Phlebotomy if need require.  
Diet, preparatives, averters, cordials, purgers as before, saving that they must not be so vehement.  
Use of pennyroyal, wormwood, centaury sod, which alone hath cured many.  
To provoke urine with Aniseed, daucus, asarum &c. and stools if need be by clysters and suppositories.  
To respect the spleen, stomach, liver, hypocondries.  
To use treacle now and then in winter.  
To vomit after meals sometimes if it be inveterate.    
2. To expel wind. 

Inwardly taken 

Simples 

Roots. Galanga, gentian, Enula, Angelica, calamus Aromaticus, Zeodary, China, condite ginger, &c.  
Herbs. pennyroyal, rue, calamint, Bay leaves, & Berries, Scordium, Bettany, Lavender, camomile, Centaury, wormwood, Cumin, broom, orange pills.  
Spices. Saffron; cinnamon, mace. nutmeg, pepper, musk, Zeodary with wine &c.  
Seeds. aniseed, fennel seed, anmi, carry, cumin, nettle, Bays, parsley, grana paradisi.    
or compounds, as Dianisum, Diagalanga, Diacimnun Diacalaminthes, Electuarium de bacchis Lauri, Benedicta laxativa &c. pulvis Carminatinus, & pulvis descript. Antidotario Florentino, Aromaticum rosatum, Mithridate.    
or Outwardly used, as Cupping-glasses to the Hypocondries without scarification, oil of camomile, rue, aniseed, their decoctions &c.        

THE SECOND PARTITION THE CURE OF MELANCHOLY.  

THE FIRST SECTION.  

THE FIRST MEMBER.  

THE FIRST SUBSECTION. Unlawful Cures rejected.  
INveterate Melancholy, howsoever it may seem to be a continuate, inexorable disease, and most hard to be cured, accompanying them to their graves most part, as 
a Consil. 23●, pro Abbate Italo.  Montanus observes, yet many times it may be helped even that which is most violent, or at lest, according to the same 
b Consil. 23. aut curabitur aut certè minus afficietur, si volet.  author, it may be mitigated and much eased. Nil desperandum. It may be hard, but not impossible, for him that is most grievously affected, if he be but willing to be helped.  
Upon this good hope I will proceed, using the same method in the Cure, which I have formerly used in the rehearsing of the causes; first General, and then Particular, & those according to their several species. Of these Cures some be Lawful, some again Unlawful, which though frequent, familiar, and often used, yet justly censured, and to be controverted. As first, whether by these diabolical means, which are commonly practised by the Devil & his Ministers, Sorcerers, Witches, Magicians, &c. by Spells, cabalistical words, Charms, Characters, Images, Annulets, Ligatures, Philtures, Incantations, &c. This Disease and the like may be cured? and if they may, whether it be lawful to make use of them, or for our good to seek after such means in any case? The first whether they can do any such cures, is questioned amongst many writers, some affirming, some denying. Valesius cont. med. lib. 5. cap. 6. Malleus Malleficar, Hernius, lib. 3. pract. med. cap. 28. Caelius lib. 16. cap. 16. Delrio Tom. 3. Wierus lib. 2. de praestig. daem. Lavater. de spect. part. 2. cap. 7. Holbrenner. the Lutheran in Pistorium, Polydor. Virg. lib 1. de prodig. Tandlerus, Lemnius, (Hypocrates, & Avicenna amongst the rest) deny that spirits or devils have any power over us, & refer all with Pomponatius of Milan to natural causes and humours. Bodinus Daemonomantiae. lib. 3. cap. 2. Arnoldus, Marcellus Empiricus, I Pistorius, Paracelsus Apodix. Magic. Agrippa lib. 2. de occult. Philos. cap. 36.69.71.72. & lib. 3. cap. 23. & 10. Marsilius Ficinus de vit. caelit. compar. cap. 13.15.18.21. &c. Gale●ttus de promiscuâ doct. cap. 24. jovianus Pontanus To. 2. Plin. lib. 28. cap. 2. Strabo lib. 15. Geog. Leo Suavius: Goclenius de ung. armar. Cardan de subtle. brings many proofs out of Solomon's decayed works, old Hermes, Artesius, Costaben Luca &c. that such cures may be done. They can slanch blood cure gouts, Epilepsies, biting of mad dogs, Melancholy, &c. by their spells and charms. 
c Alij dubitant an daemon possit morbos curare quos non fecit alij negant sed quotidiana experientia confirmat magos magno multorum slupore morbos curare singulos corporis parts citra impedimentum permeare & medijs nobis ignotis curare.  Many doubt, saith Nicholas Taurellus, whether the devil can cure such diesases as he hath not made, and some flatly deny it, howsoever common experience confirms to our astonishment, that Magicians can work such feats, and that the devil without impediment can penetrate through all the parts of our bodies, and cure such maladies by means to us unknown. Daneus in his tract de Sortiarijs subscribes to this of Taurellus, Erastus de lamijs, and so do most Divines, that out of their excellent knowledge and long experience they can commit 
d Agentia cum patiented bus coniungunt.  agentes cum patientibus, colligere semina rerum, eaque materiae applicare, as Austin infers the civ. Dei & de Trinit. lib. 3. cap. 7. & 8. they can work stupend & admirable conclusions; we see the effects only but not the causes of them. Nothing so familiar as to hear of such cures, Sorcerers are too common, Cunning men, Wizards, & whitewitches, as they call them, in every village, that if they be sought unto, will help almost all infirmities of body & mind, that to doubt of it any longer, 
e Haec alij rident, sed vereor ne dum nolumus esse creduli vicium non effugiamus incredulitatis.  or not to believe, were to run into that other sceptical extreme of incredulity, saith Taurellus. Leo Suavius in his Comment upon Paracelsus, seems to make it an art, which aught to be approved. Pistorius and others stiffly maintain the use of charms, words, characters, &c. Ars vera est, sed pauci artifices reperiuntur, The art is true but there be but a few that have skill in it. Marcellus Donatus lib. 2 de hist. iur. cap. 1. proves out of josephus eight book of antiquities, that 
f Refert Solomonem mentis morbos cuirass, & daemons abegisse ipsos carminibus, quod & coram Vespasiano fecit Eliaser  Solomon so cured all the diseases of the mind by spells, charms, and driven away Devils, and that Eliaser did as much before Vespasian. Langius in his med. epist. holds juppiter Menecrates, that did so many stupend cures in his time, to have used this art, and that he was no other than a Magician. Many famous cures are daily done in this kind, this Devil is an expert Physician, as Godelman calls him, lib. 1. cap. 18. and God permits many times these Witches and Magicians to produce such effects, as Lavater, cap. 3. lib. 8. part. 3. cap. 1. Polid. Virg. lib. 1. de prodigijs, Delrio & others admit. Such cures may be done, and as Paracels. Tom. 4. de morb amen. stiffly maintains, 
g Spirituales morbi spiritualiter curari debent.  they cannot otherwise be cured but by spells, seals, and spiritual physic. 
h Sigillum ex auro peculiar ad Melancholiam, &c.  Arnoldus lib. de sigillis sets down the making of them, so doth Rulands and many others.  
Hoc posito, they can effect such cures, the main question is whether it be lawful in a desperate case, to crave their help, or ask a Wizard's advice? 'tis a common practice of some men to go first to a Witch, and then to a Physician, if one cannot the other shall, Flectere si nequeunt superos Acheronta movebunt. 
i Lib 1. de occult. Philos. nihil refert an deus an diabolus angeli an immundi spiritus aegro open ferant modo morbus curetur.  It matters not, saith Paracelsus, whether it be God or the Devil, Angels or unclean spirits cure him, so that he be eased. He calls a 
k Magus Minister & Vicarius Dei.  Magician God's Minister and his Vicar, applying that of vos estis Dij profanely to them, for which he is lashed by T. Erastus' part. fol. 45. And else where he encourageth his patients to have a good faith, 
l Vtere forti Imaginatione & experieris essectum, dicant in adversum quicquid volunt Theologi.  a strong imagination, and they shall find the effects, let Divines say to the contrary what they will. He proves and earnestly contends that many diseases cannot otherwise be cured, Incantione orti, incantione curari debent. If they be caused by incantation, 
m Idem Plinius contendit quosdam esse morbos qui incantationibus solum curentur.  they must be cured by incantation. Constantius lib. 4. approves of such remedies, Bartolus the lawyer. Peter Aerodius rerum judic. lib. 3. tit. 7. Salicetus, Godefridus, with others of that sect, allow of them; modò sint ad sanitatem quae à magis fiunt secùs non. So they be for the party's health and good or not at all. But these men are confuted by Remigius, Bodin dam. lib. 3. cap. 2. Godelmannus lib. 1. cap. 8. Wierus, Delrio lib. 6. quaest. 2. To. 3. mag. inquis. Eraestus de Lamijs, all our 
n Qui talibus credunt aut adcorum domu● euntes aut suis domibus introducunt aut interrogant sciant se fidé christianam & Baptismum prev aricasse & Apostatas este. Austin. de superst, observ. boc pacto à Deo deficitur ad diabolum P. M●rt.  Divines, Schoolmen, and such as writ cases of conscience are against it, the Scripture itself absolutely forbids it as a mortal sin, Levit. cap. 18.19.20. Deut. 18. &c. Rom. 8.19. Evil is not to be done that good may come of it. Much better it were for such patients as are so troubled, to endure a little misery in this life, then to hazard their soul's health for ever, and as Delrio counselleth, 
o Mori praestat quam superstitiose sanari disquis. mag. lib. 2. cap. 2. sect. 1. quaest. 2. Tom. 3.  much better dye then be so cured. Some take upon them to expel Devils by natural remedies, and magical exorcisms, which they seem to approve out of the practice of the primitive Church, as that above cited of josephus, Eliaser; Iraenius, Tertullian, Austin. Eusebius makes mention of such, and Magic itself hath been publicly professed in some Universities, as of old in Salamanca: but condemned Anno 1318 by the Chancellor and University of 
p P. Lombard.  Paris. Our Pontificial writers retain many of these adjurations, & forms of Exorcisms still in their Church, besides those in Baptism used, they exorcise meats, and such as are possessed as they hold, in Christ's name. Read Hieron. Mengus cap. 3. Thyreus' part. 3. cap. 58. what exorcisms they prescribe, besides those ordinary means of 
q Suffitus, gladiorumictus, &c.  suffumigations, cutting the air with swords, cap. 57 herbs, oders. Of which Tostat. treats. 2. Reg. c. 16. quaest. 43. you shall found many vain frivolous superstitions, forms of exorcisms among them not to be tolerated.    

MEMB. 2. Lawful cures first from God.  
BEing so clearly evinced as it is, that all unlawful cures are to be refused, it remains to treat of such as are to be admitted, & those are commonly those which God hath appointed, 
r The Lord hath created medicines of the earth, and he that is wise will not abhor them. Eccles. 38.4.  by virtue of stones, herbs, plants, mettles, &c, and such like which are prepared and applied to our use, by art & industry of Physicians, who are the dispensers of such treasures for our good, and to be ˢ honoured for necessity's sake, God's immediate ministers, to whom in our infirmities we are to seek for help. Yet not so that we rely too much, or wholly upon them, A jove principium, we must first begin with prayer, and then use Physic, not one without the other, 
t My son fail not in thy sickness but pray unto the Lord and he will make thee whole, Eccles. 38.9. Hue omne principium ●ut refer exitum Hor. 3. carm. Od. 6.  but both together. To pray alone and reject ordinary means, is to do like him in Aesop, that when his cart was stalled, lay flat on his back and cried aloud help Hercules, but that was to little purpose, except as his friend advised him, rotis tute ipse annitaris, he whipped his horses withal, and put his shoulder to the wheel. God works by means, as Christ cured the blind man with clay and spittle. Orandum est ut sit mens sana in corpore sano. As we must pray for health of body and mind, so we must use our utmost endeavours to preserve and continued it. Some kind of Devils are not cast out but by fasting and prayer, and both necessarily required, not one without the other. For all the physic we can use, art, excellent industry, is to no purpose without calling upon God Nil iuvat immensos Cratero promittere montes. It is in vain to seek for help, run, ride, except God bless us. 
— non Sicula dapes  

u Music and fine fare can do no good.  Dulcem elaborabunt saporem—  
— non animum cytheraeve cantus.  

x Hor. l. 1. ep. 2.  Non domus & fundus non aeris aceruus & auri  
Aegroto possunt domino deducere febres.  

y Sint Craesi & Crassilicet no bos Pactolus aureas undas agens eripiet unquam è miserijs.  With house, with land, with money, and with gold,  
The master's fever will not be controlled.  We must use prayer and physic both together: and so no doubt but our prayers will be available and our physic take effect. 'tis that Ezechiah practised 2. Kings 20. Luke the Evangelist, and which we are enjoined Coloss. 4. not the patiented only, but the Physician himself. Hypocrates an heathen required this in a good practitioner, and so did Galen. lib. de Plat. & Hipp. dog. lib. 9 cap. 15. and in that tract of his, an mores sequntur temp. cor. cap. 11. 'tis a thing which he doth inculcate, 
z 
Scientia de Deo d●bet in medico infixa esse. Mesue Arabs. sanat omnes langores deus.  
For you shall pray to your Lord that he would prospero that which is given for ease and then physic for the prolonging of life. Eccl. 38.14   and many others. Hiperius in his first book de sacr. scrip. lec. speaking of that happiness and good success, which all Physician's desire, and hope for in their cures, 
a Omnes optant quandam in medicinâ faelicitatem sed hanc non est quod expectent nisi deum vera fide invocent atque aegros similirer ad ardentem vo●tionem excitent.  tells them that it is not to be expected, except with a true faith they call upon God, & teach their patients to do the like. The council of Lateran Canone 22. decreed they should do so, the Fathers of the Church have still advised as much, whatsoever thou takest in hand, saith 
b Lemnius è Gregor exhor ad vitam oped instit. cap. 48. quicquid meditaris aggredi aut perficere deum in consilium adhibeto.  Gregory, let God be of thy counsel, and consult with him. That healeth those that are broken in heart (Ps. 147.3.) and bindeth up their sores. Otherwise as the Prophet jeremy cap. 46.11. denounced to Egypt, in vain shalt thou use many medicines, for thou shalt have no health. It is the same counsel which 
c Commentar lib. 7 ob infelicem pugnam contristatus in aegritudinem incidit ita ut à medicis curari non poterat.  Cominaeus that politic historiographer gives to all Christian princes, upon occasion of that unhappy overthrow of Charles Duke of Burgundy, by means of which he was extremely melancholy, and sick to death: In so much that neither physic, nor persuasion could do him any good, percaving his preposterous error belike, adviseth all great men in such cases, 
d In his anuni malis princeps imprimis ad deum precetur & peccatis ve●iam exoret inde ad medicinam, &c.  to pray first to God, and with all submission and penitency to confess their sins, and then to use physic. The very same fault it was which the Prophet reprehends in Asa king of juda that he relied more on physic then on God, and by all means would have him to amend. And is a fit caution to be observed of all other sorts of men. The Prophet David was so observant of this precept, that in all his misery and vexation of mind, he put this rule first in practice. Psal. 77.3. When I am in heaviness I will think on God. Psal. 86.4. Comfort the soul of thy servant, for unto thee I lift up my soul. & ver. 7. In the day of trouble will I call upon thee for thou hearest me. Ps. 54.1. Save me OH God by thy name &c. Psal. 87. Psal. 20. And 'tis the common practice of all good men. Ps. 107.13. when their heart was humbled with heaviness, they cried to the Lord in their trouble, and he delivered them from their distress. And they have found good success in so doing, as David confesseth, Psal. 30.11. Thou hast turned my joy into mourning, thou hast loosed my sack, and girded me with gladness. And therefore he adviseth all others to do the like, Psal. 31.24. All ye that trust in the Lord, be strong and he shall establish your heart. It is reported by 
e Greg. Tholoss. To. 2. lib. 28. c. 7. Syntax. In vestibulo templi Solomon. liber remediorum cuiusque morbi fuit quem revulsit Ezekias quod populus neglecto deo nec invocato sanitatem inde peteret.  Suidas, speaking of Ezekiah, that there was a great book of old, of king Solomon's writing, which contained medicines for all manner of diseases, and lay still open as they came into the Temple: but Ezekiah king of jerusalem caused it to be taken away, because it made the people secure, to neglect their duties in calling and relying upon God, out of a confidence on those remedies. 
f Livius lib. 23. strepunt aures clamoribus plorantium sociorum, saepius nos quam deorum invocantium opem.  Minutius that worthy Consul of Rome in an Oration he made to his soldiers, was much offended with them, and taxed their ignorance that in their misery, called more on him then upon God. A general fault it is all over the world, and Manutius his speech concerns us all, we rely more on Physic, and seek more to Physicians then to God himself. And as much falty are they that prescribe, as they that ask, respecting more their gain, and trust to their ordinary receipts and medicines many times, then to him that made them. I would wish all patients in this behalf, in the midst of their melancholy to remember that of Siracides, Ecc. 1.12. & 12. The fear of the Lord is glory & gladness and rejoicing. The fear of the Lord maketh a merry heart, and giveth gladness and joy, and long life. And all such as prescribe physic to begin in nomine Dei, as Mesue did, to imitate Lelius à Fonte Eugubinus, 
g 
Rulandus adiungit optimamorationem ad finem empiricorum.  
Mercurialis consil. 25. ita concludit. Montanus passim &c. & plures alij &c.   that in all his consultations still concludes with a prayer for the good success of his business, and to remember that of Crato one of their predecessors, fuge avaritiam, & sine oration, & invocatione Deinihil facias. Avoid covetousness, and do nothing without invocation upon God.   

MEMB. 3. Whether it be lawful to seek to Saints for aid in this Disease.  
THat we must pray to God no man doubts, but whether we should pray to Saints in such cases, or whether they can do us any good, it may be lawfully controverted. Whether their Images, Shrines, Relics, consecrated things, holy water, benedictions, those divine amulets, holy exorcisms, and the sign of the Cross be available in this disease. The Papists on the one side stiffly maintain, how many melancholy, mad, daemoniacal persons are daily cured at Saint Anthony's Church in Milan, at St Vitus in Germany, by our Lady of Loretta in Italy, our Lady of Sichem in the low Countries? 
h Lipsius.  Quae & caecis lumen, agris salutem, mortuis vitam, claudis gressum reddit, omnes morbos corporis, animi, curate, & in ipsos daemons imperium exercet, she cures halt, lame, blind, all diseases of body and mind, & commands the devil himself, saith Lipsius, 25000. in a day come thither, 
i 1. Cap. 26.  quis nisi numen in ununlocum sic induxit? who brought them? in auribus, in oculis omnium gesta, nova novitia. New news lately done, all our eyes & ears are full of her cures, and who can relate them all. They have a peculiar Saint almost for every peculiar infirmity, for poison, gouts, agues, Petronella; Sr Romanus for such as are possessed, Valentine the falling sickness. S ● Vitus for madmen, &c. and as of old 
k Lib. 2. cap. 7. de Deo. morbisque in genera descriptis deos reperimus.  Pliny reckons up gods for all diseases, Febri fanum dicatum est, 
l Selden. prolog. cap. 3. de dijs Siris Rosinus.  And Lilius Giraldus repeats many of her ceremonies: all affections of the mind were heretofore accounted gods. Love and Sorrow, Virtue, honour, liberty, Contumely, Impudence, had their temples, Tempests, seasons, Crepitus ventris, dea Vacuna, dea Cloacina, there was a goddess of Idleness, a god desk of the draught, or jeakes, Prema, Premunda, Priapus, bawdy gods, and gods for 
m See Lilij Giraldi syntae●ma de dijs &c.  all offices. Varro reckons up 30000 gods, Lucian makes Podagra the Gout a goddess, and assigns her Priests & Ministers; and Melancholy comes not behind: for as Austin mentioneth lib. 4. de Civit. dei cap. 9 there was of old Angerona dea, & she had her chapel & feasts, to whom saith 
n 12. Cal. jaunarij forias celebrabant ut angores & animi sollicitudines propitiata depellat.  Macrobius, they did offer sacrifice yearly, that she might be pacified as well as the rest. 'tis no new thing you see, this of Papists, & in my judgement that old doting Lipsius might have fit dedicated his 
o Hanc dive pennan consecravi Lipsius.  pen after all his labours, to this our goddess of Melancholy, then to his Virgo halensis, & have been her Chaplin, it would have becomed him better. But he poor man, thought no harm in that which he did, & will not be persuaded but that he did well, he hath so many patrons & honourable precedents in the like kind, that justifies as much, as eagerly, & more than he there saith of his Lady & Mistress: read but superstitious Coster & Gretsers Tract de Cruse. Laur. Arcturus Fanteus de Invoc. Sanct. Bellarmine, Delrio dis. mag. Tom. 3. lib. 6. quaest. 2. sec. 3. Greg. Tholosanus Tom. 2. lib. 8, cap. 24. Syntax. Strozius Cicogna lib. 4. cap. 9 Tyreus, Heironymus Mengus, & you shall found infinite examples of cures done in this kind, by holy water, relics, crosses, exorcisms, amulets, Images, consecrated beads, &c. Barradius the jesuite boldly gives it out, that Christ's Countenance, & the Virgin Maries, would cure Melancholy if one had looked steadfastly on them. And P. Morales the Spaniard in his book de pulch. jes. & Mar. confirms the same out of Carthusianus, and I know not whom, that it was a common proverb in those days, for such as were troubled in mind, to say, Eamus ad videndum filium Mariae, as they do now go to St Anthony's in Milan, or to S ● Hilaries at Poicters in France. 
p jodocus Sincerus Itin. Galliae edit. 1617. Huc ment captos deducunt, & statis orationibus, sacrisque peractis in illum lectum dormitum ponunt &c.  In a closet of this Church there is at this day S ● Hilaries bed to be seen, to which they bring all the madmen in the country, and after some prayers and other ceremonies, they lay them down there to sleep, and so they recover. It is an ordinary thing in those parts to sand all their madmen to S. Hilaries cradle. They say the like of S ● Tubery in 
q In Gallia Narbonensi.  another place. Giraldus Cambrensis Itiner. Camb. cap. 1. tells strange stories of Sr Cirisius staff, that would cure this and all other diseases. Read Lipomannus, or that golden Legend of jacobus de Voragine, and you shall have infinite stories, or those new relations of our 
r Em. Acosta. come. rerum in Oriente gest. à societ. Jes. Anno 1568. epist. Gonsalui Fernandes. Anno 1560. è ja●oniâ.  Jesuits in japona and China of Matt. Riccius, Acosta, Loiola, Xaverius life &c. jasper Belga a jesuite, cured a mad woman by hanging S ● johns Gospel about her neck, & many such. Holywater did as much in japona &c. Nothing so familiar in their works, as such examples.  
But we on the other side seek to God alone. We say with David Psal. 46.1. God is our hope and strength, and help in trouble, ready to be found. For their Catalogues of examples we make no other answer, but that they are false fictions, or diabolical illusions, sergeant miracles. We cannot deny but that it is an ordinary thing on Sr Anthony's day in Milan, to bring divers mad men & daemoniacal persons to be cured; but we deny that such parties are so affected indeed, but so prepared by their Priests, by certain ointments and dams, to cozen the commonalty, as 
s Spicel. de morbis demoniacis, sic à sacrificulis parati unguentis Magicis corpori illitis, ut stultae plebeculae persuadeant tales curari à S● Antonio.  Hildesheim well saith; the like is commonly practised in Bohemia, as Mathiolus gives us to understand in his preface to his Comment upon Diascorides, tricks only to get opinion and money, mere impostures. Aesculapius of old that sergeant God, did as many famous cures, his Temple, as 
t Greg. lib. 8. tuius fanum aegrotantium multitudine refertum, undiqusque & tabellis pendeatibus in quibus sanati languores erant inscripti.  Strabo relates, was daily full of patients, & as many several tables, inscriptions, pendants, donaries, &c. to be seen in his Church, as at this day at our Lady of Loretta's in Italy. It was a custom 
— suspendisse potenti  
Vestimenta maris deo.  Hor. od. 1. lib. 5 odd. to do the like, informer times they were seduced and deluded as they are now. 'tis the same devil still, called heretofore Apollo, Mars, Neptune, Venus, Aesculapius &. as 
u Mali angeli sumpserunt olim nomen jovis, junonis, Apollinis, &c. quos Gentiles deos credebant, nunc St i Sebastiani, Barbarae &c. nomen habent, & aliorum.  Lactantius lib. 2. de orig. erroris cap. 17. observes. The same jupiter and those bad Angels, are now worshipped and adored by the names of saint ● Sebastian, Barbara &c. Christopher and George are come in their places. Our Lady succeeds Venus, and so of the rest, as 
x Parte 2. cap. 9 despect. Veneri subs●ituunt Virginem Mariam.  Lavater writes, and so they are deluded. 
y Ad hec ludibria Deus connivet frequenter ubi relicto verbo Dei ad Satanam curritur, quales high sunt qui aquam lustralem, crucem &c. lubricae sidei hominibus offerunt.  And God often winks at these impostures, because they forsake his word, and betake themselves to the devil, as they do that seek after holy-water, crosses &c. Wierus lib. 4. cap. 3. What can these men pled for themselves more than those heathen gods, the same cures done by both, the same spirit that seduceth: or put case they could help, why should we rather seek to them, then to Christ himself? since that he so kindly invites us to him, come unto me all ye that are heavy laden, and I will ease you Mat. 11. and we know that there is one God, one Mediator betwixt God and man jesus Christ (Tim. 2.5.) who gave himself a ransom for all men. We know that we have an 
z Charior est ipsis homo quam sibi.  Advocate with the Father, jesus Christ, 1 john 2.1. that there is no other name under Heaven by which we can be saved but by his, who is always ready to hear us, and sits at the right hand of God, 
Paul  and from 
a Bernard.  whom we can have no repulse, solus vult, solus potest, curate universos tamquam singulos, & 
b Austin.  vnunquemque nostrum ut solum. We are all as one to him, & cares for us all as one, and why should we seek to any other but to him.   

MEMB. 4.  

SUBSEC. I Physician, Patient, Physic.  
OF those divers gifts which our Apostle Paul saith, God hath bestowed on man, this of Physic is not the lest, as most necessary, and especially conducing to the common good of mankind. Next therefore to God in all our extremities (for of the most high cometh healing, Ecclus 38.2.) We must seek to, and rely upon the Physician, 
c Ecclus' 38. In the sight of great men he shall be in admiration.  who is manus Dei saith Hierophilus, and to whom he hath given knowledge, that he might be glorified in his wondrous works. With such doth he heal men, & taketh away their pains, Ecclus 38.6.7. when thou hast need of him, let him not go from thee. The hour may come that their enterprises may have go●d success, ver. 13. It is not therefore to be doubted, but if we seek a Physician as we aught, we may be eased of our infirmities, and to such a one as is sufficient, and worthily so called; for there be many mountebanks, quacksalvers, Empirics, in every street almost, and in every village, that take upon them this name, & make this noble & profitable Art to be evil spoken of, and contemned, by reason of such base and illiterate artificers: but such a one I speak of, as is approved, learned, skilful, honest, &c. of whose duty Wecker Antid. cap. 2. & Syntax. med. Crato. julius Alexandrinus lib. de med. Hernius prax. med. l. 3. cap. 1. &c. treat at large. For this particular disease, he that shall take upon him to cure it, 
d Tom. 4. Tract. 1. de morbis amentium. Horum multos non nisi à Magis curandas, & Astrologis quoniom origo eius à caelis petenda est.  Paracelsus will have to be a Magician, a Chemist, a Philosopher, an ginger. Thurnesserus, Severinus the Dane, and some other of his followers require as much: many of them cannot be cured but by Magic: and 
e Lib. de Podagrâ.  Paracelsus is so stiff for his Chemical medicines, that in his cures he will admit almost of no other Physic, deriding in the mean time Hypocrates, Galen, and all their followers: but Magic and all such remedies, I have already censured, and shall speak of Chimistrie 
f Sec. 5.  elsewhere. Astrology is required by many famous Physicians, Ficinus, Crato, Fernelius, 
g Langius. I Caesar Claudilus consult  doubted of & exploded by others, I will not take upon me to decide the Controversy. Paracelsus goes farther, and will have his Physician 
h Praedestionatum ad hunc curandum.  predestinated to this man's cure, and this malady, and time of cure, of gathering of herbs, of administering Astrologically observed, which Thurnesserus, & some jatromathimaticall professors, are too superstitious in my judgement. 
i Helleborus curate, sed quòd ab omni datus medico vanum est.  Hellebor will help, but not always, not given by every Physician &c. but these men are too peremptory, and self-conceited as I think. But what do I do, interposing in that which is beyond my reach? a blind man cannot judge of colours, nor I of these things. Only this much I would require, Honesty in every Physician, that he be not over careless or covetous, Harpy like to make a prey of his patient, as an hungry Surgeon often doth prolong & wierdraw his cure so long as there is any hope of pay, Non missura cutem, nisi plena cruoris hirudo. M●ny of them to get a fee, will give Physic to every one that comes, when there is no cause, and so irritare silentem morbum, as 
k Quod saepè evenit lib. 3. cap. 1. cum non sit necessitas. Frustra fatigant remediis aegros, qui victus ratione curari possunt. Hernius.  Hernius complains, stir up a silent disease which often falls out, which by good counsel alone, good advice alone might have been composed, or by rectification of those 6. nonnaturall things, otherwise cured. This is naturae bellum infer, to oppugn Nature, and to make a strong body weak. Arnoldus in his 8. and 11. Aphorisms, gives cautions against it, and expressly forbids it. 
l Modestus & sapiens medicus nunquam properabit aapharma cum, nisi cogente necessitate. 41. Aphor. prudens & pius medicus cibis priùx medicinal. quam medicinis puri● morbum expellere satagit.  A wise Physician will not give Physic but upon necessity, and first try medicinal diet, before he proceed to medicinal cure. And in another place laughs those men to scorn that think, longis syrupis expugnare daemons, & animi phantasmata, they can purge the devil by Physic. Another caution is, that they proceed upon good grounds, if so be there be need of Physic, & not mistake the disease; 
m Breviar. lib. 1. cap. 18.  they are often deceived by the 
n Similitude saepé bonis medicis imponit.  similitude of symptoms saith Hernius, & I could give instance in many consultations, wherein they have prescribed opposite Physic. Sometimes they go too perfunctorily to work, in not prescribing a just 
o Qui melancholicis praebent remedia non satis valida. Longiores morbì imprimis solertiam medici postulant, & fidelitatem, qui enim tumultuariè hos tractant, viresque absque ullo commodo laedunt & frangunt, &c.  course of Physic, to stir up the humour, and not to purge it, doth oftentimes more harm then good. Montanus' consil. 30. inveighs against such perturbations, that purge to the halves, and tyre Nature, and molest the body to no purpose. 'tis a crabbed humour to purge; and as Laurentius calls this disease, the reproach of Physicians, and for that cause more carefully to be respected. Though the Patient be averse, saith Laurentius, desire help, and refuse it again, though he neglect his own health, it behoves a good Physician, not to leave him helpless. But most part they offend in that other extreme, they prescribe too much Physic, and tyre out their bodies with continual potions to no purpose. Aetius Tetrabib. 2. ser. 2. cap. 90. will have them by all means therefore 
p Nature remissionem dare oportet.  to give some respite to Nature, to leave off now and then: and Lelius à Fonte Aegubinus in his consultations found it (as he there witnesseth) often verified by experience, 
q Plerique hoc morbo medicinâ nihil proficisse visi sunt, & sibi demissi invaluerunt.  that after a deal of Physic to no purpose, left to themselves, they have recovered. 'tis that which Nic. Piso, Donatus Altomarus, still inculcate, dare requiem Naturae, to give Nature rest.   

SUBSEC. 2. Patient.  
WHen all these precedent cautions are accurately kept, and that we have now got a skilful honest Physician to our mind, if his Patient will not be conformable unto him, and be content to be ruled by him, all his endeavours will be to no good end. Many things are necessarily to be observed and continued on the Patient's behalf, first that he be not too niggardly miserable of his purse, or think it too much he bestows upon himself, to save charges, endanger his health. 
Abderitani epist. Hipoc.  The Abderites when they sent for Hipocrates, promised him what reward he would, 
r quicquid auri apud nos est, libenter persoluemus, etiamsi tota urbs nostra ●●rum esset.  all the gold they had, if all their city were gold, he should have it. Another thing is, that out of bashfulness, he do not conceal his grief, if aught trouble his mind, let him freely disclose it. Stultorum incurata pudor malus ulcera celat, and by that means procures to himself great mischief, and runs into a greater inconvenience: He must be willing by all means to be cured, and voluntarily desire. Pars sanitatis velle sanari fuit. Seneca. 'tis a part of his cure, to wish his own health. And not defer it too long. 

s Seneca.  Qui blandiendo dulce nutrivit malum,  
Serò recusat far quod subijt iugum.  Et 

t Per. 3. Sat.  Helleborum frustra quum iam outis aegra tumebit  
Poscentes videas, venienti occurrite morbo.  
He that by cherishing, a mischief doth provoke,  
Too late at last refuseth to cast off his yoke.  
When the skin swells, to seek it to appease  
With Hellebor is vain; meet your disease.  by this means many times, 
u De animá Barbarâ tamen immanitate, & deplorandâ inscitiâ contemnunt praecepta sanitatis, mortem & morbos ultro accersunt.  or through their ignorance in not taking notice of their disease and danger of it, contempt, supine negligence, extenuation, wretchedness & peevishness, they undo themselves, & often out of a prejudice, a loathing, a distaste of Physic, they had rather dye or do worse, then take any of it. Barbarous immanity Melancton terms it, and folly, to be deplored, so to contemn the precepts of health, good remedies, and voluntarily to pull death, and many maladies upon their own heads. Though many again are in that other extreme too profuse, suspicious and jealous of their health, too apt to take Physic upon every small occasion, to aggravatè every small passion, imperfection, impediment; if their finger do but ache, run, ride, sand for a Physician, as many Gentlewomen frequently do; and when he comes, 
y Melancholici plerumque medicis sunt molesti, ut alia aliis adiungant.  they make it worse than it is, by amplifying that which is not. 
x Consil. 173. è Scolizio. Melancholicorun boc ferè proprium est, ut graviora dicant esse symptomata, quid revera sunt.  Hier. Capivaccius sets it down as a common fault of all melancholy persons, to say their symptoms are greater than they are, to be lie themselves. And which Mercurialis notes consil. 53. to be more troublesome to their Physicians, than other ordinary Patients, that they may have change of Physic.  
A third thing to be required in a Patient, is confidence to be of good cheer, and have good hope that his Physician can help him. 
z Oportet infirmo imprimere salutem, utcumque promittere etsi ipse desperet. Nullum medicamentum efficax nisi medicus etiam fuerit, fortis Imaginationis.  Damascen the Arabian requires likewise in the Physician himself that he be confident he can cure him, otherwise his Physic will not be effectual, and promise' him withal, that he will certainly help him, make him believe so at lest. 
a De promise. doct. cap. 15. quoniam sanitatis forma anima medici continet.  Galeottus gives the reason, because the form of health, is contained in the Physician's mind; and as Galen holds, 
b Spes & confidentia plus valent quam medicina.  confidence and hope do more good than Physic. And he cures most, in whom most are confident. Paracelsus assigns it for an only cause, why Hipocrates was so fortunate in his cures, not for any extraordinary skill he had, but 
c Faelicior in mediciná ob fidem Ethnicorum.  because the common people had a most strong conceit of his worth. To this of confidence, we may add perseverance, and obedience, constancy, not to change his Physician, or dislike him upon every toy, for he that so doth, saith 
d Aphoris. 89. aeger qui plurimos consulit medicos, plerumque in errorem singulorum cadit.  janus' Damascen, or consults with many, falls into many errors, or that useth many medicines. It was a chief caveat of 
e Nihil ita sanitatem impedit, ac remediorum crebra mutatio, nec venit vulnus ad cicatricem in quo diversa medicamenta tentantur.  Seneca to his friend Lucilius, that she should not altar his Physician, or prescribed Physic, Nothing hinders health more, a wound can never be cured that hath several plasters. Crato consil. 186. taxeth all melancholy persons of this fault, 
f Melancholicorum proprium quum exeorum arbitrio non fit subita mutatío in meliùs, àlterare medicos qui quidvis &c.  'tis proper to them if things fall not out to their mind, & that they have not present ease, to seek another & another, twenty one after another, & they still promise' all to cure them, try a thousand remedies, & by this means they increase their malady, and make it most dangerous and difficile to be cured. They try many saith Montanus, and profit by none: and for that cause consil. 24. he inioynes his patient before he take them in hand, 
h Imprimis hoc statuere oportet requiri perseverantiam & tolerantiam. Exi●uo enim tempore nihilex &c.  perseverance and sufferance, for in such a small time no great matter can be effected, and upon that condition he will administer Physic, otherwise all his endeavour and counsel would be to small purpose. And in his 31. counsel for a noble matron, he tells her, 
i Si curari vult; opus est pertinari perseverantiâ, fideli obedientiâ & patientiâ singulari si tardet aut desperet, nullum habebit effectum.  if she will be cured, she must be of a most abiding patience, faithful obedience, and singular perseverance, if she remit or despair she can expect or hope for no good success. Consil. 230. 
g Consil. 31. Dum ad varia se conferunt, nullo prosunt  for an Italian Abbot he makes it one of the greatest reasons why this disease is so incurable, 
k Aegritudine amittunt patientuam, & indè morbi incurebiles.  because the parties are so restless, and impatient, & will therefore have him that intent to be eased, to take Physic 
l Non ad mensen aut annum, sed oportet toto vitae curriculo curationi operam dare.  not for a month, a year, but to apply himself to their prescriptions, all the days of his life. Last of all it is required that the patiented be not too bold to practise upon himself without an approved Physicians consent, or to try conclusions, if he read a Receipt in a Book, for so many grossly mistake, and do themselves more harm then good. Many things saith 
m Prasat. devar. med. In libellis quae vulgò versantur apud literatos incautiores multae legunt, à quibus decipiuntur eximia illis, sed portentosum hauriunt venenum.  Penottus, are written in our Books, which seem to the Reader to be excellent remedies, but they that make use of them are often deceived, and take for Physic, poison. I remember in Valleriolas observations, a story of one john Baptist a Neapolitan, that finding by chance a pamphlet in Italian, written in praise of Hellebor, would needs adventure on himself, and took ʒ j for ℈ j and had not he been sent for, the poor fellow had poisoned himself. From whence he concludes out of Damascenus 2. & 3 Aphor. 
n Operari ex sibris absque cognition & sollerti ingenio periculosum est. unde monemur quam insipidum scriptis authoribus credere quod hic suo didicit periculo.  that without exquisite knowledge, to work out of books, is a most dangerous thing, and how unsavoury a thing it is to believe Writers, and take upon trust, as this Patient perceived by his own peril. I could recite such another example of mine own knowledge, of a friend of mine, that finding a Receipt in Brassivola, would needs take Hellebor in substance, and try it on himself, but had not some of his friends come to visit him by chance, he had by his indiscretion hazarded himself, many such I have observed. These are those ordinary Cautions, which I would think fit to be noted, and he that shall keep them, as 
o Consil. 23. he omnia si quo ordine decet egerit vel curabitur, velcertè minus afficietur.  Montanus saith shall surely be much eased, if not throughly cured.   

SUBSEC. 3 Physic.  
Physic itself in the last place is to be considered, for the Lord hath created medicines of the earth, and he that is wise will not abhor them, Ecclus 38.4. and ver. 8. of such doth the Apothecary make a confection &c. Of these medicines there be diverse and infinite kinds, plants, metals, animals, &c. and those of several natures, some good for one, hurtful to another: some noxious in themselves, corrected by art, very wholesome and good, simples, mixed &c. and therefore left to be managed by discreet and skilful Physicians, and applied to man's use. To this purpose they have invented method, and several rules of art, to put these remedies in order, for their particular ends. Physic, as Hipocrates defines it, is naught else but 
p Fuchsius cap. 2. lib. 1.  addition & substraction, & as it is required in all other diseases, so in this of melancholy it aught to be most accurate, it being as 
q In pract. med. haec affectio nostris temporibus frequentissima, ergo maximè pertinet ad nos huius curationem intelligere.  Mercurialis acknowledgeth, so common an affection in these our times, and therefore fit to be understood. Several prescripts and methods I found in several men, some take upon them to cure all diseases with one medicine, severally applied, as that Panacea, Aurum potabile, so much controverted in these days, herba solis &c. Paracelsus reduceth all diseases to 4 principal heads, to whom Severinus, Ravelascus, Leo Savius, and others adhere and imitate. And those are Leprosy, Gout, Dropsy, Falling-sickness. To which they reduce the rest, as to Leprosy ulcers, itches, surfures, scabs &c. To Gout, stone, colic, toothache, headache &c. To Dropsy, Agues, jaundice, Cacexia &c. To the Falling-sickness belong Palsy, Vertigo, Cramps, Convulsions, Incubus, Apoplexy, Mother, Melancholy &c. 
r Si aliquis horum morborum summus sanatur, sanantur omnes inferiores.  If any of these four principal be cured, (saith Ravelascus) all the inferior be cured, and the same remedies commonly serve: but this is too general, and by some contradicted: for this peculiar disease of Melancholy, of which I am now to speak, I found several cures, several methods, and prescripts. They that intent the practic cure of Melancholy, saith Duretus in his notes to Hollerius, set down nine peculiar scopes or ends Savanorola prescribes 7 especial Canons. Aelianus Montaltus cap. 26, Faventinus in his Empirics, Hercules de Saxonia &c, have their several injunctions and rules, all tending to one end. The ordinary is threefold, which I mean to follow. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pharmaceutica, & Chirurgica. Diet or Living, Apothecary, Surgery, which Wecker, Crato, Guianerius &c and most prescribe, of which I will insist, and speak in their order.     

SECT. 2.  

MEMB. 1.  

SUBSECT. 1. Diet rectified in substance.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Victus, Diet, Living, according to 
k Instit. cap. 8. sect. 1. victus nomine non taem cibus & potus, sed aer, exercitatio, somnus, vigilia, & reliquae res sex non-naturales continentur.  Fuchsius and others comprehend those six nonnaturall things, which I have before specified, are especial causes, and being rectified, a sole or chief part of the Cure. 
t Sufficit plaerumque regimen rerum sex non-naturalium.  Io. Arculanus cap. 16. in 9 Rhasis, accounts the rectifying of these six a sufficient cure. Guianerius Tract. 15. cap. 9 calls it propriam & primam curam, the principal cure, so doth Montanus, Crato, Mercurialis, Altomarus &c. first to be tried, Lemnius instit. cap. 22. calls them the hinges of our health, 
u Et in his potissima sanitas consistit.  no hope of recovery without them Reinerus Solenander in his 7. consultation for a Spanish young Gentlewoman, that was so melancholy, she abhorred all company, and would not sit at table with her familiar friends, prescribes this Physic above the rest, 
x Nihil hic agendum sine exquisita vivendi ratione &c.  no good to be done without it. 
y Si recens malum sit ad pristinum habitum recuperandum alia medelá non est opus.  Areteus lib. 7. cap. an old Physician, is of opinion that this is enough of itself, if it be not too fare go. 
z Consil. 99 lib. 2 si celsitudo tuae rectam victus rationem &c.  Crato in a consultation of his for a noble patiented, tells him plainly, that if his Highness will keep but a good diet, he will warrant him his former health. 
a Moneo. Domine ut sis prudens ad victum, sine quo caetera remedia frustra adhibentur.  Montanus' consil. 27. for a nobleman of France, admonisheth his Lordship to be most circumspect in his Diet, or else all his other Physic will be to small purpose. The same injunction I found verbatim in I Caesar Claudinus, Respon. 34. Scoltzij consil. 183. Tralliaws cap. 16. lib. 1. and 
b Omnia remedia irrita & vana sine his. Novistis me plerosque ita laborantes victu potius quam medicamentis cuirass.  Laelius à Fonte Aegubinus often brag that they have done more cures in this kind by rectification of Diet, than all other Physic. So that in a word I may say to most melancholy men, as the Fox said to the weasel, that could not get out of the garner, macra cawm repetes, quem macra subisti, the six nonnaturall things caused it, and they must cure it. Which howsoever I do hear treat of, as proper to the Meridian of melancholy, yet nevertheless that which is here said, will generally serve 
c Modo non multum elongetur.  most other diseases, and ease them likewise, if it be observed.  
Of these six nonnaturall things, the first is Diet properly so called, which consists in meat and drink, in which we must consider Substance, Quantity, Quality, and that, opposite to the precedent. 
e Si interna tantum pulpa devoretur, nom superficies torrida abigne.  In Substance such meats are generally commended, which are 
d Lib 1. cap. de melan. cap 7. calid●● & humidus cibus concoctufa ilis. status aexo●tes elixi non assi, neque cibi frixi sint.  moist, easy of digestion, and not apt to engender wind, not fried nor roasted, but sod, saith Valescus, Altomarus, Piso &c. hot and moist, and of good nourishment; Crato consil. 21. lib. 2. admits roast meat, if the burned and scorched superficies, the brown we call it, be pared off. Salvianus lib. 2 cap. 1. cries out of cold and dry meats, 
f Benè nutrientes cibi tenella aetas multum valet carnes non virosae, nec pingues.  young flesh and tender is approved, as of kid, rabbits, chickens, veal, mutton, capons, hens, partridge, Pheasant, and all mountain birds. Galen takes exception at mutton, but without question he means that rammy mutton, which is in Turkey and Asia minor, which have those great fleshy tails, 28 ● weight, as Vertomanus witnesseth navig. lib. 2. The lean of fat meat is best, and all manner of broths and pottage, with borage, lettuce, and such wholesome herbs are excellent good, especially of a cock, all spoon meat. Arabians commend brains, but 
g Inimica stomacho.  Laurentius cap. 8. excepts against them, and so do many others: 
h Not fried or buttered, but potched best.  Eggs are justified as a nutritive wholesome meat. Butter and oil may pass, but with some limitation, so 
h Consil. 16. Non improbatur butyrum & oleum, si tamen plus quam par sit non profundatur. sacchari & mellis usus utiliter ad ciborum condimenta comprobatur.  Crato confines it, and to some men sparingly at set times, or in sauce, & so sugar and honey are approved. 
l Mercurialis consil. 88 acerba omnia evitentur.  All sharp & sour sauces must be avoided, and spices, or at lest seldom used: and so saffron sometimes in broth may be tolerated, but these things may be more freely used, as the temperature of the party is hot or cold, or as he shall found offence or inconvenience by them. The thinnest, whitest, smallest wine is best, not thick, nor strong, and so of Beer, the middling is fittest. Bread of good wheat, pure, well purged from the bran, Laurentius cap. 8. would have it kneaded with rain water, if it may be had. Pure water by all means use, which as 
k Auro aquae melior.  Pindarus holds, 
Watrr.  is better than gold. It is a wonder to read of those 
l Opera gigantum dicit aliquis.  stupend Aqneductes, and infinite cost hath been bestowed in Rome of old, Constantinople, Carthage, Alexandria, and such populous cities, to convey good and wholesome waters, read 
m De aquae dust.  Frontinus, Lipsius de Admir. 
n Curtius' fons à quadragesimo lapide in urbem opere arcuato perductus. Plin. lib. 36.15.  Plinius lib. 3. cap. 11. Strabo in his Geogr. that Aqueduct of Claudius was most eminent, fetched upon arches 11 miles, every arch 109 foot high, they had 14 such other Aqueducts, besides lakes and cisterns, 700 as I take it, 
o Quaeque domus Romae fistulas habebat & canales &c.  every house had private pipes and channels to serve them for their use. 
p Lib. 2. cap. 20.  Peter Gillius in his accurate description of Constantinople, speaks of an old cistern which he went down to see 336 foot long. 180 foot broad, built of marble, covered over with archworke, and sustained by 336 pillars, 12 foot asunder, and in 11 rows, to contain sweet water. Infinite cost in channels and cisterns from Nilus to Alexandria hath been formerly bestowed to the admiration of these times, 
q jod. à Meggen cap. 15. perig. Hieros'. Bellonius.  their cisterns so curiously cemented and composed, that a beholder would take them to be all of one stone: when the foundation is laid, & cistern made, their house is half built. That Segovian Aqueduct in Spain, is much wondered at in these days, 
r Cyprian Echovius delit. Hisp. aqua profluens inde in omnes ferè dom' ducitur in puteis quaeque aestive tempore frigidissima conseruatur.  upon three rows of pillars, one above another, conveying sweet water to every house: but every city almost is full of such Aqueducts. Among the rest 
s Mr Hugh Middleton.  he is eternally to be commended that brought that new stream to the Northside of London at his own charge: and Mr Otho Nicholson founder of our water-works and elegant Conduit in Oxford. So much have all times attributed to this Element, to be conveniently provided of it; for private families in what sort they should furnish themselves, let them consult with P. Crescentius de Agricult. lib. 1. cap. 4. and the rest.  
Among Fish those are most allowed of, 
Fish.  that live in gravelly or sandy waters, pikes, perch, trout, gudgeon, smelts, flounder &c. Hippolytus Salvianus takes exception at Carp, but I dare boldly say with 
s De piscibus lib. habent omnes in lautitijs modo non sunt è canoso loco.  Dubravius, it is an excellent meat if it come not from 
t De pisc cap. 2. lib. 7. plurimum prastat ad ulititatem & iucunditatem. Idem Trallianus lib. 1. cap. 16. Pisces petrosi & molles carne.  muddy waters, that it retain not an unsavoury taste, Erinacius Marinus is much commended by Oribasius. Aetius, and most of our late Writers.  

u Ecsi omnes putredini sunt obnoxij ubi secundis mensis incepto iam priore devorentur cemmodi succi prosunt qui dulcedine sunt praediti. ut dulcia cerasa, poma &c.  Crato consil. 21. lib. 2. censures allmaner of first-fruits, as subject to putrefaction, yet tolerable at some times, after meals at second course, they keep down vapours, and have their use. Sweet first-fruits are best, as sweet cherries, plums, sweet apples and pippins, which Laurentius extols, as having a peculiar property against this disease, but they must be corrected for their windiness, ripe grapes are good, and raisins of the Sun, 
Fruits.  muskemillions well corrected, and sparingly used. Figs are allowed, and almonds blanched. Trallianus discommends figs, 
x Lib. 2. cap. 7.  Salvianus olives and capers, which 
y Montanus' consil. 24.  others especially like of, and so of pistick nuts. Montanus and Mercurialis out of Avenzoar admit peaches, 
z Pyra qua grate sunt sapore, cocta mala poma, tosta & saccharo vel anisi semine conspersa utiliter statim à prandio vel à coenâ sumi possunt, eo quod ventriculum roborent, & vapores caput petentes reprimant. Mont.  pears and apples baked after meals, only corrected with sugar and aniseed or fennel-seed, & so they may be profitably taken, because they strengthen the stomach, and keep down vapours. ● The like may be said of preserved cherries, plums, marmalit of plums, quinces &c. but not to drink after them; 
a Punica mala aurantia commodè permittuntur modo non sint austera & acidae.  pomegranates, Oranges are tolerated, if they be not too sharp.  

c Mercurialis pract. Med.  Crato will admit of no herbs but borage, bugloss, endive, fennel, aniseed, balm. Callenius and Arnoldus admit of lettuce, spinach, beets &c. The same Crato will allow no roots at all to be eaten. Some approve of potatoes, parsnips, but all corrected for wind. Not raw fallets; but as Laurentius prescribes in broths, and so Crato commends many of them: or to use borage, hops, balm, steeped in their ordinary drink. 
c Mercurialis pract. Med.  Avenzoar magnifies the juice of a pomegranate if it be sweet, and especially Rose-water, 
b Olera omnia praeter boraginem, buglossum, intybum, feniculum, anisum melissum vitari debent.  which he would have to be used in every dish, which they put in practice in those hot countries, about 
d In Syria.  Damascus, where if we may believe the relations of Vertomannus, many hogsheads of Rosewater are to be sold in the market, it is in so great request with them.   

SUBSEC. 2. Diet rectified in quantity.  
MAn alone, saith 
e Lib. 2. the consol. solus homo edit. bibitque &c.  Cardan, eats and drinks without appetite, and useth all his pleasure without necessity, animae vitio, and thence come many inconveniences unto him. For there is no meat whatsoever, though otherwise wholesome and good, but if it be unseasonably taken, or immoderately used, more than the stomach can well bear, will engender crudity, and do much harm. And therefore 
f Consil. 21. si plus ingeratur quam par est, & ventriculus tolerare possit, nocet, & cruditates generat &c.  Crato adviseth his patiented to eat but twice a-day, and that at his set meals, by no means to eat without an appetite, or upon a full stomach, and to put seven hours' difference betwixt dinner and supper, which rule if we did observe in our Colleges, it would be much better for our healths. But custom that tyrant so prevails, that contrary to all good order and rules of Physic we scarce admit of five. If after 7 hours tarrying he shall have no stomach, let him differre his meal, or eat very little at his ordinary time of repast. This very counsel was given by Prospero Calenus, to Cardinal Caesius labouring of this disease; and 
g Observat. lib. 1. assuescat bis in die cibos sumere certâ semper horâ.  Platerus prescribes it to a patiented of his to be most severely kept. Guianerius admits of three meals a day, but Montanus consil. 23. pro. ab. Italo, ties him precisely to two: and as he must not eat overmuch, so he must not absolutely fast; for as Celsus contends lib. 1 jacchinus cap. 15. in 9 Rhasis, 
h Ne plus ingerat cavendum quam ventriculus far potest. semperque surgat à mensâ non satur.  repletion and inanition may both do harm in two contrary extremes. Moreover that which he doth eat, must be well 
i Siquidem qui semimansum velociter ingerunt cibum, ventriculo laborem inserunt, & flatus maximos promovent. Crato.  chewed, and not hastily gobbeled, for that causeth crudity and wind, and by all means to eat no more than he can well digest, melancholy men most part have 
k Multa appetunt, pauca digerunt.  good appetites, but ill digestion, and for that cause they must be sure to rise with an appetite, and that which Socrates and Disarius the Physicians in Macrobius so much require, 
l Saturnal. lib. 7 cap. 4.  and St Hierom inioynes Rusticus, to eat and drink no more than will 
m Modicus & temperatus cibus & carni & animae utilis est.  satisfy hunger and thirst. 
n Hegiasticon reg. 14.16. unciae per diem sufficiant computato pane came ovis vel alijs absonijs, & totidem vel paulo plures unciae potus.  Lessius the jesuite holds 12, 13, or 14 ounces, or in our Northern countries 16. at most, (for all students, weaklings, and such as lead an idle sedentary life,) of meat, drink, bread &c. a fit proportion for a whole day, and as much or little more of drink. Nothing pesters the body and mind sooner than to be still fed, to eat and ingurgitate beyond all measure, as many do, 
o Idem reg. 27. plures in domibus suis brevi tempore pascentes, exstinguuntur, qui si triremibus vincti fuissent, aut gregario pane pasti sani & incolumes in longam aetatem vitam prorogassent.  by overmuch eating and continual feasts, stifle Nature, and choke up themselves, which had they lived coursely, or like gallyslaves been tied to an oar, might have happily prolonged many fair years.  
As great inconvenience comes by variety of dishes, which causeth the precedent distemperature, 
p Nihil deterius quam diversa nutrientia simul adiungere, & comedendi tempus prorogare.  than which, saith Avicenna, nothing is worse, to feed on diversity of meats, or overmuch, Sertorius like in lucem caenaere, and as they commonly do in Muscovy and Island to prolong their meals all day, or all night. Our Northern countries offend, especially in this, and we in this Island, (ampliter viventes in prandijs & coenis, as 
q Lib. ●. hist.  Polydore notes) are most liberal feeders, but to our own hurt. Excess of meat breedeth sickness, and gluttony causeth choleric diseases, by surfeiting many perish, but he that dieteth himself prolongeth his life, Ecclus 37.29.30. We accounted it a great glory for a man to have his table daily furnished with variety of meats, but hear the Physician, he pulls thee by the ear as thou sittest' and telleth thee, 
r Cib●rum varietate & copiâ in eadem mensâ nihil nocentius homini ad salutem. Tr. Valeriola ab. lib. 2. cap. 6.  that nothing can be more noxious to thine health, than such variety & plenty. To avoid therefore all those inflations, torments, obstructions, crudities, and diseases that come by a full diet, the best way is to 
s Nullus cibum sumere debet nisi stomachus sit vacuus. Gordonius lib. med. lib. 1. cap 11.  feed sparingly of one or two dishes at most, 
t E multis edulijs unum elige, relictisque caeteris ex eo comede.  to choose one of many, and to feed on that alone, as Crato adviseth his patient. The same counsel 
u Lib. de atrâ bile Simplex sit cibus, & non varius, quodlicet dignitati tuae ob convivas difficilè videatur &c.  Prospero Calenus gives to Cardinal Caesius, to use a moderate and simple diet, & though his table be iovially furnished, by reason of his state and guests; yet for his own part to single out some one savoury dish and feed of it. The same is inculcated by 
x Celsitudo tuae prandeat solus absque apparatu aulico, contentus sit illustrissimus princeps duobus tantum ferculis, vinoque Rhenano solum in mensâ utatur.  Crato consil. 9 lib. 2. to a noble personage affected with this grievance, he would have his higlinesse to dine or sup alone, without all his honourable attendance and courtly company, with a private friend or so, a dish or two, a cup of Rhenish wine, &c. Montanus consil. 24. for a noble Matron inioynes her one dish, & by no means to drink betwixt meals. The like consil. 229. he will allow his patiented 
y Semper intra satietatem à mensâ recedat uno ferculo contentus.  one only dish.  
It much avails likewise to keep good order in our diet 
z Crato. Multum refert non ignorare qui cibi priores &c liquidae praecedant carnium iura, pisces, fructus &c. Caena brevior sit prandio.  to eat liquid things first, broths, fish, and such things, as are sooner corrupted in the stomach, harder meats of digestion must come last. Crato would have the supper less than dinner, which Cardan. contradic. lib. 1. tract. 5. contradic. 18. disallowes, and that by the authority of Galen. 7. art. curate. cap. 6. & for four reasons he will have the supper biggest. I have read many treatises to this purpose, I know not how it may concern some few sick men, but for my part generally for all, I should subscribe to that custom of the Romans, to make a sparing dinner, and a liberal supper. All their preparation and invitation was still at supper, no mention of dinner. Many reasons I could give, but when all is said pro and con. 
a Tract 6. contradict. 1. lib. 1.  Cardan's rule is best, to keep that we are accustomed unto, though it be naught, and to follow our disposition and appetite in some things is not amiss, to eat sometimes of a dish which is hurtful, if we have an extraordinary liking to it. Alexander Severus loved Hares and Apples above all other meats, as Lampridius relates in his life; one Pope pork, another Peacock, &c. 
b Super omnia quotidianum leporem habuit & pomis indulsit.   
These few rules of diet he that shall keep shall surely found great ease and speedy remedy by it. It is a wonder to relate that prodigious temperance of some Hermit's, Anachorites, and Fathers of the Church, he that shall but read their lives written by Hierom, Athanasius, &c. how abstemious heathens have been in this kind, those Curios and Fabricios, the old Philosophers, as Pliny records lib. 11, Xenophon lib. 1. de vit. Socrat. Emperors and Kings, Nicephorus Eccles. hist. lib. 18. cap. 8. of Mauritius, Lodovicus pius, &c. cannot but admire them, this have they done voluntarily, and in health; what shall these private men do that are visited with sickness, and necessarily 
c Aegiptij otim omnes morbos curabant vomitu & jeiunio Bohemus lib. 1. cap. 5.  enjoined to recover, and continued their health? It is a hard thing to observe a strict diet, & qui medicè vivit, miserè vivit, as the saying is, yet he that love's himself, will easily endure this little misery, to avoid a greater inconvenience, è malis minimun, better do this than do worse.    

MEMB. 2. Rectifying, Retention and Evacuation.  
I Have declared in the causes, what harm costiveness hath done in procuring this disease, if it be so noxious, the opposite must needs be good, or mean at lest, as indeed it is, & to this cure necessarily required, maximè conducit, saith Montaltus cap. 27. it very much avails. 
d Debet per aemaena exerceri, & loca viridiae excreris prius arte vel naturâ alvi excrementis.  Altomarus' cap. 7. commends walking in a morning, into some fair green pleasant fields, but by all means first, by art or nature he will have these ordinary excrements evacuated. Piso calls it Beneficium ventris, the benefit, help, or pleasure of the belly, for it dothmuch ease it. Laurentius cap. 8. Crato consil. 21. l. 2. prescribes it once a day at lest: where nature is defective, art must supply, by those lenitive electuaries, suppositaries, condite prunes, turpentine, clysters, as shall be showed. Prospero Calenus lib. de atr. bile. commends Clysters in Hypochondriacal melancholy, still to be used as occasion serves. 
e Hildisheim spicel. 2. de mel. Primum omnium operam dabis ut singulis diebus habeas beneficium venteis, semper cavendo nealuus sit diutius astricta.  Peter Cnemand. in a consultation of his pro Hippoe. will have his patient continually lose and to that end sets down there many forms of Potions & Clysters. Mercurialis consil. 88 if this benefit come not of it's own accord, prescribes 
f Si non ●ponie Clisteribus purgatur.  Clysters in the first place, so doth Montanus consil. 24 & consil. 31. & 229. he commends Turpentine to that purpose. The same he ingeminats, consil. 230. For an Italian Abbot. 'tis very good to wash his hands and face often, to have fair linen about him, to be decently and comely attired, for sordes vitiant, nastiness defiles, & dejects any man that is so voluntarily, or compelled by want, it dulleth the spirits.  
Baths are either artificial or natural, both have their special uses in this malady, and as 
g Balneorum usus dulcium si quid aliud ipsis opitulatur. Credo haec dici cum aliquâ iactantia inquit Montanu●'s consil. 26.  Alexander supposeth lib. 1. cap. 16. yield as speedy a remedy, as any other physic whatsoever. Aetius would have than daily used, assidua balnea. Tetra. 2. sect. 2. cap. 9 
h 〈…〉  Galen cracks how many several cures he hath performed in this kind by use of baths alone, and Ruffus' pills, moistening them which are otherwise dry. Rhasis makes it a principal cure. Tota cura sit in humectando, to bathe and afterwards anoint with oil. jason Pratensis, Laurentius, cap. 8. and Montanus set down many peculiar forms of artificial baths. Crato consil. 17. lib. 2. commends Mallows, Camomile, Violets, Borage to be boiled in it, & sometimes fair water alone, and in his following counsel, Balneum aquae dulcis solum saepissime profuisse compertum habemus. So doth Fuchsius lib. 1. cap. 33. Frisimelica lib. 2. consil. 42. in Trincavelius. Some besides herbs, will have a Ram's head and other things boiled. 
i In quibus ieiunus diu sedeat eo tepore, ne sudorem excitet, aut manifestum teporem, sed quadam refrigeratione bumectent.  Fornelius consil. 44. will have them continued 10. or 12. days together, to which he must enter fasting, and so continued in a temperate heat, and after that frictions all over the body. Lelius Aegubinus, cons. 142. and Christ. Aererus. in a consultation of his, holds once or twice a week sufficient to bathe, the 
k Aqua non sit calida, sed tepida, ne sudor ●●quatur.  water to be warm not hot, for fear of sweeting. Faelix Plater. observ. lib. 1. for a melancholy lawyer, 
l Lotiones capitis ex lixivio, in quo herbas capitales coxerint.  will have lotions of the head still joined to th●se baths, with a lie wherein capital herbs have been boiled. 
m Cap. 8. de mel.  Laurentius speaks of baths of milk, which I found approved by many others. And still after bath, the body to be anointed with oil of bitter Almonds, of Violets, new or fresh butter, 
n Aut axungia pulli. Piso.  Capones grease, especially the back bone, and then lotions of the head, embrocations &c. These kind of baths have been in former times much frequented, and diversely varied, and are still in general use in those Eastern countries. The Romans had their public Baths, very sumptuous and stupend, as those of Antoninus and Dioclesian. Plin. lib. 36. saith there were an infinite number of them in Rome, and mightily frequented, some bathed seven times a day, as Commodus the Emperor is reported to have done. Usually twice a day, and they were after anointed with most costly ointments we have many ruins of such Baths found in this Island, amongst those parietines and rubbish of old Roman towns. Lips. de mag. Vrb. Rom. lib. 3. cap. 8. Rosin. Scot of Antwerp, and other Antiquaries tell strange stories of their Baths. Gillius lib. 4. cap. vlt. Topogr. Constant. reckons up 155 public. 
o Therm. Nymphea.  Baths in Constantinople of fair building, they are still 
p Sands lib. 1 saith, their women go twice a week to the baths at lest.  frequented in that city by the Turks of all sorts, men and women, and all over Greece, & those hot countries. 
q Epist. 3.  Busbequius in his Epistles is very copious in describing the manner of them, how their women go covered with a maid following with a box of ointment to rub them. The richer sort have private Baths in their houses, the poorer go to the common, and are generally so curious in this behalf, that they will not eat or drink until they have bathed, before and after meals some, 
r Nec alvum exceraunt, quin aquam secum portext, quá parts obscaenas lavent. Busbequius ep. 3 Leg. Turciae.  and will not make water (but they will wash their hands) or go to the stool. Leo Afer, lib. 3. makes mention of 100 several Baths at Fez in Africa, most sumptuous, and such as have great revenues belonging to them. Buxdorf. cap. 14. Synogog. jud. speaks of many ceremonies amongst the jews in this kind, they are very superstitious in their Baths, especially women.  
Natural Baths are praised by some, discommended by others, but it is in a divers respect. 
s Hildisheim spicel. 2. de mel. Hypocon. si non adesset iecoris caliditas, Thermas laudarem, & si non nimia humoris exsiccatio esset metuenda.  Marcus de oddis in Hip. affec. consulted about Baths, condemns them, because of the heat of the liver, and because they dry too fast, and yet by and by in another 
t Fol. 141.  counsel for the same disease, he approves of them, because they cleanse by reason of the sulphur, and would have the water of them to be drunk. Areteus cap. 7. commends alum Baths above the rest, and 
u Thermas Lucenses adeat ibique aquas eius per 15 dies potet & calidarum aquarum stillicidijs tum caput, tum ventrienlum de more subijciat.  Mercurialis consil. 88 those of Luca in that Hypochondriacal passion, He would have his patient tarry there 15 days together, & drink the water of them, and to be bucketed or have the water poured on his head. john Baptistà Silvaticus cont. 64. commends all the Baths in Italy, and drinking of their water, whether they be Iron, Alum, Sulphur. So doth 
x In Panth.  Hercules de Saxoniâ. But in that they cause sweat, and dry so much, he confines himself to Hypcondriacall melancholy alone, excepting that of the head and the other. Trincavelius' consil. 14. lib. 1. prefers those 
y Aquae porrectanae.  Porrectan Baths before the rest because of the mixture of brass, iron, alum, and consil. 35. lib. 3. for a melancholy lawyer, & consil. 36. in that Hypochondriacal passion, the Baths of 
z Aquae Aquariae.  Aquaria, & 36. consil. the drinking of them. Frisimelica consulted amongst the rest in Trincavelius, consil. 42, lib. 2. prefers the waters of 
a Ad aquas Aponenses velut ad sacram anchoram confugiat.  Apona before all artificial Baths whatsoever in this disease, and would have one nine years affected with Hypochondriacal passions, fly to them, as to an 
b 10. Baubinus lib. 3. cap. 14. hist. admire. Fontis Bollensis in ducat. Wirtemberg. laudat aequas Bollenses ad melancholicos morbos maerorem fascinationem, aliaque animi pathemata.  holy anchor. Of the same mind is Trincavelius himself there, and yet both put a hot liver in the same party for a cause, and sand him to the waters of S. Helen which are much hotter. Montanus' consil. 230. magnifies the 
c Balnea Chalderina.  Chalderinian baths, & consil. 237. & 239. he exhorteth to the same, but with this caution, 
d Hepar externè ungatur ne calefiat.  that the Liver be outwardly anointed with some coolers, that it be not overheated. But these baths must be warily frequented by melancholy persons, and such as are very cold of themselves, for as Gabelius concludes of all Dutch Baths, and especially of those of Baden, they are good for all cold diseases, 
e Nocent calidis & siccis cholericis & omnibus morbis ex cholera hepatis splenisque affectionibus.  naught for choleric, hot and dry, and all infirmities proceeding of choler, inflammations of the spleen and liver. Our English Baths as they are hot, must needs incur the same censure. But D Turner of old, and D jones have written at large of them. As for sweeting, urine, blood-letting by haemrods, or otherwise, I shall elsewhere more opportunely speak of them,  
Immoderate Venus in excess, a cause, or in defect, so moderately used to some parties an only help, a present remedy. Peter Forestus calls it, aptissimum remedium, a most apposite remedy, 
f Soluit Venus rationis vim impeditam, ingentes iras remutit, &c.  remitting anger, and reason, that was otherwise bound. Avicenna Fen. 3.20. Oribasius med. collect. lib. 6. cap. 37. contend out of Ruffus and others, 
g Multi comitiales, melancholici, insani, huisus usu solo sanati.  that many madmen, melancholy, and labouring of the falling sickness, have been cured by this alone. Montaltus cap. 27. de melan. will have it drive away sorrow and all illusions of the brain, to purge the heart and brain from all ill smokes and vapours that offend them, 
h Si omittatur coitus, contristat & plurimum gravat corpus & animum.  and if it be omitted as Valescus supposeth, it makes the mind sad, the body dull and heavy. Marcellus Donatus lib. 2. med. hist. cap. 1. tells a story to confirm this out of Alexander Benedictus, of a maid that was mad, ob menses inhibitos, cum in officinam meritoriam incidisset, à quindecim viris eâdem nocte compressa, mensium largo profluvio, quod pluribus annis ante constiterat, non sine magno pudore mane menti restituta decessit. But this must be warily understood; for as Arnoldus objects lib. 1. breviar. 18. cap. quid coitus ad melancholicum succum? what affinity have these two? 
i Nisi certo constet nimium semen aut sanguinem causam esse, aut amor precesserit, aut &c.  except it be manifest that superabundance of seed, or fullness of blood be a cause, or that love, or an extraordinary desire of Venus have go before. Montaltus cap. 27. will not allow of moderate Venus to such as have the gout, palsy, Epilepsy, Melancholy, except they be very lusty, and full of blood. 
k Athletis, Artheriticis podagricis nocet, nec opportune prodest, nisi fortibus, & qui multo sanguine abundant. Idem Scaliger exer 269. Turcis ideo luctatoribus prohibitum.  Lodovicus Antoninus lib. med. miscel. in his Chapter of Venus, forbids it utterly to all wrestlers, ditchers, labouring men &c. 
l De sanit. tuen. lib. 1.  Ficinus and 
m Lib. 1. cap. 7. exhaurit enim spiritus, animumque debilitat.  Marsilius Cagnatus put Venus' one of the five mortal enemies of a student: it consumes the spirits, and weakeneth the brain. Haliabbas the Arabian 5. Theor. cap. 36. and jason Pratensis make it the fountain of most diseases, 
n Frigidis & ficcis corporibus inimicissima.  but most pernicious to them which are cold and dry, a melancholy man must not meddle with it, but in some cases. Plutarch in his book de san tuendâ, accounts of it as one of the three principal signs and preservers of health, temperance in this kind, 
o Vesci intra sacietatem, impigrum esse ad laborem, vitale semen conservare.  To rise with an appetite, to be ready to work, & abstain from Venery, tria saluberrima, are three most healthful things. We see their opposites how pernicious they are to mankind, as to all other creatures they bring death, & many feral diseases. Immodicis brevis est aetas & rara senectus. Aristotle gives instance in sparrows, 
p Nequitiae est quae te non sinit esse senem.  which are parum vivaces ob salacitatem, short lived because of their salacity, which is very frequent, as Scoppius in his Priapeijs will better inform you. The extremes being both bad, 
† Vid Montan. Pet. Godefridum Amorum lib. 2. cap. 6. curiosum, &c.  the medium is to be kept, which cannot easily be 
q Thespiadas genuit.  determined. Some are better able to sustain, such as are hot and moist, phlegmatic as Hipocrates insinuateth, some strong and lusty, well fed, like Hercules, 
r Vide Lampridium vit. eius, 4  Proculus the Emperor, 
s Et lassata viris &c.  Messalina the Empress, and by Philters, and such kind of lascivious meats, use all means to 
t Vid. Mizald. cent. 8 IX. Lemnium lib. 2. cap. 16. Catullum ad Ipsithillam, &c. Ovid. Eleg. 3. & 6. &c.  enable themselves, and brag of it: others impotent, of a cold and dry constitution cannot sustain those gymnicks without great hurt done unto their own bodies, of which number are melancholy men for the most part.   

MEMB. 3. Aire rectified. With a digression of the Air.  
AS a long-winged Hawk when he is first whistled off the fist, mounts aloft, and for his pleasure fetcheth a many circuits in the Air, still soaring higher and higher, till he become to his full pitch, and in the end when the game is sprung, comes down amain, and stoops upon a sudden: so will I, having now come at last into these spacious fields of Air, wherein I may freely expatiate and exercise myself, for my recreation a while rove, and wander round about the world, and mount aloft to those etherial orbs and celestial spheres, and so descend to my former elements again. In which progress, I would first see whether that relation of the Friar of 
u Nich. de Lynna cited by Mercator in his Map.  Oxford be true, concerning those Northern parts under the Pole, as whether there be such 4. Euripes, & a great rock of Lodestones which may 'cause the needle in the compass still to bend that way, and what should be the true cause of the variation of the compass, 
x Mons Sloto. Some call it the highest hill in the world next Teneriffe in the Canaries Lat. 81.  is it a magnetical rock or Polestar as Cardan will, why at the Azores it looks directly North, otherwise not? whether rules may be made of it: as 11. grad. Lond. variat alibi. 36. &c. Whether the Sea be open and navigable by the Poles, and which is the likeliest way that of 
y 1612.  Bartison the Hollander, or by fretum Davies, or Nova Zembla. Whether 
y 1612.  Hudsons' discoveries be true of a new found Ocean, or any probability to pass by the Straitss of Anian to China by the Promontory of Tabin. And if there be, I should soon perceive whether 
z Lib. 2 cap. 64 the nob. civitat. Quinsay, & cap 10. de Cambalu.  Marcus Polus the Venetians narration be true or false of that great city of Quinsay and Cambalu, whether there be any such places, or that as 
a Lib 4. expedit ad Sinas cap 3. & lib. 5. cap, 11.  Mat. Riccius the jesuite hath written, China and Cataia be all one, the great Cham of Tartary, and the King of China be the same. Xuntain and Quinsay, and that city of Cambalu be the same with Paquin, or such a wall 400. leagues long to part China from Tartary. Whether 
b M. Polus in Asia Pres. johan. meminit.  Presbyter john be in Asia or Africa. Whether 
c Lat. 10. Gr. Aust.  Guinea be an Island or part of the Continent, or that hungry 
d Ferdinando de Quir. Anno. 1612.  Spaniards discovery of Terra Australis Incognita or Magellanica, be as true as that of Mercurius Britannicus, or his of Utopia, or his of Lusinia. And yet in all likelihood it may be true, for without all question it being extended from the Tropic of Capricorn, to the Circle Antarctic, and lying as it doth in the Temperate Zone cannot choose but yield in time, some flourishing kingdoms to succeeding ages, as America did unto the Spaniards. As I go by Madagascar I would see that great bird 
e Alarum pennae continent in longitudine 12. passus Elephantum in sublime tollere potest Polus lib. 3. c. 40.  Rucke that can carry a man and horse, or an Elephant. And afterwards in Africa examine the fountains of Nilus, whether 
f Lib. 2.  Herodotus, 
g Natur. quaest. lib. 4. cap. 2.  Seneca, Plin. lib. 5. c. 9 Strabo lib. 5. give a true cause of his annual flowing, 
h Lib. de reg. Congo.  or Pagaefetta discourse rightly of it, or of Niger and Senega, Examine Cardan, 
i Exercit. 47.  Scaligers reasons and the rest. I would observe all those motions of the Sea, and from what causes, from the Moon, or earth's motion. Why in that Ocean of Sur it is scarce perceived, in our British Seas most violent, in the mediterranean and Read Sea so vehement, irregular and divers? Why the current in that Atlantic Ocean should still be towards the North, and why they can come sooner than go? And so from Moabar to Madagascar in that Indian Ocean, the Merchants come in three weeks, as 
k Exercit. 52 de maris motu causae investigar dae prima reciprocationis, secunda varietatis, tertia celeritatis, quarta cessationis, quinta privati●nis, sexta contrarietatis.  Scaliger discusseth, they go backe scarce in three months, with the same or like winds. The continual current is from East to West. Whether mount Athos Caucasus Atlas be so high as Pliny, Solinus, Mela relate, above Clouds, meteors, and equal to the greatest depths of the Sea, which is as Scaliger holds, 1580. paces, Exerc. 38. alij 100 paces. I would see those inner parts of America, whether there be any such great city of Manoa, as he relates, or golden countries of Guiana, Amazons or gigantical Patagones' in Chica. 
l Patritius saith 52 miles in height.  The pike of Teneriffe how high it is? 70 miles or 52, as Patritius holds: see that strange 
† Luge alij vocant Geor Wernerus. aquae tanta celeritate erumpunt & absorbentur ut expedito equiti aditum intercludant.  Cirknick zerksey lake in Carniola, whose waters gush so fast out of the ground, that they will overtake a swift horseman, and by and by with as incredible celerity supped up, which Lazius and Warnerus make an argument of the Argonauts sailing under ground. I would examine the Caspian Sea, and see where and how it exonerates itself, after it hath taken in Volga, jaxares, Oxus, and those great rivers; what vent the Mexican lake hath, & that of Trasumene, at Peruzium in Italy. I would find out with Traian the fountains of Danubius, of Ganges, Oxus, see those Egyptian Pyramids, Traianes' bridge, Grotta de Sibilla, Lucullus fishponds; the Temple of Nidrose, &c. Many strange creatures, minerals, vegetals, Zoophites were fit to be considered in such an expedition, & amongst the rest that of 
m Commentar. Muscovit.  Herbastein of his Bohemian-tartar lamb, 
n Hist. Scot l. 1.  Hector Boethius goose-bearing tree in the Orchades, 
o Vertomannus lib. 5. cap. 16. mentioneth of a tree that bears fruits to eat, wood to burn, bark to make ropes wine and water to drink, oil, and sugar and leaves as tiles to cover houses, flowers for clothes, &c.  Vertomannus wonderful palm, that fly in Hispaniola that shines like a torch in the night, that one may see well to writ. Those spherical stones in Cuba which nature hath so made. &c. I would examine that demonstration of Alexander Piccolomineus, whether the earth's superficies be bigger than the Sea: or whether that be true which jordanus Brunus scoffs at, that if God did not detain it, the Sea would overflow the earth. I would examine the true site of that terrestrial 
† Animal insectum Cusino ut quis legere & scribere possit sine alterius ope luminis.  
† Vid. Pererium in Gen.  Paradise, and where Ophir was, where Solomon did fetch his gold. I would examine all Pliny's, Solinus, Straboes, S. john Mandevills, Olaus Magnus, Marcus Polus lies. Correct those errors in Navigation, reform Cosmographical Chartes, and rectify longitudes, if it were possible, observe some better means to find them out. Or I would find a convenient place to go down with Orpheus, Ulysses, Hercules, 
p In Necyomantia Tom. 2.  Lucian's Menippus, at S. Patrick's Purgatory at Trophonius den, Hecla in Island Aetna in Sicily, &c. to descend, & see what is done in the bowels of the earth. If it be 21500 miles in 
q Or plain as Patritius holds which Austin, Lactantius, and some others held of old, round as a Trencher.  compass, his Diameter is 7000 miles from us to our Antipodes and what shall be comprehended in all that space? What is in the centre of the earth, or is it pure element only, as Aristotle decrees inhabited as 
r Lib. de Zilphis & Pygmies, they penetrate the earth as we do the air.  Paracelsus thinks with creatures, whose Chaos is the earth with Fairies, as the woods and waters according to him, are with Nymphs or as the air with spirits. Or is it the place of Hell as Virgil in his Aeneades, Plato, Lucian, Dantes, and others poetically describe it, and as many of our Divines think, or of Purgatory and Limbus patrum, as Gallucius, 
s Conclave Ignatii.  or Ignatius parler. Virgil sometimes Bishop of Mentz was therefore called in question, because he held Antipodes, and so by that means took away the seat of Hell, or so contracted it that it could bear no proportion to Heaven, & contradicted that opinion of Austin, Basil, Lactantius, that held the earth round as a trencher, but not as a ball. If it be no material fire as Soncinas disputes, it may be there or elsewhere, for sure some where it is. If it be solid earth, 'tis the fountain of mettles, waters, which by his innate temper turns air into water, which springs up in several chinks to moisten the earth's superficies, and that in a tenfold proportion, as Aristotle holds, or else these fountains come directly from the sea by 
t As they come from the Sea so they return to the Sea again by secret passages as in all likelihood the Caspian sea vents itself into the Euxine or Ocean.  secret passages, and are so made fresh again by 
u Seneca nat. quaest. lib. 3. cap. 4.5.6 7.8.9.10 11.12 de causis aquarum perpetuis.  running through the bowels of the earth, and are either thick, thin, hot, cold, as the matter or minerals are by which they pass. Or else it may be full of wind, which sometimes breaking out causeth those horrible Earthquakes, which are so frequent in these days in japan, China, and oftentimes swallow up whole Cities. Let Lucian's Menippus consult with, or ask of Tiresias, if you will not believe Philosophers, he shall clear all your doubts when he makes a second voyage. In the mean time let us consider of that which is sub dio, and find out a true cause, if it be possible, of such accidents, Meteors, alterati●nss, as happen above ground. Whence proceed that variety of manners, and a distinct character as it were to several nations? Some are wise, subtle, witty; others dull, heavy, some big, some little, as Bodine proves at large, method. cap. 5. some soft & some hardy, barbarous, civil, 
x Ad caput bonae spei incolae sunt nigerrimi, Si Sol causa cur non Hispani & Itali aeque nigri in eadem latitudine aeque distantes ab aequatore by ad Austrum illi ad Borcam? quisub Presbytero johanne habitant subfusci sunt in Zeilan & Malabar nigri aequè distantes ab Aequatore eodemque coeli paralelo, sed hoc magis mirari quis possit in tota Americâ nusquam nigros inveniri prater paucos in loco Quarena illis dicto, quae huius caloris causa efficiens celive an terrae qualitas an soli proprietas autipsorum hominum innata rario aut omnia Ortelius in Africa. Theat.  black, done: white; is it from the air, or from the soil, or influence of stars, or some other secret cause? Why doth Africa breed so many venom beasts, Ireland none, whence comes this variety of complexions, colours, plants, birds, beasts, 
y At Quito in Peru plus auri quam terrae foditur in Auri sodinis. Girava.  metals, peculiar almost to every place? How comes it to pass that in the same place, in the same latitude, to such as are Perioeci, there should be such difference of soil, mettle, air, &c. Moscow in 53. deg. of lat: extreme cold, as all those countries are, having one perpetual hard frost all winter long: 
z Regio quocunque anni tempore temperatissima. Ortel multas Galliae & Italiae regiones molli tepore & benigna quadam temperu prorsus antecellit. jovius.  England near the same latitude, and Ireland very moist and warm, and more temperate in winter than Spain, Italy, or France. Is it the Sea that causeth this difference, and the air that comes from it? why then is 
a Lat. 45. Danubij.  Ister so cold near the Euxine, 
b Quevira. lat. 40.  Quenira, or Nova Albion in America bordering on the Sea, so cold in july, that our 
c In. S. Francis Drakes voyage.  Englishmen could hardly endure it? Norembega in 45 lat. all the Sea frozen Ice, and yet in a more Southern latitude than ours. Our climes breed lice, come to the Azores, by a secret virtue of that air they are instantly consumed and all our European vermin almost, Ortelius, Egypt is watered with Nilus, and not fare from the Sea, and yet there it seldom or never raines: Rhodes an Island of the same nature, and yet our Lands ever dropping & inclining to rain. Is it from Topicke stars, apertio portarum such aspects of Planets, or dissolving air, or thick air, which causeth this and those differences of heat & cold? that as Bodine relates of a Portugal Ambassador coming from 
d Lisbon. lat. 38  Lisbon to 
e Danzik lat. 54.  Danzike in Spruce, found greater heat there then at any time at home. The torrid Zone was by our Predecessors held to be inhabitable, but by our modern travellers found to be most temperate, bedewed with pleasant reinss, and moistening showers, in some parts, as Acosta describes, most pleasant and fertile. In some again hard, dry, sandy, barren, a very desert & still in the same latitude. Many times we find great diversity of air in the same 
f The same variety of weather Lod Guicciardine, observes betwixt Liege and Aix not far distant. descrip. Belg.  country, by reason of the site to Sea, hills or dales, want of water, nature of soil, and the like: as in Spain, Estramadura is dry, sandy, barren most part, extreme hot, by reason of his plains, Andalusia another Paradise, and Valence a most pleasant air, and continually green. And so is it about 
g Magi●. Quadus.  Granado, on the one side fertile plains, on the other continual snow to be seen all summer long on the hill tops. In the heat of Summer, in the king's Palace in Escurial, the air is most temperate, by reason of a cold blast which comes from the snowy mountains hard by, when as in Toledo it is very hot, so in all other countries. But the causes of these alterations are common, by reason of their nearness to the middle region, but this diversity of air in places equally site, elevated, and distant from the Pole can hardly be satisfied with that diversity of Plants Birds, Beasts, which is so familiar with us, with Indians, every where: the sun is equally distant, the same vertical stars, the same irradiations of Planets, aspects alike, the same nearness of Seas, the same superficies, the same soil, or not much different. The Philosophers of Conimbrae will refer this diversity to the influence of that Empyraean heaven. Clavius & others conjecture otherwise, but they be but conjectures. About Damascus in Syria Comagena, is a 
i Vertoman. Nau. lib. 1. c. 5.  Paradise by reason of the plenty of waters, in promptu causa est, and the Deserts of Arabia barren because of rocks, and barren sands, dry mountains, which by no art can be manured, 'tis evident, Bohemia is cold by reason it lies all along to the North. But why should it be so hot in Egypt, or there never rain? Why should those 
k Strabo.  Etesian Eastern winds blow continually in some places, and at set times in the dog days only, here perpetual drought, there dropping showers, here foggy mist, there a pleasant air, here 
l As under the Aequator in many parts, showers here at such a set time, winds at such a time. &c.  terrible thunder and lightning at such a season, frozen seas, there open in the same latitude, to the rest no such thing, nay quite opposite is to be found? Sometimes as in Peru on the one side the mountains it is hot, on the other cold, with infinite such. Who can give a reason of this diversity of Meteors, that it should rain 
n Lapidatum est Livye.  Stones, 
m Ferd. Cortes●us lib. Novus orbis inscript.  Frogs, Mice, &c. Aristotle's reasons are exploded by Paracelsus, his principles confuted, and other causes assigned. Sal, Sulphur, Mercury, in which they are so expert that they can altar Elements, and separate at their pleasure, make perpetual motions, imitate thunder, snow, hail, the Seas motions, give life to creatures, as they say, without generation, & what not. P. Nonius Salaciensis, and Kepler, take upon them to demonstrate that no Meteors, Clouds, Fogs, &c. 
o Cardan. saith Vapours rise 288 miles from the earth, Eratosthenes 48. miles.  Vapours arise higher than 50 or 80 miles, and all the rest to be purer air or element of fire. Which 
p De subtle. l. 2.  Cardan, 
q In Progymnas.  Tycho, and 
r Praefat. ad Euclid. Catop.  john Pena manifestly confute by refractions, and many other arguments. If as Tycho proves the Moon be distant from us betwixt 50 and 60 Semediameters of the earth, & as Peter Nonius will have it, the air be so angust, what proportion is there betwixt the other three elements and it? to what use serves it? is it full of spirits which inhabit it as the Paracelsians and Platonists hold, the higher the more noble, 
s Manucaudiatae, a Bird that life's continually in the air and are never seen on ground but dead. see Ulysses Aldourandus Ornithol. Scal. exerc. 229.  or full of Birds, or a mere Vacuum to no purpose? It is much controverted betwixt Tycho Brahe and Christopher Rotman the Lansgrave of Hassias Mathematitian in their Astronomical Epistles, whether it be the same Diaphanum clearness, matter, of the Air and Heavens, or two distinct Essences. Christopher Rotman, john Pena, jordanus Brunus, with many other late Mathematicians, contend that it is the same and one matter throughout, saving that the higher it is the purer it is, and more subtle. 
t Epist. lib. 1. p. 83. Ex quibus constat nec diversa aeris & aetheris Diaphana esse nec refractiones aliunde quam à crasso aere causari.— Non dura aut impervia sed liquida subtilis motuique planetarum facile cedens.  Tycho will have too distinct matters of heaven and air, but to say truth, with some small qualification, they have one and the self same opinion, about the Essence and matter of Heavens, that it is not hard and impenetrable, as Peripatetics hold, transparent, of a quinta essentia, but that it is penetrable and soft as the air itself is, and that the Planets move in it as Birds in the air, fishes in the sea. This they prove by the motion of Comets, and otherwise, which are not generated, as Aristotle holds in the ayeriall region of hot and dry exhalations, and so consumed, but as Anaxagoras and Democritus held of old of a celestial matter, and as 
u In Progimnas.  Tycho, 
x In Theoria nova Met. coelessium. 1578.  Helisaeus Roeslin, Thaddeus Hagesius, Pena, Rotman, Fracastorius, demonstrate by Paralaxes, refractions, motions, and 
y Multa sane hinc consequntur absurda & si nihil aliud tot cometae in aethere animadversi quinullius orbis ductum comitantur idissum sufficienter refellunt. Tycho aftr. epist. pag. 107.  other sufficient reasons, fare above the Monne: exploding in the mean time those Eccentricks and Epicycles. Which howsoever Ptolemy, Alhasen, Vitello, Maginus, Clavius, and many of their associates stiffly maintain, to be real orbs, excentricke, concentricke, circles aequant &c. are absurd and ridiculous. For who is so mad to think that there should be so many circles, like subordinate wheels in a clock, all impenetrable and hard, as they feign, add and subtract at their pleasures. 
z In Theoric.  Maginus makes eleven Heavens, all subdivided into their orb● and circles, and all too little to serve those several appara●●ceses, Fracastorius 72. Homocentricks, Tycho Brabe, Nicholas Rhamerus, Helisaeus Roeslin, have several hypotheses of their own inventions, and they be but inventions, as most of them acknowledge, as we admit of Aequators, Tropics, Colours for doctrines sake (though Ramus think them all unnecessary) they will have them supposed only for method and order, as Tycho hath feigned: I know not how many subdivisions of Epicycles in Epicycles, &c. to calculate & express the Moon's motion: But when all is done, as a supposition and no otherwise. Not (as they hold) hard, impenetrable, subtle, transparent, &c. or making music, as Phythagoras maintained. If the heavens be penetrable, as these men deliver and no lets, it were not amiss in this aerial progress to make wings, and fly up, as that Turk in Busbequius, made his fellow Citizens in Constantinople believe he would perform: & some new fangled wits me thinks should sometime or other find out: or if that may not be; yet with a Galelies glass, or Icaromenippus wings in Lucian, command the Spheres and Heavens, and see what is done amongst them. Whether there be generation and corruption in the Heavens as some think by reason of etherial Comets, that in Cassiopea 1570. that Ao 1607, &c. & many like, or that they were created ab initio, and show themselves at set times; and as Helisaus Roeslin contends, have Poles, Axeltrees, Circles of their own, and regular motions. Ancoelum sit coloratum? Whether the Stars be of that bigness, distance, as Astronomers relate, so many in 
b An sit crux & nubecula in coelis ad PolumAntarcticum; quod ex Corsalio refert Patritius.  number, 1026. or 1725, as I Bayerus; or as some Rabbins, 29000. Myriad; or as Galelye discovers by his glasses infinite, the lest Star in the eighth Sphere 18 times bigger than the earth, 
a Theor. nova coelest. Meteor.  whether they be thicker parts of the orbs, as Aristotle delivers; or so many habitable worlds, as Democritus; whether they have light of their own, or from the Sun, or give light round, as Patritius discourseth: Whether light be of their Essence; whether they be hot by themselves, or by accident cause heat? Whether there be such a Precession of the Aequinoxes, as Copernicus holds, or that the eight Sphere move. An benè Philosophentur, R. Bacon, & I Dee Aphoris●de multiplicatione specierum. Whether there be any such Images ascending with each degree of the Zodiac in the East, as Aliacensis feigns. An aequae super coelum, as Patritius, &c. Or to omit all smaller controversies, or matters of less moment, to examine that main controversy of the earth's motion, now so much in question. Pythagoras' maintained it of old, Democritus, and many of their Scholars, revived since by Copernicus; not as a truth, but as a supposition, as he confesseth himself in his Preface, but now maintained in good earnest by Kepler, Rotman, Gilbert, Digges, and some other of his followers. For if the earth be the Centre of the world, stand still and the heavens move, as the most received opinion is, Quis ille furor, &c. What Fury is that, saith 
c de Magnete.  D ʳ Gilbert. that shall drive the Heavens about with such incomprehensible celerity in 24 hours, when as every point of the Firmament, and in the Aequator must needs move as 
d Come in● ●. cap sphera Io. de Sac. Bosc.  Clavius calculats, 176660 in 1. l 24●th. part of an hour; and an arrow out of a bow, must go seven times about the earth, whilst a man can say an Ave Maria, if it keep the same space, or compass the earth 1884 times in an hour, which is supra humanam cogitationem, beyond humane conceit. A man could not ride so much ground, going 40 miles a day, in 2904 years, as the Firmament goes in 24 hours, quod incredibile videtur: and the 
e Dist. 3 gr. à Polo.  Pole star, which to our thinking scarce moveth out of his place, goeth a bigger circuit than the Sun, whose Diameter is much bigger than the Diameter of the Heaven of the Sun. To avoid therefore these impossibilities, they ascribe a triple motion to the Earth, the Sun immovable in the Centre, and salve all appearances better than any other way whatsoever; calculate all motions, much more certain than by those Alphonsine, or any other tables, which are grounded from those other suppositions. Now if the earth move, it is a Planet & shines to them in the Moon, and to the other Planetary Inhabitants, as the Moon and they do to us upon the Earth: but shine she doth, as Galelye, 
f Luna circum●terrestris Planeta quum sit consentaneum est esse in lunâ viventes creaturas: & singulis Planetarum globis sui serviunt circulatores, ex quâ consideratione de eorum incolis summâ probabilitate concludimus, quod & Tychoni Braheoex solá consideratione vastitatis eorum vastitatis eorum visum fuit. Kepler dissert. cum nunc side, fol. 29.  Kepler, and others prove, and then per consequens the rest of the Planets are inhabited, as well as the Moon, which he grants in his dissertation with Galelies' Nuntius Siderius, 
g Temperare non possum, quin ex inventis tuis hoc moneam veri non absimile, non tam in lunâ, sed etiam in love & reliquis Planetis incolas esse, Kepler. fol. 26 Si non sint accole in jovis globo qui notent admirandam hanc variatatem oculis, cui bono quatuor illi Planetae jovem circumcursitant.  that there be jovial and Saturnine inhabitants &c. & that those several Planets have their several moons about them, as the earth hath hers, as Galileus hath already evinced by his glasses 4 about jupiter, and 2 about Saturn (though Sittius the Florentine, cavil at it) and Kepler the Emperor's Mathematician, confirms out of his experience, that he saw as much by the same helps. Then the earth and they be Planets alike, 
h It may be the green children came thence, which Nubrigensis speaks of. Rerum Anglic lib. 1. cap. 27. de viridibus pueris.  inhabited alike, moving about the Sun, the common centre of the world alike: And we may infer with Brunus, that which Melissus, Democritus, Leucippus maintained in their ages there be 
i Infiniti alij mundi, vel ut Brunus, terre huic nostrae similes.  infinite worlds and infinite earths, because infinite stars & Planets like unto this of ours. 
k Kepler. fol. 2. dissert. quid impedit quin credamus ex his initijs, plures alios mundos detegendos, vel ut Democrito placuit, infinitos.  Kepler betwixt jest and earnest in his perspectives, Lunar Geography. dissertat cum nunc cider. seems in part to agreed with this, and partly to contradict, for the planets he yields them to be inhabited, he doubts of the stars, and so doth Tycho in his Astronomical Epistles, out of a consideration of their vastity and greatness, break out into some such like speeches, that he will never believe that those great & huge bodies were made to no other use, than this that we perceive, to illuminate the Earth, a point insensible in respect of the whole. But who shall devil in these vast Bodies, Earth's, Worlds, 
l Quid igitur inquies si sint in caelo plures globi, similes nostrae telluris, an cum illis certabimus, quis meliorem mundi plagam teneat. Si nobiliores illorum globi nos non sumus creaturarum rationalium nobilissimi, quomoda igitur omnia propter bominem? quomodó nos domini operum Dci? Kepler. sol. 29.  if they be inhabited, rational creatures, as Kepler demands? or have they souls to be saved, or do they inhabit a better part of the World than we do, or are we or they Lords of the World, and how are all things made for man? Difficile est nodum hunc expedire, eo quod nondum omnia quae huc pertinent, explorata habemus, 'tis hard to determine, this only he proves that we are in praecipuo mundi sinu, in the best place, best world, nearest the Heart of the Sun. These and such like prodigious Paradoxes, inferences must needs follow, if it once be granted, which Rotman, Kepler, Gilbert, Diggeus, Galely, and others maintain of the Earth's motion, that it is a Planet, and shines as the Moon doth, which contains in it 
m His argumentis planè satisfecisti, do maculas in Luna esse maria, do lucidas parts esse ter●an. Kepler. fol. 16.  both land and sea as the Moon doth, for so they found by their glasses, that Maculae in fancy Lunae, the brighter parts are Earth, the duskier Sea. Which Plutarch and Pythagoras formerly taught: and manifestly discern hills and dales, & such like concavities, if we may subscribe to, and believe Galelies observations. But to avoid these Paradoxes of the Earth's motion, our later Mathematicians have rolled all the stones that may be stirred, and to salve all appearances & objections, have invented new hypotheses, and fabricated new systemes of the World, out of their own Dedalian heads. Fracastorius will have the Earth stand still as before, and to avoid that gross supposition of Eccentricks and Epicicles the hath coined 72 Homocentrickes, to solve all appearances. Nicholas Ramerus will have the Earth the Centre of the World, but movable, & the eighth Sphere immoveahle, the five upper Planets to move about the Sun, the Sun and Moon about the Earth. Of which Orbs Tycho Brahe puts the Earth the Centre immoveable, the Stars movable; the rest with Ramerus, the Planets without Orbs to wander in the Air, and keep time and distance, true motion according to that virtue which God hath given them. 
n Fn Hypothes. de mundo. Edit. 1597.  Helisaeus Roeslin censureth them both, with Coperinicus and Ptolemaeus as unsufficient: one offends against natural Philosophy, another against Optic principles, a third against Mathematical, as not answering to Astronomical observations, one puts a great space betwixt Saturn's Orb, and the eighth Sphere, another too narrow. In his own hypothesis he puts the Earth as before, the universal Centre, the Sun Centre to the five upper Planets, to the eighth Sphere he ascribes diurnal motion, & Eccentricks and Epicycles to the seven Planets, which hath been formerly exploded, and so dum vitant stulti vitia in contraria currunt, as a tinker stops one hole, and makes two, he corrects them, & doth worse himself; reforms some, & mars all. In the mean time the world is tossed in a blanket amongst them, they toss the Earth up and down like a ball, make her stand and go at their pleasures; one saith the Sun stands, another he moves, a third comes in, taking them all at rebound: and left there should any Paradox be wanting, 
o Io. Fabritius de maculis in Sole. Witeb. 1611.  he finds certain spots or clouds in the Sun, by the help of glasses, by means of which the Sun must turn round upon his own centre, or they about the Sun. Fabricius puts only three, & those in the Sun, Apelles 15. & those without the Sun, floating like the Cyanean Isles in the Euxine Sea. The 
p Lugduni Bat. Ao 1612.  Hollander in his dissertatiunculâ cum Apelle censures all, and so whilst these men contend about the Sun and Moon, like the Philosophers in Lucian, it is to be feared the Sun & Moon will hide themselves, & be as much offended as 
q Ne se subducant, & relictâ station decessun parent, ut curiositatis finem faciant.  she was with those, & sand another message to jupiter by some new-fangled Icaromenippus, to make an end of all these curious controversies, & scatter them abroad. But why should the Sun and Moon be angry, or take exceptions at Mathematicians and Philosophers? when as the like measure is offered unto God himself, by a company of Theologasters, they are not contented to see the Sun and Moon, and measure their site and biggest distance in a glass, calculate their motions, or visit the Moon in a Poëticall fiction, or a dream, as he saith, 
r Hercules tuam fidem Satyra Menippea edit. 1608.  Audax Facinus & memorabile nunc incipiam, neque hoc saeculo usurpatum prius, quid in Lunae regno hâc nocte gestum sit exponam, & quo nemo unquam nisi somniando pervenit: He and Menippus: or as 
s Sardi Venaeles satire. Menip. Ao 1612.  Peter Cunaeus, Bonâ fide agam, nihil eorum quae scripturus sum verum esse scitote &c. quae nec facta, nec futura sunt, dicam, 
t Puteani Comus sic incipit, or as Lipsius' Satire in a dream.  stili tantum & ingenij causâ, not in jest, but in good earnest they will transcend Spheres, Heaven, Stars, into that Empyrean Heaven, soar higher yet, and see what God himself doth, and his Angels, about what he busies himself. The jewish Talmudists take upon them to determine how God spends his whole time, sometimes playing with Leviathan, sometimes overseeing the world &c. like Lucian's jupiter, to see who offered sacrifice, and tell the hours when it should rain, how much snow should fall in such a place, which way the wind should stand in Greece, which way in Africa. In the Turks Alcoran, Mahomet is taken up to Heaven upon a Pegasus sent a purpose for him, as he lay in bed with his wife, and after some conference with God, is set on ground again. The pagan paint him and mangle him after a thousand fashions, and our Heretics and Schismatics, and some Schoolmen, come not fare behind, some paint him in the habit of an old man, and make maps of Heaven, number the Angels, tell their several 
u Tritemius lib. de 7 secundis.  names, offices, some deny God and his providence, some take his office out of his hand, and will 
x They have fetched Traianes' soul out of Hell, and canonize for Saints whom they list.  bind and loose in heaven, release, pardon, forgive, and be quarter master with him, some call his Godhead in question, his power, attributs, omnipotency. an possit plures similes creare deos, an ex scarabeo deum &c. & quo demum ruetis sacrificuli? some by visions & revelations, take upon them to be familiar with God himself, and to be of privy counsel with him, they will tell how many, 
y Napier. Brightman.  and who shall be saved, and when the World shall come to an end, what year, what month, and whatsoever else God hath reserved unto himself, and to his Angels. But ho? I am now go quite out of sight, I am almost giddy with roving about, I could have ranged farther yet, but I am an infant, and not 
z We me pluma levat, sic grave mergitonus.  able to dive into these profundities, not able to understand, much less to discuss: I leave the contemplation of these things, to stronger wits, that have better ability, and happier leisure to wade into such Philosophical mysteries: my melancholy spaniels quest, my game is sprung, and I must come down and follow.  
jason Pratensis in his book de morbis capitis, and Chapter of Melancholy, hath these words out of Galen, 
a Veniant ad me audituri quo esculento, quo item poculento uti debeant, & praeter alimentum ipsum, potumque ventos ipsos docebo item aeris ambientis temperiê insuper regiones quas eligere, quas vitare ex usu sit.  let them come to me to know what meat and drink they shall use, and besides that I will teach them what temper of ambient Aire they shall make choice of, what wind, what countries they shall choose, and what avoid. Out of which words of his, this much we may gather, that to this cure of melancholy, amongst other things, this Rectification of Aire is necessarily required. This is performed, either in reforming Natural or Artificial Air. Natural, is that which is in our election to choose or avoid, and 'tis either general to Countries, Provinces, or particular to Cities, Towns, Villages, or private houses. What harm those extremities of heat or cold do in this malady, I have formerly showed, the medium must needs be good, where the air is temperate, serene, quiet, free from bogs, fens, mists, all manner of putrefaction, contagious and filthy noisome smells. The 
b Leo Afer, Maginus &c.  Egyptians by all Geographers are commended to be hilares, a conceited and merry Nation, which I can ascribe to no other cause then to the serenity of their Air. They that live in the Orchades are commended by 
c Lib. 1. Scot hist.  Hector Boethius and 
d Lib. 1. de rer. var.  Cardan, to be fair of complexion, long-lived, most healthful, free from all manner of infirmities of Body & mind, by reason of a sharp purifying Air, which comes from the Sea. The Booetians in Greece were dull and heavy, Crassis Boeoti, by reason of a foggy Air in which they lived, Attica most acute, pleasant and refined. The Clime changeth not so much customs, manners, wits, as Bodine hath proved at large, method, hist. cap. 5. as constitutions of their Bodies, and temperature itself. In all particular Provinces we see it confirmed by experience, as the Air is, so are the Inhabitants dull, heavy, witty, subtle, neat, cleanly, clownish, sick and sound, In 
d Maginus.  Perigert in France the Air is subtle, healthful, seldom any plague or contagious disease, but hilly and barren, the men sound, nimble and lusty, but in some parts of Quienne full of moors and marshes, the people dull and heavy, & subject to many infirmities. Who sees not a great difference betwixt Surrey, Sussex, and Rumny marsh, the woods in Lincolnshire, and the Fens. He therefore that love's his health, if his ability will give him leave, must often shifted place, & make choice of such as are wholesome, pleasant, and convenient, there is nothing better than change of Air in this Malady, & generally for health, to wander up and down, as those 
e Haitonus de Tartaris.  Tartari Zamolhenses, that live in hordes, and take opportunity of times, places, seasons. The Kings of Persia had their Summer and Winter houses, in Winter at Sardes, in Summer at Susa. The Turks live sometimes at Constantinople, sometimes at Adrianople &c. The Kings of Spain have their Escurial in heat of Summer, 
f The Air so clear it never breeds the plague.  Madritte for an wholesome seat, Villadolite a pleasant site &c. variety of secessus, as all Princes and great men have, and their several progresses to this purpose. Lucullus the Roman had his house at Rome, at Baiae &c. 
g Leander Albertus in Campaniâ, è Plutarcho vita Luculli. Cum Cn. Pompeius, Marcus Cicero, multique nobiles viri L. Lucullum aestivo tempore convenissent, Pompeius inter coenandum familiariter iocatus est eam villam imprimis sibi sumptuosam & elegantem videri fenestris, porticibus &c.  When Cn. Pompeius, Marcus Cicero (saith Plutarch) & many noble men in the Summer came to see him, at Supper Pompeius jested with him, that it was an elegant and pleasant Village, full of windows, galleries, and all offices fit for a Summer house; but in his judgement very unfit for Winter: Lucullus made answer, that the Lord of the house had wit like a Crane, that changeth her Country with the season, he had other houses furnished, and built for that purpose, all out as commodious as this. So Tully had his Tusculane, Plinius his Lauretan Village, & every Gentleman of any fashion in our times, hath the like. The 
h Godwin. vita Io, Voysye al. Harman.  Bishops of Exeter had 14 several houses all furnished in times past. In Italy though they live in Cities all Winter, which is more Gentlemanlike, all the Summer they come abroad to their Country houses to recreate themselves. Our gentry in England live most part in the Country (except it be some few Castles) building most part still in bottoms, (saith 
i Descript. Brit.  jovius, or near woods, corona arborum virentium, you shall know a Village by a tuft of trees at it, or about it, to avoid those strong winds, where with the Island is infested, and cold Winter blasts. Some discommend all moted houses, as unwholesome, as Camden saith of 
k In Oxford shire.  New-elme, that it was therefore unfrequented, ob stagni vicini balitus, and all such places as be near lakes or rivers. But I am of opinion, that these inconveniences will be mitigated, or easily corrected by good fires, as one reports of Venice that graveolentia, & fog of the moors, is sufficiently qualified by those innumerable smokes. But it is not water simply that so much offends, as the slime and noisome smells, that accompany such overflowed places, which is but at some few seasons after a flood, and is sufficiently recompensed with sweet smells and aspects in Summer. Ver pingit vario gemmantia prata colore. Howsoever they be unseasonable in winter, or at some times, they have their good use in Summer. If so be that their means be such, as they may not admit of any such variety, but must make choice once for all, and make one house serve all seasons, I know no men that have given better rules in this behalf, than our husbandry writers. 
l Lib. 1. cap. 2.  Cato and Columella prescribe a good house to stand by a navigable river good highways, & good soil, but that is more for commodity then health. The best soil commonly yields the worst Air, a dry sandy plat is fittest to build upon, & such as is rather hilly then plain, as being most commodious for hawking, hunting, wood, waters, and all manner of pleasures. Perigort in France is barren, yet by reason of the excellency of the Air, and such pleasure that it affords, much inhabited by the Nobility; as Noremberge in Germany, Toledo in Spain. Our Countryman Tusser will tell us so much, that the fieldone is for profit, the woodland for pleasure & health, the one commonly a deep clay, the other a dry sand: provision may be had elsewhere, and our towns are generally bigger in the woodland than the fieldone, more frequent and populous, & Gentlemen more delight to dwell in such places. Sutton Coldfield in Warwickshire (where I was once a Grammar Scholar) may be a sufficient witness, which stands, as Camden notes, loco ingrato & sterili, but in an excellent Air, and full of all manner of pleasures. And he that built 
m Sr Francis Willoughbye.  Wullerton in Nottingamshire, is much to be commended (though the tract be sandy barren about it) for making choice of such a seat. Constantine lib. 2. cap. de agricult. commends mountainous, hilly, steep places above the rest by the Sea side, and such as look towards the 
n Montani & maritimi salubriores acclives, & ad Boream vergentes.  North, such as is the general site of Bohemia, serenat Boreas, the Northwind clarifies, but near lakes or marshes, in holes, obscure places, or to the South & West he utterly disproves, those winds are unwholesome, putrifying, & make men subject to diseases. The best building for health according to him is 
p Oportet igitur ad sanitatem domus in altioribus aedificare, & ad speculationem.  in high places, 
o Prope paludes, stagna & locae concava vel ad Austrum, vel ad occidentem, inclinatae domus sunt morbosae.  and in an excellent prospect. P. Crescentius in his 1. lib. de Agric. cap. 5. is very copious in this subject, how a house should be wholesomely sited, in a good coast, good Air, wind &c. Varro de re rust. lib. 1. cap. 12. 
q Hieme erit vehementer frigida, & aestate non salubris, paludes enim faciunt crassum aerem, & difficiles morbos.  forbids lakes and rivers, marish grounds, they 'cause a bad air, gross diseases hard to be cured: 
r Vendas quot assibus possis, & si nequeas, relinquas.  if it be so that he cannot help it, better as he adviseth cell thy house and land, then loose thy health. He that respects not this in choosing of his seat, or building his house, is ment captus, mad, 
s Lib. 1. cap. 2. in Orco habitat.  Cato saith, & his dwelling next to Hell itself saith Columellae, he commends the middle of an hill upon a descent. Baptista Porta Villae lib. 1. cap. 22. censures Varro, Cato, Columella, and those ancient Rustics, approving many things, disallowing some, and will by all means have the front of an house stand to the South, which how it may be good in Italy I know not, in our Northern Countries I am sure it is best. Stephanus a Frenchman praedio rustic. lib. 1. cap. 4. subscribes to this, approving especially the Descent of an hill South or Southeast, with trees to the North, so that it be well watered, a condition in all sites, which must not be omitted, as Herbastein inculcates lib. 1. julius Caesar, Claudinus a Physician, consult. 24. for a Nobleman in Poland, melancholy given, adviseth him to devil in a house inclining to the 
t Aurora musis amica. Vitruu.  East, and 
u Aedes Orientem spectaentes u●● nobilissimus inhabitet & cu-ret ut sit aer clarus, lucidus, odoriferus. Eligat habitationem optimo aere iucundam.  by all means to provide the Air be clear and sweet, which Montanus consil. 229. counselleth the Earl of Monfort his patiented, to inhabit a pleasant house, and in a good Air. If it be so the natural Site may not be altered of our city, town, village, yet by artificial means it may be helped. In hot countries therefore they make the streets of their cities very narrow, all over Spain, Africa, Greece, and many cities of France, in Languedocke especially, & Provence, those Southern parts: Montpelier the habitation and University of Physicians is so built, with high houses, narrow streets, to keep out these scalding beams, which Tacitus commends lib. 15. Annal. as most agreeing to their health, 
x Quoniam angustiae itinerum, & altitudo tectorum non perinde Solis calorem admittit.  because the height of buildings, and narrowness of streets, keep away the Sun beams. In our Northern countries we are opposite, we commend strait, broad, fair streets, as most befitting and agreeing to our Clime. Of that artificial site of houses I have sufficiently discoursed, if the site of the house may not be altered, yet there is much in choice of such a chamber or room in opportune opening and shutting of windows, excluding foreign air & winds, and walking abroad at convenient times. 
y Consil. 21. lib 2. frigidus acr, nubilosus, densus vitandus, aquè ac venti septentrionales &c.  Crato a German commends East and South site, disallowes cold air and Northern winds in this case, rainy weather and misty days, free from putrefaction, bogs and muckhils. If the Air be such, open no windows, come not abroad. Montanus will have his Patient not to 
z Consil. 24.  stir at all if the wind be big, stand how it will, and consil. 27, and 30. not to 
a 
Fenestram non aperiat.  
Discutit Sel horrôrem crassi spiritus mentens exhilerat, non enim tam corpo●●, quam & animi mutationem, inde subeunt pr● caeli & ventorum rat●●●, & sani aliter affecti sint caelo nubilo aliter sercuo.  
De natura ventorum see Pliny lib. 2. cap. 26.27 28. Strabo lib. 7. &c.   open a casement in bad weather, or a boisterous season, and consil. 299. he especially forbids us to open windows in a South wind. The best site for a chamber windows in my judgement are North, East, South, & which is the worst, West. Levinus Lemnius lib. 3. cap. 3. de occult. nat. mir. attributes so much to Air, and rectifying of wind and windows, that he holds it alone sufficient to make a man sick or well, to altar body and mind. A clear Air cheers up the spirits, exhilarates the mind, a thick, black, misty, tempestuous contracts, overthrows. Great heed is therefore to be taken at what times we walk, how we place our windows, lights & houses, how we let in or exclude this ambient Air. The Egyptians to avoid immoderate heat, make their windows on the top of the house like chimneys, with two tunnels to draw a through Air. In Spain they commonly make great opposite windows without glass, still shutting those which are next to the Sun: many excellent means are invented to correct Nature by Art If none of these ways help, the best way is to make an artificial Air, which howsoever, is profitable & good, and that is still to be made hot and moist, & to be seasoned with sweet perfumes, 
c Altomarus' cap. 7. Bruel. aer sit lucidus, bene olens, humidus. Montaltus idem cap. 26. olfactus verum suduium Laurentius c. 8.  and as light as may be, to have roses and violets, and sweet smelling flowers still in their windows, posies in their hands. Laurentius commends water lilies, a vessel of warm water still to evaporate in the room, which will make a more delightsome perfume, if there be added Orange flowers, pills, citrons, Rosemary, cloves, bays, Rose-water, Rose vinegar, Belzoin, Laudanum, Styrax, and such like gums, which make a pleasant and acceptable perfume. 
d Tract. 15. cap. 9 ex redolentibus herbis & folijs vitis viniferae salicis &c.  Guianerius prescribes the Air to be moistened with water, and sweet herbs boiled in it, with vine & sallow leaves &c. 
e Pavimentum aceto & aquâ rosaceâ irrorare.  to besprinkle the ground and posts with rose-water, rose-vinegar, which Avicenna much commends. 
f Laurentius cap. 8.  Of colours it is good to behold green, red, yellow and white, and by all means to have light enough, with windows in the day, wax candles in the night; for though they love to be dark, yet darkness is a great increaser of it. And although our ordinary air be good by nature or art, yet it is not amiss as I have said, still to change it, no better Physic for a melancholy man than change of air, and variety of places, to travel abroad, and see fashions. 
g Lib. 1. cap. de morb. Afrorum. In Nigritarum regione tanta aeris temperies, ut si quis alibi morbosus eo advehatur, optimae statim sanitati restituitur, quod multis accidisse, ipse meis vidi oculis.  Leo Afer speaks of many of his countrymen so cured, without all other Physic: amongst the Negroes, there is such excellent Air, that if any of them be sick elsewhere, and brought thither, he is instantly recovered, of which he was often an eyewitness. 
h Lib. de peregrinat.  Lipsius and Zuinger, and some other, add as much of ordinary travel. No man saith Lipsius, in an Epistle to a friend of his, now ready to make a voyage: 
i Nec quisquam tam lupis aut frutex quem non titillat emena illa variaque spectio locorum, urbium, gentium &c.  can he be such a stock or stone, whom that pleasant speculation of countries, cities, towns, will not affect? In so much that 
k Mutatio de loco in locum, Itinera & voiagia longa & indeterminata, & hospitari in diversis diversorijs.  Rhasis cont. lib, 1. Tract. 2. doth not only commend, but enjoin travel, and such variety of objects to a melancholy man, and to lie in several Inns, to be drawn into several companies, Montaltus cap. 36. and many Neotericks are of the same mind. Celsus adviseth him therefore that will continued his health, to have varium vitae genus, diversity of callings, occupations, to be busied about, 
l Modo ruri esse modo in urbe, saepius in agro venari &c.  sometimes to be in the city, sometimes in the country, now to study or work, to be intent, than again to hawk or hunt, swim, run, ride, or exercise himself. A good prospect alone will ease Melancholy, as Gomesius commends lib. 2. cap. 7. de Sale. The citizens 
m In Catalonia in Spain.  of Barcino saith he, otherwise penned in, melancholy, and stirring little abroad, are much delighted with that pleasant prospect their city hath into the Sea, and so are the Neapolitans, and inhabitants of Genua to see the ships, boats, and passengers go by, out of their windows, their whole cities being site on the side of an hill, like Pera by Constantinople, so that every house almost hath a free prospect into the Sea. Every country is full of such 
n Laudaturque domus longos quae prospuit agros. Some delight to see Passengers go by in great high Rode-wayes &c.  delightsome prospects with us, those of the best note are Glassenbury Tower, Beaver Castle, Rodway Grange &c. & which I may not omit for vicinities sake; Oldbury in Warwickshire, where I have often looked about me with great delight, and at the foot of which Hill, 
o At Lindley in Lecestershire.  I was borne. 
p In Icon. animorum.  Barcley the Scot commends that of Greenwich tower for one of the best prospects in Europe, to see London on the one side, the Thames, ships, and pleasant meadows on the other. But I rove, the sum is this, that variety of actions, objects, air, places, are excellent good in this infirmity and all others, good for man, good for beast. 
q Aegrotantes oves in alium locum transportan daesunt, ut alium aerem & aquam participantes coalescan● & corroborentur.  Constantine the Emperor lib. 18. cap. 13. ex Leontio, holds it an only cure for rotten sheep, and any manner of sick cattles. Lelius à Fonte Aegubinus that great Doctor, at the latter end of many of his consultations (as commonly he doth set down what success his Physic had) in melancholy most especially approves of this above all other remedies, as appears consult. 69. consult. 229. &c. 
r Alia utilia, sed ex mutatione acris potissimum curatus.  Many other things helped, but change of air was it which wrought the cure, and did most good.   

MEMB. 4. Exercise rectified of Body and Mind.  
TO that great Inconvenience, which comes on the one by immoderate & unseasonable exercise, and too much solitariness and idleness on the other, must be opposed as an Antidote, a moderate and seasonable use of it, and that both of Body and Mind, as a most material circumstance, & much conducing to this cure, and to the general preservation of our health. For which cause Jerome prescribes Rusticus the Monk, that he be always occupied about some business or other, 
s Ne te daemon otiosu inveniat.  that the devil do not find him idle. The 
t Amasis' compelled every man once a year to tell how he lived.  Egyptians of old, and many flourishing commonwealths since, have enjoined labour and exercise to all sorts of men, and to give an account of their time, to prevent those grievous mischiefs that come by Idleness. The Turks enjoin all men whatsoever, of what degree, to be of some trade or other, the grand Senior himself is not excused. 
u Nostra memoriâ Mahomates Othomannus qui Graeciae imperium subvertit, quum oratorum postulata audiret externarum gentium, cochlearia lignea assiduè caelabat., aut aliquid in tabula effingebat.  In our memory (saith Sabellicus) Mahomet the Turk, he that conquered Greece, at that very time when he heard Ambassadors of other Princes, did either carve and cut wooden spoons, or frame something upon a table. 
x Sands fol. 73 of his voyage to jerusalem.  And this present Sultan makes notches for bows. The jews are most severe in this examination of time, and all well governed places, towns, families, and every discreet person will be a law unto himself. For this Disease in particular, 
y Non est cura melior quam in iungere ijs necessaria & oportuna operum administratio illis magnum incrementum, & que repleant animos eorum, & incutians ijs diversas cogitationes. Cont. 1. tract. 9  there can be no better cure, then continual business, as Rasis holds, to have some employment or other, which may set their mind a-work, and distracted their cogitations. If it be of the Body, Guianerius allows that which is gentle, 
z Ante exercitium levet toto corpore fricationes conveniunt. Ad hunc morbum exercitationes quum rectè & suo tempore fiunt, mirificè conducunt, & sanitatem tuentur &c.  and that after those ordinary frications, which must be used every morning. Montaltus cap. 26. and jason Pratensis use almost the same words, highly commending Exercise if it be moderate, a wonderful help so used Crato calls it, and a great means to preserve our health, as adding strength to the whole Body, increasing natural heat, by means of which the nutriment is well concocted in the stomach, liver and veins, few or no crudities being left, is happily distributed over all the Body. Besides it expels excrements by sweat, and other insensible vapours; in so much, that 
a Lib. 1. de san, tuend.  Galen prefers exercise before all Physic, and rectification of Diet, or any regiment in what kind soever. 
b Exercitium naturae dormientis stimulatio, membrorum solatium, morborum medela, fuga vitiorum, medicina languorum, destructio omnium malorum. Crato.  Fulgentius out of Gordonius, de conser, vit. hom. lib. 1. cap. 7. terms Exercise, a spur of a dull sleepy nature, the comforter of the members, cure of infirmities, death of diseases, destruction of all mischiefs and vices. The fittest time for exercise is a little before dinner, or a little before supper, 
c Alimentis in ventriculo probè concoctis.  or at any time when the Body is empty. Montanus' consil. 31. prescribes it every morning to his patient, and that as 
d jeiuno ventre vesica & alvo ab excrementis purgato fricatis membris, lotis manibus & oculis &c. Lib. de atra bile.  Calenus adds, after he hath done his ordinary needs, rubbed his body, washed his hands and face, combed his head, & gargarized. What kind of Exercise we should use, Galen tells us lib. 2. & 3. de sanit. tuend. 
e Quousque corpus universum intumescat, & floridum appareat, sudoremque, &c.  till the Body be ready to sweated, and roused up, ad ruborem, some say, non ad sudorem, jest it should dry the Body too much; some enjoin frequent and violent labour and exercises. epid. 6. Hypocrates confounds them, but that is in some cases to some peculiar men; 
f Omninè sudorem vitent cap. 7. lib. 1. Valescus de Tar.  they most forbidden it, and by no means will have it go farther than a beginning Sweat, as being 
g Exercitium si excedat, valde periculosum. Sallust. Salvianus de re med. lib. 2. cap. 1.  perilous if it exceed.  
Of these labours, exercises and recreations which are likewise included, some properly belong to the Body, some to the mind, some more easy, some hard, some with delight, some without, some within doors, some natural, some are artificial. Among bodily exercise Galen commends ludum parvae pilae, to play at ball, be it with the hand or racket, in tennis courts or otherwise, it exerciseth each part of the Body, and doth much good, so that they sweated not too much.  
The ordinary sports which are used abroad, are Hawking, hunting, hilares venandi labores one calls them, because they recreate Body and Mind, 
h Camden in Staffordshire.  
i Fridevallius lib. 1. cap 2. optimum omnium exercitationum, multi ab hoc solummodo morbis liberati. I josephus Quercetanus dialec. polit. sec. 2. cap. II inter omnia exercitia praestantiae laudem meretur.  another the ᵏ best exercise that is, by which alone many have been 
l Chiron in monte Pelio praeceptor heroum eos à morbis animi venationibus & puris cibis tueba tur. Maximus Tyrius.  freed from feral diseases. Hegesippus lib. 1. cap. 37. relates of Herod, that he was freed from a grievous melancholy by that means. Xenophon in Cyropaed. graceth it with a great name, Deorum munus, the gift of the gods, a princely sport, which they have ever used, saith Langius epist. 59 lib. 2. as well for health as pleasure, and do at this day, it being the sole almost and ordinary sport of all our Noblemen in Europe and elsewhere all over the World, Bohemus de mor. gent. lib. 3, cap. 12. styles it therefore studium nobilium, communitèr venantur, quod sibi solis licere contendunt, 'tis all their study, all their exercise, ordinary business, all their talk, and indeed some dote too much after it, they can do nothing else, discourse of naught else. Paulus jovius deser. Brit. doth in some sort tax our 
m Nobilitas omnis fere urbes fastidit, castellis, & liberiore coelo gaudet, generisque dignitatem vità maxim venatione, & salconum aucupijs tuetur.  English Nobility for it, for living in the Country so much, and too frequent use of it, as if they had no other means, but hawking and hunting to approve themselves Gentlemen with.  
Hawking comes next to Hunting, the one in the Air, as the other on the Earth, a sport as much affected as the other, by some preferred. 
n Jos. Scaliger comment. in Cir. in. fol. 344. Salmutb. 23. de Nou. repert. come. in Pancir.  It was never heard of amongst the Romans, invented some 1200 years since, and first mentioned by Firmicus lib. 5. cap. 8. The Greek Emperors began it, and now nothing so frequent, he is no body that in the Season hath not a Hawk on his fist. A great Art, and many books written of it. It is a wonder to hear, 
o Lonicerus. Geffreus. Jovius. Sr Usum Shurlies relations.  what is related of the Turks officers in this behalf, how many thousand men are employed about it, how many hawks of all sorts, how much revenues consumed on that only disport, how much time is spent at Adrianople alone every year to that purpose. The ᵖ Persian Kings hawk after butterflies with sparrows made to that use and stairs, lesser hawks for lesser game, and bigger for the rest, that they may produce their sport to all seasons. The Muscovian Emperors reclaim Eagles to fly at Hinds, foxes &c. and such a one was sent for a present to 
r Hacluit.  Queen Elizabeth: some reclaim ravens, kestrels, pies &c. and man them for their pleasures.  
Fowling is more troublesome, but all out as delightsome to some sorts of men, be it with guns, lime, nets, gins, strings, pitfalls, pipes, calls, stawking-horses, setting dogs &c. or otherwise, some much delight to take Larks with day-nets, small birds with chaffe-nets, plovers, partridge, Herons, snite &c. Henry the third, King of Castille, as Mariana the jesuite reports of him lib. 3. cap. 7. was much affected 
s Coturnicum aucupio.  with catching of quails, and many Gentlemen take singular pleasure at morning and evening to go abroad with their Quail-pipes, and will take any pains to satisfy their delight in that kind. Tycho Brahe that great Astronomer, in the Chorography of his Isle of Huena, and castle of Vraniburge, puts down his nets, and the manner of his catching of small birds, as an ornament, and a recreation, wherein he himself was sometimes employed.  
Fishing is a kind of hunting by water, be it by nets, weeles, boats, Angling, or otherwise, and yields all out as much pleasure to some men, as dogs, hawks. 
t Non minorem voluptatem animo capiunt quam qui feras insectantur aut missis canibus comprehendunt, quum retia trahentes squamosas pecudes in ripas adducunt.  When they draw their Fish upon the bank, saith Nic. Henselius Silesiographiae cap. 3, speaking of that extraordinary delight his countrymen took in Fishing, and in making of pools. james Dubravius that Moravian in his book de pisc. telleth, how travelling by the highways side in Silesia, he found a Nobleman 
u Moore piscatorum cruribus ocreatus.  booted up to the groins, and wading himself, pulling the nets, and labouring as much as any fisherman of them all: and when some be like objected to him the baseness of his office, he excused himself, 
x Si principis venatio leporis non sit inhonesta, nescio quomodo piscatio cyprianorum videri debeat pudenda.  that if other men might hunt hares, why should not he hunt carp? Many Gentlemen in like sort with us, will wade up to the armholes upon such occasions, & voluntarily undertake that to satisfy their pleasure, which a poor man for a good stipend would scarce be hired to undergo. Plutarch in his book de soler animal. speaks against all Fishing, 
y Omninò turpis piscatio nullo study digna illiberalis credita est, quod nullum habet ingenium, nullam perspicaciam.  as a filthy, base, illiberal employment, as having neither wit nor perspicacy in it not worth the labour. But he that shall but consider the variety of baits, and pretty devices which our Anglers have invented, peculiar lines, false flies, several sleights &c. will say, that it deserves as much commendation, requires as much study, and perspicacy as the rest, and much to be preferred before many of them. Because hawking and hunting are very laborious, much riding, and many dangers accompany them, but this is still and quiet: & if so be the Angler catch no fish, yet he hath a wholesome walk to the brook side, pleasant shade, by the sweet silver streams, he hath fresh air, & sweet smells of fine fresh meadow flowers, he hears the melodious harmony of birds, he sees the swans, herons, ducks, waterhens, coats &c. and many other fowl with their brood, which he thinketh better than the noise of hounds, or blast of horns, and all the sport that they can make.  
Many other sports and recreations there be, much in use, as Ringing, bowling, shooting, which Askam commends in a just volume, and hath in former times been enjoined by Statute, as a defensive exercise, and an 
z Praecipua hinc Anglis gloria, crebrae victeriae partae. jovius.  honour to our land, as well may witness our victories in France. Keelpins, trunks, coits, pitching bars, hurling, wrestling, wasters, football, quintans &c. and many such, which are the common recreations of country folks. Riding of great horses, running at ring, tilts and tournaments, horseraces, wild-goose chases, which are the disports of greater men, and good in themselves, though many Gentlemen by that means, gallop quite out of their fortunes.  
But the most pleasing of all outward pastimes is that of 
a Cap. 7.  Areteus, deambulatio per amaena loca. 

b Fracastorius.  Visere saepe amnes nitidos, peramaenaque Tempe,  
Et placidas summis sectari in montibus auras.  
To see the pleasant fields, the crystal fountains,  
And take the gentle air, amongst the mountains.  
c Ambulationes subdiales quas hortenses aurae ministrant. sub fornice viridi pampinis virentibus concameratâ.  To walk amongst Orchards, Gardens, Bowers, & Arbours, artificial Wildernesses, and green thickets, Arches, Groves, Pools, Fishponds, betwixt wood and water in a fair meadow, by a river side, to disport in some pleasant plain, or run up a steep hill, or sit in a shady seat, must needs be a delectable recreation. S. Bernard in his description of his Monastery, is almost ravished with the pleasures of it. A sick 
d Sedet agrotus cespite viridi & cum inclementia Canicularis terras excoqui● & siccat stumina, ipse securus sedetsub arborea frond, & ad doloris sui solatium naribus suis gramineas redolet species, pascit oculos herbarum amaena viriditas, aures suavi modulamine demulcet pictarum concentus anium &c Deus bone quanta pauperibus procuras solatia.  man (saith he) sits upon a green bank, and when the dog-star parcheth the Plains, and dries up Rivers, he sits in a shady bower, Frond sub arboreâ ferventia temper at astra, & feeds his eyes with variety of objects, herbs and trees, and to comfort his misery he receives many delight some smells, and fills his ears with that sweet and various harmony of Birds; good God, saith he) what a company of pleasures hast thou made for man. He that should be admitted on a sudden to the sight of such a Palace as that of Escurial in Spain, or to that which the Moors built at Granada, Fountenblewe in France: the Turks gardens in his Seraglio, or upon the banks of that Thracian Bosphorus, the Pope's Beluedere in Rome, those famous gardens of the Lord Chantelow in France, could not choose though he were never so ill paid, but be much recreated for the time; or many of our Nobleman's gardens at home. To take a Boat in a pleasant evening and with music 
f jucundissima deambulatio iuxta mare & navigatio prope terram.  to row upon the waters which Plutarch so much applauds, must needs refresh and give content to a melancholy dull spirit. To see some Pageant, or sight go by, as at Coronations, Weddings, and such like solemnities, 
e Pet. Gillius Paul. Hentzeus Itinerar. Italiae. 1617. jod. Sincerus. Itinerar. Galliae, 1617. Symp. lib. 1. quest. 4.  to see an Ambassador or a Prince met, received, entertained with Masks, shows, fireworks, &c. To see two kings fight in single combat, as Canutus and Edm. Ironside, or a battle fought, or one of Caesar's triumphs in old Rome revived, or the like. To be present at an Interviewe, 
g Betwixt Ardes and Guines. 1519.  as that famous of Henry the 8th, & Francis the first so much renowned all over Europe, to the sight of which many times they will come hundreds of miles, give any money for a place, and remember many years after with singular delight. Bodine when he was Ambassador in England, said he saw the Noblemen go with their robes to the Parliament house, summâ cum iucunditate vidimus, he was much affected with the sight of it. Pomponius Columna, saith jovius in his life, saw 13. Frenchmen, and so many Italians once fight for a whole army, Quod iucundissimum spectaculum in vitâ dicit suâ, the pleasantest sight that ever he saw in his life. 
h Paterculus vol. post.  When julius Caesar warred about the banks of Rhine, there came a Barbarian Prince to see him, and the Roman army, & when he had beheld Caesar a good while, 
i Quos antea audivi inquit hodie vidi deos.  I see the Gods now, said he, which before I heard of, nec faeliciorem ullum vitae meae aut optavi, aut sensi diem. It was the happiest day that ever he had in his life: such a sight alone were able of itself to drive away melancholy, if not for ever, yet it must needs expel it for a time.  
The Country hath it's recreations, the City it's several Gymnicks and exercises, May-games, Feasts, Wakes, & merry meetings to solace themselves; the very being in the country, that life itself is a sufficient recreation to some men to enjoy the pleasures of that life, as those old Patriarches did. Dioclesian the Emperor was so much affected with it, that he gave over his Sceptre & turned gardener, Constantine writ 13 books of it. Lysander when Ambassadors came to see him, bragged of nothing more than of his Orchard, high sunt ordines mei. What shall I say of Cincinnatus, Cato, Tully, and many such, how have they been pleased with it, to prune to plant, 

k Virg. 1. Georg.  Nunc captare feras laqueo, nunc fallere visco,  
Atque etiam magnos manibus circundare saltus,  
Insidias avibus moliri, incendere vepres.  
Sometimes with traps deceive, with line and string  
To catch wild Birds and Beasts, encompassing  
The grove with dogs, and out of bushes firing.  jocundus in his preface to Cato, Varro, Columella, &c. put out by him, confesseth of himself that he was mightily delighted with these husbandry studies, and took extraordinary pleasure in them: if the Theoric or speculation can so much affect, what shall the place and exercise itself, the practice part do? The same confessions I find in Herbastein, Portae, Camerarius, and many others that have written of that subject. If my testimony were aught worth, I could say as much of myself. I am Verè Saturninus. No man ever took more delight in Springs, Woods, Groves, Gardens, Walks, Fishponds, Rivers, &c. But Tantalus à labris sitiens fugientia captat flamina. And so do I, Velle licet, potiri non licet.  
Every City almost hath it's peculiar Walks, Groves, Theaters, Pageants, Games, and several recreations, every country some peculiar Gymnicks to exhilerate their minds, and exercise their bodies. The 
l Boterus lib. 3. polit. cap. 1.  Greeks had their Olympian, Pythian, Istmian games: Athens hers, Corinth hers. Some for Honours, Garlands, Crowns, for 
m See Athenaeus dipnoso.  buty, dancing, running, leaping, like our silver games. The 
n Ludi votivi, sacri, ludicri Megalenses, Cereales, Florals Martiales, &c. Rosinus 5.12.  Romans had their Feasts, Plays, Naumachies places for sea fights. 
o See Lipsius Amphitheatrum Rosmus lib. 5.  Theaters, Amphitheatres able to contain 70000 men, wherein they had several delightsome shows to exhilerate the people, 
p 1500. Men at once, Tigers, Lions, Elephantsses, horses, Dogs, Bears, &c.  Gladiators, Cumbats of men with themselves, with wild beasts, & wild beasts amongst themselves; dancers on ropes, Comedies, Tragedies publicly exhibited at the Emperors and City's charge, and that with incredible cost & magnificence. In the low Countries, as 
q Lib. vlt. & l. 1. ad finem. consuetudine non minus laudabili quam veteri contubernia Rhetorum Rhythmorum in urbibus & municipijs. Certisque diebus exercebant se sagittarij seblopetarij, gladiatores &c. Alia ingenij animique exercitia quorum praecipuum studium principem populum tragaedijs, comaedijs fabulis scenicis alijsque id genus ludis recreare.  Meteran relates, before these wars they had many solemn Feasts, Plays, Challenges, Colleges of Rhymers, Rhetoricians, Poets, as in Italy they have solemn Declamations, of certain select young Gentlemen in Florence to exercise themselves. All seasons almost, and all places have their several pastimes, some in Summer, some in Winter, some abroad, some within, some of the body, some of the mind, & several men have their several recreations, exercises. 
r Suetonius.  Domitian the Emperor was much delighted with catching of flies; 
s Lampridius.  Alexander Severus was much pleased to play with whelps and young Pigs. 
t Spartian.  Adrian was so much enamoured on dogs and horses, that he bestowed monuments and tombs on them, and buried them in graves. In fowl wether, or when they can use no other convenient sports, by reason of the time, as we use Cockfighting to avoid idleness. 
u Delectatus lusu catulorum, Porcellorum, ut perdices inter se pugnarent, aut ut aves paruulae sursum & deorsum volitarent, his maximè delectatus ut solitudines publicas sublevaret.  Severus used Partridges and Quails, and to keep Birds in Cages, with which he was much pleased, when at any time he had leisure from public cares, and business. He had, saith Lampridius tame Pheasants, Ducks, Partridges, Peacocks, & some 20000 Ringdoves and Pigeons. Busbequins the Emperor's Orator, when he lay in Constantinople, and could not stir much abroad, kept, to recreate his mind, and busy himself to see them fed, almost all manner of strange Birds and Beasts; This was something though not to exercise his body, yet to busy his mind. Conradus Gesner at Zuricke in Suitzerland kept so likewise for his pleasure a great company of wild beasts, and as he saith himself, took great delight to see them eat their meat. Turkey Gentlewomen that are perpetual prisoners, still mewed up according to the custom of the place, have little else besides their household business, or to play with their children to drive away time, but to dally with their Cats, which they have in delitijs, as many of our Ladies and Gentlewomen use Monkeys, and little Dogs. The ordinary recreations which we have in Winter, & in most solitary times busy our minds with, are Cards, Tables, and Dices, Shovelboard, Chess-play, the Philosopher's game, small trunks, music, masks, singing, dancing, ulegames, catches, purposes, 
x Brumales laetè ut possint protrudere noctes. like that of Psyche in Apuleius.  merry tales, news, &c. Many too nicely take exceptions at Cards, 
y They accounted them unlawful because sortiligious  Tables, and Dices, and such lusorious lots, whom Gataker well confutes. Which though they be honest recreations in themselves, yet may justly be otherwise excepted at, as they are often abused, and forbidden as things most pernicious, insanam rem & damnosam, as 
z Institut c 44. In his ludis plerumque non ars aut peritia viget sed fraus, fallacia, dolus, astutia, casus, fortuna, temeritaslocum habent, non ratio, consilium, sapientia &c.  Lemnius calls it, For most part in these kind of disports, 'tis not art or skill, but subtlety, cunnycatching, knavery, chance and fortune carries all away. Not to pass away time for honest disport, but for filthy lucre and covetousness of money. 
a Abusus tam frequens bodiè in Europa ut plerique crebro harum usu patrimonium profundant exhaustisque facultatibus ad inopiam redigantur.  A thing so common all over Europe at this day, and so generally abused, that many men are utterly undone by it, their means spent, patrimonies consumed, they and their posterity beggared, besides swearing, wrangling, drinking, loss of time, and such inconveniences which are ordinary concomitants. 
b Vbi semel prurigo ista animum occupat aegre discuti potest sollicitantibus undique eiusdem farinae hominibus damnosas illas voluptates repetunt, quod & scortatoribus insitum &c.  For when once they have got a haunt of such companies, and a habit of gaming, they can hardly be drawn from it, but as an itch it will tickle them, and as it is with whoremasters once entered, they can hardly lean off. Vexat mentes insana cupido, they are mad upon their sport. So good things may be abused, and that which was first invented to 
c Instituitur ista exercitatio non lucri fed valetudinis & oblectamenti ratione & quo animus defatigatus respiret novasque vires ad subeundos labores denuò concipiat.  refresh men's weary spirits, when they come from other labours and studies to exhilerate the mind, to entertain time and company, tedious otherwise in those long solitary winter nights, and keep them from worse matters, an honest exercise is contrarily perverted.  
Chess-play is a good exercise of the mind, for some kind of men, and fit for such melancholy, as Rhasis holds, as are Idle, and have extravagant impertinent thoughts, or are troubled with cares, nothing better to distracted their mind, and altar their meditations: but if it proceed from overmuch study, in such case it may do more harm then good, it is a game too troublesome for some men's brains, too full of anxiety, all out as bad as study, and besides it is a testy, choleric game, and very offensive to him that looseth the Mate. 
d D. Haward vita eius.  William the Conqueror in his younger years playing at Chess with the Prince of France. (Dauphine was not annexed to the Crown of France in those days) losing a Mate knocked the Chessboard about his pate, which was a cause afterward of much enmity betwixt them. For some such reason it is belike, that Patritius in his 3. book Tit. 12. de reg. institut. forbids his Prince to play at Chess, hawking & hunting, riding &c. he will allow of, and this to other men, but by no means to him. In Muscovy where they live in Stoves & hothouses all winter long, and come seldom or little abroad, it is again very necessary, & therefore in those parts, saith ● Herbastein, much used. At Pessa in Africa, where the like inconvenience of keeping in doors is through heat, it is very laudable, and as 
f Inter Cives Fessanos' latrunculorum ludus usitatissimus, l. 3. de Africa.  Leo Afer relates, as much frequented. A sport fit for idle Gentlemen, and Soldiers in Garrison, and Courtiers that have naught but love matters to busy themselves about, but not altogether so convenient for such as are students. The like I may say of Cl. Bruxers Philosophy game, D Fulks metromachia, Ouranomachia, and the rest of those curious games.  
Dancing, Singing, Masking, Mumming, Stageplays, howsoever they be heavily censured by some severe Cato's, yet if opportunely and soberly used, may justly be approved. Melius est fodere quam saltare, saith Austin, but what is that if they delight in it? 
g Tully.  Nemo saltat sobrius. But in what kind of dance? I know these sports have many oppugners, whole volumes writ against them, and some again because they are now cold and wayward, past themselves, cavil at all such youthful sports in others, as he did in the Comedy, they think them Illicò nasci senes, &c. Some out of preposterous zeal object many times trivial arguments, and because of some abuse will quite take away the good use, as if they should forbidden wine because it makes men drunk, but in my judgement they are too stern; there is a time for all things, for my part I subscribe to the King's Declaration, and was ever of that mind, those May-games, Wakes, & Whitsun ales, &c. If they be not at unseasonable times, may justly be permitted. In Franconia a Province of Germany, saith 
h De mor. gent.  Aubanus Bohemus, the old folks after Evening prayer went to the Alehouse, and the younger sort to dance, and to say with 
i Policrat. lib. 1. cap. 8.  Salsburiensis, Satins fuerat sic otiari, quam turpiùs occupari; better to do so, then worse, as without question otherwise (such is the corruption of man's nature) many of them will do. And for that cause, Plays, Masks, jesters, Gladiators, Tumblers, jugglers, &c. and all that crew is admitted and winked at. 
k Idem Saris. buriensis.  Tota ●ocularium se e●a procedit, & ide● spectacula admissa sunt, & infinita tyrocinia vanitatum, ut his occupentur qui pernicio●iu●●tiari solent: that they might be busied about such toys, that would otherwise more pernitiously be idle. Evil is not to be done, I confess, that good may come of it, but this is evil per accidens, and in a qualified sense, to avoid a greater inconvenience may justly be tolerated. S ● Thomas Moor in his Utopian commonwealth, as he will have no man idle, so will he have no man labour over hard, 
l Nemo desidit otiosus ita nemo asinino more ad seram noctem laborat nam ca plusquam servilis aerima quae tamen ubique plerumque opificum vita est exceptis Vtopiensibus qui diem in 24. horas dividunt sex duntaxat operi deputant reliquum à somno & cibo cuiusque arbitrio permittitur.  to be toiled out like an horse, 'tis more than slavish infelicity, and the life of most of our hired servants, and tradesmen elsewhere (excepting his Vtopians) but half the day allotted for work, and half for honest recreations, or what soever employment they shall think fit themselves. If one half day in a week were allotted to our ordinary Servants, for their merry meetings by their hard masters, or in a year some feasts, like those Roman Saturnals, I think they would labour harder all the rest of the year, and both parties would better be pleased; but this needs not you will say, for some of them do naught but loiter all the week long.  
This which I aim at, is for such as are Fracti animis, troubled in mind, to ease them, overtoyled on the one part to refresh; over idle on the other, to keep themselves busied. And to this purpose as any labour or employment will serve to the one, any honest recreation will conduce to the other; of which, as there be divers sorts & peculiar to several callings, ages, sexes, conditions, so there be proper for several seasons and those of several natures, to fit that variety of humours which is amongst men, that if one will not, another may take place, some in Summer, some in Winter, some gentle, some more violent; some for the mind alone, some for body and mind; some without, some within doors; new, old, &c. as the season serveth, and as men are inclined. It is reported of Philip. Bonus that good Duke of Burgundy, by Lodou. Vives in epist. and Pont. Heuter in his history, that the said Duke at the marriage of Eleonora sister to the king of Portugal at Bruges in Flaunders, which was solemnised in the deep of Winter; when as by reason of unseasonable weather he could neither hawk nor hunt, and was now tired with cards, dices, &c. and such other domestical sports, or to see Ladies dance with some of his Courtiers, he would in the Evening walk disguised all about the Town. It so fortuned as he was walking late one night he found a country fellow dead drunk, snorting on a Bulk, he caused his followers to bring him to his palace, and there stripping him of his old clotheses, and tiring him after the Court fashion, when he wakened, he and they were all ready to attend upon his Excellency, and persuaded him he was some great Duke. The poor fellow was served in state all day long, after supper he saw them dance, heard music, and all the rest of those Courtlike pleasures, but late at night when he was well tippled and again fast asleep, they put on his old robes, and so conveyed him to the place where they first found him. And the fellow had not made them so good sport the day before, as he did now when he returned to himself, all the jest was to see how he 
m Quid interest, saith Lodou. Vives, betwiut this one days dream and all our life.  looked upon it. In conclusion, after some little admiration the fellow told his friends he had seen a vision, and constantly believed it, and would not otherwise be persuaded, and so the jest ended. 
n H. Stephan. praefat. Herado. i  Antiochus Epiphanes would often disguise himself, and steal from his Court, & go into Merchants, Goldsmiths, and other tradesmens shops, and sit and talk with them, and sometimes ride and walk alone, and fall aboard with any Tinker, Clown, Servingman, Carrier, or whomsoever he met first. Sometimes he would ex insperato, give a poor fellow money to see how he would look, or on set purpose lose his purse as he went, to watch who found it, & withal how he would be affected, and with such objects he was much delighted. Many such tricks are ordinarily put in practice by great men, to exhilerate themselves and others, all which are harmless jests, and have their good uses.  
But amongst all those Exercises, or recreations of the mind within doors, there is none so general, so aptly to be applied to all sorts of men, so fit and proper to expel Idleness and Melancholy, as that of Study. To read, walk and see Maps, Pictures, Statues, old Coins of several sorts in a fair Gallery, artificial works, perspective glasses, old relics, Roman antiquities, variety of colours. A good picture is muta poësis, and though, as 
o 3. De Anima.  Vives saith, artificialia delectant, sed mox fastidimus, artificial toys please but for a time yet who is he that will not be moved to see those well furnished Galleries of those Roman Cardinals, so well stored with all modern Pictures, old statues and antiquities? Or in some Princes or great Nobleman's houses, to see such variety of tires, faces, so many, so rare, and such exquisite pieces of men, birds, beasts, &c. to see those excellent landscapes, and Dutch-works, curious cuts of Sadlier of prague, Albertus' Durer, Vrintes, &c. such pleasant pieces of perspective, Indian Pictures made of feathers, China works; frames, motions, exotic toys, &c. Who is he that is now wholly overcome with idleness, or otherwise involved in a Labyrinth of worldly cares, troubles, and discontents, that will not be much lightened in his mind by reading of some enticing story, Poem, or some pleasant bewitching discourse, which will draw his attention along with it. To some kind of men it is an extraordinary delight to study, to look upon a Geographical map, and to behold, as it were, all the remote Provinces, Towns, Cities of the world, and never to go forth of the limits of his study, to measure by a Scale and Compass, their extent, distance, examine their site, &c. What greater pleasure can there be then to view those elaborate Maps of Ortelius, 
p Atlas' Geog.  Mercator, Hondius, &c. To peruse those books of Cities, put out by Braunus, and Hogenbergius. To read those exquisite descriptions of Maginus, Munster, Merula, Boterus, Leander Albertus, Camden, Leo Afer, Adricomius, &c. Those famous expeditions of Christoph. Columbus, Americus Vesputius, Marcus Polus the Venetian, Lod. Vertomannus, Alosius Cadamustus, &c. Those acurat diaries of Portingalls, Hollanders, of Bartison, Oliver à Nort, &c Hacluits voyages, P. Martyr, Benzo, Lerius, Linchcoftens relations, Hodaeporicums of Iod: a Meggen Brocard the Monk, Bredenbachius, Io. Dublinius, Sands, &c. to jerusalem, Egypt, and other remote places of the world; to read Bellonius observations, P. Gillius his Survaies, Those parts of America set out and curiously cut in Pictures by Fratres à Bry. To see a well cut herbal, all Herbs, Trees, Flowers, Plants expressed in their proper colours to the life, as that of Mathiolus upon Dioscorides, Delacampius, Leobel, Bauhinus, and that last voluminous and mighty herbal of Noremberge, wherein almost every Plant is to his own bigness. To see all Birds, Beasts, and Fish of the Sea, Spiders, Gnats, Serpents, Flies, &c. and all creatures set out by the same art, and truly expressed in lively colours with a true description of their natures, virtues, qualities etc. as hath been accuratly performed by Aelian, Gesner, Ulysses Aldrovandus, Bellonius, Hippolytus Salvianus, &c. What more pleasing studies can there be then the Mathematics, Theoric or Practic part. Talis est Mathematum pulchritudo, saith 
q Lib. de cupid. divitiarum.  Plutarch, ut his indignum sit divitiarum phaleras istas & bullas & puellaria spectacula comparari, such is the excellency of those studies, that all those ornaments and bubbles of wealth are not worthy to be compared to them, crede mihi (
r Leon. Diggs prefat. ad perpet. prognost.  saith one) extingui dulce erit Mathematicarum artium study, I could even live and dye with those studies, 
s Plus capio voluptatis, &c.  and take more pleasure, true content of mind in them, than thou dost in all thy wealth, how rich soever thou art. The like pleasure there is in all other studies, to such as are truly addicted to them, as well may witness those many laborious hours, days, and nights, spent in the voluminous Treatises written by them; the like content. 
t Poetices lib.  julius Scaliger was so much affected with Poetry, that he broke out into a pathetical protestation, that he had rather be the author of such twelve verses in Lucan, than Emperor of Germany. Seneca prefers Zeno & Chrysippus two doting Stoics (he was so much enamoured on their works) before any Prince or general of an army, such content there is in study. 
u Isaac Wake Musae re●nantes.  K. james 1605, when he came to visit our University of Oxford, & amongst other aedifices, now came to see that famous Library renewed by Sr Thomas Bodley, in imitation of Alexander, at his departure broke out into that noble speech, If I were not a King I would be a University man. 
x Si unquam mihi in fatis sit ut captivus ducar si mihi daretur optio hoc cuperem carcere concludi his catenis illigari cum hisce captivis concatenatis aetatem agere.  And if it were so that I must be a prisoner, if I might have my wish, I would desire to have no other prison than that Library, and to be chained together with my fellow writers. So sweet is the delight of study, the more learning they have (as he that hath a dropsy, the more he drinks the thirstier he is) the more they covet to learn, & the last day is prioris discipulus, harsh at first, radices amarae, but fractus dulces, according to that of Isocrates, the more they are enamoured with the Muses. Hensius the keeper of the Library at Leiden in Holland, was mewed up in it all the year long, and that which to their thinking should have bred a loathing, caused in him a greater liking. 
y Epist. Primiero plerumque in Bibliothecam me confero in quâ simulac pedem posui foribus pessulum obdo, ambitionem autem amorem libidinem &c. excludo quorum parens estignavia, imperitiae nutrix & in ipso aeternitatis gremio inter tot illustres animas sedem mihi sumo, tam ingenti quidem animo, ut subinde magnatum me miseriaet, qui faelicitatem hanc ignorant.  I no sooner, saith he, come into the Library, but I bolt the door to me, excluding lust, ambition, avarice, and all such vices, whose nurse is idleness the mother of ignorance, and melancholy herself, and in the very lap of eternity, amongst so many divine souls I take my seat, with so lofty a spirit and sweet content, that I pity all our great ones, and rich-men that know not this happiness. Whosoever he is therefore that is overrun with solitariness, or carried away with pleasing melancholy and vain conceits, and for want of employment knows not how to spend his time, or crucified with worldly care, I can prescribe him no better a remedy then this of study, to compose himself to the learning of some art or science. Provided always that his malady proceed not from overmuch study, for in such cases he adds fuel to the fire, and nothing can be more pernicious; let him take heed he do not outstretch his wits, and make a Skeleton of himself; or such Inamoratoes as read nothing but playbooks, Idle Poems, jests, Amadis de Gaul, the Knight of the Sun, the seven Champions, Palmerin de Oliva, Huon of Bordeaux, &c. Such many times prove in the end as mad as Don Quixot. Study is only prescribed those that are otherwise idle, troubled in mind, and carried headlong with vain thoughts and Imaginations, to distracted their cogitations (although variety of study, or some serious subject would do the former no harm) and divert their continual meditations another way. Nothing in this case better than study, semper aliquid memoritèr ediscant, saith Piso, let them learn something without book, or read some book. Read the Scripture which Hiperius lib. 1. de quotid. script. lev. fol. 77. holds available of itself, 
z Animus elevatur inde à curis multâ quiet & tranquilitate fruens.  the mind is erected thereby from all worldly cares, and hath much quiet and tranquillity. Paul bids pray continually, quod cibus corpori lectio animae facit, saith Seneca, as meat is to the Body, such is reading to the Soul. 
a Otium sine literis mors est, et vivi hominis sepultura. Seneca.  To be at leisure with out books is a another Hell, and to be buried alive. 
b Cap. 96. lib. 17 de rer. var.  Cardan calls a Library the physic of the soul, 
c Fortem reddunt animum & constantem & pium colloquium non permittit animum absurdá cogitation torqueri.  Divine authors fortify the mind, make men bold & constant, and (as Hyperius adds) godly conference will not permit the mind to be tortured with absurd cogitations. Rhasis inioynes continual conference to such melancholy men, and would have some body still talk seriously, or dispute with them, & sometimes 
d Altercationibus utantur quae non permittunt animum submergi profundis cogitationibus de quibus otiose cogitat & tristatur in ijs.  to cavil and wrangle (so that it break not out to a violent perturbation) for such alteration is like stirring of a dead fire to make it burn a fresh, it whets a dull spirit, and will not suffer the mind to be drowned in such profound cogitations which melancholy men are commonly troubled with. 
e Bodin prefat. ad meth. hist  Ferdinand and Alphonsus both Kings of Arragon and Sicily, were cured by reading of history, one of Curtius, the other of Livy, when no other Physic would take place. 
f Operum subcis cap. 15.  Camerarius relates as much of Laurence Medici's. Heathen Philosophers are so full of divine precepts in this kind, that as some think they alone are able to settle a distressed mind. 
g Hor.  Sunt verba & voces quibus hunc lenire dolorem, &c. Epictetus, Plutarch, and Seneca, qualis ille quae tela, saith Lipsius, adversus omnes animi casus administrat, & ipsam mortem, quomodo vitia cripit, infert virtutes? When I read Seneca, 
h Fatendum est cacumine Olimpi constitutus supra res humanas mihi videor, quum illum lego supra ventos & procellas & omnes res humanas.  me thinks I am above all humane fortunes, on the top of a hill above mortality. If this comfort may be got by Philosophy, what shall be had from Divinity? What shall Austin, Cyprian, Gregory, Bernard's divine meditations afford us? Nay, what shall the Scripture itself? which is like an Appothecaries' shop, wherein are remedies for all infirmities of body and mind, purgatives, alteratives, coroboratives, lenitives, &c. Every disease of the Soul, saith 
i In Ps. 36. omnis morbus animi in Scriptures habet medicinam tantum opus est ut qui sit aeger non recuset potionem, quam Deus temperavit.  Austin, hath a peculiar medicine in the Scripture, this only is required, that the sick man take but the potion which God hath already tempered. 
k In moral. speculum quo nos intueri possimus.  Gregory calls it a Glass wherein we may 
l Hom. 28. ut incantatione virus fugatur ita lectione malum.  see all our infirmities, ignitum colloquium, Psalm. 118.140. Origen a Charm. And therefore Jerome prescribes Rustious the Monk, 
m Iterum atque iterum moneo, ut animae sacrae scrip. lectionem occupes. Masticat divinum pabulum meditatio.  continually to read the Scripture, and to meditate on that which he hath read: for as mastication is to meat, so is meditation on that which we read. I would for these causes with him that is melancholy, to use both humane and divine authors, voluntary to impose some task upon himself, to divert his melancholy thoughts. To study the art of memory, Cosmus Rosselius, Pet. Ravennas, Scenkelius detectus, &c. that will ask a great deal of attention, or let him demonstrate a proposition in Euclid in his 5. last books, extract a square root, or study Algebra, Napiers Logarithmes, or calculate spaericall Triangles, cast a Nativity, or go read Suisset the Calculators works, Scaliger de Emendatione temperum, till he understand it, read Scotus or Suarez. Metaphysics, or school Divinity, Occam, Entisberus, Durand, &c. If those other do not affect him: he may apply his mind to Heraldry, Antiquity, or make a Comment upon Aelia Lelia Crispis, as many Idle fellows have assayed, or rather than do nothing, vary a 
n Tot tibi sunt dotes virgo quot sidera coelo.  Verse a thousand ways, as Putean hath done. If such voluntary tasks, pleasure and delight, or crabbedness of such studies will not yet divert their idle thoughts, and alienate their imaginations, they must be compelled, saith Christopherus à Vega, cogi debent, lib. 3. cap. 14. Upon some mulct, if they perform it not, ex officio incumbat, or loss of credit or disgrace, such as are our public University exercises; for as he that plays for nothing will not heed his game no more will voluntary employment so throughly affect a student, except he be very intent of himself, & take an extraordinary delight in the study about which he is conversant; it must be of that nature his business, which volens nolens he must necessarily undergo, & without great losse●, shame or hindrance he may not omit,  
Now for women, instead of studies they have curious needleworkes, cut-works, bonelace, &c. to busy themselves about, household offices, &c. or some gossipings: old folks have their Beads. An excellent invention to keep them from Idleness, that are by nature melancholy and past all affairs, to say so many Pater-nosters, Avemaries, Creeds, if it were not profane and superstitious. In a word, Body and mind must be both exercised, not one but both, and that in mediocrity; otherwise it will 'cause a great inconvenience. If the Body be overtired, it tires the mind. The mind oppresseth the Body; as with Students oftentimes it falleth out, who as 
o Tom 1. de sanit tuenda qui rationem corporis non habent sed cogunt mortalem immortaliter restrem aetheriae aequale praestare idustriam caeterum ut Camelo usu venit quod eibos praedixerat cum eidem servirent domino & parte oneris levare illum Camelus recusasset paulo post & ipsius cutem & totum onus cogeretur gestare (quod mortuo 'bove impletum) Itaanimo quoque contingit dum defatigato corpori, &c.  Plutarch observes, have no care of the Body, but compel that which is mortal, to do as much as that which is immortal, that which is earthly, as that which is atheriall, but as the Ox tired, told the Camel, (both serving one master) that refused to carry some part of his burden, before it were long he should be compelled to carry all his pack, and his skin to boot (which by and by the Ox being dead fell out) the Body may say to the Soul, that will give him no respuit or remission, a little after an ague, Vertigo, Consumption, seizeth on them both, all his study is omitted; and they must be compelled to be sick together: he that tenders his own good estate, and health, must let them draw with equal yoke both alike, 
p Vt pulchran illam & amabilem sanitatem praestemus.  that so they may happily enjoy their wished health.   

MEMB. 5. Waking and terrible dreams rectified.  
AS Waking that hurts; by all means must be avoided, so Sleep which so much helps, by all means, 
q Interdicendae Vigiliae, somni paulo longiores conciliandi. Altomarus' cap. 7. somnus supra modum prodest, quovismodo conciliandus. Piso.  must be procured, by nature or art; inward or outward means, & to be protracted longer than ordinary, if it may be, as being an especial help. It moistens and fattens the Body, concocts, and helps digestion, as we see in Dormice, and those Alpine Mice that sleep all Winter, which Gesner speaks of when they are so found sleeping under the snow in the dead of Winter, as fat as butter. It expels cares, pacifies the mind, refresheth the weary limbs after long work, 

r Ovid.  Somne quies rerum, placidissime somne deorum  
Pax animi, quem cura fugit, qui corpora duris  
Fessa ministerijs mulces reperasque labori.  The fittest time is 
s Crato cons 21. lib. 2 duabus aut tribus horis post coenam quum iam cibus ad fundum ventriculi resederit primum super later dextro quiescendum, quod in tali decubitu iecur sub ventriculo quiescat, non gravans sed cibum calfaciens, perinde ac ignis lebetem qui illi admovetur, post primum somnum quiescendum later sinistro, &c  two or three hours after supper, when as the meat is now settled at the bottom of the stomach, and 'tis good to lie on the right side first, because that at that site the liver doth rest under the stomach, not molesting any way but heating him as a fire doth a kettle, that is put to it. After the first sleep 'tis not amiss to lie on the left side, that the meat may the better descend: and sometimes again on the belly, but never on the back. Seven or eight hours is a competent time for a melancholy man to sleep, as Crato thinks; but as many do, to lie in bed and not sleep, a day or half a day together, and give way to pleasing conceits and vain imaginations, is many ways pernicious. To procure this sweet moistening sleep, is first to take away the occasions (if it be possible) that hinder it, and then to take such inward or outward remedies, which may 'cause it. Heat and dryness must first be removed, 
t Saepius accidit melancholicis ut nimium excicca to cerebro vigilijs attenuentur. Ficinus pomell 1 c. 24  an hot and dry brain never sleeps well, grief, fears, cares, expectations, anxieties, great businesses, & all violent perturbations of the mind must in some sort be qualified, before we can hope for any good repose. He that sleeps in the day time, 
u Vt sis nocte ievis sit tibi caena brevis.  or is in suspense, fear, or any way troubled in mind, or goes to bed upon a full stomach, may never hope for quiet rest in the night; nec enim meritoria somnum admittunt, as the 
x juven. Sat. 3.  Poet saith, Ins & such like troublesome places are not for sleep. He that will intent to take his rest, must go to bed animo securo, quieto & libero, with a 
y Sepositis curis omnibus quantum fieri potest unà cum vestibus &c. Kirkst.  secure and quiet mind: and if that will not serve, or may not be obtained, to seek then such means as are requisite. To lie in clean linen and sweet, before he goes to bed to hear 
z Ad horam somni aures suavibus cantibus & sonis delinire.  sweet Music, which Ficinus commends lib. 1. cap. 24. or as jobertus med. pract. lib, 3. cap. 10. 
a Lectio iucunda, aut sermo ad quem attentior animus convertitur, aut aqua ab alto in subiectum peluim delabetur &c. Ovid.  to read some pleasant Author till he be asleep, or have a basin of water still dropping by his bed side, or to lie near that pleasant murmur, lean sonantis aquae, Some floodgates, arches, falls of water, like London Bridge, or some continuate noise, which may benumb the common sense. Piso commends frications, Andrew Borde a good draught of strong drink before one goes to be bed, I say a nutmeg and ale, or a good draught of muscadine, with a toast and nutmeg, or a posset of the same, which many use in a morning, but me thinks for such as have dry brains, are much more proper at night: some prescribe a 
b Aceti sorbitio.  sup of vinegar as they go to bed, a spoonful saith Aetius Tetrabib. lib. 2. ser. 2. cap. 10. & lib. 6. cap. 10. Aegineta lib. 3. cap. 14. Piso, a little after meat, 
c Attenuat melancholiam. & ad conciliandum somnum iuvat.  because it rarefies. melancholy, and procures an appetite to sleep. Donat. ab Altomar. cap. 7. and Mercurialis approve of it, if the malady proceed from the 
d Quod lieni acetum conveniaet.  spleen. Sallust. Salvian. lib. 2. cap. 1. de re med. Hercules de Saxoniâ in Pan. Aelianus Montaltus de morb. capitis. cap. 28. de Melan. are altogether against it. 
e Cont. 1. tra. 9 meditandum de ●ceto.  Rhasis seems to deliberate of it, though Simeon commend it (in sauce peradventure) he makes a question of it: as for bath, fomentations, oils, potions, simples or compounds inwardly taken to this purpose, I shall speak of elsewhere. If in the midst of the night they lie awake, which is usual, to toss and tumble, 
Sect. 5. Memb. 1. Subsect. 6.  and cannot sleep, 
g Lib. de san●tuenda.  Ranzovius would have them, if it be in warm weather, to rise and walk three or four turns, till they be cold, about the chamber, and then go to bed again.  
Against fearful and troublesome dreams, Incubus and such inconveniences, wherewith Melancholy men are molested, the best remedy is to eat a light supper, & of such meats as are easy of digestion, no hare, venison, bees &c. not to lie on his back, not to meditate or think in the day time of any terrible objects, or especially talk of them before he goes to bed. For as he said in Lucian after such conference, Hecates somniare mihi videor, I can think of nothing but hobgoblins: and as Tully notes, 
h In Som. Scip fit enim ferè ut cogitationes nostrae & sermons pariant aliquid in somno quale de Homero scribit Ennius, dequo videlicet saepissime vigilans solebat cogitare & loqui.  for the most part our speeches in the daytime, cause our fantasy to work upon the like in our sleep, as Ennius writes of Homer. And for that cause when 
i Aristeae hist.  Ptolemy King of Egypt had posed the 70 Interpreters in order, he asked the 19th man, what would make one sleep quietly in the night, he told him, 
k Optimum de coelestibus & honestis meditari, & ea facere.  the best way was to have divine and celestial meditations, and to use honest actions in the day time. 
l Lib. 3. de causis corr. art tam mira monstra quaestionum saepe nascuntur inter eos, ut mirer eos interdum in somnijs non terreri, aut de illis in tenebris audere verba facere, adeo res sunt monstrosae.  Lod. Vives wonders how Schoolmen could sleep quietly, and were not terrified in the night, or walk in the dark they had such monstrous questions, and thought of such terrible matters all day long. They had need amongh the rest to sacrifice to God Morpheus, whom 
m Icon. lib. 1.  Philostratus paints in a white and black coat, with a horn and ivory box full of dreams, of the same colours, to signify good and bad. If you will know how to interpret them, read Artemidorus and Cardan, but how to help them I must refer you to a more 
n Sec. 5. Memb P. Subs 6.  convenient place.   

MEMB. 6.  

SUBSEC. 1 Perturbations of the mind rectified. From himself, by resisting to the utmost, confessing his grief to a friend, &c.  
Whosoever he is that shall hope to cure this malady in himself or any other, must first rectify these passions and perturbations of the mind, the chiefest cure consists in them. 
o Animi perturbationes summè fugiendae, metus potissimum & tristitia, eorumque loco animus demulcendus hilaritate, animi constantiâ, bená spe, removendi terrores, & eorum consortium quos non probant.  Fear and Sorrow are especially to be avoided, and the mind to be mitigated with mirth, constancy, good hope, all vain terrors, bad objects are to be removed, and all such persons in whose companies they be not well pleased. Gualther Bruel-Fernelius consil. 43. Mercurialis consil. 6. Piso, jacchinus cap. 15. in 9 Rhasis, Capivaeccius, Hildisheim &c. all inculcate this as an especial means of their cure, that their 
p Phantasiae eorum placidè subvertendae, terrores ab animo removendi.  minds be quietly pacified, vain conceits diverted, if it be possible, with terrors, cares, fixed studies, cogitations, 
q Ab omni fixâ cogitation quovismodo avertantur.  and whatsoever it is that shall any way molest or trouble the mind, because that otherwise there is no good to be done. 
r Cuncta mala corporis ab animo procedunt, quae nisi curentur, corpus curari minime potest. Charmid.  The Body's mischiefs as Plato proves, proceed from the Sòule: and if the mind be not first satisfied, the Body can never be cured. Crato in that often cited Counsel of his for a Nobleman his patiented, when he had sufficiently informed him in diet, air, exercise, Venus, sleep, concludes with these as matters of greatest moment, quod reliquum est animae accidentia corrigantur, from which alone proceeds Melancholy, they are the fountain, the subject, the hinges whereon it turns, & must necessarily be reform. 
s Jra bilem movet, sanguinem adurit, vitae'es spiritus accendit, maestitia universum corpus infrigidat, calorem innatum extinguit, appetitum destruit, concoctionem impedit, corpus exsiceat, intellectum pervertit. Quamobrem haec omnia prorsus vitanda sunt & pro virils fugienda.  For anger stirs choler, heats the blood and vital spirits, Sorrow on the other side refrigerates the Body, and extinguisheth natural heat, overthrows appetite, hinders concoction, dries up the temperature, and perverts the understanding. Fear dissolves the spirits, infects the Heart, attenuates the Soul: and for these causes all pass●ons & perturbations must to the uttermost of our power, and most seriously be removed. Aelianus Montaltus attributes so much to them, 
t De Mel. ca 26 ex illis solum remedium mulik ex visis auditis &c. sanati sunt.  that he holds the rectification of them alone to be sufficient to the cure of Melancholy in most patients. Many are fully cured when they have seen or heard &c. enjoy their desires, or be satisfied in their minds; and Galen the common master of them all, from whose fountain they fetch water, brags lib. 1. de san. tuend. that he for his part hath cured many of this infirmity, solum animis ad rectum institutis, by right settling of their minds. Yea but you will here infer, that is excellent good indeed if it could be done, but how shall it be effected, by whom, what Art, what means? hic labour hoc opus est. 'tis a Natural infirmity, a most powerful adversary, all men are subject to passions, and Melancholy above all others, as being distempered by their innate humours, abundance of choler adust, weakness of parts, outward occurrences, and how shall t●ey be avoided; the wisest men, greatest Philosophers of most excellent wit, reason, judgement, divine spirits, cannot moderate themselves in this behalf, such as are found in Body and Mind, Stoics, heroes, Homer's gods, all are passionate, and furiously carried sometimes, and how shall we that are already crazed, fracti animis, sick in Body, sick in Mind resist? we cannot perform it. You may advice and give good precepts, as who cannot? but how shall they be put in practice? I may not deny but our passions are violent, and tyrannize over us, yet there be means to curb them, though they be headstrong, they may be tamed, they may be qualified, if he himself or his friends, will but use their honest endeavours, 
u Treviribus annitendum tum in praedictis, tum in alijs, à quibus malum velut à primariâ causâ occasionem nactum est, imaginationes absurdae, falsaeque & maestitia quaecunque subierit, propulsetur, aut aliud agendo, aut ratione persu●dendo, earum mutationem subitò facere.  or m●ke use of such ordinary means, as are commonly prescribed.  
He himself (I say) for from the Patient himself, the first and chiefest remedy must be had, for if he be averse, peevish, waspish, and give way wholly to his passions, and will not seek to be eased, or be ruled by his friends, how is it possible he should be cured? but if he be willing at lest, gentle and tractable, & desire his own good, no doubt but he may magnam morbi dep●nere part, be eased at lest, if not cured. He himself must do his utmost endeavour to resist, & withstand the beginnings, principijs obsta. Give not water passage, not not a little, Ecclus 25.27. if they open a little, they will make a great breach at length. Whatsoever it is that runneth in our minds, vain conceit, be it pleasing or displeasing, which so much affects or troubleth us, 
x Lib. 2. cap. 16. the occult. nat. q●s●uis huic malo obnoxius est, acriter obsistat, & summâ curâ obluctetur, nec ullo modo foveat Imaginationes tacite obrepentes animo, blandas ab initio & amabiles, sed quae adeò convalescunt, ut nullà ratione excuti queant.  by all p●ssible means he must withstand it, expel those vain, false, frivolous Imaginatious, absurd conceits, vain sorrows, from which saith Piso, this Disease primarily proceeds, and takes his first occasion or beginning, by doing something or other that shall be opposite unto than, thinking of something else, persuading by reason, or howsoever to make a sudden alteration of them. Though he have hitherto run in a full Career, and precipitated himself, following his passions, given reins to his appetite, let him now stop upon a sudden, curb himself in; and as 
x Lib. 2. cap. 16. the occult. nat. q●s●uis huic malo obnoxius est, acriter obsistat, & summâ curâ obluctetur, nec ullo modo soveat Imaginationes tacite obrepentes animo, blandas ab initio & a●●biles, sed quae adeò convalescunt, ut nullà ratione excuti queant.  Lemnius adviseth, strive against with all his power, to the utmost of his endeavour, and not cherish those fond Imaginations, which so covertly creep into his Mind, most pleasing and amiable at first, but bitter as gall at last, and so headstrong, that by no reason, art, counsel, or persuasion they may be shaken off. Though he be fare go, & habituated unto them, yet as 
y 3 Tusc. ad Apollonium.  Tully and Plutarch advice, let him oppose, or prepare himself against them, by premeditation or reasons, or as we do by a crooked staff, bend himself another way. 

z Fracastorius.  Tu tamen interea effugito quae tristia mentem,  
Sollicitant, procul esse iube curasque, metumque,  
Pallentem, ultrices iras, sint omnia laeta.  
In the mean time expel them from thy mind,  
Pale fears, sad cares and griefs which do it grinned,  
Revengeful anger, pain and discontent,  
Let all thy Soul be set on merriment.  
Curas tolle graves, irasci crede profanum.  If it be idleness hath caused this infirmity in him, or that he perceive himself given to solitariness, to walk alone, and please himself with fond Imaginations, let him by all means avoid it, it will in the end be his undoing, let him go presently, task or set himself a-work, get some good company. If he proceed, as a gnat flies about a candle, till at length he burn himself, so in the end he will undo himself. If it be any harsh object, ill company, let him presently go from it. If by his own default through ill diet, bad air, want of exercise &c. let him now begin to reform himself. It would be a perfect remedy against all corruption, if as 
a Epist. de secretis artis & naeturae cap. 7. de retard. sen. remedium esset contra corruptionem propriam, si quilibet exerceret regimen sanitatis, quod consistit in rebus sex nonnaturalibus.  Roger Bacon hath it, we could but moderate ourselves in those six nonnaturall things. 
b Pro aliquo vituperio non indigneris, nec pro amissione alicuius rei, pro morte alicuius, nec pro carcere, nec pro exilio, nec pro alia re, nec irascaris, nec timeas, nec doleas, sed cum summa presentia bec sustineas.  If it be any disgrace, temporal loss calumny, death of friends, imprisonment, banishment, be not troubled with it, do not fear, be not angry, grieuè not at it, but with all courage sustain it. Tu contra audentior ito, Gordonius lib. 1. cap. 15 de conservit. 
c Quod si incommoda adversitatis infortunia boc malum invexcrint bis infractum animum opponas Dei verbo, eiusque siducia te suffulcias &c. Lemnius lib. 1.16.  If it be sickness, ill success, or any adversity that hath caused it, oppose an invincible courage, fortify thyself by; God's word, Or otherwise, malabonis persuadendae, set prosperity against adversity, as we refresh our eyes by seeing some pleasant meadow, fountain, picture, or the like, recreate thy Mind by some contrary object, some more pleasing meditation, divert thy thoughts. Yea but you infer again facile consilium damus alijs, we can easily give counsel to others, every man as the saying is, can tame a shrew, but he that hath her, si hic esses, aliter sentires, if you were in our misery, you would found it otherwise, 'tis not easily performed. We know this to be true, we are led captives by passion, appetite, we should moderate ourselves, but we are furiously carried, we cannot make use of such Precepts, we are overcome, sick malè sani, distempered, and habituated in these courses, we can make no resistance; you may as well bid him that is diseased not to feel pain, as a melancholy man not to fear, not be sad, 'tis within in his blood, his brains, his whole temperature, it cannot be removed. But he may choose whether he will give way too fare unto it, he may in some sort correct himself. A Philosopher was bitten with a mad dog, and as the nature of that disease is to abhor all waters, and liquid things, and to think still they see the picture of a dog before them: He went for all this reluctante se to the Bath, and seeing there as he thought in the water, the picture of a dog, with reason overcame this conceit, quid cani cum balneo? what should a dog do in a bath, a meeee conceit. Thou thinkest thou hearest and seest devils, black men &c. 'tis not so, 'tis thy corrupt fantasy, settle thy Imagination thou art well. Thou thinkest thou hast a great nose, thou art sick, every man laughs thee to scorn, persuade thyself 'tis no such matter, this is fear only and vain suspicion. Thou art discontent, thou art sad and heavy, but why, upon what ground? consider of it, thou art jealous, timorous, suspicious, for what cause? examine it throughly, thou shalt find none at all, or such as is to be contemned, such as thou thyself wilt deride, and condemn in thyself, when it is past. Rule thyself then with reason, satisfy thyself, accustom thyself, wean thyself from those fond conceits, vain fears, strong Imaginations, restless thoughts. Thou mayst do it, Est in vobis assuescere, as Plutarch saith, we may frame ourselves as we will. As he that wears an upright shoe, may correct the obliquity, or crookedness, by wearing it on the other side: we may overcome passions if we will. Quicquid sibi imperavit animus obtinuit, as 
d Lib. 2. de Ira.  Seneca saith, nulli tamferi affectus, ut non disciplinâ perdomentur, whatsoever the Will desires she may command, no such cruel affections, but by discipline they may be tamed. Voluntarily thou wilt not do this or that which thou oughtest to do, or refrain &c. but when thou art lashed like a dull jade, thou wilt reform it, fear of a whip will make thee do or not do. Do that voluntary than which thou canst do, and must do by compulsion: thou mayst refrain if thou wilt, and master thine affections. 
e Cap. de affectibus animae, ut in civitatibus contumaces, qui non cedunt politico imperio, vi coercendisunt, ita Deus nobis indidit alteram imperij formam, si cor non deponit vitiosum affectum, membra foras coercenda sunt, ne ruant in quod affectus impellat, & locom otiva quae herili imperio obtemperat, alteri resistat.  As in a city saith Melancton, they do by stubborn rebellious rogues that will not submit themselves to political government, compel them by force, so must we do by our affections. If the heart will not lay aside those vicious motions, and the fantasy those fond Imaginations, we have another form of government, to enforce & restrain our outward members, that they be not led by our passions. If appetite will not obey, let the Moving faculty overrule her, let her resist, and compel her to do otherwise. As in an ague, the Appetite could drink, sore eyes that itch would be rubbed; but Reason saith no, and therefore the Moving faculty will not do it. Our fantasy would intrude a thousand fears, suspicions, Chimaeras upon us, but we have reason to resist, yet we let our Reason be overborne by our appetite. 
f Imaginatio impellit spiritus, & inde ne●vi moventur, &c. & obtemperant, Imaginationi & Appetitui mirabili federe ad exequendum quod iubent.  Imagination enforceth spirits, which by an admirable league of Nature, compel the nerves to obey, and they our several limbs; we give way to our passions. And as to him that is sick of an ague, all things are distasteful and unpleasant, non ex cibi vitio saith Plutarch, not in the meat, but in our taste, so many things are offensive to us, not of themselves, but out of our corrupt judgement, jealousy, suspicion, and the like, we pull these mischiefs upon our own heads.  
If then our judgement be so depraved, our reason overruled, Will precipitated, that we cannot seek our own good, or moderate ourselves, as in this Disease commonly it is, our best way for ease is to impart our misery to some friend, not to 
g Strangulat inclusus dolour, atque exe●tuat intus. Ovid. Trist. lib. 5.  smother it up in our own breast, alitur vitium, crescitque tegendo &c. 
h Virg. 3. Geor  and that which was most offensive to us, a cause of fear and grief, quod nunc te coquit, another hell, when as we shall but impart it to some discreet, trusty and loving friend, is 
h Participes inde calamitatis ● nostrae sunt, & velut exoneratâ in eos sarcinâ onere levamur. Arist. Ethic. lib. 9  instantly removed by counsel happily, wisdom, persuasion, advice, his good means, which we could not otherwise apply unto ourselves. Lenit animum simplex vel saepe narratio, the simple narration many times easeth our distressed mind, and in the midst and greatest extremities so many have been relieved by 
i As David did to jonathan 1 Sam. 20.  exonerating themselves to a faithful friend, he sees that which we cannot see for passion and discontent, he pacifies our minds. Whosoever then labours of this malady, by all means let him get some trusty friend, 
k Ovid.  semper habens Pylademque aliquem qui curet Orestem, a Pylades, to whom freely and securely he may open himself. It is the best thing in the world, as 
l De Tranquil. cap. 7 optimum est amicum fidelem nancisci, in quem secreta nostra infundamus, nihil aequè oblectat animum, quam ubi sint preparata pectora, in quae tutò secreta descendant, quorum conscientia aequè ac tua. Quorum sermo solitudinem leniat, sententia consilium expediat, hilaritas tristitiam dissipet, conspectusque ipse delectet.  Seneca adviseth in such a case, to get a trusty friend, to whom we may freely and securely pour out our secrets, nothing so delights and easeth the mind, as when we have a prepared bosom, to which our secrets may descend, of whose conscience we are assured as our own, whose speech may ease our succourless estate, counsel relieve, mirth expel our mourning, & whose very sight may be acceptable unto us. It was the counsel which that Politic 
m Commentar. lib. 7. Ad Deum confugiamus, & peccatis veniam precemur, inde ad amicus, & cui plurimum tribuimus, nos patesaciamus totos & animi vulnus quo affligimur, nihil ad reficiendum animum efficacius.  Commineus gave to all Princes & others distressed in mind, by occasion of Charles Duke of Burgundy, that was much perplexed, first, to pray to God, and lay himself open to him, and then to some special friend, whom we hold most dear, to tell all our grievances to him, nothing so forcible to strengthen, recreate and heal the wounded soul of a miserable man.   

SUBSEC. 2. Help from friends, by counsel, comfort, fair and foul means, witty devices, satisfaction, alteration of his course of life, removing objects &c.  
WHen the Patient of himself is not able to resist, o● overcome these heart-eating passions, his friend; or Physician must be ready to supply that which is wanting. If his weakness be such, that he cannot discern what is amiss, correct or satisfy, it behoves them by counsel, comfort or persuasion, by fair or foul means to alienate his mind by some artificial invention, or by some contrary passion, to remove all objects, causes, companies, occasions, as may any ways molest him, to humour him, please him, divert him, and if it be possible, by altering his course of life, to give him satisfaction. If he conceal his grievances, and will not be known of them. 
n Observando motus, gestus, manus, pedes, oculos, phantasiam. Piso.  They must observe by his looks, gestures, motions, fantasy, what it is that offends him, and then to apply remedies unto him: many are instantly cured, when their minds are satisfied. 
o Mulier melancholiâ correpta ex longâ viri peregrinatione, & iracundè omnibus respondens quum marius, domum reversus praeter spem &c.  Alexander makes mention of a woman, that by reason of her husband's long absence in travel, that was exceeding peevish and melancholy, but when she heard her husband was returned, beyond all expectation, at the first sight of him she was freed from all fear, wvithout help of any other Physic, restored to her former health. Trincavelius' consil. 12. lib. 1. hath such a story of a Venetian, that being much troubled with melancholy, 
p Prae dolore moriturus, quum nunciatum esset uxorem peperisse filium, subitò recuperavit.  and ready to dye for grief, when he heard his wife was brought to bed of a son, instantly recovered. As Alexander concludes, 
q Nisi affectus longo tempore iusestaverit tali artificio Imaginationes curare oportet praesertim ubi malum ab his velut à primaria causa occasionem babuerit.  if our Imaginations be not inveterate, by this art they may be cured, especially if they shall proceed from such a cause. Not better way to satisfy, then to remove the object, cause, occasion, if by any Art or means possibly we may find it out. If he grieve, stand in fear, be in suspicion, suspense, or any way molested, satisfy his mind, Solvitur malum, give him satisfaction, the cure is ended, altar his course of life there needs no other Physic. If the party be sad, or otherwise affected, consider saith 
r Lib. 1. cap. 16. si ex tristitia aut alio affectu ceperit speciem considera, aut aliud quid corum quae subitam alterationem sacere possunt.  Trallian, the manner of it, and all circumstances, and forthwith make a sudden alteration, by removing the occasions, avoid all terrible objects, heard or seen, 
s Evitandi monstrifici aspictus, &c.  monstrous and prodigious aspects, tales of devils, spirits, ghosts, tragical stories, to such as are in fear they strike a great impression, and renew many times, and recall many chimaeras and terrible fictions into their minds. 
t Neque enim tam actio aut r●●c●datio 〈…〉 edi ●●●cet sed c●● vel gestu alter us Imaginationi oduntr●●e ●4e●en 〈…〉 Galat de mor cap 7 the Tranquil praee●ue vitentur ●rif●es. & omnia deplorantes, tranquilluati inimicus est comes perturbatus omnia gemens.  Make not so much as mention of them in private talk, or a dumb show tending to that purpose, such things saith Galateus, are offensive to their Imagination. And to such as are in sorrow ᵘ Seneca forbids all sad companions, and such as lament, a groaning companion is an enemy to quietness. 
x Illorum quoque hominum a quorum consortio abhorret presentia amovenda, nec sermonibus ingratis obtundendi, si quis insaniam ab insaniâ, sic curari aestimet, & proteruè utitur magis quam aeger insanit. Crato consil. 184. Scoltzij.  Or if, there be any such party with whose presence the Patient is not well pleased, he must be removed, gentle speeches, and fair means must first be tried, no harsh language used, uncomfortable words, and not expel, as some do, one madness with another, he that so doth is madder than the Patient himself: all things must be quietly composed, eversa non evertenda, sed erigenda, things down must not be dejected, but e●ea●ed as Crato counselleth, 
y Moltiter ac suaviter aeger tractetur, nec adea adigatur quae non curate.  he must be quietly and gently used, and not to do any thing against his mind, but by little and little. As an horse that starts at a d●um or trumpet, and will not endure the shooting of a piece, may be so manned by Art, and animated, that he can not only endure, but is much more generous at the hearing of such things, much more courageous than before, and much delights in it: they must not be reform ex abrupto, but by all Art & insinuation, made to such companies, aspects, objects, they could not formerly away with. Many at first cannot endure the sight of a green wound, a sick man, which afterward become good Surgeons bold Empirics: a horse starts at a rotten post afar off, which coming near, he quietly passeth. 'tis much in the manner of making such kind of persons, be they never so averse from company, bashful, solitary, timorous, they may be made at last with those Roman matrons, to desire nothing more than in a public show, to see a full company of gladiators breathe out their last. If they may not otherwise be accustomed to brook such distasteful and displeasing objects, the best way than is generally to avoid them. Montanus' consil. 229. to the Earl of Momfort a courtier, and a Melancholy Patient of his, his advice is to go leave the Court, by reason of those continual discontents, 
z Ob suspitiones, curas, aemulationem, ambitio●en, iras &c. quas locus ille ministrat, & quae secissent melancholicum.  cares suspicions, emulations, ambition, anger, jealousy, which that place afforded, and which surely caused him to be so Melancholy at first: maxima quaeque domus seruis est plena superbis, a company of scoffers and proud jacks, are commonly conversant & attendant in such places, and able to make any man that is of a soft quiet disposition, as many times they do, ex stulto insanum, if once they humour him, a very Idiot or stark mad. A thing too much practised in all common societies, and they have no better sport then to make themselves merry by abusing some silly fellow, or to take advantage of another man's weakness. In such cases, as in a plague; the best remedy is, citò, long, tardè: (for to such a party, especially if he be apprehensive, there can be no greater misery) to get him quickly go, fare enough off, and not be overhasty in his return. If he be so stupid, that he do not apprehended it, his friends should take some order with him, and by their discretion supply that which is wanting in him, as in all other cases they aught to do. If they see a man Melancholy given, solitary, averse from company, please himself with such private and vain Meditations, though he delight in it, they aught by all means to seek to divert him from it, to dehort him, to tell him of the event and danger that may come of it. If they see a man idle, that by reason of his means otherwise, will be take himself to no course of life, they aught seriously to admonish him, he makes a noose to entangle himself, his want of employment will be his undoing. If he have sustained any great loss, suffered a repulse, disgrace &c. if it be possible relieve him. If he desire aught, let him be satisfied, and if it may conveniently be, give him his hearts content. If that may not be hoped or expected, yet ease him with comfort, cheerful speeches, fair promises, and good words, persuade him, advice him. Many saith 
a Et nos non paucos sanavimus animi motibus ad debitum recovocatis lib. 1. de sanit. tucu.  Galen have been cured by good counsel and persuasion alone. Heaviness of the heart of man doth bring it down, but a good word rejoiceth it Prou. 12.25. and there is be that speaketh words like the pricking of a sword, but the tongue of a wise man is health Vers. 18. Oratio namque saucij animi est remedium, a gentle speech is the cure of a wounded Soul, as 
b Consol. ad Apollonium. Si quis sapienter & suo tepore adbibeat. Remedia morbis diversis diversa sunt, dolentem sermo benignus sublevat.  Plutarch contends out of Aeschylus and Euripides: if it be wisely administered, it easeth grief and pain, as divers remedies do many other diseases. A wise and well spoken man may do much in such a case, a good Orator alone, as 
c De nat. deorum. consolatur afflictos, deducit perterritos á timore, cupiditates imprimis & iracundias comprimit.  Tully holds, can altar affections by power of his eloquence, comfort such as are afflicted, erect such as are depressed, expel & mitigate fear, lust, anger &c. and how powerful is the charm of a discreet and dear friend. Ille regit dictis animos, & temperate iras. What may not he effect? As 
d Heauton. Act. 1. Sc. 1. Ne metue, ne verere, crede inquam mihi aut consolando, aut consilio, aut reiuvero.  Chremes told Menedemus, fear not, conceal it not OH friend, but tell me what it is that troubles thee, and I shall surely help thee by comfort, counsel, or in the matter itself. 
e Novi faeneratorem avarum apud meos sic curatum, qui multam pecuniam amiserat.  Arnaldus lib. 1. breviar. cap, 18. speaks of an Usurer in his time, that upon a loss much melancholy & discontent, was so cured. As Imagination, fear, grief, cause such passions, so conceits alone, rectified by good hope, counsel &c. are able again to help: and 'tis incredible how much they can do in such a case, as 
f Lib. 1. consil. 12 Incredibile dictu quantum iwent.  Trincavelius illustrates by an example of a Patient of his. Porphyrius the Philosopher in Plotinus life, written by him, relates of himself, that being in a discontented humour through unsufferable anguish of mind he was going to make a way himself, but meeting by chance his master Plotinus, who perceiving by his distracted looks all was not well, urged him to confess all unto him; which when he had heard, he used such comfortable speeches to him, that he redeemed him è faucibus Erebi, pacified his unquiet mind, in so much, that he was easily reconciled to himself, and much abashed to think afterwards that he should ever entertain so vile a motion. By all means therefore, all manner of fair promises, good words, gentle persuasions are to be used, not to be to rigorous at first, 
g Nemo istius modi conditionis hominibus insultet, aut in illos sit severior verum miseriae potius indilescat, vicemque deplo et lib 2 cap. 16.  or to insult over them, not to deride, neglect or contemn, but rather as Lemnius exhorteth, to pity them, and by all plausible means to seek to reduce them: but it satisfaction may not be had, mild courses, promises, comfortable speeches, & good counsel will not take place, then as Christopherus à Vega determines lib. 3. cap. 14. de Mel. to handle them more roughly, 
h Cap. 7. Idem Piso. Laurentius cap 8.  to threaten and chide saith Altomarus, terrify sometimes, or as Salvianus will have them, to be lashed and whipped, as we do by a starting horse, 
i Quod timet nihil est, ubi cogitur & videt.  that is affrighted without a cause, or as 
k Vná vice blandiantur, uná vice ijsdem t●rroreni●cutiant.  Rha sis, one while to speak fair and flatter, another while to terrify and chide, as they shall see cause.  
When none of these precedent remedies will avail, it will not be amiss, which Savanorola and Aelian Montalius so much commend, clavum clavo pellere, 
l Si vero fucrit ex novo malo audito, vel exanimi accident, aut de amissione mercium, aut morte amici, introducantur nova contraria his, quae ipsum ad gaudia moveant, de hoc semper niti debemus &c.  to drive out one passion with another, or by some contrary passion, as they do bleeding at nose by letting blood in the arm to expel one fear with another one grief with another. 
m Lib 3 ca 14.  Christophorus à Vega accounts it rational Physic, non alienum à ratione: & Lemniut much approves it, 
n Lib. 1. cap. 5. sic morbum morbo, ut clavism clavo retund mus & malo nodo malum cuneum adhibemus. Novi ego qui ex subito hostium incursu, & inopinato timore quartanam depulerat.  to use a hard wedge to an hard knot, to drive out one disease with another, to pull out a tooth, or wound him, that the pain of the one, may mitigate the grief of the other, & I knew such a one that was so cured of a quartan ague, by the sudden coming of his enemies upon him. If we may believe 
o Lib. 7. cap 50. In acie pugnens febre qu●●tana liberatus est.  Pliny, whom Scaliger calls mendaciorum patrem, the father of lies, QUEEN Fabius Maximus, that renowned Consul of Rome, in a battle fought with the King of the Allobroges, at the river Isaurus, was so rid of a Quartanague. Valesius in his controversies, holds this an excellent remedy, and if it be discreetly used in this malady, better than any Physic.  
Sometimes again by some 
p jacchinus cap. 15. in 9 Rhasis. Mont. c. ●6  feigned lie, strange news, witty device, artificial invention, it is not amiss to deceive them. As they hate those saith 
q Lib. 1. cap. 16. aversantur eos qui ecrum affectus rident contemnunt. Si ranas aut viperas comedisse se putant comedere, debemus & spem de cura saecere.  Alexander, that neglect or deride them, so they give ear to them that will soothe them up. If they say, they have swallovued frogs or a snake, by all means grant it, and tell them you can easily cure it: 'tis an ordinary thing. Philodotus the Physician cured a Melancholy King, that thought his head was off, by putting a leaden cap thereon, the weight made him perceive it, and freed him of his fond Imagination. A woman in the said Alexander, swallowed a serpent as she thought, he gave her a vomit, and conveyed a serpent, such as she conceived, into the basin, upon the sight of it she was amended. The pleasantest dotage that ever I read, saith 
r Cap. 8. de mel.  Laurentius, was of a Gentleman of Senes in Italy, who was afraid to piss, left all the town should be drowned, the Physicians caused the bells to be rung backward, and told him the town was on fire, whereupon he pissed, & was immediately cured. Another thought his nose so big, that he should dash it against the walls if he stirred; his Physician took a great piece of flesh, and holding it in his hand, pinched him by the nose, and made him believe that flesh was cut from it. Forestus observat. lib. 1. had a melancholy patiented, who thought he was dead, 
s Cistam posuit ex medicorum consilio prope eum in quem alium semortuum fingentem posuit, hic in cista iacens &c.  he put a fellow in a chest, like a dead man by his bed side, and made him erease himself a little, and eat: the melancholy man asked the counterfeit, whether dead men use to eat meat, he told him yea, whereupon he did eat likewise, and was cured. Lemnius lib. 2. cap. 6. de 4. complex. hath many such examples. And jovianus Pontanus lib. 4. cap. 2 of Wisd. of the like: but amongst the rest I found one most memorable, registered in the French Chronicles, 
t Series 155●.  of an Advocate of Paris before mentioned, who believed verily he was dead, &c. I read a multitude of such examples, of melancholy men so cured by such artificial inventions.   

SUBSEC. 3 Music a remedy.  
MAny and sundry are the means, which Philosophers & Physicians have prescribed to exhilerate a sorrowful heart, to divert those fixed and intent cares and meditations, which in this malady so much offend; but in my judgement none so present, none so powerful, none so apposite as a cup of strong drink, mirth, Music, and merry company. Ecclus' 40.20. Wine and Music rejoice the heart. Rhasis cont. 9 Tract, 15. Altomarus' cap. 7. Aelianus Montaltus cap. 26. Ficinus, Bened. Victor. Faventinus, are almost immoderate in the commendation of it, 
In 9 Rhasis. magnam vim habet Musica.  a most forcible medicine, 
x Cap. de Manian. Admiranda profectò res est, & digna expensione quod sonorum concinnitas mentem emolliat, fistatque procellosas ipsius affectiones.  jacchinus calls it. jason Pratensis, a most admirable thing, and worthy of consideration, that can so mollify the Mind, and stay those tempestuous affections of it. Musica est mentis medicinae maestae, a roaring-meg against Melancholy, to ereare and revive the languishing Soul, 
y Languensanimus inde erigitur, & reviviscit nec tam aures assicit, sed & sonitu per arterias undique diffuso spiritus tum vitales, tum animales excitat mentem reddens agilem &c.  affecting not only the ears, but the very arteries, the vital & animal spirits, it erects the mind, & makes it nimble. Lemnius instit. cap. 44. And this it will effect in the most dull, severe, and sorrowful Souls, 
z Musica venustate suâ mentes severiores capit &c.  expel grief with mirth, and if there be any clouds or dust, or dregss of cares yet lurking in our thoughts, most powerfully it wipes them all away. Salisbur. polic. lib. 1 cap. 6. and that which is more, it will perform all this in an instant. 
a Animos tristes subitò exhilerat, nubilos vultus serenat, austeritatem reponit, iucunditatem exponit. Barbariemque facit deponere gentes; mores instituit, iracundiam mitigat.  Cheer up the countenance, expel austerity, bring in hilarity (Girald. Camb. cap. 12. Topog. Hiber.) inform our manners, mitigate anger; Athenaeus Dipnosophist lib. 14. cap, 10. calleth it, an infinite treasure to such as are endowed with it. Dulcisonum reficit tristia corda melos, Eobanus Hessus. Many other properties 
b Cythara tristitiam iocundat, timidos furores attenuat, cruentam saevitiam blande reficit, languorem, &c.  Cassiodorus epist. 4. reckons up of this our divine Music, not only to expel the greatest griefs, but it doth extenuate fears and furies, appeaeseth cruelty, awakeneth heaviness, and to such as are watchful, it causeth quiet rest, it takes away spleen and hatred, and cures all irksomeness and heaviness of the Soul: 
d Castilio de aulic. lib. 1. fol. 72.  labouring men that sing to their work, can tell as much, and so can soldiers when they go to fight, whom terror of death cannot so much affright, as Music animates. It makes a child quiet, the nurse's song &c. In a word it is so powerful a thing, that it ravisheth the Soul, and carries it beyond itself, helps, elevates, extends it. Scaliger exercit. 302. gives a reason of these effects, 
e Quod spiritus qui in cord agitant, tremulum, & subsultantem recipiunt aerem in pectus, & inde excitantur, à spiritu musculs moventur &c.  because the spirits about the Heart, take in that trembling and dancing air into the Body, & are moved together, & stirred up with it, or else the mind, as some suppose, harmonically composed, is roused up at the tunes of Music. And 'tis not only men that are affected with it, but almost all other creatures. You know the tale of Orpheus, that could saxa movere sono testudinis &c. make stocks and stones as well as beasts, other animals dance after his pipe. Arion that made 
f Mr Usum in Descript. Cornwall, saith they will come and dance at the sound of a trumpet.  fishes follow him, which as common experience evinceth, are much affected with Music. 
g De cervo, equo, cane, urso idem compertum musicâ afficiuntur.  All singing birds are much pleased with it, especially nightingales, if we may believe Calcagninus, and bees amongst the rest, though they be flying away, when they hear any tinkling sound, will tarry behind. Hearts, hinds, horses, dogs, bears, are exceedingly delighted with it, Scal. exero. 30 2. Elephants Agrippa adds lib. 2. cap. 24. and in Lydia in the midst of a lake there be certain floating Lands, that after good Music will dance. But to leave all declamatory speeches in praise of 
h Numen inest numeris.  divine Music, I will confine myself to my proper subject: besides that excellent power it hath to expel many other diseases, it is a sovereign remedy against 
i Saepen graves morbos modulatum carmen abegit, & desperatis conciliavit opem.  Despair and Melancholy, and will drive away the Devil himself. Canus a Rhodian Fiddler in 
k Lib. 5. cap. 7. maerentibus maerorem adim●m, laetantem, vero seipso reddam hilariorem, amantem calidiorem, religiosum divino numine correptum, & ad deos colendos paratiorem.  Philostratus, when Apollonius was inquisitive to know what he could do with his pipe, told him, that he could make a melancholy man merry, & him that was merry, much merrier than before, a lover more enamoured, a Religious man more divine. 
l Natalis Comes Myth. lib. 4 c. 12  Chiron the Centaur is said to have cured this and many other Diseases by Music alone: as now they do those, saith 
m Lib. 5. de rep. curate musica furorem, Sancti Viti.  Bodine, that are troubled with St Vitus bedlam dance. 
n Exilire è convivia. Cardan. subtle. lib. 13.  Timotheus the musician compelled Alexander to skip up & down, & leave his dinner (like the tale of the Friar & the Boy) whom Austin de civ. dei lib. 17. c. 14. so much commends for it. Who hath not heard how David's harmony driven away the evil spirits from King Saul, 1. Sam. 16. and Elisha when he was much troubled by importunate Kings, called for a Minstrel, and when he played the hand of the Lord came upon him, 2. Kings, 3. jason Pratensis cap. de Maniâ hath many examples, how Clinias and Empedocles cured some desperately melancholy, and some mad by music alone. And because it hath such excellent virtues, belike 
o Ilid. 1.  Homer brings in Phemius playing, and the Muses singing at the banquet of the Gods. The Greeks & Romans, and all civil commonwealths have graced Music, & made it one of the liberal sciences, all Princes and Emperors, and persons of any quality, maintain it in their Courts; No mirth without Music. Sr Thomas Moor in his absolute Utopian commonwealth, allows Music as an appendix to every meal, and that throughout to all sorts. 
p Cormineus.  jews the xi. when he invited Edward the 4. to come to Paris, told him that as a principal entertainment, he should hear sweet voices of children, exquisite music, he should have a— and the Cardinal of Bourbon to be his Confessor, which he used as a most plausible argument: as to a sensual man, indeed it is. 
q In musicis supra onmem fidem capior & oblector choreas libentissime aspitio, pulcharum saeminarum venustate detineor otiari inter has solutus curis possum.  Scaliger of himself ingeniously confesseth, exercit. 274. I am beyond all measure affected with Music, I do most willingly behold them dance, and am mightily detained & alured with that grace and comeliness of fair women, and I am well pleased to be idle amongst them. And what young man is not? As it is acceptable to most, so especially to a melancholy man. Provided always, his disease proceed not originally from it, that he be not some light inamorato, some idle fantastic, who caper's in conceit all day long, and thinks of nothing else, but how to make Gigges, Sonnets, Madrigals in commendation of his Mistress. In such cases Music is most pernicious, as a spur to a free horse, it will make him run himself blind or break his wind, it will make such melancholy persons mad, and the sound of those Gigges & Horne-pipes, will not be removed out of their ears a week after. Many men are melancholy by hearing music, but it is a pleasant melancholy that it causeth, and therefore to such as are discontent, in woe, fear, sorrow, or dejected, it is a most present remedy, it expels cares, alters their grieved minds, and easeth in an instant. Otherwise, saith 
r Sympos. quaest. 5. musica multos magis dementat quam vinum.  Plutarch, Musica magis dementat quam vinum. Music makes some men mad; like Astolphos horn in Ariosto: and 
s Animi morbi vel à musica curantur vel inferuntur.  Theophrastus' right well prophesied, that diseases were either made by Music, or mitigated.   

SUBSEC. 4. Mirth and merry company remedies.  
MIrth and merry company may not be separated from Music, both concurring and necessarily required in this business. Mirth saith 
t Lib. 3. de Animâ laetitia purgat sanguinem valetudinem confirmat, colorem induit, florentem nitidum, gratum  Vives, purgeth the blood, confirms health, causeth a fresh, pleasing fine colour, proroges life, whets the wit makes the body young and lively and fit for any manner of employment. The merrier heart the longer life, a merry heart is the life of the flesh, Pro. 14.30. and this is one of the three Salernitan Doctors. Doctor Merriman, D. Diet, and D. Quiet 
u Spiritus temperate, calorem excitat, naturalem virtutem corroborat, iwenile corpus diù seruat, vitam prorogat ingenium acuit, & hominem necotijs, quibustibet aptiorem reddit. Schola Salern.  which cure all diseases. Mens hilaris, requies, moderata dieta. 
x Dum contumeliâ vacant & festiva lenitate mordent mediocres animi aegritudines saenare solent, &c.  Gomesius praefat. lib. 3. de sael. gen. is a great magnifier of honest mirth, by which (saith he) we cure many passions of the mind in ourselves, & in our friends, which 
y De mor. fol. 57 amamus ideo eos quisunt saceti & iocundi.  Galateus assigns for a cause, why we love merry companions: and well they deserve it, being that as 
z Regi sanit. part 2. nota quod amicus bonus & dilectus socius narrationibus suis. iucundis superat omnem melodiam.  Magninus holds, a merry companion is better than any music. And as the saying is, comes incundus in viâ pro vehiculo, as good as a waggon to him that is wearied on the way. For these causes, our Physicians generally prescribe this as a principal engine, to better the walls of Melancholy, a chief Antidote, and a sufficient cure of itself. By all means, saith 
a De aegritud. capitis. omni modo generes letitiam in ijs de ijs quae audiuntur & videntur aut odorantur aut gustantur aut quocunque modo sentiri possut, & aspectu formarum multi decoris & ornatus & negotiatione incunda & blandientibus ludis & promissis distrahantur eorum animi de re aliqua quam timent aut dolent.  Mesue procure mirth to such men, in such things as are heard, seen, tasted, or smelled or any way perceived, and let them have all enticements & fair promises, the sight of excellent beauties, tiars, ornaměts, delightsome passages, to distracted their minds from fear and sorrow, and such things on which they are so fixed and intent. 
b Vtantur venationibus, ludis, iocis, amicorum consortijs, quae non sinunt animum turbari vino & cantu & loci mutatione & biberiâ & gaudio, ex quibus praecipus delectantur.  Let them use Hunting, sports, plays, jests, merry company, as Rhasis prescribes, which will not let the mind to be molested, a cup of good drink now and then, hear music and such companions, with whom they are especially delighted, or such sports. 
c Piso. Ex fabulis & ludis quaerenda delectatio Altomarus cap. 7. His versetur qui maxim grati sunt, cantus & chorea adlaetitiam prosunt.  Merry tales, or toys, singing, dancing, and whatsoever else may procure mirth: and by no means 
d Praecipue valet ad expellendam melancholiam stare in cantibus, ludis & sonis & habitare cum familiaribus & praecipue cum puellis iocundis. , saith Guianerius, suffer them to be alone. Benedictus Victorius Faventinus in his Empirics, accounts it an especial remedy against Melancholy, to hear and see singing, dancing, maskers, mummers, to converse with such merry fellows, and fair maids. Not to be an auditor only, or a spectator, but sometimes an Actor himself. Dulce est desipere in loco, to play the fool now & then is not amiss, there is a time for all things. Socrates himself would be merry sometimes, and sing, and dance, and take his liquór too, or else Theodoret belies him, and old Cato and the rest. Xenophon in his Sympoes. brings in Socrates as a principal actor, no man merrier than himself, and sometimes he would ride a cockhorse with his children, though 
e Valer. Max. cap. 8. lib. 8. Interposita arundine cruribus suis cum silijs ludens ab Alcibiade risus est.  Alcibiades scoffed at him for it; and well he might for now and then, saith Plutarch, the most virtuous, honest, and gravest men will use Feasts, jests, and toys, as we do● sauce to our meats. Machiavelli in the 8th book of his Florentine history, gives that note of Cosmus Medici's, the wisest and gravest man of his time in Italy, That he would 
f Hominibus facetis & ludis puerilibus ultra modum deditus, adeo ut si cui in eo tam gravitatem quam levitatem considerare liberet, duas personas distinctas in eo esse diceret.  sometimes play the most egregious fool in his carriage, and was so much given to jesters, players, and childish sports to make himself merry, that he that should but consider his gravity on the one part, his folly and lightness on the other, would surely say that there were two distinct persons in him. And me thinks he did well in it, though 
g De nugis curial. lib. 1.4. magistratus & viri graves à ludis levioribus arcendi.  Salisburiensis be of opinion that Magistrates, Senators, and grave men should not descend to lighter sports, ne respub. ludere videatur: But as Themistocles, still keep a stern and constant carriage. I commend Cosmus Medici's, and that Castruccius Castrucanus, than whom Italy never known a worthier Captain, another Alexander, if Machiavelli do not deceive us in his life: when a friend of his reprehended him for dancing beside his dignity (belike at some cushion dance) he told him again, qui sapit interdiù, vix unquam noctu desipit, he that is wise in the day, may dote a little in the night. 
h Machiavelli vita eius, ab amico reprehensus quod praeter dignitatem tripudijs operam daretrespondit, &c  Paulus jovius relates as much of Pope Leo Decimus, that he was a grave, discreet, stayed man, and yet sometimes most free and too open in his sports. And 'tis not altogether 
† There is a time for all things, to weep, laugh, movine, and dance, Eccles, 3.4.  unfit or misbeseeming the gravity of such a man, if that Decorum of time and place, and such circumstances be observed. 
i Hor.  Misce stultitiam consilijs brevem, and as 
k Sr john Harrington Epig. 50.  he said in an Epigram to his wife, I would have every man say to himself, or to his friend. 
Moll Once in pleasant company by chance,  
I wished that you for company would dance,  
Which you refused, and said your years require  
Now, matron like both manners and attire.  
Well Moll, if needs thou wilt be matron like,  
Then trust to this, I will a matron like:  
Yet so to you my love may never lessen,  
As you for Church, House, Bed, observe this lessen.  
Sat in the Church as solemn as a Saint,  
No deed, word, thought, your due devotion taint,  
Veil if you will your head, your Soul reveal,  
To him that only wounded Souls can heal:  
Be in my house as busy as a Bee,  
Having a sting for every one but me,  
Buzzing in every corner, gathering honey,  
Let nothing waste that costs or yields money,  
And when thou seest my heart to mirth incline,  
The tongue, wit, blood warm with good cheer and wine,  
Then of sweet sports let no occasion scape,  
But be as wanton toying as an Ape.  Those old 
l Lil. Giraldus hist. dear. Syntag. 1.  Greeks had their Lubentiam Deam goddess of Pleasance, and those Lacedæmonians instructed from Lycurgus did Deo Risuisacrificare, after their wars especially & in times of peace, which was used in Thessaly, as it appears by that of 
m Lib. 2. de aur. as.  Apuleius, who was made an instrument of their laughter himself: 
n Eò quod risus esset laboris & modesti victus condimentum.  Because laughter and merriment was to season their labours and modester life. 
o C. Calcag. epig.  Risus enim diuûm atque hominum est aeterna voluptas. Princes use jesters, Players, and have those Masters of Revels in their Courts. The Romans at every supper (for they had no solemn dinners) used music, Gladiators, jesters, &c. And so did the Greeks. Besides music, in Xenophons' Sympoes. Philippus ridendi artifex, Philip a jester was brought in to make sport. Ctesias reports of a Persian King, that had 150 Maids attending at his table to play, sing, and dance by turns, and 
p Syntag. de Musis.  Lil. Giraldus of an Egyptian Prince that kept 9 Maids still to wait upon him, and those of most excellent feature and sweet voices, which afterwards gave occasion to the Greeks of that fiction of the 9 Muses. And this and many such means, to exhilerate the hearts of men, have been still practised in all ages, as knowing there is no better thing to the preservation of man's life. What shall I say then, but to every melancholy man, 

q Eobanus Hessus.  Vtere convivis non tristibus utere amicis,  
Quos nugae & risus & ioca salsa iuvant.  
Feast often, and use friends not still so sad,  
Whose jests, and merriments may make thee glad.  
Use honest and chaste sports, scenical shows, plays  

r Fraecastorius.  Accedant invenumque Chori, mistaeque puellae.  And as Marsilius Ficinus concludes an Epistle to Bernard Canisianus, and some other of his friends, will I to all good students. 
s Vivite ergo laeti O amici procul ab angustia vivite laeti.  Live merrily OH my friends, free from cares, perplexity, anguish, griefé of mind, live merrily, laetitià coelum vos creavit, 
t Jterum precor & obtestor vivite leti illud quod cor urit negligite.  Again and again, I request you to be merry; if anything trouble your hearts, or vex your souls, neglect and contemn it, 
u Laetus in praesens animus quod ultra oderit curare, Hor  let it pass. 
x He was both Sacerdos & Medicus, haec autem non tam ut sacerdos animi mando vobis quam ut medicus nam absque hác unâ tânquâ medicinarun omniam vitâ medicinae omnes ad vitam producendam adhihitae moriuntur. vivite laeti.  And this I enjoin you not as a Divine alone, but as a Physician, for without this mirth, which is the life & Quintessence of all Physic, all medicines & whatsoever is used or applied to prolong the life of man, is dull, dead, & of no force, dum fata sinunt vivite laeti, Seneca. Be merry. It was Tiresias the Prophet's counsel to 
y Lucian Necyomantia. To 2.  Menippus, that traveled all the world over, and down to Hell itself to seek content, and his last farewell to Menippus, to be merry. 
z Omnia mundana nugas aestima. hoc solum totà vitâ persequere ut praesentibus benè compositis, minimè curiosus, aut ulla in re sollicitus, quamplurimum potes vitam hilarem traducas.  Contemn the World (said he) and count all that is in it vanity and toys, this only covet all thy life long, not be curious, or over solicitous in any thing, but with a well composed and contented state to enjoy thyself, and above all things to be merry. 'tis the same advice which every Physician in this case rings to his patient, as Capivacoious to his, 
a Hildesheim Spicel. 2 de Man. sol. 161. Studia literarum & animi perturbationes fugiat & quantum potest incundè vivat  aevoid overmuch study and perturbations of the mind, and as much as in thee lies live at hearts ease. Prospero Calenus to that melancholy Cardinal Caesius, 
b Lib. de atra bile. Gravioribus curis ludos & facetias aliquando interpone iocos & quae solent animum relaxere.  amidst thy serious studies and businesses, use jests and conceits, plays, & toys, and whatsoever else may recreate thy mind. Nothing better than mirth, and merry company in this malady, 
c Consil. 30. Mala valetudo aucta ac consracta est tristitiâ, ac propterea exhileratione animi removenda.  It begins with sorrow, saith Montanus, it must be expelled with hilarity.  
But see the mischief, many men knowing that merry company is the only medicine against melancholy, will therefore neglect all other business, and in another extreme spend all their days amongst good fellows in a Tavern, or an Alehouse, and know not otherwise how to spend their time but in drinking. Flourishing wits and men of good parts, good fashion, good worth, basely prostitute themselves to every rogue's company, to take Tobacco, and drink, to sing scurrile songs. 
d juven. Sat. 8.  Invenies aliquem cum percussore iacentem, permistum nautis aut furibus, aut fugitivis. which Thomas Erastus' objects to Paracelsus: that he would lie drinking all day long with Carmen and Tapsters in a brothel house. They drown their wits, seethe their brains in ale, consume their fortunes, lose their time, weaken their temperatures, and confounded their Souls, go from Scylla to Charybdis, and use that which is an help to their undoing, 
e Hor.  Quid refert ferro per eamuè ruinâ? As good be melancholy still as drunken beggars. Company a sole comfort, and an only remedy to all manner of discontent, is their sole misery and cause of perdition, as Hermione lamented in Euripides, malae mulieres me fecerunt malam. Evil company marred her, may they justly complain bad companions have been their bane. For, 
f Ter.  malus malum vult ut sit sui similis, one drunkard in a company, one thief, one whoremaster, will by his good will make all the rest as bad as himself, 
g Hor.  Etsi nocturnos iures te formidaere vapores, be of what complexion you will, inclination, love or hate, be it good or bad, if you come amongst them you must do as they do, yea 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  though it be to the prejudice of your health you must drink. And so like Grasshoppers, whilst they sing over their cups all summer, they starve in winter, and for a little vain merriment, shall find a sorrowful reckoning in the end.     

SECT. 3.  

MEMB. 1.  

SUBSECT. 1. A Consolatary Digression, containing the Remedies of all manner of Discontents.  
BEcause in the praecedent Section, I have made mention of good counsel, comfortable speeches, persuasion, 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 lest it be to digress in this subject) and 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, Xenocrates, Crantor, Lucian, Boëthius, and so of late, Sadoletus, Cardan, Budeus, Stella, Petrarch, Erasmus, 
i Lib. de lib. propriis Hos libros scio multos spernere, nam faelices his se non indigere putant, infaelices ad solatium miseriae non sufficere. Et tamen faelicibus moderationem, dum inconstantiam humanae faelicitatis docent praestant, infaelices si omnia rectè aestimare velint faelices reddere possunt.  besides Austin, Cyprian, Bernard. &c. And I shall but actum agere, yet because these Tracts are not so obvious and common, I will Epitomise and briefly insert some of their divine precepts, reducing their voluminous and vast Treatises to my small scale, for it were otherwise impossible to bring so great vessels into so small a creek. And although (as Cardan said of his book the consil:) I know before hand, this Tract of mine many will contemn and reject: they that are fortunate, happy, and in flourishing estate, have no need of such consolotary speeches; they that are miserable and unhappy, think them unsufficient to ease their grieved minds, & 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 on 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 it, it cannot choose but give some content and comfort. 
k Nullum medicamentum omnes sanare potest, sunt affectus animi qui prorsus sunt insanabiles, non tamen artis opus sperni debet, aut medicine, aut Philosophiae.  'tis true no medicine can cure all diseases, some affections of the mind are altogether incurable, yet these helps of art, Physic and Philosophy must not be contemned. Arrianus and Plotinus are stiff in the contrary opinion, that such precepts can do little good, but sure I think they cannot choose but do some, and upon that hope I will adventure. 
l Hor.  Non mens high sermo, sed quem precepit. Not my speech this, but of Seneca, Plutarch, Epictetus, Austin, Bernard, Christ and his Apostles. If I make nothing, as 
m Lib. 2. Essays, cap. 6.  Montagne said in like case, I will mar nothing, 'tis not my doctrine but my study, & I hope I shall do no body wrong to speak what I think, & shall not be blamed in imparting my mind. If it be not for thy ease, it may for mine own, so Tully, Cardan, and Boethius writ the consol. as well to help themselves as others, be it as it will, I will assay.  
Discontents and grievances are either general or particular: general are wars, Plagues, dearths, fires, inundations, unseasonable weather, Epidemical diseases which afflict whole kingdoms, territories, cities: or peculiar to private men, 
n Alium paupertas alium orbitas, hunc morbiillum timor, alium iniuriae hunc insidiae illum uxor filij distrahunt. Card.  as cares, losses, death of friends, poverty, wan●, sickness, orbities, injuries, abuses, &c. generally all discontent, 
o Boethius lib. 1. met. 5.  homines quatimur fortunae salo. No condition free, quisque suos patimur manes. Even in the midst of our mirth and jollity there is some grudging, some complaint, as 
p Apuleius 4. storid. Nihil homini tam prosperè datum divinitus quin ei admixtum sit aliquid difficultatis in amplissima quaque laetitia subest quaedam querimonia coniugatione quadam mellis & fellis.  he saith our whole life is a Glucupicron, a bitter sweet passion, honey & gall mixed 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, 
q Si omnes premantur quis tu es qui solus evadere cupis ab ca lege quae neminem praeterit, cur te non morta●emsa●tum & universi orbis regem fieri non doles.  who art thou that hopest to go free? Why dost thou not grieve thou art a mortal man, & not governor of the world? Ferre quam sorten patientèr omnes nemo recuset. 
r Puteanus epist. 75. Neque cuiquam praecipuè dolendum in eo quod acciait universis.  If it be common to all, why should one man be more disquieted than another? If thou alone wer'st distressed, it were indeed more irksome, and less to be endured, but when the calamity is common, comfort thyself with this, thou hast more fellows, Solamen miseris socios habuisse doloris, 'tis not thy sole case, and why shouldst thou be more impatient? 
s Lorchan Gallobelgieus lib. 3. Anno 1598. de Belgis. Sed ehe● inquis euge quid agamu●-ubi pro Epithalanis Bellonae stagellun, pro musica ●armenia terribilium lituorum & titbarum audios clangorem, pro●taedis nuptiali-●●bus villarum pagorum urbium videas incendis, ubi pro iubilo lamenta, prorisufietus aerem complent.  I, but alas wè are more miserable than others what shall we do? besides private miseries, we live in perpetual fear and danger of common enemies, we have Bollonas' whips and pitiful outcries, for Epithalamiums; for pleasant music, that fear full noise of ordinance, Drums, and warlike Trumpets still sounding in our ears; instead of nuptial torches we have firing of towns and cities; for triumphs, lamentations; for joy, tears. 
t Jta est profecto & quisquis haec videre abnuis huic saeculo parum aptus es aut potius nostrorum omnium conditionem ignoras quibus reciproco quodam nexu laeta tristibus, tristia laetis invicem succedunt.  So it is, and so it was, and ever will be. And he that refuseth to see and hear this, to suffer this is not fit to live in this world, & knows not the common condition of all men, to whom so long as they live with a reciprocal course joys and sorrows are annexed, and succeed one another. It is inevitable it may not be avoided, & why then shouldst thou be so much troubled? Grave nihil est homini quod fert necessitas, as 
u In Tusc. è vet. Poeta.  Tully deems out of an old Poet, that which is necessary, cannot be grievous. If it be so, then comfort thyself in this. 
x Cardan. lib. 1 de consol. est consolationis genus non leave, quod à necessitate sit sive feras, five non feras ferendum est tamen.  That whether thou wilt or not, it must be endured: make a virtue of necessity, and conform thyself to undergo it, 
y Seneca.  Si longa est levis est, si gravis est brevis est, If it be long 'tis light, if grievous it will not long last. It will away, dies dolorem minuit, & if naught else, yet time will wear it out, 
z Omni dolori tempus est medicina ipsum luctum extingit iniurias delet omnis mali oblivionem affe●t.  oblivion is a common medicine for all losses, injuries, griefs, and detriments whatsoever, 
a Habet hoc quoque commodum omnis infelicitas suaviorem vitam cum abierit relinquit.  & when they are once past, this commodity comes of infelicity, it makes the rest of our life sweeter unto us. 
b Virg.  Atque haec olim meminisse iwabit, the privation & 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, Heaven and Earth are much unlike. ᵈ Those heavenly bodies indeed are freely carried in their orbs without any impediment or interruption, 
d Lorchan. Sunt namque infera superis humana terrenis long disparia. Etenim beatae mentes feruntur liberè & sine ullo impedimento stellae aetherijque erbes cur sus & conversiones suas iam saeculis innura erabilibus constantissimè conficiunt: verum homines magnis angustijs. Neque hac naturae lege est quisquam mortalium solutus.  to continued their course for innumerable ages, and make their conversions, but men are urged with many difficulties, and have many hindrances, oppositions, still crossing, interrupting their endeavours and desires. And no mortal 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 our good success and fortunes. Fortuna nunquam perpetuò est bona, and as Minutius Faelix the Roman Consul told that insulting Coriolanus, drunk with his good fortunes, look not for that success thou hast hitherto had, 
e Dionysius Halicar. lib. 8. non enim unquam contigit, nec post homines natos invenies quenquam cui omnia ex animi sententiâ successerint, ita ut nulla in re fortuna sit ei adversata.  It never yet happened to any man since the beginning of the world, nor ever will to have all things according to his desire, or to whom fortune was never opposite and averse. Whatsoever is under the Moon is subject to corruption, alteration, and so long as thou livest upon earth look not for other. 
f In terris purum illum aetherem non invenies, & serenos animos, nimbos potius procellas, calumnias. Lips. cent. misc. ep. 8.  Thou shalt not here find peaceable and cheerful days, quiet times, but rather clouds, storms, calumnies, such is our fate.  
I, but thou thinkest thou art more miserable than the rest, other men are happy in respect of thee, their miseries are but flea-bite to thine, thou alone art unhappy, none so bad as thyself. Yet if as Socrates said, 
g Si omnes homines sua mala s●asque curas in unum cumulum conferrent aequis divisuri portionibus, &c.  All the men in the world should come and bring their grievances together, of body, mind, fortune, sores, ulcers, madness, Epilepsies, agues, and all those common calamities of beggary, want, servitude, imprisonment, 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: 
h Quod unusquisque propria mala novit, aliorum nesciat, in causa est, ut se inter alios miserum putet. Cardan. lib. 3. de Consol. Plutarch. de Consol ad Apollonium.  every man knows his own but not other men's defects & miseries; and 'tis the nature of all men still to reflect upon themselves, 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, to ruminate on their 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 them, but not on those infinite numbers that come after them. 
i Quam multas putas quise coelo proximos putarent totidem regulos si de fortunae tuae reliquijs pars ijs minima contingat. Both. de consol. lib. 2. pros 4.  Where as many a man would think himself in heaven, a petty Prince, if he had but the lest part of that fortune which thou so much repinest at, abhorrest & accountest a most vile, a wretched estate. How many thousands want that which thou hast, how many myrriades of poor slaves, captives, of such as work day and night in Coalpits, Tin mines, with sore toil to maintain a poor living, of such as labour in body and mind, live in extreame-anguish, & pain, all which thou art free from. OH fortunatos nimium bona si sua norint, thou art most happy, if thou couldst be content, 
k When thou comest here after to want that which now thou hast thou wilt say thou wast happy.  and acknowledge thy happiness, be silent then, 
l Hesiod. 1. oper. Esto quod es quod sunt alii sine quemlibet esse, quod non es nolis, quod potes esse velis.  rest satisfied, desine, intuensque in aliorum infortunia solare mentem, comfort thyself with other men's misfortunes, and as the moldiwarpe in Aesop told the Fox, complaining for want of a tail, and the rest of his companions, tacete quando me oculis captum videtis, you complain of toys, but I am blind, be quiet. It is 
m Aesop. Fab.  said of the Hares, that with a general consent they went to drown themselves, out of a feeling of their misery, but when they saw a company of Frogs more fearful than they were, they began to take courage and comfort themselves. Confer thine estate with others, Similes aliorum respice caesus, mitiùs istaferes. Be content and rest satisfied, for thou art well in respect of others, consider aright of it, thou art full well as thou art. 
n Seneca.  Quicquid vult habere nemo potest, no man can have what he will, Illud potest nolle quod non habet. He may choose whether he will desire that which he hath not. Thy lot is fall'n, make the best of it. 
o Si dormirent semper omnes nullus alio faelicior esset. Cardan  If we should all sleep at all times, who then were happier than his fellow? Our life is but short, a very dream and while we look about, 
p Seneca de Ira  Immortalitas adest, eternity is at hand. 
q Plato Axiocho. An ignoras vitam hanc perigrinationem &c quam sapientes cum gaudio percurrunt.  Our life is a pilgrimage on earth, which wise men pass with great alacrity. If thou be in woe, sorrow, want, or distress, in pain or sickness, think of that of our Apostle, God chastiseth them whom he loveth: They that sow in tears, shall reap in joy, Ps. 126.6. As the Furnace proveth the Potter's vessel, so doth temptation try men's thoughts, Ecclus 25.5. 'tis for 
r Sic expedit, medicus non dat quod patience vult sed quod ipse bonum seit.  thy good. Perijsses nisi perijsses. Hadst thou not been so visited, thou hadst been utterly undone, as gold in the fire, so men are tried in adversity, Deus unicum habet filium sine peccato nullum sine flagello: God, saith 
s Confess 6.  Austin, had one Son without sin, none without correction. 
t Nauclerum tempestas, athletam stadium, ducem pugna, magnanimum calamitas, Christianum vero lentatio probat & examinat.  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 temptation and misery, Basil. Homil. 8. We are sent as so many soldiers into this world, to strive with the world, flesh, devil, our life is a warfare, and who knows it not, 
u Ideo Deus asperum fecit iter ne dum delectantur in viâ obliviscantur eorum quae sunt in patria.  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 whether we are going. 

x Boethius, l. 4. mel vlt.  Ite nunc fortes, ubi celsa magni  
Ducit exempli via, cur inertes  
Terga nudatis, superata tellus sidera donat.  Go on merrily to heaven. If the way be troublesome, and you in misery, in many grievances, on the other side you have many pleasant objects, sweet smells, delight some tastes, music, meats, herbs, flowers, &c. to recreate your senses. Or put case thou art now forsaken of the world, dejected, contemned, yet comfort thyself, as it was said to Agar in the Wilderness, 
y Both. pros●ult Manet spectator cunctorum desuper praescius deus, bonis praemia malis supplicia dispensans.  God sees thee, he takes notice of thee. There is a God above that can vindicate thy cause, that can relieve thee. For thy part then cast all thy care on him, thy burden on him, rely on him 
z 1. Pet. 5.7. Psal. 55.22.  trust in him, and he shall nourish thee, care for thee, give thee thine hearts desire, say with David. God is our hope & strength in troubles ready to be found. 46.1. for they that trust in the Lord shall be as Mount Zion, which cannot be removed. Ps. 1 24.1.2 as the mountains are about jerusalem, so is the Lord about his people, from hence forth and for ever.    

MEMB. 2. Deformity of Body. Sickness. Baseness of Birth, peculiar Discontents.  
PArticular discontents and grievances, are either of Body, Mind, Fortune, which as they wound the Soul of man, and produce this of melancholy, and many great inconveniences, by that Antidote of good counsel and persuasion they may be eased or expelled. Deformities and imperfections of our bodies, as lameness, crookedness, deafness, blindness, be they innate or accidental 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 mayst be a good, a wife, upright honest man. 
a Rarò sub eadem lare honestas & forma habitant.  Seldom, saith Plutarch Honesty and Beauty devil together. And oftentimes under a threadbare coat, lies an excellent understanding, saepe sub attritâ latitat sapientia veste. A silly fellow to look to, may have more wit, learning, honesty, than he that struts it out Ampullis iactans, &c. and is admired in the world's opinion, Vilis saepè cadus nobile nectar habet. The best wine comes out of an old vessel. How many deformed Princes, Kings, Emperors, could I reckon up, Philosophers, Orators, Hannibal had one eye, Appius Claudius, Timoleon, blind, john King of Bohemia, and Tiresias the Prophet. 
b Nox habet suas voluptates.  The night hath his pleasures; and for the loss of that one sense, such men are commonly recompensed in the other; they have excellent memories, and other good parts, music, and many recreations. Many Philosophers and Divines have evirated themselves, and put out their eyes voluntarily the better to contemplate. Angelus Politianus had a tetter in his nose continually running, fulsome in company, yet no man so eloquent and pleasing in his works. Aesop crooked, Socrates purblind, long legged, hairy, and Democritus withered, Seneca lean and harsh, ugly to behold, yet show me so many flourishing wits, such divine spirits. 
c Rebid. vit. eius.  Ignatius Loiola 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 Spain, unfit for wars and less serviceable at Court, upon that accident betook himself to his beads, and by that means got more honour, then ever he should have done with the use of his limbs, & properness of person, 
d Macrobius.  Vulnus non penetrate animam: a wound hurts not the Soul. Galba the Emperor was crookbacked, Epictetus' lame, that great Alexander a little man of stature, Augustus Caesar of the same pitch A 
e Alexander Gaguinus hist. Polandiae. Corpore parvus eram cubito vix altior uno, sed tamen in parvo corpore magnus eram.  Dom. 1306. Vlad●slaus Cubitalis that Pigmy king of Poland reigned, & fought more victorious battles, than any of his long shanked predecessors. Nullam virtus respuit staturam, Virtue refuseth no stature, and commonly your great vast bodies, and fine features, are sottish and dull, leaden spirits. Their body, saith 
f Lib. 2. cap. 20. oneri est illis corporis moles, & spiritus minus vividi.  Lemnius, is a burden to them, and their spirits not so lively, nor they so erect and merry. Non est in magno corpore mica saelis. Let Bodine in his 5. cap. method. hist. pled the rest, the lesser they are, as in Asia, Greece, they have generally the finest wits.  
Sickness, diseases trouble many, but without a cause, 
g Multis ad salutem anime profuit corporis agritudo, Petrarch.  It may be 'tis for the good of their Souls. Pars fati fuit, the flesh rebels against the spirit, that which hurts the one, must needs help the other. Sickness is the mother of modesty, and putteth us in mind 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 ourselves. 
h Lib●7 ●7. summa est totius Philosophiae si tales, &c.  Pliny calls it the sum of Philosophy, If we could but perform that in our health which we promise' in our sickness. And were it not for such gentle remembrances, men would have no moderation of themselves, they would be worse than Tigers, Lions. If thy disease be continuate & painful to thee, it will not surely last: bear it with patience, women endure much sorrow in childbed, and yet they will not contain, and those that are barren wish for this pain: be courageous, 
i Non tam mari quam praelio virtus etiam lecto exhibetur. vincetur aut vincet aut tu sebrens relinques aut ipsate. Seneca.  There is as much valour to be showed in thy bed, as in an army, or at a sea-fight, aut vincetur aut vincet, thou shalt be rid at last. In the mean time let it take his course, thy mind is not any way disabled. Bilibaldus Pirkimerus Senator to Charles the 5. ruled all Germany lying most part of his days sick on the gout upon his bed. The more violent thy torture is, the less it will continued: and though it be severe and hideous for the time, comfort thyself as Martyrs do, with honour and immortality.  
Baseness of birth is a great disparagement to some men, especially if they be wealth, bear office, and come to promotion in a commonwealth, then as 
k Boethius lib. 2 pros. 4. huic sensus exuperat sed est pudori degener sanguis.  he observes, if their birth be not answerable to their calling, and to their fellows, they are much abashed and ashamed of themselves. Some scorn their own father and mother, deny brothers & sisters, and 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, because there were so many beggars of his kin, and set the house on fire where he was borne, because no body should point at it. Others buy titles and coats of Arms, and by all means screw themselves into ancient families, falsifying pedigrees, usurping Scutcheons, and all because they would not seem to be base. The reason is, for that this Gentility is so much admired by a company of outsides, and so much honour attributed unto it, 
l Gasper. Ens polit. these.  as amongst Frenchmen and Venetians the Gentry scorn the Commonalty, and will not suffer them to match with them, they depress them, and make them as so many Asses to carry burdens. In our ordinary talk and fall out, the most opprobrious and most scurrile name we can fasten upon a man, or first give, is to call him base rogue, beggarly rascal, and the like. Whereas in my judgement this aught of all other grievances to trouble men least, of all vanities & fopperies, to brag of gentility is the greatest; for what is it they crack so much of, and challenge such superiority, as if they were demigods? Birth? it is, non ens: a mere flash, a ceremony, a toy, a thing of naught. Consider the beginning, present estate, progress, ending, and then tell me what it is? 
m Alij pro pecunia emunt nobilitatem, alij illum lenacinio alij ve, neficijs, alii parricidiis multis proditio nobilitatem conciliat, plerique adulatione detractione, calumniis, &c. Agrippa de vanit. sci.  Oppression, fraud, cozening, usury knavery, bawdry, murder, & tyranny, are the beginnings of many ancient families: 
n Ex homicidio saepe orta nobilitas & strenuâ carnificinâ.  One hath been a bloodsucker, a parricide, the death of many a silly soul in some unjust quarrels, and seditions, made many an Orphan and poor widow, and for that he is made a Lord or an Earl, and his posterity Gentlemen for ever after. Another hath been a Bawd, a Pander to some great man, a parasite, a slave 
o Plures ob Prostitutas filias uxores nobiles facti, multos venationes, rapinae, raedes praestigia, &c.  prostituted himself, 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 whoremasters, and sturdy drinkers; Many come into this roe by flattery or cozening, search your old families, and you shall scarce find of a multitude, as Aeneas Silvius observes, qui sceleratum non habent ortum. 
p Cum enim hos dici nobiles videmus qui divitiis abundant, divitiae veroraro virtutis sunt comites, quis non vidit ortum nobilitatis degenerem, hunc usurae ditarunt, illum spolia, proditiones, hic venesitiis ditatus, ille adulationibus huic adulteria lucrum pr●bent. nonnullis mendacia, quidam ex coniuge quaestum faciunt, plerique ex natis &c.  That have not a wicked beginning. They are commonly noble that are wealth, and virtue and riches seldom settle on one man, who then sees not the base beginning of nobility, spoils every one, usury another, treason a third, witchcraft a fourth, flattery a fift, lying, stealing, bearing false witness a sixt, adultery the seaventh, &c. One makes a fool of himself to make his Lord merry, another dandles my young master, a third marries a cracked piece, &c. Now may it please your good worship, your Lordship, who was the first founder of your family? the Poet answers, q Aut Pastor fuit, aut illud quod dicere nolo. Are he or you the better Gentleman? If he, than we have traced him to his form. If you, what is it of which thou boastest of so much that thou art his son. Thy great great great Grandsire was a rich citizen, and then in all likelihood an 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 his heir of all his virtues, fortunes, titles, so than what is your gentry, but as Hierom saith, Opens antiquae, inveteratae divitiae, ancient wealth. That is the definition of gentility. The Father goes often to the Devil to make his Son a Gentleman. For the present. What is it? It began, saith 
r Robusta improbitas. à tyrannide incepta, &c.  Agrippa, 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, 
s Gasper Ens thesauro Polit.  In the Kingdom of Naples, and France, he that buys such lands buys the honour, title, Barony together with it, & they that can dispend so much amongst us, must be called to bear office, to be Knights or fine for it. And what now maintains our Gentry but wealth, 
t Hor.  Nobilitas sine reproiectâ vilior algâ. Without wealth Gentry is nothing worth, nothing so contemptible & base. 
u Syl●up. lib. 4. num 111.  Disputare de nobilitate generis sine divitijs, est disputare de nobilitate stercoris, saith Nevisanus the Lawyer, to dispute of gentry without wealth, is (saving your reverence) to discuss the original of a Mard. So that it is wealth alone that denominates, that which maintains it, gives esse to it: & what is their ordinary exercise, wherein lies their worth and sufficiency? 
x Omnium nobilium sufficientia in eo probatur si venaticam, noverint si ale●, si corporis vires ingentibus poculis commonstrent si naturae robur numeroso venere probent, &c.  If he can hawk & hunt, ride a horse, play at Cards & dices, swagger & drink, take Tobacco with a grace, wear his clothes in fashion, court and please his mistress, talk big sustian, 
y Dissicile est ut non sit superbus dives Austin. ser. 24.  insult, scorn, contemn others, and use a little mimical and apish compliment above the rest, he is a complete, well qualified Gentleman, these are most of their employments. What is Gentry, Nobility then but as 
z Nobilitas nihil aliud nisi improbitas, furor, rapina, latrocinium, humicidium, luxus, venatio, violentia &c.  Agrippa defines it, a sanctuary of knavery & naughtiness, a cloak for wickedness, & execrable vices, of pride, fraud, contempt, boasting, oppression, dissimulation, lust, gluttony, malice, fornication, adultery, ignorance, impiety, a nobleman therefore in some likelihood, as he concludes, an Atheist, an oppressor, an Epicure, 
† The fool took away my Lord in the mask 'twas apposite.  a gull, a disard, an illiterate idiot, an outside, a proud fool, & an arrant ass. What dost thou vaunt of now? 
a Miraris aureas vestes, equos, canes ordinem famulorum, lautas mensas, aedes villas, praedia, piscinas, sylvas, &c. haec omnia stultus assequi potest. Pandalus noster lenocinio nobilitatus est. Aenaeas Silvius.  What dost thou gape & wonder at? admire him for his brave apparel, horses, dogs, brave houses, manors, orchards, gardens, walks? 
b Bellonius observ. lib. 2.  Why, a fool may be possessor of this as well as he, and he that accounts him a better man, a noble man for having it, he is a fool himself Now go and brag of thy gentility? This is it belike which makes the Turks at this day scorn nobility, and all those huffing bombast titles, which so much elevate their poles: except it be such as have got it at first, or maintain by some supereminent quality, or excellent worth, And for this cause the Ragusian commonwealth, Suitzers, & the United Provinces, exclude all such degrees of hereditary honours, and will admit of none to bear office, but such as are learned, like those Athenian Areopagites, wise, discreet, & well brought up. The 
c Mat, Riccius lib. 1. cap. 3. ad regendam remp. soli doctores aut licentiati adsciscuntur &c  Chinenses observe the same customs, no man amongst them noble by birth, out of their Philosophers and Doctors they choose magistrates, their Loisij, Mand●rini, literati, licentiati, and such as have raised themselves by their worth, are their noblemen only, thought fit to govern a commonwealth, and why then should any that is otherwise of worth, be ashamed of his birth? how much better is it to say with him, Egomeis maioribus virtute praeluxi, to boast himself of his virtues, then of his birth. Pertinax, Philippus Arabs, Maximinus, Probus, Aurelius &c. from common soldiers become Emperors. Cato, Cincinnatus &c. Pius 2 dus. Sixtus 5 ●, &c. Popes. Socrates, Virgil, Horace, libertino patrenatus. 
d Olaus Magnus' lib 18. Saxon Grammaticus. à quo rex Sueno, & caetera Danorum regum stemmata.  The Kings of Denmark fetch their pedigree, as some say, from one Vlfo, that was the son of a bear. Hercules, Romulus, Alexander, out of Olympias Confession, Themistocles, King Artery, William the Conqueror &c. bastards, and almost in every kingdom, the most ancient families have been at first Prince's bastards, and their worthiest captains, bravest spirits in all our Annals, have been base. Castruccius Castrucanus a poor child, found in the fields exposed to misery, become Prince of Luke and Senes in Italy, a most complete soldier, and worthy captain, Machiavelli compares him to Scipio or Alexander. And 'tis a wonderful thing, 
e Vita Castruccij. Nec praeter rationem mirum videri debet, si quis rem considerare velit omnes eos vel saltem maximam partem qui in hoc terrarum orbe res praestantiores aggressi sunt, atque inter caeteros aevi sui heroes extell●er ●t aut obscuro, aut abiecto loco editos, & prognatos fuisse obscuris & abiectis parentibus. Eorum ego Catalogum infinitum recenfere possem &c.  saith he, to him that shall consider of it, that all those, or the greatest part of them, 
f Curtius.  that have done the bravest exploits here upon earth, and have excelled the rest of the Nobles of their time, have been still borne in some abject obscure place, or of base and obscure abject Parents. I could recite a great Catalogue of them, every kingdom, every Province will yield innumerable examples: and why then should baseness of birth be objected to any man? who thinks worse of Tully for being Arpinas, or Agathocles that Sicilian King, for being a Potter's son. Iphicrates & Marius were meanly borne. Who thinks better of any man f●r his nobility? To speak as I think, as 
† Vt meritò dicam quod simpliciter sentiam Paulum Schalichium scriptorem, & doctorem, pluris facio quam comitem Hunnorum & Baronen Zkradinun. Encyclopaediam tuam, & orbem disciplinarum omnibus provincijs antefero. Baleus epist. nuncupat. ad 5. cent. ultimas, script Brit.  Bale did to P. Schalichius, I more esteem thy worth, learning, honesty, than thy Nobility, honour thee more that thou art a Writer, a Doctor of Divinity, than Earl of the Huns, Baron of Zkradine, or title to such and such Provinces, &c. who doth not so indeed? Abdolominus a Gardner, whom Alexander for his virtues made King of Syria. How much better is it to be borne of mean parentage, and to excel in worth, to be learned, and well qualified, and to be fit for any manner of employment in country and commonwealth, war & peace, then to be Degeneres Neoptolemi, as may Nobles are, only wise, because rich, otherwise idiots, illiterate, unfit for any manner of service. Thou hast had so many noble Ancestors, what is that to thee? vix ea nostra voco, 
g If children be proud, haughty, foolish, they defile the nobility of their kindred Ecclus 22.8  when thou art a disard thyself, quid prodest Pontice longo stemmate censeri? &c. I conclude, hast thou a found body, and a good Soul, good bringing up, art thou virtuous, honest, well learned, well qualified, religious, are thy conditions good? thou art a true Noble man, be not ashamed of thy birth, thou art a Gentleman all the world over, and shalt be honoured, when as he, strip him of his fine clothes, 
h Sand them both to some strange place, ad ignotos you shall see the difference. Bacon. Essays.  dispossess him of his wealth, is a funge, like a piece of coin in another country, that no man will take, and shall be contemned.  
Let no terrae filius, or upstart, insult at this which I have said, or worthy Gentleman take offence, I speak it not to detract from such as are well deserving, truly virtuous and noble: I do much respect and honour true gentry and Nobility, I was borne of worshipful Parents myself, in an ancient family, but I am a younger brother, it concerns me not: or had I been some great Heir, richly endowed, so minded as I am, I should not have been elevated at all by it, but so esteemed of it, as of all other humane happiness, honours &c. they have their period, are brittle and unconstant. As 
i Fluvius hic illustris humanarum rerum Imago, quae par vis ductae sub initijs in immensum crescunt, & subitò evanescunt. exilis hic primo fluvius in admirandam magnitudinem excrescit, tandemque in mari Euxino evanescit. I Stukius perip. mar. Euxini.  he said of that great river Danubius, it riseth from a small fountain, a little brook at first, sometimes broad, sometimes narrow, now slow, then swift, increased at last to an incredible greatness by the confluence of many rivers, it vanisheth in conclusion, looseth his name, and is suddenly swallowed up of the Euxine Sea I may say of our greatest families, they were mean at first, augmented by rich marriages, purchases, offices, they continued for some ages, with some little alteration of circumstances, fortunes, places &c. by some prodigal son, 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 columbam.  he will be more affable and courteous, gently disposed, of fairer carriage, better temper, of a more magnanimous, heroical and generous spirit, then that vulgus hominum, those ordinary boors & peasants, qui adeò improbi, agrestes, & inculti plerumque sunt, ne dicam malitiosi, ut nemini ullum humanitatis officium praestent, ne ipsi Deo si advenerit, as 
k Sabinus in 6. Ovid. Met. fab. 4.  one observes of them, a rude, brutish, uncivil, wild, a currish generation, cruel and malicious, uncapable of discipline, & such as have scarce common sense. And it may be generally spoken of all, which 
l Lib. 1. de 4 complectionibus.  Lemnius the Physician said of his travels into England, the common people were silly, sullen, dogged clowns, sed mitior Nobilitas, ad omne humanitatis officium paratissima, the Gentlemen were courteous and civil. If it so fall out (as often it doth) that such peasants are preferred by reason of their wealth, chance, error, &c. 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 a clown, he will likely savour of the stock whence he came, and that innate rusticity can hardly be shaken off. And though by their education such men may be better qualified, and more refined; yet there be many symptoms by which they may likely be descried, an affected fantastical carriage, a tayler-like spruceness, a peculiar garb in all their proceed, a beggar's brat will be commonly more scornful, imperious, insulting, insolent than another man of his rank.  
Asperius nihil est humili cum surgit in altum●. set a beggar on horseback, and he will ride a gallop, a gallop, &c. 

m Claudian. lib. 9 in Eutrop. — desaevit in omnes  
Dum se posse putat, nec bellua saevior ulla est,  
Quam serui rabbiss in libera colla furentis.  he forgets what he was, domineers &c. and many such other symptoms he hath, by which you may know him from a true Gentleman. Many errors and obliquities are on both sides, noble, ignoble: 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, and well deserve it, And many of our Nobility, (which one said of Hephaestion, Ptolomaeus, Antigonus &c. and the rest of Alexander's followers, they were all worthy to be Monarches and Generals of Armies) deserve to be Princes. Many Noblemen are an ornament to their order, many poor men's sons are singularly well endowed, and most eminent, and well-deserving for their worth, wisdom, learning, virtue, valour, integrity, excellent members, and pillars of a commonwealth. And therefore to conclude that which first I intended, to be base by birth, meanly borne, is no such disparagement.   

MEMB. 3. Against poverty and want, with such other adversity.  
ONe of the greatest miseries that can befall 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 itself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
n Nullum paupertate gravius onus.  no burden, saith Menander, so intolerable as Poverty, it makes men desperate, it erects and dejects, census honores, census amicitias, money makes, but this mars etc. and all this in the world's esteem, yet if it be considered aright, it is a great blessing in itself, a happy estate, and yields no such cause of discontent, or that men should therefore account themselves vile, miserable, unfortunate. CHRIST himself was poor, borne in a manger, & had not a house to hide his head in all his life, 
o Ne quisirae divine aut judi●ium putaret, aut paupertas exosa foret. Gualther in cap. 2. ver. 18. Luc.  jest 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, Prophet's poor, Apostles poor. Act 3. Silver and gold have I none: as sorrowing saith Paul, and yet always rejoicing, as having nothing, and yet possessing all things, 2. Cor. 6.10. All your great Philosophers have been voluntarily poor, not only Christians, but all the rest. Crates Thebanus was adored for a god in Athens, 
p Inter proceres Thebanos nume●atus lectum habuit 〈◊〉, frequens famulitium, domus amplas &c Apaleius Flo●. lib. 4.  a noble man by birth, many servants he had, and honourable attendance, much wealth, many manors fine apparel, but when he saw that all this all the wealth in the world was but brittle, uncertain, and no whit availing to live well, he fling his burden in the Sea, and renounced his estate. Those Curij and Fabritij will be renowned to the world's end, for contempt of these fopperies, wherewith the world is so much affected: amongst Christians I could reckon up many Kings & Queens that have forsaken their Crowns and fortunes, and wilfully abdicated themselves from these so much esteemed toys, 
q P. Blesensis epist, 72, & 232. oblatos respui honores ex onere metiens motus ambitiosoes rogatus non ivi &c.  many that have refused honours, titles, and all this vain pomp and happiness,' which others so ambitiously seek, and carefully study to compass & attain. But 
r Sudat pauser foras in opere, dives cogitation, hic os aperit oscitatione, ille ructatione, gravius ille fastidio quaen hic inediâ cruciatur. Bernard. ser.  confer both estates, and it will easily appear, there is no such odds, no such extraordinary happiness in the one, or misery in the other. He is rich, wealth, fat, what gets he by it? Pride, insolency, lust, ambition, cares, fears, suspicion, trouble, anger, emulation, and many filthy diseases of body and mind. He hath indeed variety of dishes, better fare, sweat wine, pleasant sauce, dainty Music, gay clothes &c. & all that which Missyllus admired in 
s Gallo. Tom. 2.  Lucian, but withal he hath the gout, dropsies, Apoplexies, palsies, stone, pox, rheums, catarrhs, crudities, oppilations, 
t Et è contubernio faediatque, olidi ventris mors tandem educit. Seneca epist. 103.  Melancholy &c. lust enter in, anger, ambition, with their variety of dishes, and many such maladies, which the poor man knows not of. As Saturn in 
u Satur.' epist.  Lucian, made answer to the poor commonalty (which because of their neglected saturnal Feasts in Rome, made a grievous complaint and exclamation against the Rich-men) that they were much mistaken in supposing such happiness in riches, you see the best said he, but you know not their several gripings & discontents: they are like painted walls, fair without, rotten within, diseased, filthy, crazy, full of intemperances' effects. 
y Et quota pars haec eorum quae istos discruciant sinoscetis metus & curas quibus abnoxy sunt, planè fugiendas vobis divitias existimaretis.  And who can reckon half, if you but knew their fears, cares, 
x Vos quidem divitos putatis faelices, at nescitis eorum miserias.  anguish of mind and vexation, to which they are subject, you would hereafter renounce all riches. Yea, but he hath the world at will that is rich, the good things of the Earth, he is a happy man, 
z Et diis similes stulta cogitatio facit.  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 
a Flamma simul ●ibidinis ingreditur, ira, furo● & superbia, divitiarum sequeld.  pride, lust, anger, emulation, fears, cares, suspicion enter in with his wealth, for his intemperance he hath aches, crudities, gouts, and all manner of diseases. 
b Chrys. Omnium oculis, odio, insidies expositus somper sollicitus, fortunae ludibrium.  He is exposed to hatred, envy, peril and treason, fear of death, of degradation &c. and the higher he climbs the greater is his fall.— 
c Hor. ●d. 2. l. 10 〈◊〉.  cellae graviore casu decidunt turres, feriuntque summos fulgura montes, the lightning commonly sets on fire the highest towers, 
d Quid we faelicem toties iactastis amici, qui cecidit stabili non fuit ille locu. Both.  in the more eminent place, he is the more subject to fall. For the rest of his prerogatives which wealth affords, as he hath more, his expenses are the greater, when goods increase, they are increased that eat them, & what good cometh to the owners thereof, but the beholding thereof with their eyes Ecclus 4.10. an evil sickness Solomon calls it, & reserved to them for their evil 12 vers. And therefore S. james bids them, weep and howl for the miseries that shall come upon them, their gold shall rust and canker, and eat their flesh as fire. james 5.1.23. I may then boldly conclude with 
e Cap. 6. de curate. graec. affect. cap. de providentiam. quotiescunque divitijs affluentem hominem videmus eumque pessimum, ne quaeso hunc beatissimii imputemus, sed infaelicem censeamus &c.  Theodoret, quotiescunque divitijs affluentem, f As often as you shall see a man abounding in wealth, and naught withal, I beseech you call him not happy, but esteem him unfortunate, because he hath many occasions offered to live injustly: on the other side, a poor man is not miserable, if he be good, but therefore happy, that those evil occasions are taken from him. Wherein now consists his happiness, or what privileges hath he more than other men? or rather what miseries, what cares and discontents hath he not more than other men?  


g Hor. lib. 2.  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 fly above  
Their high-roofed houses, with huge beams combined   
'tis not his wealth can vindicate him, nil iuvat immensos Cratero promittere montes. sint Craesi & Crassis licet, non hos pactolus aureas undas agens eripiet unquam e miserijs. Croesus or rich Crassus cannot now command health, or get himself a stomach. 
h Florid lib. 4. dives ille cibo interdicitur, & in omni copiâ suâ cibum non accipit, cum intereatotum eius servitium hilave fit, atque epuletur.  His worship, as Apuleius describes him, in all his plenty & great provision is forbidden to eat, or else hath no appetite, when as in the mean time, all his household are merry, & the poorest servant that he keeps, doth continually feast. 'tis bracteata falicitas, as 
i Epist. 115.  Seneca terms it, tin-foyled happiness if it be happiness at all. His gold and guard, and clattering of harneys, and fortifications against outward enemies, cannot free him from inward fears and cares.  

Reveraque metus hominum, curaeque sequaces  
Nec metuunt fremitus armorum, aut ferrea tela,  
Audacterque inter reges requmque potentes  
Versantur, neque fulgorem reverentur ab auro.   

Indeed men still attending cares and fears,  
Nor armours clashing, nor fierce weapons fear:  
With King's converse they boldly, and Kings Peers,  
Fearing no flashing that from gold appears.   
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 states is a servitude. 
k Hor. & mihi curto Ire licet mulo vel si libet usque Tarentum.  A country man may travel from kingdom to kingdom, Province to Province, city to city, and glut his eyes with delightful objects, hawk and hunt, & use all ordinary disports, without any notice taken, all which a Prince or a great man cannot do. A poor man takes more delight in an ordinary meal's meat, which he hath but now and then, than they do with all their exotic dainties and continual Viands, quip voluptatem comendat rarior usus, 'tis the rarity that makes a thing acceptable and pleasant: which made Epicurus sometimes voluntarily fast. But they being always accustomed to the same 
l Et in cupedijs gulae cocus & pueri illotis manibus ab exoneratione ventris omnia tractant &c. Cardan lib. 8 cap. 46. de rerum varietate.  dishes, of fish, flesh, or whatsoever else, are therefore cloved, Nectar itself grows, loathsome to them, they are weary of all their fine palaces, they are to them but as so many prisous. A poor man drinks in a wooden dish, and eats his meat in wooden spoons, wooden platters, earthen Vessels, and such homely stuff: the other in gold, silver, and precious stones, but with what success? in auro bibitur venenum, fear of poison in the one, security in the other. And such is the whole tenor of their lives, and that which is the consummation and upshot of all, death itself. The rich man life's like Dives jovially here on Earth, make the best of it; and boasts himself in the multitude of his riches Psal. 49.6. & 11. he thinks his house called after his own name, shall continued for ever, but he perisheth like a beast, ver. 20. his way utters his folly, ver. 13. malé parta, malé dilabuntur, like sheep they lie in the grave 14. Puncto descendunt ad infernum, for all their Physicians and medicines enforcing Nature, a souning wife, families complaints, friends tears, Dirges, Masses, naenias, funerals, for all Orations, sergeant hired acclamations, eulogiums, Epithaphes, hearses, black mourners, solemnities, obelisks, and Mausolean tombs, if he have them at lest, 
m Ad generum cereris sine caede & sanguine pauci descendunt reges & siccâ morte tyranni.  he dies like a hog, goes to hell with a guilty conscience, and many a poor man's curse: his memory stinks like the snuff of a candle when it is put out, scurrile libels, and infamous obloquys accompany him. When as poor Lazarus is Dei sacrarium, the Temple of God, lives and dies in true devotion, hath no more attendants but his own innocency, the heaven a tomb, desires to be dissolved, buried in his mother's lap, and hath a company of 
n God shall deliver his soul from the power of the grave, Psal. 49.15.  Angels ready to convey his soul into Abraham's bosom, he leaves an everlasting and a sweet memory behind him. Crassus and Sylla are indeed still recorded, but not so much for their wealth, as for their victories: Croesus for his end, Solomon for his wisdom.  
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.) OH fortunatos nimium bona si sua nôrint: but happy they are in the mean time if they would take notice of it, or make use, or apply it to themselves. A poor man wise is better than a foolish King. Eccl. 4.13. 
o Austin in Psal. 76. omnis philosophiae magistra, ad coelum via.  Poverty is the way to heaven, the mistress of Philosophy, the mother of religion, virtue, sobriety, sister of innocency & an 
p Bonae mentis soror paupertas.  upright mind. How many such 
q Paedagoga pietatis, sobria, pia matter, cultu simplex, habitu secura, consilio benesuada. Apulcius.  encomiums might I add out of the Fathers, Philosophers, Orators. It troubles many that they are poor, and they accounted of it as a great disgrace, a shame and a reproach, but to whom, or why? 
r Cardan. Opprobrium non est paupertas: quod latro eripit, aut pater non reliquit cur mihi vitio daretur? fortuna divitias invidit, non aquilae, non, &c.  If fortune hath envied me wealth, thiefs have rob me, my father have not left me such revenues as others have, that I am a younger brother, basely borne, am I therefore to be blamed? an eagle, a bull, a lion is not rejected for his poverty, & why should a man? I live sparingly, am clad homely, far hardly, is this a reproach? am I the worse for it? am I contemptible for it? am I to be reprehended? A learned man in 
s Lib. 4. num. 218. quidam deprehensus quod sederet loco nobilium, mea nobilitas ait, est circa caput, vestrae declinat ad caudem.  Nevisanus was taken down for sitting amongst Gentlemen, but he replied, my nobility is about the Head, yours declines to the tail, and they were silent. Let them mock, scorn and revile. 'tis not thy scorn, but him that made thee so. He that mocketh the poor, reproacheth him that made him. Prou. 11.5. and he that rejoiceth at affliction, shall not he unpunished. And for the rest, the poorer thou art, the happier thou art, ditior est & non melior, saith 
t Tanto beatior es, quanto collectior.  Epictetus, he is richer, not better than thou art, nor so free from lust, envy, hatred, ambition. 
— Beatus ille qui procul negotijs  
Paterna rura bobus exercet suis.  Happy he, in that he is 
u Non amoribus inseruit, nonappetit honores, & qualitercumque relictus satis habet hominem se esse meminit, invidit nemini, neminem despicit, nemi●●m miratur, sermonibus mal gnis non attendit aut alitur. Plinius.  freed from the tumults of the world, he seeks no honours, gapes after no preferment, flatters not, envies not, but life's privately, and well contented with his estate, 
Nec spes cord avidas, nec curam pascit inanem  
Securus quo fata cadant,  He is not troubled with successions, fear of invasions, factions, emulations, 

x Politianus in Rustico.  Faelix ille animi, divisque simillimus ipsis,  
Quem non mordaci resplendens gloria fuco  
Sollicitat, non fastosi mala gaudia luxus,  
Sed tacitos sinit ire dies, & paupere cultu  
Exigit innocuae tranquilla silentia vitae.  
An happy Soul, and like to God himself,  
Whom not vainglory macerates or strife,  
Or wicked joys of that proud swelling pelf,  
But leads a still, poor and contented life.  
y Gyges' regno Lydiae inflatus suscitatum misit Apollinem axe quis mortalium se faelicior esset. Aglaium Arcadum pauperimum Apollo praetulit, qui terminos agri sui nunquam excesserat, rure suo contentus. Valeria, lib. 1. cap. 7.  A secure, quiet, 
z Hor.— haec est Vita solutorum miserâ ambitione, gravique.  happy state he hath, if he could but acknowledge 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 
a Xenoph. Tyrant.  Simonides objected to Hieron, he hath all the pleasures of the world, and it troubles him that he hath not the like; but in the mean time he doth not consider the others miseries, his infirmities of body and mind, that accompany his estate, but still reflects upon his false conceived woes and wants, whereas if the matter were duly examined, 
b Omnes divites qui caelo & terra frui possunt.  he is in no distress at all, he hath no cause to complain 
— 
c Hor. lib. 1. ep. 12.  tolle querelas,  
Pauper enim non est cui rerum suppetit usus.  he is not poor, he is not in need. 
d Seneca epist. 15. panem & aquam natura desiderat, & haec qui babet ipso cum love de faelicitate contendat, Cibus simplex, famem sedat vestis tenuis frigus arcet. Sen. ep. 8.  Nature is content with bread and water, and he that can rest satisfied with that, may contend with jupiter himself for happiness. jacob desired no more of God but bread to eat, and clotheses to put on in his journey, Gen. 28.20. Benè est, cui deus obtulit, parcâ quod saetis est manu, bread is enough 
e Psal. 84.  to strengthen the heart. And if you study Philosophy aright, saith 
f Sirecte philosophemini quicquid aptam moderationem supergreditur oneri potius quam usui est.  Maudarensis, whatsoever is beyond this moderation, is not useful, but troublesome. 
g Lib. 7.16. Cereris munus & aquae poculum mortales quaerunt habere, & quorum saties nunquam est, luxus autem sunt caetera, non epulae.  Agellius out of Euripides, accounts bread and water enough to satisfy Nature, of which there is no surfeit, the rest is not a feast, but riot. 
h Satis est diues qui pane non indiget, ni●nium potens qui seruire non cogitur. Ecquid cum faeuces urit sitis, aurea querit pocula? ambitiosa non est fames &c.  S ● Jerome esteems 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, he that is not satisfied with a little, will never have enough. And if thou canst be content, thou hast abundance, nihil est, nihil deest, thou hast nothing, and thou wantest nothing. 

i Hor.  Si ventri benè si lateri, pedibusque tuis, nil  
Divitiae poterunt regales addere maius.  
If belly, sides and feet be well at ease,  
A Prince's treasure can thee no more please.  'tis thy want alone that keeps thee in health of body and mind, and that which thou persecutest and abhorrest as a feral plague, is thy Physician and 
k OH noctes caenaeque deum.  chiefest friend. 
— o vitae tuta facultas  
Pauperis, angustique lares, 
l Lucan.  o munera nondum  
Intellecta deum—  how happy art thou if thou couldst but be content. Godliness is great gain, if a man can be content with that which he hath. 1 Tim. 6.6. And all true happiness in a mean estate. I have a little wealth as he said, 
m I ipsuis miscell ep. 40.  sed quas animus magnas facit, a kingdom in conceit. 
— 
n Sat. 6. lib. 2. scr.  nihil amplius opto  
Maia nate, nisi ut propria haec mihi munera faxis.  I have enough, and desire no more. Let them take wealth, so that I may have security, benè qui latuit, bené vixit, though I live obscure, 
o 〈◊〉 vi●ereeti●● 〈…〉 as D●mens said Adelph. 〈◊〉 4, quam 〈◊〉 eg●●, quam 〈◊〉 non 〈…〉, u● S●c. 〈…〉.  yet I live clean and honest, and when as the lofty oak is blown down, the silly reed may stand. Let them take honour, so that I may have hearts ease. I do not envy at their wealth, titles, offices, 
p ●iemus ep. 62.  erimus (as he comforted himself) quando illi non erunt, when they are dead & go, and all their pomp vanished, our memory may flourish. Let him be my Lord, Patron, Baron, Earl, & possess so many goodly Castles, 'tis well for me 
q Hoc erat in votis modus agri non ita parvus hortus ub● & tecto vicinus iugis aquae fons, & paulum silue & t. Hor. Sat. 6. lib. 2 ser.  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 atque meus patruusque suissent.  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 my Lord Treasurer, or my Lord Mayor. He feeds of many dishes, I have one, 
r Jerome.  qui Christum curate, non multum curate quam de pretiosis cibis stercus conficiat, what care I of what stuff my excrements be made? 
s Seneca consil. ad Albinum ca 11. qui continet se intra naturae limits paupertatem non sentit, qui excedit eum in opibus, paupertas sequitur.  He that life's according to Nature, can not be poor, & he that exceeds, can never have enough, totus non sufficit orbis, the whole world cannot give him content. A small thing that the righteous hath, is better than the riches of the ungodly Psal. 37.16. & better is a poor morsel with quietness, than abundance with strife, Prou. Be content then, enjoy thyself: for what wantest thou to expostulate the matter? or what hast thou not better than a rich man? 
t Quid non habet melius pauper quam dives, vitam, valetudinem, cibum, somnum, libertatem, &c. Cardan  health, children, security, sleep, friends, liberty, diet, apparel, & what not, and that which I am sure he wants, a merry heart. Passing by a village in the Territory of Milan, saith S. Austin, I saw a poor beggar, that had got belike his belly full of meat, jesting & merry, I sighed & said to some of my friends that were then with me, What a deal of trouble, madness, pain & grief do we sustain & exaggerate unto ourselves, 
u Confess. lib. 6. Transiens per vicum qnendum Mediolanensem animadverti pauperem quendam mendicum iam credo saturum iocantem atque ridentem, & ingemui & locutus sum cum amicis qui mecum erant &c.  to get that secure happiness, which this poor beggar hath prevented us of & which we peradventure shall never have. For that which he hath now attained with the begging of some small pieces of silver, a temporal happiness, & present hearts ease, I cannot compass with all my careful windings, & running in & out. 
x Et certè ille laetabatur, ego anxius, securus ille, ego trepidus. Et si percotaretur me quispiam an exultare mallem, an metucre, responderem exultare: & sirursus interrogaret, an ego talis essem, an qualis nunc sum, meipsum curis consectum eligerem, sed perversitate, non veritate.  And surely the beggar was very merry, but I was heavy: he was secure, but I timorous. And if any man should ask me now, whether I had rather be merry, or still so solicitous & sad, I should say, merry. If he should ask me again, whether I had rather be as I am, or as this beggar was, I should sure choose to be as I am, tortured still with cares & fears, but out of peevishness, & 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, 'tis not want but peevishness which is the cause of thy woes, settle thine affection thou hast enough. 

y Hor.  Denique sit finis quaerendi quumque habeas plus  
Pauperiem metuas minùs & finire laborem  
Incipias, parto quod avebas utere.  
z OH si nunc m●r●rer inquit quanta & qualia mihi imperfecta ma●erent, sed simensibus decem vel octo supervixe●o, omnia redigam ad libe●am ab omni debito creditoque me explicabo, praetereunt interim men, es de●em & octo & cum illis anni & adhuc restant plura quam priùs, quid igitur speras o insane finem quem rebus tuis non inveneras in inventâ, in senectá impositurum. OH dementiam quum ob curas & negotia tuo iudicio sis insaelix, quid putas futurum quum plura supererint. Cardan lib. 8. cap. 40. derer, variet, tacete inquit talpa, quando me oculis captum videtis.  make an end of scraping, purchasing this manor, this field, that house, for this and that child, thou hast enough for thyself and them, enjoy thyself at length, and that which thou hast, the mind is all, be content, thou art not poor, but rich. How many deaf and dumb, halt and lame, blind, miserable persons could I reckon up, that are poor, and withal distressed, in imprisonment, banishment, gallyslaves, condemned to the mines, quarries, to gins and dungeons, perpetual thraldom, than all which thou art richer, thou art more happy, to whom thou art able to give an alms, a Lord in respect, a petty Prince, 
a Non in paupertate, sed in paupere (Seneca) non re, sed opinion laboras.  be contented than I say, repined and mutter no more.  
Yea but this is good counsel indeed, 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 brows 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 ourselves, mere beggars, that languish and pine away, that have no means at all, no hope of means, no hope of delivery, or of better success? It is an easy matter when ones belly is full, to declaim against fasting, qui satur est pleno laudatieiunia ventre. Seneca pleaded hard for poverty, and so did these Philosophers, but in the mean time 
b One of the richest men in Rome.  he was rich himself, they had wherewithal to maintain themselves; but 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, of mind, in another hell: and what shall we do? Qui iacet in terrâ non habet unde cadat. Comfort thyself with this yet, thou art at the worst, and before it be long it will either overcome thee, or thou it. If it be violent it cannot endure, aut solvetur, aut solvet: thou art not so poor as thou wast borne, and as some hold, much better to be pitied, then to be envied. And though thou be'st now peradventure in extreme want 
c james 1.2. My brethren, count it an exceeding joy when you fall into divers temptations.  and misery, 
d Afflictio dat intellectum, quos Deus diligit castigat. Deus optimum quemque aut mala valetudine aut luctu afficit. Seneca.  it may be 'tis for thy farther good to try thy patience, and exercise thee in this life, trust in God, and rely upon him, and thou shalt be 
e Quam sordet mihi terra quum coelum i●t●eor.  crowned in the end. The world hath forsaken thee, thy friends and fortunes all are go, yet know this, that the very hairs of thine head are numbered, that God is a Spectator of all thy miseries, he sees thy wrongs, woes and wants, and 
f Psal. 12.7. de terrá inopem, de stercore crigit pauperem.  can help thee in an instant, when it seems to him good. 
g Micah 7.8.  Rejoice not against me OH mine enemy, for though I fall, I shall rise, when I sit in darkness, the Lord shall lighten me, Remember all those Martyrs what they have endured, the utmost that humane rage and fury could invent, with what 
h Preme preme ego cum Pindaro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immersabilis sum sicut suber super maris. septum. Li●sius.  patience they have borne, with what willingness embraced it. Though he kill me, saith job, I will trust in him: thou mayst be restored as he was. The poor shall not always be forgotten, the patiented abiding of the meek shall not perish for ever Psal, 10.18. & ver. 9 The Lord will be a refuge of the oppressed, a defence in due time of trouble. Non si male nunc & olim, 
i 
Hic ure hic seca ut in aeternum parcas, Austin.  
Dijs fruitur iratis, superat & crescit malis. Mutium ignis, Fabritium paupertas, Regulum, tormenta, Socratem venenum superare non potuit.   sic erit semper, a good hour may come upon a sudden. 
k dabit Deus his quoque finem.  expect a little. Yea but this expectation is it which tortures me in the mean time. 
l Seneca.  futura expectans praesentibus angor, whilst the grass grows, the horse starves: 
m Nemo desperet me●ora lapsus.  despair not, and hope well. Spes alit agricolas, he that sows in tears shall reap in joy Ps. 126.7. that may happen at last which never was yet. A desire accomplished delights the soul, Prou. 13.19. 
● Grata superveniet quae non sperabitur hora.  
Which makes m'inioy my joys long wished at la●●,  
Welcome that hour shall come when hope is past.  a lowering morning may turn to a fair afternoon: thorpe that is deferred is the fainting of the heart, but when the desire cometh it is a tree of life, Prou. 13.12. Many men ●●e most wretched and miserable at first, but afterwards mo●● happy, and oftentimes it so falls out, as 
o Lib 7. Flor. hist. Omnium faelicissim●s & ●ocupletissim●s &c. incarceratus saepè adolescentiam periculo mortis habu●t, solicitudinis & discriminis plenam &c.  Machiavelli relates of Cosmus Medici's that most fortunate and renowned citizen of Europe, that all his youth was full of perplexity, danger and misery, till 40 years were passed, and then upon a sudden the Sun of his honour broke out as through a cloud. Huniades was fetched out of prison, and Henry the 3 of Portugal out of a poor Monastery, to be crowned Kings. Multa cadunt inter cali●em supremaque labra, beyond all hope and expectation many things fall out, and who knows what may happen? nondum omnium dierum Soles occiderunt, as Philippus said, all the Suns are not yet set, a day may come to make a mends for all, Though my father and mother forsake me, yet the Lord will gather me up. Psal. 27.10. wait patiently on the Lord and hope in him Psal. 37.7. be strong, hope & trust in the Lord, & he shall comfort thee, and give thee thine hearts desire Ps. 27.14. Fret not thyself because thou art poor, or not so well for the present as thou wouldst be, or not respected as thou oughtest to be, by birth, place, or that which is a double corrosive, that thou hast been happy, honourable and rich, and art now distressed and poor, a scorn of men, a burden to the world, irksome to thyself and others, thou hast lost all. Miserum est fuisse faelicem I confess it is a great misery to have been happy, to have been rich, but yet easily to be endured. 
p Laetior successit securitas quae simul cum divitijs cohabitare nescit, Cambden.  Security succeeds, and to a judicious man a far better estate. The loss of thy goods and money is no loss, 
q Pecuniam per didisti fortassis illa te perderet manens, Seneca.  thou hast lost them, they would otherwise have lost thee. If thy money be go, 
r Expeditior es ob pecuniarum i●cturam. Fortuna opes auferre non animum potest, Seneca.  thou art so much the lighter, and as S ● Jerome persuades Rusticus the Monk, 
t Bonae mens nullum tristioris fortunae recipit incursum, Valer. lib. 4. cap. 1. Qui nil potest ●per●re desp●ret n●hil.  to forsake all and follow Christ, gold and silver are too heavy metals for him to carry that seeks heaven. Zeno the Philosopher lost all his goods by shipwreck, 
s jubet me posthac fortuna ex●e●●tius Philosophari.  he made light of it, fortune had done him a good turn. Come then what can come, befall what may befall, infractum invictunque animum opponas, rebus angustis animosus atque fortis appare. Hor. Od. 11. lib. 2. Hope and Patience are two sovereign Remedies for all, 

u Hor.  Durum sed levius fit patientiâ  
quicquid corrigere est nefas.  If it cannot be helped, 
x Aequam memento reb●s in arduis servare mentem. lib. ●. Od. 3.  make the best of it, as at a game at tables, so do by all such inevitable accidents. 
Ita vita est hominum, quasi cum ludas tesseris.  

y Ter. Adel. act. 4. Sc 7.  Si illud quod est maximè opus iactu non cadit,  
Illud quod cecidit forte, id arte ut corrigas,  If thou canst not fling what thou wouldst, play thy cast as well as thou canst. 
z Vt quimus quod aiunt quando quod volume' non licet. Ter. A●d. Act. 4. Sc. 6.  Conform thyself to thy present fortune, and cut thy coat according to thy cloth. Be contented with thy loss, non licet omnibus adire Corinthum, we may not all be Gentlemen, all rich but because mortal men want many things, 
a Cap. 6. de providentia. Mortales cum sint rerum omnium indigi ideo Deus alijs divitias aliis paupertatem distribuit ut qui opibus pollent materiam subministrent qui vero inopes exercitatas artibus manus admoveant.  Therefore, saith Theodoret, hath God diversely distributed his gifts, wealth to one, skill to another, that rich men might encourage and set poorer men a-work, poor men might learn several trades to the common good. As a piece of Arras is composed of several pieces, some wrought of silk, some of gold, silver, cruel of divers colours all to serve for the exornation of the whole, Music is made of several discords & keys, a total sum of many small numbers: so is a Commonwealth of several inequal trades and callings. 
b Si sint omnes aequales necesse est ut omnes fame periant quis aratro terram sulcaret quis sementem faceret quis plantas sereret quis vinum exprimeret?  If all should be Craesi and Darij, all idle, all in fortunes equal, who should till the land? As 
c Liu. lib. 1.  Menenius Agrippa well satisfied that tumultous rout of Rome, in his elegant Apologe 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. All things then being rightly examined and duly considered as they aught, there is no such cause of so general discontent, 'tis not in the thing itself but in our mind, as we moderate our passions and esteem of things. Nihil aliud necessarium ut sis miser (saith Cardan) quam ut te miserum credas. Let thy fortune be what it will, 'tis thy mind alone that makes thee poor or rich, 
d Lib. 3. the consol.  miserable or happy. So for all other things, they are as old 
e Heautontim, Act. 1. Sc. 2.  Chremes told us, as we use them. 
Parents, patriam, amicos, genus, cognatos, divitias,  
Haec perinde sunt ac illius animus qui ea possidet,  
Qui uti scit, ei bona, qui utitur non rectè, mala.  Parents, friends, fortunes, country, birth, alliance, &c. ebb and flow with our conceit; please or displease, as we accept and construe them, or apply them to ourselves. Faber quisque fortunae suae, and in some sort I may truly say, prosperity and adversity are in our own hands. 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 plerumque secundis, men in 
f Fo●tuna quem nimium fovet stultum facit Pub. Mimus.  prosperity forget God and themselves. In adversity many mutter & repined, despair, &c. both bad I confess,— 
g Hor.  ut calceus olim Si pede maior erit subvertet, si minor uret. And as a shoe too big or too little, one pincheth, the other sets the foot awry. sed e malis minimun. Adversity is to be preferred, 
h Both. lib. 2.  haec fraeno indiget illa solatio, illa fallit haec instruit. The one deceives, the other instructs, & therefore many Philosophers have voluntarily sought adversity, and so much commend it in their precepts. Demetrius in Seneca 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 aught not in such cases so much to macerate ourselves; there is no such odds in poverty and riches. To conclude in 
i Epist. lib. 3. vit. Paul Ermit. libet eos nunc interrogare qui domus marmoribus vestiunt qui uno filo villarum ponunt precia huic seni modo quid unquam defuit, vos gemâ bibitis ille concavis manibus naturae satisfecit ille pauper paradisum capit vos avaros gehenna suscipiet.  hierom's words, I will ask our magnificos that build with marble, and bestow a whole manor on a thread, what difference betwixt them and Paul the Ermite, that bore old man: they drink in jewels, he in his hand; he is poor and goes to Heaven, they are rich and go to Hell.   

MEMB. 4. Against Servitude, loss of liberty, Imprisonment, Banishment.  
Servitude, loss of liberty, Imprisonment, are no such miseries as they are held to be: we are all slaves and servants the best of us all: as we do reverence our masters, so do our masters their superiors; Gentlemen serve Nobles, & Nobles are subordinate to Kings, Omne sub regno graviore regnum, Princes themselves are Gods servants, reges in ipsos imperium est jovis. They are subject to their own laws, and as the Kings of China, endure more than slavish imprisonment, to maintain their state and greatness, they never come abroad. Lover's are slaves to their mistress, rich men to their money, Courtiers to lust and ambition, and all slaves to our affections, who is free? Why then dost thou repined? Satis est potens, Hierom saith, qui servire non cogitur. Thou carriest no burdens, thou art no prisoner, no drudge, and thousands want that liberty, those pleasures which thou hast. Thou art not sick, & what wouldst thou have? but nitimur in vetitum, we must all eat of the forbidden fruit. Were we enjoined to go to such and such places, we would not willingly go: but being barred of our liberty, this alone torments our wandering soul that we may not go. A cittezen of ours, saith 
k Consol. lib. 5.  Cardan, was 60 years of age, and had never been forth of the walls of the city of Milan, 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, & being denied, dolore confectus mortem obijt, he died for grief.  
What I have said of servitude, I say again of imprisonment. We are all prisoners. What is our 
l OH Generose, quid est vita nisi carcer animi.  life but a prison? We are all imprisoned in an Island. The world itself to some men is a prison, our narrow seas as so many ditches, & when they have compassed the Globe of the earth, they would same go see what's done in the Moon. In 
m Herbastein.  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 Vertomannus  Aden in Arabia they are imprisoned 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? But that which thou abhorrest many seek. Women keep in all winter, and most part of summer to preserve their beauties, some for love of study: Demosthenes shaved his beard because he would cut off all occasion of going abroad: how many Monks and Friars, Anachorites, abandon all the world? Monachus in urbe piscis in arido. Art' in prison? make right use of it, and mortify thyself; 
o Vbi verior contemplatio quam in solitudine, ubi studium solidius quam in quiet?  Where may a man contemplate better than in solitariness, or study more than in quietness. Many worthy men have been imprisoned all their lives, and it hath been occasion of great honour and glory to them, much public good by their excellent meditation. Boethius never writ so elegantly as in prison, Paul so devoutly, for most of his Epistles were dictated in his bands. joseph, saith 
p In Ps. 76. non ita laudatur joseph cum srumenta distribueret ac quum carcerem habitaret.  Austin, got more credit in prison, then when he distributed corn, and was Lord of Pharaoh's house. It brings many a lewd fellow home, many wand'ring rogues it settles, that would otherwise have been so many ranging Tigers, and have ruinated themselves and others.  
Banishment is no grievance at all, Omne solum forti patria &c. & patria est ubicunque benè est. That's a man's country where he is well at ease. Many travel for pleasure to that city, saith Seneca, to which thou art banished; and what a part of the Citizens are strangers borne in other places, 
q Boethius.  Incolentibus patria, 'tis their country that are borne in it, and they would think themselves banished to go to the place which thou leavest, and from which thou art so loath to part. 'tis a childish humour to be discontent at that which others seek, to prefer, as base Islanders and Norvegians do their own ragged Island, before Italy or Greece, the Gardens of the world, 'tis want of judgement. All places are distant from heaven alike, and the Sun shines happily as warm in one city as in another, and to a wiseman 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, Caesar, Traian, Adrian, were as so many land lepers, now in the East, now in the West, little at home, and Polus Venetus, Lod. Vertomannus, Pinzonus, Cadamistus, Columlumbus, Americus Vesputius, &c. Vascus Gama, Drake, Candish, Schouten, got all their honour by voluntary expeditions. But you say such men's travel is voluntary, we are compelled, and as malefactors must departed: the pleasure of peregrination, variety of objects will make amendss for it, and so many nobles Tully, Aristides, Themistocles, Theseus, Codrus, &c. as have been banished, will give sufficient credit unto it.   

MEMB. 5. Against Sorrow for death of friends or otherwise, vain fear, &c.  
DEath and departure of friends are things generally grievous, 
r Cardan. de consol. lib. 2.  Omnium quae in humanâ vitâ contingunt, luctus atque mors sunt acerbissima, the most austere & bitter accidents that can happen to a man in this life, in aeternum valedicere, to part for ever, to forsake the world and all our friends, 'tis ultimum terribilium, the last and the greatest terror, and most irksome and troublesome unto us. And though we hope for a better life, eternal happiness, after these painful and miserable days yet we cannot compose ourselves willingly to dye, the remembrance of it is most grievous unto us, especially to such as are fortunate and rich, they start at the name of death, as a horse at a rotten post. Say what you can of that other world, with 
s Benzo.  Metezuma that Indian Prince, Bonum est esse hic, they had rather be here. And many generous spirits, and grave stayed wise men otherwise are so tender in this, that at the loss of a dear friend they will cry out, howl and roar, and tear their hair, 
t Summo mane ululatum oriuntur p●ctora percutientes &c. miserabile spectaculum exhibentes Ortelius in Graeciâ.  lamenting many months after, howling as those Irish women and Greeks at their graves, & commit many undecent actions, and almost go besides themselves, as he said in the Poet. 
Quis dabit in lachrymas fontem mihi, quis satis altos  
Accend●t gemitus, & acerbo verba dolori?  
Exhaurit pietas oculos: & hiantia frangit  
Pectora, magna adeo iactura.—  
Who can lend tears and sighs to express my grief,  
Or words befitting my sour passion,  
Mine eyes are dry, mine heart is torn in pieces,  
My loss is such beyond all consolation.  What shall I do? 

u Catullus.  Sed totum hoc studium luctu fraterna mihi mors  
Abstulit, hei misero frater adempte mihi.  
My brother's death my study hath undone,  
Wees me, alas my brother he is go.  Mezentius would not live after his son. 

x Virg.  Nune vivo nec adhuc homines lucemque relinquo,  
Sed linquam.—  and Pompe'is wife cried out at the news of her husband's death. 
y Lucan.  Turpe mori post te solo non posse dolore. and she would needs run upon the swords point after Euryalus departure. 

z Virg.  Figite me si qua est pietas in me omnia tela  
Conijcite o Rutili.—  OH let me die, some good man or other make an end of me. How did Achilles take on for Patroclus' death? a black cloud of sorrow's overshadowed him, saith Homer. jacob rend his clotheses, and put sackcloth about his joins, and sorrowed for his son a long season, and would not be comforted, but would needs go down into the grave unto his son. Gen. 37.34. 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 ourselves but others. Scaliger saith of himself, that he never read Socrates' death, in Plato's Phaedon, but he wept: 
a Confess. lib. 1.  Austin shed tears when he read the destruction of Troy. But howsoever this passion of sorrow be violent and bitter, and seizeth familiarly on wise, valiant, discreet men, yet it may be withstood, it may be diverted. For what is there in this life, that it should be so dear unto us? Or that we should so much deplore the departure of a friend? The greatest pleasures are common society, to enjoy one another's presence, feasting, hawking, hunting, woods, hills, music, dancing, &c. all this is but vanity and loss of time, as I have sufficiently declared. As Alchemists spend that little which they have to get gold and never found it, we loose & neglect eternity, for a little momentary pleasure which we cannot enjoy, nor shall never attain to in this life. We abhor death, pain and grief, all, and yet we will do nothing of that which should vindicate us from it, but rather voluntarily thrust ourselves upon it. 
b Amator scortum vitae praeponit, iracundus vindictam parasitus gulam, ambitiosus honores, avarus opes, miles rapinam, fur praedam, morbos odim & accersumus. Card.  A Lecher 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 boety, a soldier his spoil, 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: our life is tedious and troublesome unto him that life's best, death makes an end of our miseries, and yet we cannot consider of it; no pleasure here but sorrow is annexed to it, repentance follows it. 
c Comedi ad sa●ietatem gravitas me offendit, parcius edi non est expletum desiderium, venereas delitias sequor, hinc morbus lass●●udo, &c  If I feed liberally I am likely sick or surfeit; If I live sparingly my hunger and thirst is not allayed, I am well neither full nor fasting: if I live honest I burn in lust; If I take my pleasure, I tyre & starve myself, & do injury to my body and soul. 'Tis both ways troublesome to me to rise and go to bed, to eat and provide my meat, cares and contentions attend me all day long, fears and suspicions all my life, I am discontented, and why should I so much desire to live? But an happy death will make an end of all my woes and miseries, why should not I then say with old Simeon, since I am so well affected, Lord now let thy servant departed in peace, or with Paul, I desire to be dissolved & to be with Christ. Beata mors quae ad beatam vitam aditum aperit, 'tis a blessed hour that leads us to a 
d Est enim mors piorum faelix transitus de labour ad refrigerium, de expectatione ad praemium de agone ●d bravium.  blessed life, and blessed are they that die in the Lord But life is sweet, & death is not so terrible in itself, 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 unburied or so. As Socrates told Cato it concerns me not, what is done with me when I am dead. Facilis iactura sepulchri. I care not so long as I feel it not, let them set mine head on the pike of Teneriffa, and my four quarters in the four parts of the world, let Wolves or Bears devour me.  
— 
e L●●.  Coelo tegitur qui non habet urnam. The heavens cover 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 why then dost thou lament, as those do, whom Paul taxed in his time, 1. Thess. 4.13. that have no hope. 'Tis fit there should be some solemnity, and 'tis a natural passion to weep for our friends, an irresistible passion to lament, yet after a day's mourning or two comfort thyself for thy heaviness, Ecclus. 38.17. When 
f Phaedon.  Socrates was dying, his friends Apollodorus and Crito with some others, were weeping by him, which he perceauing asked them what they meant, 
g Ob hanc causam muliores ab ligâram ne talia fa●erent, nos haec audientes er●buimus & destitimus à lachrymis.  for that very cause he put all the women out of the room, upon which words of his they were abashed, and ceased from their tears. 
h Lib. de consol.  Tully was much grieved for his daughter Tulliola's death at first, until such time that he had confirmed his mind with some Philosophical precepts, 
i Praeceptis p●ilosophiae confirmatus adversus omnem fortunae vim & te consecrata in coelumque recepta tanta affectus laetitia sum ac voluptate quantum animo capere possum ac exultare plane mihi videor, victorque de omni do●ore & fortuna triumphare.  and then he began to triumph over fortune 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 fortify himself from Philosophy, what shall a Christian from Divinity? Why dost thou so macerate thyself? 'tis an inevitable chance, an everlasting act of Parliament, all must 
† Vt lignum uri natum, arista secari sic homines meri.  dye. 

k Both. lib. 2. met. 3.  Constat aeternâ positumque lege est  
Vt constet genitum nihil.  It cannot be revoked, we are all mortal, and these all commanding Gods and Princes dye like men. OH weak condition of humane estate, Silvius exclaims, 
l Nic. Henselius Breslagr sol. 47.  Ladislaus King of Bohemia 18 years of age, in the flower of his youth, so potent, rich, fortunate and happy, in the midst of all his friends, amongst so many 
m 20 Then present.  Physicians, now ready to be 
n To Magdalen the daughter of Charles the 7. of France Obeunt noctesque diesque, &c.  married, in 36 hours sickened and died. Tombs and monuments have the like fate data sunt ipsis quoque fata sepulchris, Kingdoms, Provinces, Towns, and Cities have their periods, and are consumed.  

o Epist. Tul. l. 3.  Returning out of Asia, when I sailed from Aegina toward Magera, I began (saith Servius Sulpitius in a consolatory Epistle of his to Tully) to view the country round about. Aegina was behind me, Megaera before, Pyraeus 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 Quum tot oppidorum cadavera ante oculos proiecta iaceant.  when so many goodly Cities lie buried before us. Remember o Servius thou art a man, and with that I was much confirmed, and corrected myself: Correct then thyself likewise, and comfort thyself in this, that we shall rise again; and as Tully said jucundiorque multo congressus noster futurus, quam insuavis & acerbus digressus. Our meeting again shall be much more pleasant, than our departure was grievous. I but he was my most dear and loving friend, my sole friend. Thou mayst be ashamed, saith 
q Deremed. sortuit.  Seneca to confess it in such a 
r Erubesce tanta tempestate quod ad unam anchoram stabas  tempest as this to have but one anchor, go seek another: & for his part thou dost him great injury to desire his longer life, 
s Vis aegrum morbidum & sitibundum— gaude potius quod his malis liberatus sit.  Will't thou have him crazed & sickly still, or to be freed from his miseries? thou hast more need rejoice that he is go. Another he complains of a most sweet wife, such a wife as no mortal man ever had so good a wife: I reply to him in Senecae's words, if such a woman at lest ever was to be had, 
t Vxorem bonam aut invenisti, aut sic fecisti, si inveneris, aliam habere te posse ex hoc intelligamus: si feceris benè spears, salvus est artifex.  He did either so find her 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, he need not despair, so long as the same master is to be had. But was she good? had she been so tried peradventure as that Ephesian widow in Petronius, by some swaggering soldier, she would not have held out. Many a man would be willingly rid of his: before thou wast bound, now thou art free, 
u Stulti est compedes licet aureos amore.  & '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 son, or a forlorn son for his deceased father. But why? Prior exijt, prior intravit, he came first and he must go first. What wouldst thou have the laws of nature altered, and him to live always? jul. Caesar, Augustus, Alcibiades, Galen, Aristotle, lost their father's young▪ and why on the other side shouldst thou so heavily take the death of thy little son, was he not mortal? He was a fine child indeed, but who can tell whether he would have been an honest man? He might have proved a thief, a rogue, a spendthrift, a disobedient child, vexed and galled thee more than all the world beside, he might have wrangled with thee and disagreed, or with his brothers, as Eteocles, & Polynices, and broke thy heart; he is now go to eternity as another ganymed in the flower of his 
x Deus quos diligit inveves rapit. Menander.  youth, as if he had risen, saith 
y Consol. ad Apol Apollonius filius tuus in floor decessit ante nos ad aeternitatem digressus tamquam e convivio abiens priusquam in errerem aliquemè Temulentiâ incideret. quails in longâ senectâ accidere solent.  Plutarch, from the midst of a feast, before he was drunk, the longer he had lived the worse he would have been, and quo vita longior, Ambrose thinks, culpa numerosior, more sinful, more to answer for he would have had. If he was naught thou mayst be glad he is go, 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 spoke thee fair; it may be he prayed amongst the rest that Icaromenippus heard at jupiter's whispering place in Lucian, for his father's death. Or put case he was good, suppose the best, may not thy dead son expostulate with thee, as he did in the same 
z Tom. 1. tract. de luctu. Quid me mortuum miserum voca● qui te sum multo faelicior? aut quid acerbi mihi putas contigisse? an quia non sum malus, senex, ut tu fancy rugosus, incurvus, &c. OH demens quid tibi videtur in vitá boni? nimirum amisi dicis caenas, &c Longè melius non esurire quam edere; non fitire, &c. Gaudepotius quod m●rbos & febres effugerim augorem animi, &c. E●ulatus quid prodest, quid lachrymae, &c.  Lucian. Why dost thou lament my death, or call me miserable, that am much more happier than thyself, what misfortune is befallen me? Is it because I am not bald, crooked, old, rotten, as thou art? What, have I lost some of your good cheer, gay clothes, singing, dancing, kissing, merry meetings, &c. is that it? Is it not much better not to hunger at all then to eat, not to thirst then to drink to satisfy thirst, not to be a cold then to put on clothes to drive away cold? You had more need rejoice that I am freed from diseases, agues, cares, anxieties, livor, love, covetousness, hatred, envy, malice, that I fear no more thiefs, tyrants, enemies as you do. What good do your tears, to what end? Weep no more then 'tis to no purpose? And as Tully adviseth us in the like case, Non quos amisimus, sed quantum lugere par sit cogitemus. Think what we do, not whom we have lost. So David did 2. Sam. 12.22. While the child was yet alive, I fasted and wept, but being now dead why should I fast? can I bring him again, I shall go to him, but he cannot return to me. The Thracians wept still when a child was borne, and feasted & made mirth when any man was buried, 
a Sardus de mor. gent.  and so should we rather be glad for such as dye well, that they are so happily freed from the miseries of this life. If our present weakness be such, we cannot moderate our passions in this behalf; we must divert them by all means by doing something, thinking of some other thing, or by 
b Praemeditatione facilem reddere quemque casum. Plut. consol ad Apollonium. Assuefacere nos casibus debemus Tully 3 Tusc.  premeditation make such accidents familiar unto us, as Ulysses that wept for his dog, but not for his wife quod paratus esset animo obfirmato, (Plut. lib. de anim. tranq.) accustom ourselves, & harden before hand by seeing other men's calamities, and applying them to ourselves. And so for false fears and all other fortuit inconveniences, mischances, calamities, to resist and prepare ourselves, not to faint or to be discouraged at all. 

c Both. lib. 1. pros. 4.  Nam quisquis trepidus pavet vel optat,  
Abiecit clypeum, locoque motus—  
Nectit qua valeat trahi catenam.  for he that so faints & fears, and yields to his passion, flings away his own weapons, makes a cord to bind himself, and pulls a beam upon his own head.   

MEMB. 6. Against Envy, livor, emulation, hatred, ambition, self-love, and all other affections.  
AGainst all those other 
d Qui Invidiam far non potest, far contemptum cogitur.  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 ourselves with Philosophical and divine precepts: to balance our hearts with love, charity, meekness, patience, and counterpoise those irregular motions of envy, livor, spleen hatred, with those opposite virtues, as we bend a crooked staff another way. To oppose bounty to covetousness, fortitude to pusillanimity, meekness to anger, humility to pride, to examine ourselves for what cause we are so much disquieted, on what ground, what occasion is it, a just or a feigned cause, and then either to pacify ourselves by reason, or to divert by some other object or contrary passion: or as they that play at wasters, exercise themselves by a few cudgels how to avoid an enemy's blows: arm ourselves against all such violent incursions, which may invade our minds. Many times we repined and mutter without cause, we give way to passions, we may resist and will not. Socrates was bad by nature, envious, as he confessed himself, lascivious, but as he was Socrates, he did correct and amend himself. Thou art malicious, envious, covetous, no doubt and lascivious, yet as thou art a Christian correct and moderate thyself. 'Tis something I confess, and able to move any man, to see himself contemned, neglected, disgraced, 
e Occupet extremum scabies mihi turpe relinqui est. Lipsius' epist.  left behind, some cannot endure it, not Lipsius himself, a man discreet otherwise, yet too weak and passionate in this as his words express, collegas olim quos ego sine fremitu non intueor, nuper terrae filios, nunc Maecenates & Agrippa's, summo iam monte potitos. But he was much to blame for it, to a wise stayed man all this is nothing, we cannot all be honoured and rich, all Caesars, if we can be content, our present state is good, and in some men's opinion to be preferred. Let them go on, get wealth, offices, titles, honours, and preferments, and what they will themselves, by fraud, imposture, simony, and indirect means, as many do, by bribery, flattery, and parasitical insinuation, by impudence, and time-seruing, let them go before, cross me on every side, 
f Lipsius' epist.  me non offendunt modò non in oculos incurrunt, as he said, correcting his former error, they do not offend me, so long as they run not into mine eyes. I am inglorious and poor, compositâ paupertate, but I live secure and quiet: they are dignified, and have great means, pomp and state, they are glorious, but what have they with it? 
g Gloria comitem habet invidiam pari onere premitur retinendo ac acquirendo.  Envy, trouble, anxiety, as much labour to maintain their place with credit, as to get it at first. I am contented with my fortunes, spectatorè longinquo, and love Neptunus procul à terrâ spectare furentem: he is ambitious and not satisfied with his: but what 
h Quid aliud ambitiosus sibi parrot quam ut probra eius pateant nemo vivens qui non habet in vita plura vituperatione quam laude digna, his malis non melius occurritur, quam si benè latueris.  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 animadversion, then worthy of commendation, no better means to help this then to be private. Let them run, ride, strive as so many fishes for a crumb, scrape, clime, catch, and snatch, cousin, and collogue, temporise and fleer, take all amongst them, 
i Et omnes fama per urbes garrula laudet.  and get what they can, it offends me not, 
— 
k Sen. Her fur.  me mea tellus  
Lare secreto tutoque tegat.  I am well pleased with my present fortunes. — 
l Hor.  Vivo & regno simul ista relinquens. I have learned in what state soever I am therewith to be content. 1. Philip. 11. Come what can come I am prepared, Nave ferar magnâ an paruâ ferar unus & idem. I am the same. I was once so mad to bustle abroad, & seek about for preferment, tyre myself and trouble all my friends and had my projects, hopes, and designs, amongst the rest, but now as a mired horse that struggles at first with all his might and mean to get out, but when he sees no remedy, that all his beating will not serve, lies still, I have laboured in vain, and rest satisfied, 
Inveni portum spes & fortuna valete,  
Nil mihi vobiscum, ludite nunc alios.  
Mine hauen's sound, fortune and hope adieu,  
Mock others now for I have done with you.    

MEMB. 7. Against Repulse, Abuses, Injuries, Contempts, Disgraces, Contumelies, Slanders, Scoffs, &c.  
I May not yet conclude, or hope to remove passions, or quiet the mind, till such time as I have likewise removed some other of their more eminent and ordinary causes, which produce such grievous tortures and discontents, to remove all I cannot hope, to point alone at some few of the chiefest, is all I aim at.  

Repulse.  Repulse and Disgrace are two main causes of discontent, but to an understanding man not so hardly to be taken, Caesar himself hath been denied, 
m Paederatus in 300. Lacedemoniorum numerum non electus risit, gratulari se dicens civitatem habere 300. cives se meliores.  and when two stand equal in fortune, birth, and all other qualities alike, one of necessity must loose. 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, Emperors, Kings, Princes, if whatsoever vain hope suggests unsatiable appetite affects, our preposterous judgement thinks fit, should be granted, we should have another Chaos in an instant, a mere confusion. It is some satisfaction to him that is repelled, that dignities, honours, offices are not always given by desert, or for worth, but for love, affinity, friendship affection, 
n Kissing goes by favour.  great men's letters, or as commonly they are bought and sold. Indignissimus plerumque praefertur, Vatinius to Cato, illaudatus laudatissimo. It is an ordinary thing in these times to see a base, impudent ass, illiterate, unworthy, unsufficient to be preferred before his betters, because he can put himself forward, because he looks big, hath a fair outside, can temporise, collogue, insinuate, or hath good store of money, whereas a more discreet, modest, & better deserving man shall have a repulse. Erasmus, Lipsius, Budaeus, Cardan, died poor, Gesner was a silly old man, baculo innixus, amongst all those huffing Cardinals and swelling Bishopps that flourished in his time and rid on footcloths. It is not learning, worth, wisdom that prefers men, but as the wise man said, 
o Solomon. Eccles. 9 11.  Chance. They had wealth and honour, but Cardan comforted himself with that, 
p Stella Fomahant immortalita 'em dabit.  the star Fomahant would make him immortal. But why shouldst thou take thy Canvas so to hart? It may be thou art not fit. 
q Ovid. Met.  Magna petis Phaethon & quae non viribus istis, &c. as james & john the sons of Zebedy did ask they knew not what, nescis temerary nescis, thou dost as another Suffenus overween thyself, thou art wise in thine own conceit, but in other men's more mature judgement altogether unfit to manage such a business. Or be it thou art more deserving then any other, God in his providence hath reserved thee for some other fortunes, sic superis visum. Thou art art humble as thou art, it may be hadst thou been preferred, thou wouldst have forgotten God and thyself, insulted over others, contemned thy friends, 
r Magistratus virum indicat.  been a block, or a tyrant or a demigod, sequiturque superbia formam. 
s Ideo boni viri aliquando gratiam non accipiunt ne in superbiam eleventur ventositate iactantiae ne altitudo muneris negligentiores essiciat.  Therefore, saith chrysostom, good men do not always find grace and favour, lest they should be pressed up with turgent titles, grow insolent and proud.  
Injuries are very offensive, and so much the more in that they think veterem ferendo invitant novam, by taking one they provoke another: but it is an erroneous opinion: for if that were true, there would be no end of abusing one another, lis litem generat; 'tis much better with patience to bear or quietly to put it up. If an ass kick me, said Socrates, shall I strike him again, and when 
u Aelian.  his wife Xantippe struck him 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, and say Eia Socrates eia Xantippe, as we do when dogs sight animate them the more by clapping of hands. Many men spend themselves, their goods, friends, fortunes, upon small quarrels, and sometimes at other men's procurements, with much vexation of spirit and anguish of mind, that 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 sovereign remedy, put it up, conceal, or dissemble it, to 
x Iniuriarum remedium est oblivio.  forget & forgive, 
y Mat. 18.22. Mat. 5 39  not 7 but 77 times, as our Saviour inioines us strooken, to turn the other side: as our 
z Rom. 12.17.  Apostle persuades us, to recompense no man evil for evil, but as much as is possible to have peace with all men. Not to avenge ourselves, and we shall heap burning coals upon his head. If he contend with thee, submit thyself unto him first, yield to him, it may be by that means thou mayst win him, 
a Hehodorus.  favore & benevolentiâ etiam immanis animus mansucseit, soft words pacify wrath, and the fiercest spirits are so soon overcome; a generous Lion will not hurt a beast that lies prostrate. It is reported by Gualther Mapes an old Historiographer of ours, that lived 400 years since, that king Edward Senior, and Leolin Prince of Wales, being at an Interview near Aust upon Severne in Glostershire, 
b Camden in Glouc.  and the Prince sent for, refused to come to the King, he would needs go over to him: which Leolin perceiving, 
c Vsque ad pectus ingressus est, àquam & cimban amplectens, sapientissime rex ait, tua humilitas meam vicit superbiam, & sapientia triumphavit ineptiam coll● ascend, quod contra te fatuus erexi, intrabi● terram quam hodiefecit tuam benignitas &c.  went up to the arms in water, and embracing 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 be'st a true Christian, a good divine, an imitator of Christ, thou wilt pray for thine enemies, 
d Rom. 12.14.  and bless them that persecute thee, be patiented, meek, humble &c. An honest man will not offer thee injury, probus non vult, if he were a brangling knave, 'tis his fashion so to do, 
e Pro.  do not answer a fool according to his folly. If he be thy superior, 
f Contend not with a greater man. Pro.  bear it by all means, grieve not at it, 'tis an ordinary thing for great men to vilify and insult, oppress, injure, to take what liberty they list, and who dare speak against them? Miserum est ab eo laedi, à quo non possis queri, from whom is no appeal: 'tis hard I confess to be so injured, but be thou patiented, and leave revenge unto the Lord 
g Ps 45. Rom. 12.  Vengeance is mine, and I will repay saith the Lord Nemesis comes after, serò, sed serio, stay but a little, and thou shalt see Gods just judgement overtake him. Thou shalt see that of Samuel to Agag 1 Sam. 15, 33. thy sword hath made many women childless, so shall thy mother be childless amongst other women's ● they shall be recompensed according to the works of their hands, they shall have sorrow of heart, and be 
h Haman shall be hanged on that gallhouse he provided for Mordocheus. Este● 7.  destroyed from under the heaven, Three. 3.64.65.66. only be thou patiented, 
i Apud Christianos non qui patitur, sed qui facit iniuriam miser est. Leo. ser.  vincit qui patitur, and in the end thou shalt be crowned, but if thou resist, and go about vim vi repellere, as the custom of the world is, to right thyself, or hast given just cause of offence, 'tis no injury them but a condign punishment, thou hast deserved as much. A te principium, in te recidit crimen quod à te fuit, peccasti quiesce, as Ambrose expostulats with Cain l. 3. de Abel & Cain. 
k Valerius lib. 4. cap. 1.  Dionys. of Syracuse in his exile was made stand without door, patienter ferendum, fortasse nos tale quid fecimus, quum in honore essemus, he wisely put it up, and laid the fault where it was, in his own pride and scorn, which in his prosperity he had formerly showed others. 
l By many indignities we come to dignities. Tibi subijcito quae siunt alijs furtum, convitia &c. & in ijs in te admissis non excandesces. Epictetus.  This is thank worthy saith our Apostle, if a man for conscience towards God, 
1 Pet. 2.  endure grief, and suffer wrong undeserved: for what praise is it, if when ye be buffeted for your faults, you take it patiently? but if when you do well, ye suffer wrong, & take it patiently, there is thanks with God, for hereunto verily were ye called. Qui mala non fert, ipse sibi testis est per impatientiam quod bonus non est, he that cannot bear injuries, witnesseth against himself that he is no good man, as Gregory holds. 
k Siquidem maelorum proprium est inserre damna, & honorum pedissequa est iniuria.  'tis the nature of all wicked men to do injuries, as it is the property of all honest men patiently to bear them. Injury is their footboy, and as a lackey, follows them wheresoever they go. And if there were no other respect then of Christianity, religion and the like, to induce men to be long-suffering and patiented, yet me thinks the nature of injury itself, is sufficient to keep them quiet, the tumults, uproars, miseries, discontents, anguish, dangers that attend upon it, the common experience might stay them. 
m Hoc scio pro certo quod si cum stercore certo, Vinco seu vincor, semper ego maculor.  The more they contend, the more they are involved in a Labyrinth of woes, 'tis an hydras head, the more they strive, the more they may; and as Praxiteles did by his glass, when he saw a scurvy face in it, broke it in pieces: but for that one, he saw many more as bad in a moment: for one injury done, they provoke another cum foenore, and twenty enemies for one. Noli irritare crabrones, oppose not thyself to a multitude; 
n Oblocutus est, probrumque tibi intulit quispiam, sive vera is dixe●it, sive falsa, maximam tibi coronam texueris, si mansuetè convicium tuleris. Chrys. in 6. cap. ad Rom. ser. 10.  but if thou hast received a wrong, wisely consider of it, and if thou canst possibly, compose thyself with patience to bear it: This is the safest course, and thou shalt found greatest ease to be quiet.  
ᵒ I say the same of scoffs, slanders, contumelies, obloquys, pasquilling libels, and the like, which may tend any way to our disgrace, 'tis but our opinion, if we could neglect or contemn them, or with patience digest them, they would reflect on those that offered them first. As he that had a scold to his wife, when she brawled, he played 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, & told him how the boys laughed him to scorn, ego inquit, non rïdeor, he took no notice of it. Socrates was brought upon the Stage by Aristophanes, and misused to his face, but he laughed as if it concerned him not, and as Aelian relates of him, whatsoever good or bad accident or fortune befell him, going in, or coming out, Socrates still kept the same countenance. Even so should a Christian soldier do, as Jerome describes him, per infamiam & bonam famam grassari ad immortalitatem, march on through good & bad reports to immortality, 
o Tullius epist. Dolabe●●e. tu forti sis animo, & tua moderatio, constantia, eorum infamet iniuriam.  not to be moved. Not better way, then to neglect contemn, or seem not to regard it, to make no reckoning of it, deesse robur arguit dicacitas. They scoff & rail at me, saith one, 
p Lipsius' elect. lib. 2. cap. vlt. Latrant me, iaceo ac taceo. &c.  and bark at me, on every side, but I like that Albanian dog, sometimes given to Alexander for a present, vindico me ab illis solo contemptu, I lie still and sleep, vindicate myself by sole contempt alone. Let them rail then, scoff & slander, sapiens contumeliâ non afficitur, a wise man Seneca thinks, is not moved, because he knows, contra Sycophantae morsum non est remedium, there is no remedy for it, Kings and Princes, wise, grave, prudent, holy, good men, divine, are all so served alike. 
q Pers. Sat. 1.  OH jane à tergo quem nulla ciconia pinsit, God himself is blasphemed: nondum faelix es se te nondum turba deridet. It is an ordinary thing so to be misused, Regium est cum bene feceris malè audire, the chiefest men, and most undeserving of it, are so served, let him take his course. And as that lusty courser in Aesop, that contemned the poor Ass, 
r Tuate conscientia solare in cubiculum ingredere, ubi securè requiescas. Minuit se quodammodo probantis conscientiae secretum. Boethius lib 1. pros. 4.  came by and by after with his bowels burst, and a pack on his back, and was derided of the same Ass, contemnentur ab ijs quos ipsi priùs contempsere, & irridentur ab ijs quos ipsi priùs irrisere, they shall be contemned and laughed to scorn of those whom they have formerly derided. Let them curse and swear, fain and lie, do thou comfort thyself with a good conscience, in sinu gaudeas, when they have all done, a good conscience is a continual feast, innocency will vindicate itself. Elogium mihi pro foribus, my posy is, not to be moved, that 
s Ringantur licet & maledicant Palladium illud pectori oppono. Non Moveri: consisto modestiae veluti sudi innitens, excipio & frango stultissimum impetum livoris. Putean. lib. 2. ep. 58.  my Palladium, my breastplate, my buckler, with which I ward all injuries, offences, lies, slanders, I lean upon that stake of modesty, and so receive & break asunder all that foolish force of Livor and Spleen, And he whosoever he is that shall observe these short instructions, without all question he shall much ease and benefit himself. Many men are very testy 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 themselves a great deal of trouble, and disquietness to others, smatterers in other men's matters, talebearers, whisperers, liars, and by those bad courses accumulate much evil to their own souls, qui contendit, sibi convitium facit, their life is a perpetual brawl, they snarl like so many dogs with their wives, children, servants, neighbours, and all the rest of their friends, they can agreed with no body; But to such as are judicious and meek, and quiet, these matters are easily remedied: they will forbear upon all such occasions, neglect or contemn, or take no notice of them, dissemble, or wisely turn it off. If it be a natural impediment, as a read nose, squint eyes, crooked legs, or any such imperfection or infirmity or disgrace, reproach, the best way is to speak of it first thy 
t Bion said his father was a rogue, his mother a whore to prevent obloquy, and to show that naught belonged to him but goods of the mind.  self, and so thou shalt surely take away all occasions from others to jest at it, or to contemn it, that they may perceive thee to be careless of it. Vatinius was wont to scoff at his own deformed feet, to prevent his enemy's obloquys and sarcasmes in that kind, or else by prevention, as Cotys King of Thrace, that broke a company of fine glasses presented to him, with his own hands, jest 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 vindicat himself to purchase final peace: for he that suffers himself to be ridden, or through pusilanimity or sottishness will let every man baffle him, shall be a common laughingstock for all to flout at. As a cur that goes through a Village, if he clap his tail between his legs, and run away, every cur will insult over him, but if he bristle up himself, and stand to it, give but a countersnarle, there's not a dog dare meddle wi●h him: much is in a man's courage & discreet carriage of himself.  
Many other grievances there are, which happen to a man in this life, from friends, wives, children, servants, masters, companions, neighbours, our own defaults, ignorance, errors, infirmities, &c. and many good remedies to mitigate and oppose them, many divine precepts to counterpoise our hearts, special antidotes both in Scriptures and humane Authors, which who so will observe, shall purchase much ease & quietness unto himself, I will point at a few. Those Prophetical Apostolical admonitions, are well known to all, what Solomon, Siracides, our Saviour CHRIST himself hath said tending to this purpose: as Fear God, obey the Prince: be sober & watch: pray continually: be angry, but sin not: remember thy last: fashion not yourselves to this world &c. strive not with a mighty man: recompense good for evil: let nothing be done through contention or vainglory, but with meekness of mind every man esteeming of others better than himself. Or that Epitome of the Law & the Prophets, which our Saviour inculcated, love God above all, thy neighbour as thyself. And whatsoever you would that men should do unto you, so do unto them, which Alexander Severus writ in letters of gold, and used as a motto, and 
u Lib. 2. ep. 25.  Hierom commends to Celantia as an excellent way, amongst so many enticements and worldly provocations to rectify her life. Out of humane Authors take these few cautions, 
x Nosce teipsum.  know thyself. 
y Sorte tuâ contentus abi.  Be contented with thy lot. 
z Ne fidas opibus, neque parasitis trahunt in praecipitium.  Trust not wealth, beauty nor parasites, they will bring thee to destruction. 
a Pacem cum hominibus habe, bellum cum vitijs. Otho 2 Imperat symb.  Have peace with all men, war with vice. 
b Daemon te nunquam oti●sum inveniat. Hierom.  Be not idle. 
c Diu deliberandum quod statuendum est semel.  Look before you leap. 
d Insipientis est dicere non putâram.  Beware of had I witted. 
e Ames parentem siaequum, alitèr feras, praesles parentibus pietatem, amicis dilectionem.  Honour thy parents, speak well of friends. Be temperate in 4 things, lingua, loculis, oculis, & poculis, watch thine eye, 
f Comprime linguam. Quid de quoque viro & cui dicas saepè caveto. Libentius audias quam loquaris.  moderate thine expenses, Hear much, speak little. Keep thine own counsel, reveal not thy secrets, be silent in thine intentions, 
g Fuge susorrones. Percontatorem fugito. &c.  Give not ear to tale-tellers, babblers, be not scurrilous in conversation: jest without bitterness: give no man cause of offence: set thine house in order. 
h Sponde praesto noxa.  Ta●e heed of suretyship. 
i Tecum habita.  Live not beyond thy means. 
k Bis dat qui citò dat.  Give cheerfully. Pay thy dues willingly. Be not a slave to thy money. 
l Post est occasio calva.  Omit not occasion, lose no time. Be humble to thy superior, respective to thine equal, affable to all, 
m Nimia familiaritas parit contemptum.  but not familiar. Flatter no man. 
n Mendacium servile vitium.  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 wagers, make no comparisons. 
o Arcanum neque tu scrutaberis ullius unquam, commissumque teges. Hor. lib, 1. ep. 19 Nec tua laudabis studia aut aliena reprendes. Hor. ep. lib. 18.  Found no faults, meddle not with other men's matters. Admire not thyself. 
p Ne te quaesiveris extra.  Be not popular. Insult not. Fortunam reverentèr habe. 
q Stultum est timere, quod evitari non potest.  Fear not that which cannot be avoided. Accuse no man, commend no man rashly. Go not to Law without great cause. 
s Ama tanquam osurus.  Cast not off an old friend, Be not fond of fair words. Be not a neuter in a faction. Moderate thy passions. 
t Nullum locum putes sine teste.  Think no place without a witness. 
u Secreto amicos admone, lauda palam.  Admonish thy friend in secret, commend him in public. Keep good company. 
x Vt ameris amabilis esto.  Love others to be beloved thyself. Do not prostitute thy soul for gain. Make not a fool of thyself to make others merry. Mary not an old Cronie or a fool for money. Be not over solicitous or curious. 
y Dum fata sinunt vivite laeti● Seneca.  Live merrily as thou canst. 
z Id apprime in vitá utile, Ex alijs observare sibi quod ex usu siet. Ter.  Take heed by other men's examples. Go as thou wouldst be met, sit as thou wouldst be found, 
a Dum furor in cursu currenti cede furori Cretis●ndum cum Crete. Temporibus servi nec contra flamina flato.  Yield to the time, follow the stream. Will't thou live free from fears and cares? 
b Nulla certior custodia innocentia, inexpugnabile munimentum munimento non egere.  live innocently, Keep thyself upright, 
r Neminem citò laudes vel accuses.  thou needest no other keeper &c. Look for more in Seneca, Plutarch, Epictetus &c. and for defect, consult with cheese-trenchers, and painted clothes.   

MEMB. 8. Against Melancholy itself.  

Vnicuique suum onus intolerabile videtur.  EVery man saith Seneca, thinks his own burden the heaviest, and a melancholy man above all others complains most, Weariness of life, abhorring all company & light; fear, sorrow, suspicion, bashfulness, and those other dread Symptoms of body and mind, must needs aggravate this misery: yet conferred to other maladies, they are not so heinous as they be taken. For first this disease is either in habit or disposition, curable or incurable. If new and in disposition, 'tis commonly pleasant, and it may be helped. If inveterate, or an habit, yet they have lucida intervalla, sometimes well, and sometimes ill. And amongst a many of inconveniences, some comforts are annexed to it. As first it is not catching, and as Erasmus comforted himself, 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 loathsome to the spectators, ghastly, fulsome, terrible, as plagues, Apoplexies, leprosies, wounds, sores, tetters, pestilent agues are, which either admit of no company, or terrify or offend those that are present. In this malady that which is, is wholly to themselves: and those symptoms not so dreadful, if they be compared to the opposite extremes. They are most part bashful, suspicious, solitary &c therefore no such ambtious, impudent intruders, as some are, no smell-feasts, praters, panders, parasites, bawds, drunkards, whoremasters, necessity compels them to be honest. They are freed in this from many other infirmities, solitariness makes them more apt to contemplate, suspicion wary, which is a necessary humour in these times 
d Plautus.  Nam pol qui maximè cavet, is saepè cautor captus est, he that takes most heed, is often circumvented and overtaken. Fear and sorrow, bashfulness keeps them temperate & sober, and frees them from many dissolute acts, which jollity and boldness thrust men upon. They are no sicarij, thiefs assassinates. As they are soon dejected, so they are as soon, by soft words and good persuasion ereared. If they dote in one thing they are wise and well understanding in most other. If it be inveterate, they are insensati, most part doting, or quite mad, insensible of any wrongs, ridiculous to others, but most happy and secure to themselves. And Dotage is a state which many much magnify and commend: simplicity, folly, as he said, 
e Petronius cattle.  hic furor o superi, sit mihi perpetuus. Some think fools and disards live the merriest lives, they are not macerated with cares, tormented with fears, anxieties as other wise men are: and in some 
f Busbequius Sands lib. 1. fol. 86.  conntries, as amongst the Turks, honorèd as Saints, and abundantly maintained out of the common stock. They are no dissemblers, liars, hypocrites, for fools and madmen tell commonly truth. In a word as they are distressed, so are they pitied, which some hold better than to be envied, better to be sad then merry, better to be miserable then happy: of two extremes it is the best.    

SECT. 4.  

MEMB. 1.  

SUBSECT. 1. Of Physic which cureth with Medicines.  
AFter a long and tedious Discourse of these six nonnaturall things, and their several rectifications, all which are comprehended in Diet, I am come now at last to Pharmaceutice, or that kind of Physic which cures by medicines, which Apothecaries most part make or mingle, or sell in their shops. Many cavil at this kind of Physic, and hold it unnecessary, unprofitable to this or any other disease, because those countries which use it least, live longest, and are best in health, as 
g Lib. 1. hist.  Hector Boethius relates of the Isles of Orchades, the people are still sound of Body and Mind, without any use of Physic, they live commonly an 120 years. Damianus A-Goes, Saxon Grammaticus, Bohemus, say the like of them that live in Norway, Lapland, Finmarke, Biarmia, Corelia, and all over Scandia, & those Northern countries, they are most healthful, and very long lived, in which places there is no use at all of Physic, the name of it is not once heard. Dithmarus Bleskenius in his accurate description of Island 1607, makes mention amongst other matters, of the inhabitants manner of living, 
h Victus eorum caseo & lacte consistit, potus aqua & serum, pisces loco panis habent ita multos annos saepè 250. absque medico & medicinâ vivunt.  which is dried fish instead of bread, milk, butter & cheese & salt meats, most part they drink water & whey, and yet without Physic or Physician, they live many of them 250 years. I found the same relation by Lerius, and some other Writers of the Indians in America. Paulus jovius in his description of Britain, and Levinus Lemnius observe as much of this our Island, that there was of old no use almost of Physic amongst us, and but little at this day, except it be for a few nice citizens, surfeiting courtiers, 
i Lib. the 4 complex.  and staulfed Gentlemen lubbers. The country people use kitchen Physic, and common experience tells us, that they live freest from all manner of infirmities, that make lest use of Physic. Many are overthrown by preposterous use of it, and thereby get their bane, that might otherwise have escaped, some think Physicians kill as many as they save, and who can tell 
k juven.  quot Themison aegros autumno occiderit uno? many that did ill under the Physician's hands, have happily escaped, when they have been given over by them, and left to God and Nature, and themselves. 'Twas Pliny's dilemma of old, 
l Omnis morbus laethalis aut curabilis, in vitam definite, aut in mortem. Vtroque igitur modo medicina inutilis, si laethalis, curari non potest, si curabilis, non requirit medicum● Natura expellet.  Every disease is either curable or incurable, a man recovers of it, or is killed by it, both ways Physic is to be rejected. If it be deadly, it cannot be cured, if it may be helped, it requires no Physician, Nature will expel it of herself. Plato made it a great sign of an intemperate & corrupt commonwealth, where Lawyers and Physicians did abound, and the Romans distasted them so much, that they were often banished out of their city. It is no art at all, as some hold, the beginning, practice, and progress of it, all is naught, full of imposture, incertainty, and doth generally more harm then good. The Devil himself was the first inventor of it, Inventum est medicina meum, said Apollo, and what was Apollo but the Devil. 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. Aesculapius' his son had his temples erected to his Deity, and did many famous cures, but as Lactantius holds, he was a Magician, a mere impostor, and as his successors, Phaon, Podalirius, Melampius, Menecrates (another god) by charms, spells, and ministry of bad spirits, did most of their cures. The first that ever wrote in Physic to any purpose, was Hypocrates, and his Disciple and commentator Galen, whom Scaliger calls Fimbriam Hippocratis, but as 
m Praefat. de contrad. med.  Cardan censures them both, immethodical & obscure, as all those old ones are, their precepts confused, their medicines absolete, and now most part rejected. Those cures which they did, Paracelsus holds, were rather done out of their patient's confidence, 
n Opinio facit medicos: a fair gown, a velvet cap, the name of a Doctor is all in a●l.  and good opinion they had of them, than out of any skill of theirs, which was very small he saith, and they themselves Idiots and Infants, and all their Academical followers. The Arabians received it from the Greeks, and so the Latins adding new precepts and medicines of their own, but so imperfect still either through ignorance of Professors, Impostors, Mountebanks, Empirics, disagreeing of Sectaries, envy, covetousness and the like, they do much harm amongst us. They are so different in their consultations, prescriptions, mistaking many times the party's constitution, disease and causes of it, they give quite contrary Physic, 
o Contrarias proferunt sententias. Cardan.  one saith this, another that, out of singularity or opposition, as he said of Adrian, multitudo medicorum principem interfecit, a multitude of Physicians hath killed the Emperor. Besides there is much imposture and malice amongst them, all arts saith 
p Lib. 3. the sap. Omnes arts fraudem admittunt, sola medicina sponge eam accersit.  Cardan, admit of cozening, Physic amongst the rest doth appropriate it to herself, and tells a story of one Curtius a Physician in Venice, because he was a stranger, and practised amongst them, the rest of the Physicians did still cross him in all his precepts. If he prescribed hot medicines, they would prescribe cold, miscentes pro calidis frigida, pro frigidis humida, pro purgantibus astringentia, binder's for purgatives, omnia perturbabant. If the party miscarried, Curtium damnabant, then Curtius killed him, that disagreed from them: If he recovered, than 
q Omnis agrotus propriâ culpa perit, sed nemo nisi medici beneficio restituitur Agrippa.  they cured him themselves. Much emulation, imposture, malice there is amongst them: or if they be honest and mean well, yet a knave Apothecary that administers the Physic, and makes the medicine, may do infinite harm, by their old absolete doses, adulterine drugs, bad mixtures, quid pro quo &c. see Fuchsius lib. 1. sec. 1. cap. 8. Cordus Dispensatory, and Brassivolas examen simple. &c. But it is their ignorance that doth most harm, their art is wholly conjectural, uncertain, imperfect, and got by kill of men, many diseases they cannot cure at all, as Apoplexy, Epilepsy, Stone strangury, Gout, Tollere nodosam nescit medicina Podagram, 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 suspicious, and I dare boldly say with 
r Lib. 3. Crat. epist. Winceslao Raphaeno, Ausum dicere tot pulsorum differentias quae describuntur à Galeno, nec à quoquam intelligi, nec obseruari posse.  Andrew Dudeth, that variety of pulses described by Galen, is neither observed nor understood of any. And for urine, that is meretrix medicorum, the most deceitful thing of all, as Forestus and some other Physicians, have proved at large. The most rational of them, and most skilful are so often deceived, that as 
s Lib. 28. cap. 7. syntax art. mirab. Mallem ego expertis credere solum quam mere ratiocinantibus, neque satis laudare possum institutum Babylonicum &c.  Tholosanus infers, I had rather believe & commit myself to a mere Empirick, then to a mere Doctor, and I cannot sufficiently commend that custom of the Babylonians, that have no professed Physicians, but bring all their Patients to the market to be cured. Which Herodotus relates of the Egyptians, Strabo, Sardus, and Aubanus Bohemus of many other nations: but I will urge these cavilling arguments no farther, left some Physician should mistake me, and deny me Physic when I am sick: for my part, I am well persuaded of Physic. I can distinguish the abuse from the use, in this and many other Arts and Sciences. I honour the name, and magnify the calling, as I am enjoined to honour the Physician for necessities sake. The knowledge of the Physician 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 abhor them, Eccles. 58.1. Only this I will add, that this kind of Physic is very moderately and advisedly to be used upon good occasion, when the former of Diet will not take place. And 'tis no other which I say, then that which Arnoldus prescribes in his 8 Aphoris. 
t Brudens & pius medicus morbum ante expellere s●tagit cibis medicinalibus quam puris medicinis.  A discreet & godly Physician doth first endeavour to expel a disease by medicinal diet, then by pure medicine, and in his nine, 
x Modestus & sapiens medicus nunquam properabit ad Pharmaciam nisi cogente necessitate.  he that may be cured by Diet, must not meddle with Physic: and in his 11 Aphoris. A modest and wise Physician will never hasten to use medicines but upon urgent necessity, & that sparingly too: because as he adds in his 13 Aphoris. 
u Cuicunque potest per alimenta restitui sanitas, fugiendus est penitus usus medicamentorum.  
y Quicunque pharmacatur inventute, deflebit in senectute.  Whosoever takes much Physic in his youth shall soon bewail it in his old age: Purgative Physick especially, which doth much debilitate Nature. For which causes some Physicians refrain from the use of Purgatives, or else sparingly use them. 
z H●ldish spic. 2. the moll. fol. 276 Nulla est fermè medicina purgans, quae non aliquam de viribus & partibus corporis depredatur.  Henricus Ayrerus in a consult 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, weakes Nature, & cause that Cachochimia, which 
a Lib. 1. & Bart. lib. 1. cap. 12.  Celsus and others observe, or ill digestion, and bad juice through all the parts of it. Galen himself confesseth, that purgative Physic is contrary to Nature, & takes away with it some of our best spirits, & consumes the very substance of our body. But this without question is to be understood of such purgers as are unseasonably or immoderately taken, they have their excellent use in this aswell 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 found in every Pharmacopea, every Physician, Herbalist &c, single out some of the chiefest. 
b 2. de vict. acut. Omne purgans medicamentum, corpori purgato contrarium &c. succos & spiritus adducit, substantiam corporis ausert.    

SUBSEC. 2. Simples proper to Melancholy. Against Exotic Simples.  
MEdicines properly applied to Melancholy, are either Simple or Compound. Simples are Alterative or Purgative. Alteratives are such as correct, strengthen Nature, altar, or any way hinder or resist the disease, and they be herbs, stones, minerals &c. all proper to this humour. For as there be divers distinct infirmities, continually vexing us, 

c Hesiod. op.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Diseases steal both day and night on men,  
For jupiter hath taken voice from them.  so there be several remedies, as 
d Hernius praef. prax. med. Qunt morborum sunt Id●ae, tol remediorum g●nera ●arijs potentijs decorata.  he saith, for every disease a medicine, for every humour; & as some hold, every clime, every country, and more than that, every private place hath his proper Remedies growing in it, peculiar almost to the domineering and most frequent maladies of it. As 
e P●nottus denar. med. Quaecunque regio producit simplicia, pro ●orbis regionis. Crefcit rarò absin●b●um in Italiâ, quod ibi ple●unque morbi cal●di, sed cicuta, papaver, & herba frigidae apud nos Germanos & Polonos ubique provenit abs●nthium.  one discourseth, Wormwood grows sparingly in Italy, because most part there they be misaffected with hot diseases, but henbane, poppy, & such cold herbs, With us in Germany, Poland, great store of it in every waste. Baptista Porta Physiognomicae lib. 6. cap. 23. gives many instances and examples of it, and brings many other proofs. For that cause belike that learned Fuchsius of Noremberge, 
f Quum in villun venit, considera●it quae ibi crescebant medicamenta, simplicia frequentiora, & ijs plerunque usus distillatis & aliter alimbecum id●ò argenteum circumferens.  when he came into a Village, considered always what herbs did grow most frequently about it, & those he distilled in a silver limbeck, and made use of others amongst them as occasion served. I know that many are of opinion, our Northern simples are weak, unperfect, not so well concocted, of such force as those in the Southern parts, not so fit to be used in Physic, and will therefore fetch their drugs a fare off, Sena, Cassia out of Egypt, Rhubarb from Barbary, Aloes from, Zocotora, Turbith, Agericks, Mirabolanes, Hermodactils, from the East Indies, Tobacco from the West, and some as fare as China, Hellebor from the Antycerae, or that of Austria which bears the purple flower, which Mathiolus so much commends, and so of the rest. In the Kingdom of Valence in Spain, 
h Herbae medicis utiles omnium in Apulia feracissimae.  
g Geog. Ad quos magnus berbariorum numerus undique consivit. Sincerus Itiner. Galliae.  Maginus commends two mountains, Mariola, and Rena Golosa famous for simples. Leander Albertus, 
† Baldus mons propè Be●acum herbilegis maxim notus.  Baldus a mountain near Benacus in the territory of Verona, to which all the herbalists in the country continually flock. Ortelius Apulia, Munster mons maior in Histria: others Montpelier in France. Prospero Altinus prefers Egyptian simples, Garcias ab Horto, Ind●an before the rest, another those of Italy, Crete &c. Many times they are over curious in this kind, whom Fuchsius taxeth Instit. lib. 1. sec. 1. cap. 8. that think they do nothing, except they rake ●uer all India, Arabia, Aethiopia for remedies, and fetch their Physic from the three quarters of the World, and from beyond the Gar●menteses. Many an old wife or country woman doth often more good with a few known and common garden herbs, 
k Qui se nihil efficisse arbitrantur nisi Indiam, Aethiopiam, Arabiam, & ultra Garamantesàtribus mundi partib●s exquisita remedia corradant. Tutiûs saepe medetur rustica anus una &c.  than our bombast Physicians, with all their prodigious, sumptuous farre-fe●ched, 〈◊〉, conjectural medicines. Without all question if we have not these rare Exotic simples, we have that at home which is in virtue equivalent unto them, ours will serve as well as theirs if they be taken in a proportionable quantity, be fitted & qualified aright, if not much better, and more proper to our constitutions. Opium in Turkey doth scarce offend, with us in a small quantity if stupifies, cicuta or hemlock is a strong poison in Greece, but with us it hath no such violent effects, so that I conclude with 
l Parte 2. de pest. cap. 17.  Io. Voschius, (who as he much inveyes against those Exotic medicines, so he promiseth by our European, a full cure, and absolute of all diseases à capite ad calcem.) nostrae regionis herbae nostris corporibus magis corducunt, our own simples agreed best with us. It was a thing that Fernelius much laboured in his French practice, to reduce all his cures to our proper and domestic Physic. So did Martin Rulandus in Germany, and T.B. with us, as appeareth by a Treatise of his divulged in our tongue 1615, to prove the sufficiency of our English medicines, to the cure of all manner of diseases. If our drugs be not altogether of such force, or so apposite, it may be, if like industry were used, those farfetched drugs would prospero as well with us, as in those countries whence now we have them, as well as Cherries, Artichokes, Tobacco, and many such. There have been many worthy Physicians, which have tried excellent conclusions in this kind, and many diligent, painful Apothecaries, as Gesner, Gerard, &c but amongst the rest those famous public Gardens of Milan in Italy, Noremberge in Germany, Leiden in Holland, Montpelier in France, (and ours in Oxford now in fieri, at the cost and charges of the right Honourable the Lord Davers) are much to be commended, wherein all Exotic Plants almost are to be seen, and a liberal allowance yearly made for their better maintenance, that young students may be the better informed in the knowledge of them: which as 
m Instit. lib. 1. cap. 8 sec. 1. ad exquisitam curandi rationem, quorum cognitio imprimis necessaria est.  Fuchsius holds is most necessary for that exquisite manner of curing, & and as great a shame for a Physician not to know them, as for a workman not to know his axe, saw, squire, or any other tool, which he must of necessity use.   

SUBSEC. 3 Alteratives. Herbs. Other Creatures, &c.  
Among those 800 simples, which Galeottus reckons up lib. 3. de promisc. doctr. cap. 3. and many exquisite Herbalists have written of; these few following alone, I find appropriated to this humour: Of which some be Alteratives, 
n Quae caecan vi as specificâ qualitate morbos futuros arcent. (Lib. 1. cap. 10. Instit. Phar.  which by a secret force saith Renodaeus, and special quality expel future diseases, and perfectly cure those which are, and many such incurable effects. This is aswell observed in other plants, stones, minerals, and creatures as in herbs, in other maladies as in this. How many things are related of a man's scull? what several virtues of corns in a horse leg, 
o Galen lib. epar lupi epaticos curate.  of a Wolves liver, &c. of several 
p Stercus pecoris ad Epilepsiam &c.  excrements of beasts, all good against several diseases. What extraordinary virtues are ascribed unto plants? Satyrium and eruca. Penem erigunt, vitex & nymphea semen extinguunt, 
r Sabina faetum educit.  some herbs provoke lust, some again, as aguus Castus, water-lilly, quite extinguish feed, poppy causeth sleep, 
q Prestpintle, rocket.  Cabbige resisteth drunkenness &c. and that which is more to be admired, that such and such plants, should have a peculiar virtue to such particular parts, 
s Wecker. Vide Osw●ldum Crollium lib. de Internis ●erum signaturis, de herbis particularib●s particui● convenientibus.  as to the head Anniseeds, foalesoot, Betony, Calamint, Eye bright, Lavender, Bays, Roses, Rue, Sage, Margerum, Peony &c. for the lungs Calamint, Lichoras, Enula campana, hyssop, whorehound, water Germander &c. for the heart, borage, bugloss, saffron, balm, basil, Rosemary, Violets, roses &c. For the stomach wormwood, mints, betony, balm, centaury, Sorel, purslane. For the Liver, Darthspineor Camaepitys, germander, agrimony, fennel, Endive, Succory, Liverwort, Barbaries. For the spleen, maidenhair, fingerfearne, dodder of thyme, hops, the rind of ash. For the kidneys grummell, parsley, saxifrage, plantain, mallow. For the womb, magwort, pennyriall, fetherfew, savine &c. For the joints Camomile, S johns-wort, Organ, rue, cowslips, Centaury the less, &c. 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, Hernius lib. 2. cap. 19 &c. I will briefly speak of some of them, as first of alteratives, which Galen in his third book of diseased parts, prefers before diminutives, and Trallianus brags, that he hath done more cures on melancholy men 
t Idem Laurentius cap. 9 Borage.  by moistening, then by purging of them.  
In this Catalogue, Borage and Bugl●sse 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 diversely varied. bugloss is hot and moist, & therefore worthily reckoned up amongst those herbs, which expel melancholy, and 
u D●cor Borage gaudiasemper eg●.  exhilerate the heart. Galen. lib. 6. cap. 80. de simple. med. Dioscorides lib. 4. cap 123. Pliny much magnifies this plant. It may be diversely used; as in Broth in 
v Vino infusum hilaritatem facit  Wine, In Conserves, Syrups, &c. It is an excellent cordial, and against this malady most frequently prescribed.  
Melissa Baume, hath an excellent virtue to altar Melancholy, 
balm.  be it steeped in our ordinary drink, extracted or other wise taken Cardan. subtle. lib. 18. much admires this herb. It heats and dries, faith 
y Lib. 2. cap. 2. prax. med. miran vilaetitiam praebet, & cor confirmat, vapores m●lancholices purgat à spiritib●s.  Hernius in the second degree, and with a wonderful virtue it comforts the heart, and purgeth all melancholy vapours from the spirits. Mathiol in lib. 3. cap. 10. in Dioscoridos'. Besides they ascribe other virtues to it, 
z 
Proprium est eyes animum bilarem reddere, concoctionem iuvare, cerebri obstructiones resecare, solitudines sugare, solicitas imaginationes tollere.  
Scorzonera   as to help concoction, to cleanse the brain, and expel all careful thoughts, and anxious imaginations: The same words in effect are in Avicenna, Pliny, Simon Sethi, Fuchsius, Leobel, Delacampius, and every Herbalist. Nothing better for him that is melancholy then to sleep this and Borage in his ordinary drink.  
Mathiolus in his fift book of medicinal Epistles, reckons up Scorzonera, 
a 
Non solum ad viperarum morsus comitiales vertiginosoes, sed per se accommodata radix tristiti●m discutit, bilaritatemque, conciliat.  
Gerard. Hop.   not against poison only, falling sickness, and such as are vertiginous, but to this malady; the root of it taken by itself expels sorrow, and causeth mirth and lightness of heart.  
Lupulus hop is a sovereign remedy, Fuchsius cap. 58. Plant hist. much extols it, 
b Bilem utramque, detrabit. sanguinem purgat.  it purgeth all choler, and purifies the blood Mathiol. cap. 140. in 4. Dioscor. wonders the Physicians of his time made no more use of it, because it rarefies and cleanseth, we use it in our ordinary bear, which before was thick and fulsome.  
Worwood, Centaury, Penneriall, are likewise magnified and much prescribed, as I shall after show, especially in Hypocondriake melancholy, daily to be used sod in whey: and as Ruffus Ephesius, 
c Lib. 7. cap. 5.  Areteus relate, by breaking wind, helping concoction, many melancholy men have been cured by 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 Cuscuta, Ceteratche, mugwort, Liverwort, Asne, Tamerisk, Genist, maidenhair, &c. which much help and ease the Spleen.  
To these I may add Roses, Violets, Capers, Fethersewe, Scordium, Staechas, Rosemary, Ros Solis, Betony, Saffron, ocyme, sweet Apples, Wine, Tobacco, Sanders, &c. And to such as are cold, the 
d Hernius lib. 2. consil. 185. Scoltzij cons. 77.  Decoction of Guacum, Salsaperilla, Sassafras, the flowers of Carduus Benedictus, which I find much used by Montanus in his consultations, julius Alexandrinus, Lelius Aegubinus, and others. 
e Praef●denar. med. Omnes capitis dolores & phantasmata tollit, scias nullam herbam in terris huic comparandam viribus & bonitate nasci.  Bernardus Penottus prefers his Herba Solis, or dutch Sindawe, before all the rest in this disease, and will admit of no herb upon the earth to be comparable unto it. It excels Homer's Moly, and cures this, falling sickness, and almost all other infirmities. The same Penottus speaks of an excellent Balm out of Apponensis, which taken to the quantity of three drops in a cup of wine, 
f Optimum medicamentum in celeri cordis confortatione, & ad omnes qui tristantur &c.  will 'cause a sudden alteration, drive away dumps, and cheer up the heart. Antony's Guianerius in his Antidotary hath 
g Rondoletius Elenum quod vim habet miram ad hilari●●tem, & multi pro secreto habent. Sckenkius observ. med. cen. 5. obser. 86.  many such, and jacobus de Dondis the Aggregator, repeats ambergreese, nutmegs, and all spice amongst the rest. But that cannot be general, Amber and spice will make a hot brain mad, good for moist. Garcias ab Horto hath many Indian plants, whose virtues he much magnifies in this disease. Lemnius instit. cap. 58. admires Rue and commends it to have excellent virtue, to 
h Afflictas mentes relevat, vanas animi Imaginationes & Daemons expellit.  expel vain imaginations, Devils, and to ease afflicted souls. Other things are much magnified by 
i Sckenkius. Mizaldus. Rhases.  writers, as an old Cock, a Rams head, a Wolves heart borne or eaten, which Mercurialis approves; Prospero Altinus, the water of Nilus, Gomesius all Sea water, and at seasonable times to be sea sick: goats milk, whey. &c.   

SUBSEC. 4. Precious st●neses, Metals, Minerals, Alteratives.  
Precious stones are diversely censured, many explode the use of them or any minerals in Physic, of whom Thomas Erastus is the chief, in his Tract against Paracelsus, and in an Epistle of his to Peter Monavius 
k Cratonis epist. vol 1. Credat qui vult gemmas mirabilia efficere, mihi qui & ratione & experientiâ didici aliter rem habere, nullus facile persuadebit falsum esse verum.  that stones can work any wonders, let them believe that list, no man shall persuade me, for my part I have found by experience there is no virtue in them. But Mathiolus in his Comment upon 
l Lib de gemmis  Dioscorides is as profuse on the other side in their commendation, so is Cardan, Renodeus, Encelius, Marbodeus, &c. 
m Margaritae & corallum ad melancholiam praecipuè valent.  Mathiolus specifies in Choral, and Oswaldus Crollius Basilchim. prefers the salt of Choral. Christoph. Encelius. lib. 3. cap. 131. will have them to be as so many sovereign medicines against Melancholy, sorrow, fear, dulness, and the like. 
o Praefat ad lap. prec. lib. 2. sec. 2. the mat. med. Regum coronas ornant, digitos illustrant, supellectilia ditant, à fascino tuentur, morbis medentur, sanitatem conservant, mentem exhilerant, tristitiam pellunt.  Renodeus admires them besides they adorn Kings Crowns, grace the fingers, 
n Margaritae & gemmae spiritus confortant cor & melan●holiam fugant.  every our household stuff, defend us from enchantments, preserve health, cure diseases, they drive away grief and cares, and exhilerate the mind The particulars be these.  
Granatus a precious stone so called, because it is like the kernels of a Pomegranate, an unperfect kind of Ruby, though somewhat ruddy, yet more obscure than a Ruby, it comes from Calcutta, 
p Encelius lib. 3. ep. 4. Suspens●s vel ●bibitus trist●tie multum resistit, & correcreat.  if hung about the neck, or taken in drink, it much resisteth sorrow, & recreates the heart. The same properties I find ascribed to the jacinthe and Topaz, 
q Idem cap 5. & cap 6. de Hyacintho & Topazio. Iram sedat, & animi tristitiam p●llu.  they alloy anger, grief, diminish madness, and much delight and exhilerate the mind. 
r Lapis hic gestatus aut ebib●tus prudentiam auget, nocturnos timores pellit, insanos hác sa●●vi & quum lapidem abiecerint, erupit iterum stultiti●.  If it be either carried about, or taken in a potion, it will increase wisdom, saith Cardan, expel 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. 13. veni mecum. saith as much of the Cryselite, 
s Inducit sapientiam, fugat stultitiam. Idem Cardanus. lunaticos iuvat.  a friend of wisdom, an enemy to folly Pliny lib. 37. Solinus cap. 55. Albertus' lapid. Cardan. Encelius, lib. 3. c. 66. much magnifies the virtue of the beryl, 
t Confert ad bonum intellectum comprimit malas cogitationis, &c. Alacres reddit.  it much avails to a good understanding, and represseth vain conceits, evil thoughts, causeth mirth, &c. In the belly of a swallow, there is a stone food called Chelidonius, 
u Albertus Encelius cap. 44. lib. 3. Plinius lib. 37. cap. 10. jacobus de Dondis: dextro brachio alligatus sanat lunaticos, insanos, facit amabiles, iucundos.  which if it be lapped in a fair cloth, & tied to the right arm, will cure lunatics and mad men, and make them amiable and merry.  
There is a kind of Onyx called a Chalcidonye, which hath the same qualities, and 
x Valet contra phantasticas illusiones ex melanch●lià.  avails much against fantastic illusions which proceed from melancholy, and preserves the vigour and good estate of the whole body.  
The Ebon stone which Goldsmiths use to slicken their gold with, borne about, or given to drink, 
y Amentes sanat, tristitiam pell●t, ir●n &c.  hath the same properties or not much unlike.  
Levinus Lemnius Institut. ad vit. c. 58. amongst other jewels makes mention of two. Carbuncle and Coral, 
z Valet ad fugandos timores & daemons, turbulenta somnia ab●git, & nocturnos puerorum timores compescit.  which drive away childish fears, devils, overcome sorrow, and hung about the neck repress troublesome dreams, all which properties almost Cardan gives to that green coloured 
a Somnia laeta facit argenteo annulo gestatus.  Emm●tris, if it be carried about, or worn in a ring.  
Mercurialis admires the Emerald for his virtues in pacifying all affections of the mind, others the Saphire, which is the 
b Atrae bili adversatur, omnium gemmarum pulcherrima, caelicolorem refert, animam ab 〈◊〉, ●ores in melius mutat.  fairest of all precious stones, of sky c●lour, and a great enemy to black choler frees the mind mends manners, &c. jacobus de Dondis in his Catalogue of Simples, ●ath A●ber Greece, os in Cord cerui, 
c Longis moeroribus faeliciter medetur, 〈◊〉 &c.  the bone in Stag's heart, a Monocerots' horn, Bezoors' stone, 
d Sec. 5. Memb. 1. Sobs. 5.  of which elsewhere, it is found in the belly of a beast in the East Indies, brought into Europe by Hollanders and our country men Merchants. Renodeus cap. 22. lib. 3. de ment. med. saith he saw two of those beasts alive, in a Castle of the Lord of Vitry at Conbert.  
Lapis Lazuli and Armenus because they purge, shall be mentioned in their place.  
Of the rest in brief thus much I will add, out of Cardan Renodeus, cap. 23. lib. 3. Randoletius lib. 1. de Testat. cap. 15. &c That 
e ●estamen lapidum & gemmarum maximum fert auxilium & iwamen unde qui dites sunt gemmas secum far student.  almost all jewels and precious stones, have excellent virtues to pacify the affections of the mind, for which cause rich men so much covet to have them: 
f Margaritae & uniones quae à conchis & piscibus apud Persas & Indos, valdè cordiales sunt, &c.  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 exhileration of the heart.  
Most men say as much of Gold, and some other Minerals as these have done of precious stones. Erastus still maintains the opposite part. Disputat in Paracelsum cap. 4. fol. 196. he confesseth of Gold, 
g Aurum laetitiam generat, non in cord, said in arcâ avarorum.  that it makes the heart merry, but in no other sense but as it is in a miser's chest: at mihi plaudo simul ac nummos contemplor in arcâ, as he said in the Poet: aurum potabile, he discommends and inveighs against, 
Minerals.  by reason of the corrosive waters which are used in it. Which argument our D ʳ Guinne urgeth against D ʳ Antonius. 
i Epist ad Monavium. Metallica omnia in universum quuvismodo paratae, nec tutò, nec commodè intrae corpus sumi.  Erastus concludes all their Philosophical stones and potable gold, &c. to be no better than poison. Paracelsus and his Chymisticall followers will cure all manner of diseases with Minerals, 
h Aurum non aurum. Noxium ob aquas rodentes.  accounting them the only physic on the otherside. Paracelsus calls Galen, Hypocrates, and all their adherents, Infants, Idiots, Sophisters, &c. not worthy the name of Physicians, for want of these remedies, and brags that by them he can make a man live 160 years, or to the world's end. But these are both in extremes, the middle sort approve of Minerals, though not in so high a degree. Lemnius lib. 3. cap. 6. de occult. nat. 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. Ficinus lib. 2. cap. 10. Fernel. meth. med. lib. 5. cap. 21. de Cardiacis, Andernacus, Quercetanus, Oswaldus Crollius, Euonymus, Rubeus, and Mathiolus in his fourth book of his Epistles, Andrea's a Blawen epist. ad Mathiolum, as commended and formerly used by Avicenna, Arnoldus, and many others. 
k Nonnulli hic supra modum indulgent, usum etsi non adeò magnum non tamen abijciendun censeo.  Mathiolus in the same place approves of potable Gold, Mercury, and many other Chemical confections, and goes so fare in approbation of them, that he holds 
l Ausum dicere neminem medicum excellentem qui non in hâc distillatione chimicâ sit versatus. Morbi Chronici devinci citra metallica vix possunt aut ubi sanguis corrumpitur.  no man can be an excellent Physician that hath not some skill in Chemical distillations, and that Chronicke diseases can hardly be cured without mineral medicines. Look for Antimony amongst purgers.   

SUBSECT. 5. Compound Alteratives, censure of Compounds, and mixed Physic.  

m Frauds hominum & ingeniorum capturae officinas invenere istas, in quibus sua cuique venalis pro mittitur vita, statim compositiones & mixturae inexplicabiles ex Arabia & India, ulceri parvo medicina à rubro mari importatur.  PLiny lib. 24. cap. 1. bitterly taxeth all compound medicines. Man'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, fare fetched out of India and Arabia, a medicine for a botch must be had as fare as the read Sea, &c. And 'tis not without cause which he saith, for without question they are much to 
n Arnoldus Aphor. 15. Fallax, medicus qui potens mederi simplicibus, composita dolose aut frustra quaerit  blame in their compositions, whilst they make infinite variety of mixtures, as 
o Lib. 1. sec. 1. cap. 8. Dum infinitae medicamenta miscent, laudem sibi comparare student, & in hoc study alter alterum superare conatur, dum quisque quo plura miscuerit, eo se doctiorem putet, inde fit, ut suam prodant inscitiam, dum ostentant peritiam & se ridiculos exhibeant &c.  Fuchsius notes, They think they get themselves great credit and excel others, and to be more learned than the rest, because they make more variations, but he accounts than fools, and whilst they brag of their skill, and think to get themselves a name, they become ridiculous, & bewray their ignorance and error. A few simples well prepared and understood, are far better than such a heap of nonsense confused compounds. Many times as Agrippa taxeth, there is by this means, 
p Multo plus periculi à medicamento quam à morbo &c.  more 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 & horror for health. Those old Physicians had no such mixtures; a simple potion of Hellebor, in Hypocrates time was the ordinary purge, and at this day, saith 
r Expedit in Sinas lib 1. cap. 5. Praecepta medici daunt nostris diversa, in medendo non infaelices, pharmacis utuntur simplicibus herbis, radicibus &c. tota eorum medicinae nostrae herbariae praeceptis continetur nullus ludus huius artis quisque privatus à quolibet magistro eruditur.  Mat. Riccius in that flourishing commonwealth of China, Their Physicians give precepts quite opposite to ours, not unhappy in their Physic: they use altogether roots, herbs, and simples in their medicines, and all their physic in a manner is comprehended in an herbal, no science, no school, no art, no degrees, but like a trade, every man in private is instructed of his master: Let the best of our rational Physicians demonstrate, & give a sufficient reason of those intricate mixtures, why just so many simples in Methredate, or Treacle, why such or such quantity, may they not be reduced to half, to a quarter? Frustra fit per plura (as the saying is) quod fieri potest per pauciora. 300 simples sometimes in a Iulip, potion or a little pill, to what end or purpose? I know what 
s Opusc. de Does.  Alkindus, Capivaccius, Montagna, and Simon Eitover, the best of them all, and most rational have said in this kind; but neither he nor they nor any one of them, gives his Reader in my judgement, that satisfaction which he aught, why such, so many simples. Rog. Bacon hath taxed some errors in his tract de graduationibus, explained some things but not cleared. Mercurialis in his book the composit, medicine. give instance in Hamech, and Philonium Romanum, which Hamech an Arabian, and Philonius a Roman long since composed, but crassè as the rest. If they be so exact, as by him it seems they were, and those mixtures so perfect, why doth Fernelius altar the one, and why is the other absolete? 
t Subtle. cap. de scientijs.  Cardan taxeth Galen for presuming out of his ambition to correct Theriacum Andronachi, & we as justly may tax all the rest. Galens medicines are now exploded and rejected, and what Nicholas Meripsa, Mesve, Celsus, Scribanius, Actuarius, &c. writ of old, are now most part contemned. Mellichius, Cordus, Wecker, Quercetan, Rhenodeus, the Venetian. Florentine states have their several receipts, and Magistralls: They of Noremberge have theirs, and Augustana Pharmacopea, peculiar medicines to the Meridian of their city: London hers, every City, Town, almost every private man hath his own mixtures, compositions, receipts, magistralls, precepts, as if he scorned antiquity, and all others in respect of himself, but every man must correct and altar to show his skill, every opinative fellow must maintain his own paradox, be it what it wil Delirant reges plectuntur Achivi: they dote, and in the mean time the poor patients pay for their new experiments, and the Commonalty rue it.  
Thus others object, thus I may conceive out of the weakness of my apprehension, but to say truth there is no such fault, no such ambition, no novelty, or ostentation as some suppose, but as 
u Quercitan pharmacop. restitut. cap. 2. nobilissimum & utilissimum inventum summa cum necessitate adinuentum & introductum.  one answers, this of compound medicines, is a most noble and profitable invention, found out, brought into physic, with great judgement; wisdom, counsel and discretion. Mixed diseases must have mixed remedies, and such simples are commonly mixed, as have reference to the part affected, some to qualify, the rest to comfort, some one part, some another, Cardan and Brassivola both hold that Nullum simplex medicamentum sine noxà, no simple medicine without hurt or offence, and although Hypocrates, Erasistratus, Diocles of old, in the infancy of this art, were content with ordinary simples, yet now, saith 
x Cap. 25. Tetrabib. 4. ser. 2. necessitas nunc cogit aliquando nova quaerere remedia, & ex simplicibus composita facere tum ad saporem, odo rem, palati gratiam, ad correctionem simplitium, tum ad futuros usus conseruationem, &c  Aetius, necessity compelleth to seek for new remedies, and to make compounds of simples, as well to correct their harms, if cold, dry, hot, thick, thin, insipid, noisome to smell, to make them savoury to the palate, pleasant to taste & take, and to preserve them for continuance by admixtion of sugar, honey, to make them last months, and years for several uses. In such cases compound medicines may be approved, and Arnoldus in his 18 Aphorism doth allow of it. 
y Cum simplicia non possunt necessitas cogit ad composita.  If simple cannot, necessity compels us to use compounds, and for receipts and magistralls, dies diem docet, one day teacheth another, & they are as so many words or phrases, quae nunc sunt in honore vocabula si volet usus. Ebb and flow with the season, and as wits vary so they maybe infinitely varied. Quisque suum placitum quo capiatur habet. Every man as he likes, 
z Lips. Epist.  and so many men so many minds, and yet all tending to good purpose, though not the same way. As all arts and sciences, so physic is daily perfected amongst the rest, horae musarum nutrices, & experience teacheth us every day many things, which our predecessors known not of. Nature is not effect as he saith, or so lavish to bestow all her gifts upon an age, but hath reserved still some for posterity, to show her power, that she is still the same and not old or consumed. But I digress.  
Compound medicines are inwardly taken, or outwardly applied. Inwardly taken be either liquid or solid, liquid, are fluid or consisting. Fluid as Wines and Syrupes. The wines ordinarily used to this disease, are Wormwood wine, Tamarisk, & Buglossatum, wine made of Borage and bugloss. The composition of which is specified in Arnoldus Villanonanus, of Borage, balm, bugloss, Cinnamon, &c. And highly commended for his virtues. 
a Sanguinem corruptum emaculat scabiem abulet lepram curate spiritus recreate & animá exhilerat. Melancholicos humores per urinam educit & cerebrum à crassis aerumnosis melancholiae sumis purgat quibus addo dementes & furiosos vinculis retixendos plurimum iuvat & ad rationis usum ducit. Testis est mihi conscientiae quod viderim matronam quandam hinc liberatam quae frequentius ex iracundia demens & impoes animi dicendae tacenda loquebatur adeofurens ut ligari cogeretur. Fuit ei praestantissimo remedio viniistius usus indicatus à peregrino homine mendico eleemosinan praeforibus dictae matronae implorante.  It drives away Leprosy, Scabs, clears the blood, recreats the spirits, exhilarates the mind, purgeth the brains of those anxious black melancholy fumes, and cleanseth the whole body of that black humour by urine. To which I add, saith Villanonanus, that it will bring mad men 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 lie, I saw a grave matron helped by this means, she was so choleric and so furious sometimes, that she was almost mad, & beside herself, she said and did she known 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 forriner, a silly beggar taught her by chance, that came to crave an alms from door to door. The juice of Borage if it be clarified and drunk in wine will do as much, the roots sliced & steeped, &c. saith Ant. Mizaldus' art. med. who cites this story verbatim out of Villanovanus, and so doth Magninus a Physician of Milan in his regiment of health. Such another excellent compound water I find in Rubeus d● destil. sec. 3. which he highly magnifies out of Savanarola, 
b jis qui tristantur sine causa & vitant amicorum societatem & tremunt cord.  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 Modo non inflammetur Melancholia aut calidiore temperamento sint.  if their melancholy be not inflamed, or their temperature over hot. Euonymus hath a protious Aquavitae 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 Goat's milk especially, some indefinitely at all times, some 30 days together in the spring, every morning fasting a good draught. Syrupes are very good and often used to digest this humour in the heart, spleen, liver, &c. As syrup of Borage, de pomis of King Sabor absolete, of Thyme and Epithyme, Hops, Scolopendria, Fumitory, Maidenhair, Bizantine, &c. These are most used for preparatives to other physic, mixed with distilled waters of like nature, or in Iulips otherwise.  
Consisting are conserves or confections, conserves of Borage, bugloss, balm, Fumitory, Succory, Maidenhair, Violets, Roses, Wormwood, &c. Confections, Treacle, Mithridate, Eclegmes or Linctures, &c. Solid, as Aromatical confections, hot, Diambra, Diamargaritum calidum, Dianthus, Diamoschum dulce, Electuarium de gemmis, laetificans Galeni & Rhasis. Diagalinga, Diacimynun, Dianisum, Diatrion piperion, Diazinziber, Diacapers, Diacinamomum. Cold, as Diamargaritum frigidum, Diacorolli, Diarhodon abbatis, Diacodion, &c. as every Pharmacopoeia will show you, with their tables or losings that are made out of them; with Condites & the like.  
Outwardly used as occasion serves, as Annulets, Oils, hot and cold, as of Camomile, Staechados, Violets, Roses, Almonds, Poppy, Nymphea, Mandrake, &c. to be used after bathing, or to procure sleep.  
Ointments composed of the said species, oils and wax, &c, as Alablastritum, Populeum, some hot, some cold, to moisten, procure sleep, and correct other accidents.  
Liniments are made of the same matter to the same purpose, Emplasters made of herbs, flowers, roots, &c. with oils and other liquors mixed and boiled together.  
Cataplasmes, salves, or poultices made of green herbs pounded, or sod in water till they be soft, which are applied to the Hypocondries, and other parts when the body is empty.  
Caerotes, are applied to several parts, and Frontalls to take away pain, grief, heat, procure sleep. Fomentations or sponges wet in some decoctions. Epithemata or those moist medicines laid on linen to bathe and cool several parts misaffected.  
Sacculi or little bags of herbs, flowers, seeds, roots, & the like, applied to the head, heart, stomach. &c. odoraments, balls, perfumes, posies to smell to, all which have their several uses in melancholy, as shall be showed, when I treat of the cure of the distinct Species by themselves.    

MEMB. 2.  

SUBSECT. 1. Purging simples. Upward.  
MElanagoga, or melancholy purging medicines, are either Simple or Compound, and that gently or violently purging upward or downward. These following purge upward. 
d Hernius datur in sero lactis aut vino.  Asarum or Asrabecca, which as Mesue saith, is hot in the second degree and dry in the third, it is commonly taken in wine, whey, or as with us the juice of two or three leaves or more sometimes, pounded in posset drink, qualified with a little liquorish or aniseeds, to avoid the fulsomeness of the taste, or as Diaserum Fernelij. Brassivolam Catart. reckons it up amongst those simples that only purge melancholy, and Ruellius confirms as much out of his experience, that it purgeth 
e Veratri modo expurgat cerebrum, roborat memoriam, Fuchsius.  black choler like Hellebor itself. Galen lib. 6. simplic. & 
f Crassos & bi●ososs humores per vomitum educit.  Mathiolus ascribe other virtues to it, and will have it purge other humours aswell as this.  
Laurel, by Hernius methodiad prax. lib. 2. cap. 24. is put amongst the strong 
g Vomitum & menses cit valet ad Hydrop. &c.  purgers of melancholy, it is hot and dry in the fourth degree, Dioscorides lib. 4. cap. 114. adds other effects to it. Pliny sets down 15 berries in drink for a sufficient potion, it is commonly corrected with his opposites, cold and moist, as juice of Endive, Purslane, and is taken in a potion to seven grains and a half. But this and Asrabecca every Gentlewoman in the country knows how to give, two known vomits.  
Scillae or Sea onion is hot & dry in the third degree, Brassivola in Catart. out of Mesue and others, and out of his own experience will have this Simple to purge 
h Materias atras educit.  melancholy alone. It is an ordinary vomit, vinum Scilliticum mixed with rubell in a little white-wine.  
White Hellebor, which some calls sneezing powder, a stróge purger upward, which some reject as being too violent, Mesve and Averro will not admit of it, 
i Ab arte id●o reijciendum ob periculum suffocationis.  by reason of the danger of suffocation, 
k Cap. 26. magna vi educit & molestia cum summâ.  and great pain and trouble it puts the poor patient to, saith Dodonaeus. Yet Galen, lib. 6. simple. med. and Dioscorides cap. 145. allow of it. It was indeed 
l Quondam terribile.  terrible in former times, as Pliny notes, but now familiar, in so much that many took it in his time 
m Multi studiorum gratia ad providenda acrius quae commentabantur.  that were students, to quicken their wits, which Persius Sat. 1. objects to Accius the Poet, Ilias Acci ebria veratro. 
n Medetur comitialibus melancholicis pod●gricis vetatur senibus pueris mollibus & effaeminatis, &c.  It helps Melancholy, the falling sicknesses: madness, gout, &c. but not to be taken of old men, youths, such as are weaklings, nice or esseminate, troubled with headache, high coloured, or fear strangling, saith Dioscorides. 
o Collect. lib. 8. cap. 3. In affectionibus ijs quae diffis ul●èr curantur Hellebo rum damu●.  Oribasius an old Physician hath written very copiously of it, and approves of it, in such affections, which can otherwise hardly be cured. Hernius l. 2. prax. med. de vomitorijs, will not have it used, 
p Non sine summâ cautione hoc remedio utemur est enim validissimum, & quum vires Antimonij contemnit morbus, in auxilium evo●atur, modo validae vires efflorescant.  but with great caution, by reason of his strength, and then when Antimony will do no good, which caused Herm philus to compare it to a stout Captain as Codronchus observes c. 7. comment. de Helleb. that will see all his soldiers go before him, and come last himself, 
q Aetius tetrabib cap. 119. ser. 2. iis s●lum dari vult Hellebo●um album qui s●cus spem non habent, non iis qui Syncop●n timent &c.  when other helps sail in inveterate melancholy in a desperate case, this vomit is to be taken. And yet for all this if it be well prepared it may be 
r Cum salute muliorum.  securely given at first. 
s Cap. 12 de morbis cap.  Mathiolus brags that he hath often to the good of many made use of it, and Hernius, that he hath happily used it prepared after his own prescript, and with good success. Christopherus a Vega, lib. 3. cap. 14. is of the same opinion, that it may be lawfully given, and our country Gentlewomen found it by their common practice, that there is no such great danger in it. D ʳ Turner speaking of this plant in his herbal, telleth us that in his time, it was an ordinary Receipt among good wives, to give white Hellebor in powder to ij 
t Nis fael●issime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nos●ro ●●● parat● He●●●bo●o 〈◊〉.  weight, and he is not much against it. But they do commonly exceed, for who so bold as blind bayard, and prescribe it by pennyworths, and such irrational ways, as I have heard myself market folks ask for it in an Apothecary's shop: but with what success God knows, they smart often for their rash boldness and folly & break a vain, or make their eyes ready to start out of their heads, or kill themselves. So that the fault is not in the Physic, but in the rude and undiscreet handling of it. He that wil● know therefore how, when to use it, how to prepare it a right, and in what dose, let him read Hernius lib. 2. prax. med. Brassivola de Catart. Godefridus Stegius the Emperor Rodolphus Physician c. 16. Mathiolus in Dioscor. and that Exquisite commentary of Baptista Codronchus, which is instar omnium, de Helleb. alb. where he shall find great diversity of examples and Receipts.  
Antimony or Stibium which our Chemists so much magnify, is either taken in substance or infusion, &c. and much prescribed in this disease. It helps all infirmities, saith 
u In lib. 5. Di●scor. cap. 59 omnibus opitulatur morbis quos atrabilis excitaevit c●m●ialibus iisq, presertim qui Hypocondriacas obtinent passiones.  Mathiolus, which proceed from black choler, falling sickness, and all Hypochondriacal passions, and for farther proof of his assertion he gives several instances, of such as have been freed with it. 
x Andrea's Gallus Tridentinus medicus salutem huic medicamento post deum debe●.  One of Andrew Gallus a Physician of Trent, that after many other essays, 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, 
y Integrae sanitati brevi r●stitutus Id quod alijs accidissescio, qui hoc mirabili medicamento usi sunt.  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, have been restored. A third of a parish Priest at P●age in Bohemia, 
z Qui melancholious factus p●●ne d●si●i●bat, mult●q, st●lte loque●atur, h●ic exhibitum 12 gr●subium, quod paulo po●●●●ram bilem ex alvo eduxit (ut 〈◊〉 vid● qui 〈◊〉 tanquam ●d miracul●m ad●ui testari possam) & ram●nta t●nquam ●●rn●s disse●●a in part●s to●um exc●em●tu● 〈…〉 repr●s●●●abat.  that was so fare go with melancholy that he pla●●ely doted, and spoke he known not what, but after he had taken 〈◊〉 grains of Stibium (as I myself see and can witness, 〈◊〉 I was called to see this miraculous accident) he was purged of a d●ale of black choler, like little gobbets of ●le●h, and all his 〈◊〉 were like black blood▪ (a medicine fitte● for a horse 〈…〉 yet it did him so much good that the next day he was 〈◊〉 cured. This very story of this Bohemian P●i●st 〈…〉 relates verbatim, Exoter. experiment▪ and ●ar 〈…〉 6. with great approbation of it. Hercules' d● Saxo●●●●●lls ●●lls it a profitable medicine, if it be taken af●er me●t to 6 o● 8 〈◊〉 to such as are apt to vomit. jacobus 〈◊〉 a 〈◊〉 P●●sitian on the other side, lib. 2. de Ve●e●is 〈◊〉 〈…〉 this, and saith he took 3 grains only upon 〈◊〉 and some others commendation, but it almost killed him, ●●●●●upon he concludes 
a Anti●o 〈◊〉 venea●●n, non med 〈◊〉.  Antimony is rather a 〈…〉 medicine. Th. Erastus concurres with him in his opinion, and 〈◊〉 doth A●lian Montaltus cap. 30. de melan. but what do I talk? 'tis the subject of whole books, I might cite ● century of author's promise and con. I will conclude with 
b Crato●is ep●st. sec vo● ad Monavium 〈◊〉. In ●tramque partem 〈…〉 medicamentum, si recte utantur secus venenum.  Zu●●ger, Antimony is like Scand●rbegss sword, which is either good or bad, strong or weak as the party is that prescribes it, or that useth it, a worthy medicine if it be rightly applied to a strong man, otherwise poison. For the preparing of it, look in Evonimi thesaurus, Q●ercetan, Oswaldus Crollius Basil. Chim. Ba●il. Valentius &c.  
Tobacco, divine, rare, superexcellent T●bacco, which goes fare beyond all their Panaceas, potable gold, and Philosopher's stones, a sovereign Remedy to all diseases. A good vomit I confess, a virtuous herb if it be well qualified, opportunely taken, & medicinally used, but as it is commonly abused by most men, which take it as Tinkars do ale, 'tis a plague, a mischief, a violent purger of goods, lands, health, hellish, devilish and damned Tobacco, the ruin & overthrew of Body and Soul.   

SUBSEC. 2. Simples purging melancholy downward.  
polipody and Epythime are without all exceptions gentle purgers of melancholy. Dioscorides will have them purge phlegm, but Brassivola out of his experience averreth, that they purge this humour, they are used in decoction, infusion &c. simple, mixed &c.  
Mirabolanes all five kinds, are happily 
c 〈…〉 d●●tur melancholicis & quaternarijs.  used against melancholy and quartan agues, Brassivola speaks out ●f a thousand experiences, he gave them in pills, decoction &c. look for peculiar receipts in him.  
Staechas, Fumitory, Dodder, herb Mercury, roots of capers, Genista or broom, pennyriall, and half boiled Cabbage, I found in this Catalogue of purgers of black choler, 
d Mill●es horum vi●es expertus sum.  Origan, fetherfew, Ammoniack 
e Salnitrum, sal ammonia●●●, Draco●●ij ●adix, dictam●m.  salt, saltpetre. But these are very gentle, alypus, 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 second degree, dry in the first. Brassivola calls it 
f Calet ordine secundo, sic at pri●●, a●ue●sus o●●ia vitia atrae bil●s valet, sanguin●m ●●●dat, ●pirit●s illustrate, maerorem discutit he●ba mirisica.  a wonderful herb against melancholy, it scours the blood, illightens the spirits, shakes off sorrow, a most profitable medicine, as 
g Cap. 4. lib. 2.  Dodoneus terms it, invented by the Arabians, and not heard of before. It is taken diverse ways in powder, infusion, but most commonly in the infusion, with ginger or some cordial flowers added to correct it. Act●arius commends it sod in broth 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 Hernius accounts sufficient without any farther correction.  
Aloes by most is said to purge choler, but Aurelianus lib. 2. cap. 6. de morb. cron. Arculanies cap. 6. in 9 Rhasis, julius Alexandrinus consil. 185. Scoltz. Crato consil. 184. Scoltz. prescribe it to this disease, as good for the stomach, and to open the Haemrods', out of Mesue, Rhasis, Serapio, Avicenna. Menardus epist. lib. 1, epist. 1. opposeth it, Aloe 
h Recentiores negant ora venarum r●secare.  doth not open the veins, or move the Haemrods', w●ich Leonhartus Fuchsius paradox. lib. 1. likewise assumes; 
i An aloe aperiat ora venarum lib 9 cont. 3  but Brassivola and Dodoneus defend Mesae out of their experience, let Valesius end the controversy.  
Lapis Armenus and Lazuli, are much magnified by 
k Vapores absterg●t à vitalibus partibus.  Alexander, lib. 1. cap. 16. and Auicenna, A●tius, Ac●●arius, if it be well washed that the water be no more coloured, fifty times some say. 
l Tract. 15. cap. 6. Banus Alexander tantam lapide Armeno confidentiam habuit, ut omnes melancholicas passi●nes ab co curari posse ●rederet, & ego indesaepissim● usus sum, & in eius exhibitione nunquam fraudatus fui.  That good Alexander saith Guianerius, put such confidence in this one medicine, that he thought all melancholy passions might be cured by it, and I for my part have often times happily used it, and was never deceived in the operation of it. The 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 
m Maurorum medici hoc lapide plerumque purgant melancholiam &c.  Physicians of the Moors, familiarly prescribe it to all melancholy passions, and Mathiolus epist. lib. 3. 
n Quo ego saepè faeliciter usus sum & magno cum auxilio.  Brags of that happy success which he still had in the administration of it. Nicholas Meripsa puts it amongst the best remedies sec. 1. cap. 12. in Antidotis, 
o Si non hoc nihil restat nisi Helleborus & lapis Armenus.  and if this will not serve saith Rhases, than their remains nothing, but Lapis Armenus and Hellebor itself. Valescus and jason Pratensis much commend Puluis Hali which is made of it, james Damascen lib. 2. cap. 22. Hercules de Saxonia &c. speak well of it. 
p Consil, 184. Scoltzij.  Crato will not approve of it, this and both Hellebors he saith, are no better than poison. Victor Trincavelius lib. 2. ca 14. Found it in his experience 
q Multa corpora vidi gravissime hinc agitata, & stomacho multu obfuisse.  to be very noisome, to trouble the stomach, 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 first found out by Melampus a shepherd as Pliny records lib. 25. cap. 5. 
r Cum vidissat ab eo curari capras furentes, &c.  Who seeing it to purge his goats when they raved, practised it upon Elige and Caelene king Praetus daughters, that ruled in Arcadia, near the fountain Clitorius, and restored them to their former health. In Hypocrates time it was in only request; in so much that he writ a book of it, a fragment of which remains yet, Theophrastus, 
s Lib. 6. simple. meà.  Galen, Pliny, Caelius Aurelianus, as ancient as Galen, lib 1. cap. 6. Areteus lib. 7. cap. 5. Oribasius lib. 7. suorum collect; a famous Greek, Aetius ser. 3. cap. 112 & 113. P, Aegineta Galens ape lib. 7. cap. 4. Actuarius and Trallianus lib. 5. cap. 15. Cornelius Celsus only remaining of the old Latines lib. 3. cap. 23. extol 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 crazed, or any way doted to the Anticyrae, to be purged, where this plant was to be had. In Strabos time it was an ordinary voyage, Naviget Anticyras. A common proverb amongst the Greeks and Latins, to bid a disarde or a madman go take Hellebor; as in Lucian Menippus to Tantalus, Tantal desipis, ellebero epoto tibi opus est, eoque sanè meraco. Thou art out of thy little wit OH Tantalus, and must needs drink Hellebor, and that without mixture. Aristophanes in vespis, drink Hellebor &c. and Harpax in the 
t Pseudo●. act. 4. s●en. ult helleboro hisce hominibus opus est.  Comedian, told Simo and Ballio two doting fellows, that they had need to be purged with this plant. Lilius Geraldus saith, that Hercules after all his mad pranks upon his wife and children, was perfectly cured by a purge of Hellebor, which an Anticyrian administered unto him. They that were found commonly took it to quicken their wits, as I found it registered by Agellius lib. 17. cap. 15. Carneades the Academic when he was to writ against Zeno the Stoic, purged himself with Hellebor first, which Petronius puts upon Chrisyppus. 
u In satire.  In such esteem it continued for many ages, till at length Mesue and some other Arabians began to reject and reprehend it, upon whose authority for many following ages, it was much debated and quite out of request, held to be poison and no medicine; and is still oppugned to this day by 
x Crato consil. 16 lib. 2. & si multi magni viri probent, in honam partem accipiant medici si non probem.  Crato and some junior Physicians. There reasons are, because Arist●●le lib. 1. de plant. cap. 3. said Henbane and Hellebor were poison, and Alexander Aphrodiseus in the preface of his problems, said (speaking of Hellebor) 
y Vescuntur veratro coturnices quod hominibus toxicum est.  Quailes fed on that which was poison to men. Galen lib. 6. Epid. come. 5. Tex. 35. confirms as much, Constantine the Emperor in his Geoponics, attributes no other virtue to it, 
z Lib. 23. cap. 7.12.14.  then to kill mice, and rats, flies and mouldewarpes, and so Mizaldus. Nicande● of old, Geruinus and Skenkius, & some other Neotericks that have written of poisons speak of Hellebor in a chief place. 
a De var. hist.  Nicholas Leonicus hath a story of Solon that beseiging 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 poisoned them, or else made them so feeble and weak by purging, that they were not able to bear arms. Notwithstanding all these cavels and objections, most of our late writers do much approve of it. 
b Corpus incolume reddit, & iuvenile efficit.  Garri●pontus' lib. 1. cap. 13. Codrochus come. de helleb. Falopius consil. 15. Trincau●●●●, Montanus 239. Frisemelica consil. 14. Hercules de Saxonia, so that it be opportunely given. jacobus de D●ndis Agg. Amatus Lusit. cent. 2. cent. 66. God. Stegius cap. 13. H●llerius and all our Herbalists subscribe. 
c Veteres non sine causà usi sunt Difficilis ex Helleboro purgatio, & terroris plena, sed robustis datur tamen &c.  Fernelius meth. med. lib. 5. cap. 16. confesseth it to be a terrible purge and hard to t●●e, yet well given to strong men, and such as have able 〈◊〉. P. ●orestus and Capivaccius forbidden it to be taken in substance, but allow it in decoction or infusion, both which way, Pet. Monavius commends above all others, Epist. A 1. Scoltzii, jacchinus in 9 Rasis commends a receipt of his own preparing; Hildesheim spicel 2. de melancholia, hath many examples how it should be used, diversity of ●ece●ptss. Hernius l●b. ●. prax med. cap. 24. calls it an 
d Innocens medicamentum modò ritè paretur.  innocent medicine howsoever, if it be well prepared. The root of it is only in use, which may be kept many years, and by some given in substance, as by Brassivola amongst the rest, who 
e A●sit. tactantia.  brags that he was the first that restored it again to his use, and tells a story how he cured one Melatasta a madman, that was thought to be possessed, in the Duke of Ferrara's court with one purge of black Hellebor in substance: the receipt is there to be seen, his excrements were like ink, 
f In Catart. Ex unâ solâ evacuatione furor cessavit & quietus inde vixit. Tale exemplum apud S●kenkium & apud Scoltzium epist. 231. P. Monavius se stolidum cu● ass iactat hoc epoto tribus aut 4. vicibus.  he perfectly healed at once. Vidus Vidius a Dutch Physician will not admit of it in substance, to whom most subscribe, but as before in the decoction, infusion, or which is all in all in the Extract, which he prefers before the rest, and calls suave medicamentum, a sweet medicine, an easy, that may be securely given to women, children and weaklings. Quercetan in his Spagir: Phar.: and many others tell wonders of this Extract, Paracelsus above all the rest is the greatest admirour of this plant; and especially his extract, he calls it Theriacum, terrestre Balsamum, an other Treacle, a terrestrial balm, instar omnium, all in all, the 
g Vltimum refugium extremum medicamentum, quod caetera omnia claudit, quaecunque aeteris laxativis pelli non pussunt ad hunc pertinent, si non huic nulli cedunt.  sole and last refuge to cure this malady, the gout, Epilepsy, leprosy &c. If this will not, no Physic in the world will but mineral, it is the upshot of all. Mathiolus laughs at all those that except against it, and though some abhor it out of the authority of Mesue, and dare not adventure to prescribe it, 
h Testari possum me sexcentis hominibus Helleborum nigrum exhibuisse nullo prorsus incommodo &c.  yet I (saith he) have happily used it six hundreth times without offence, & have communicated it to diverse worthy Physicians, who have given me great thanks for it. Look for receipts, dose, preparation, and other cautions concerning this simple in him, Brassivola, Codronchus and the rest.   

SUBSEC. 3 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 swallowed: If swallowed liquid or solid: liquid as compound wine of Hellebor, Scylla or Sea onion, Sena, Vinum Scilliticum, Helleboratum, which 
i Pharmacop. Optimum est ad maniam & omnes melancholicos effectus, tum intra assumptum tum extra secus capiti cum linteolis in eo madefactis tepidè admotum.  Quercetan so much applauds, for melancholy and madness, either inwardly taken, or outwardly applied to the head, with little pieces of linen dipped warm in it. Oximel Scilliticum, Syrupus Helleboratus maior and minor in Quercetan, and Syrupus Genistae for Hypochondriacal melancholy in the same Author, compound Syrup of Succory, of Fumitory, Polipody, &c. Hernius his purging cockebroth. Some except against these Syrupes, as appears by 
k Epist. Math. lib. 3. Tales syrupi nocentissimi, & omnibus modis extirpandi.  Vdalrinus Leonora's his Epistle to Mathiolus, as most pernicious and that out of Hypocrates, cocta movere & medicari non cruda, no raw things to be used in Physic; but this in the following Epistle is exploded and sound confuted by Mathiolus, many Iulips, potions, Receipts, are composed of these, as you shall found in Hildesheim spicel. 2. Hernius lib. 2. cap. 14, George Skenkius Ital. med. prax. &c.  
Solid purgers are confections, electuaries, pills by themselves or compound with others, as de lapide Lazulo, Armeno, Pil. Indae, of fumitory, &c. Confection of Hamech, Diasena, Diapolipodium, Diacassia, Diacatholicon; Weckers Electuar de Epithymo, Prolomies' Hierologadium, of which divers receipts are daily made.  
Aetius 22.33. commends Hieram Russi, Trincavelius consil. 12. lib. 1. approves of Hiera, non inquit invenio melius medicamentum, I find no better a medicine he saith. Heruius adds pill. Aggregat. pills de Epithymo, pill. Ind. Mesue, described in the Florentine Antidotary, Pilulae sine quibus esse nolo, Pilulae Cochiae cum Helleboro, Pil. Arabicae, Foetidae, de quinque generibus mirabolanorum &c. Moore proper to Melancholy: not excluding in the mean time, Turbeth, Manna, Rhubarb, Agaricke, Elescophe, &c. which are not so proper to this humour. For as Montalius holds cap. 30. & Montanus cholera etiam purganda, quod atrae sit pabulum, choler is to be purged because it feeds the other: and some are of an opinion, as Erasistratus and Asclepiades maintained of old, against whom Galen disputes, 
l Purgantia censebant medicamenta, non untan humorem attrahere, sed quemcunque attigerint in suam naturam convertere.  that no physic 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 compounds, to purge all humours in general as well as this. Some rather use po●ionss then pills to purge this humour, because that as Hernius and Crato observe, hic succus à sicco remedio aegrè trahitur, this juice is not so easily drawn by dry remedies, and as Montanus adviseth 25. cons. All 
m Religantur omnes exsiccantes medicine, ut Aloe, Hiera, piula quaecunque.  drying medicines are to be repelled as Aloe, Hiera, and all pills whatsoever, because the disease is dry of itself.  
I might hear insert many receipts of prescribed potions, boles &c. the doses of these, but that they are common in every good Physician, and that I am loath to incur the censure of Forestus lib. 3. cap. 6. de urinis, 
n Contra eos qui linguâ vulgari & Vernáculâ remedy & medicamenta praescribunt, & quibusvis communia faciunt.  against those that diuulge 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 Physician.  
Such as are not swallowed, but only kept in the mouth, are Gargarisms, used commonly after a purge when the body is soluble and lose, Or Apophlegmatismes, masticatories, to be held and chewed in the mouth, which are gentle, as Hyssop, Origan, Penneriall, Thyme, Mustard, strong as Pellitory, Pepper, Ginger, &c.  
Such as are taken into the nostrils, Errhina are liquid or dry, juice of pimpernel, Onions &c. Castor, Pepper; white Hellebor &c. To these you may add odoraments, perfumes, and suffumigations &c.  
Taken into the inferior parts are Clysters strong or weak, suppositaries of Castilian soap, honey boiled to a consistence, or stronger of scammony, Hellebor, &c.  
These are all used, and prescribed to this malady upon several occasions, as shall be showed in his place.    

MEMB. 3. chirurgical Remedies.  
IN letting of blood three main circumstances are to be considered. 
o Quis, quantum, quando.  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 is, that he be of a competent age, not to young nor to old, over weak, fat or lean, sore laboured, but to such as have need, and are full of bad blood, & noxious humours, and may be eased by it.  
The quantity depends upon the party's 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, 
p Cum cruditas abest à ventriculo.  whether the moons motion or aspects of planets be to be observed, some affirm, some deny, some grant in acute but not in Chronic diseases, whether before or after Physic. 'Tis Hernius Aphorism à Phlebotomià auspicandam esse curationem, non à pharmaciâ, you must begin with blood-letting and not Physic; some except this peculiar malady. But what do I? Horatius Augenius a Physician of Milan hath lately writ 17 books of this subject, jobertus &c.  
Particular kinds of blood-letting in use 
q Fernelius lib. 2 cap. 19  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, ocissime compescunt, saith Fernelius they work presently, and are applied to several parts, to divert humours, aches, wind &c.  
Horseleeches, are much used in melancholy, applied especially to the haemrods. Horatius Augenius lib. 10. cap. 10. and many others, prefer them before any evacuations in this kind.  

r Renodeus lib. 5 cap. 21. de h is Mercurialis lib. 3. the composit. med. cap. 24. Hernius lib. 1. prax. med. Wecker &c.  Cauteries or fearing with hot irons, combustions, boaring, lancings, which because they are terrible, Dropax and Synapismus are invented, by plasters to raise blisters, and eating medicines of pitch, mustardseed, and the like.  
Issues still to be kept open, and made as the former, and applied in and to several parts, have their use hear on several occasions, as shall be showed.    

SECT. 4  

MEMB. 1.  

SUBSECT. 1. Particular cure of the three several kinds of head Melancholy.  
THe general cures thus briefly examined and discussed, it remains now, to apply these medicines to the three particular species or kinds, that according to the several parts affected, each man may tell in some sort how to help or ease himself. 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 itself to work this effect. I have read saith Laurentius cap. 8. de Malanch. That in old diseases which have gotten the upper hand or an habit, the manner of living is to more purpose, than whatsoever can be drawn out of the most precious boxes of the Apothecaries. This Diet as I have said, is not only in choice of meat & drink, but of all those other nonnaturall things. Air to be clear and moist most part. Diet moisting, of good juice, easy of digestion, and not windy, drink clear, and well brewed, not to strong nor to small. Make a melancholy man fat, as 
s Cont. lib. 1. cap. 9 festines ad impinguationem, & cum impinguantur, removetur malum.  Rhases saith, and thou hast finished the cure. Exercise not too remiss nor too violent. Sleep a little more than ordinary. Excrements daily to be avoided by Art or Nature, & which Fernelius inioynes his patiented consil. 44. above the rest to avoid all passions and purturbations of the mind. Concerning the medicinal part, 
t Beneficium ventris.  he that will satisfy himself at large (and this precedent of Diet,) and see all at once; the wholr cure and manner of it in every distinct speties; let him consult with Gordonius, Valescus, with Prospero Calenius lib. de atrabile ad Card. Casium, Laurentius cap. 8. & 9 de mel. Aelian. Montaltus de mel. cap. 26.27.28.29.30. Donat ab Altomari cap. 7. artis med. Hercules de Saxonia in Panth. cap. 7. Savanorola Rub. 82. Tract. 8. cap. 1. Scenkius in Prax. curate. Ital. med. Hernius cap. 12. de morb. cap. Victorius Faventinus Pract. Magn. & Empir. Hildshem Spicel. ●. de man. & mel. F. Platter, Stockerus, Bruel, P. Bayerus, Forestus Fuchsius, Capivaccius, jason Pratensis. Sallust. Saluian. de re med. lib. 2. cap. 1. jacchinus in 9 Rhasis, Piso, Hollerius &c. That have culled out of those old Greeks, Arabians, and Latins, whatsoever is observable or fit to be used. Or let him read those counsels and consultations of Hugo Senesis consil. 13. & 14. Renerus Solinander consil. 6. sec. 1. & consil 3. sec. 3. Crato consil. 16. lib. 2. Montanus' consil. 20.22.229. and his following counsels, Laelius à Fonte Egubinus consult 44.69.77.125.129.142. Fernelus consil. 44.45.46. jul. Caesar Claudinus, Mercurialis, &c. Where in he shall found particular receipts, the whole method, preparatives, purgers, correctors, averters, cordials in great variety and abundance. Out of which, because every man cannot attend to read or peruse them, I will collect for the benefit of the reader, some few notes.   

SUBSECT. 2. Blood-letting.  
PHlebotomy is promiscuously used before and after Physic, commonly before, and upon occasion is often reiterated, if there be any need at lest of it. For Galen and many others make a doubt of bleeding at all in this kind of head melancholy. If the malady saith Piso cap. 23. & Altomarus cap. 7. Fuchsius cap. 33. 
u Si ex primario cerebri affectu melancholici evaserint, sanguinis detractione non indigent nisi ob altas caus●● sanguis mittatur, ut si multus in vasis &c. frustra enim fatigatur corpus &c.  shall proceed primarily from the misaffected brain, the patiented in such case shall not need at all to be let blood, except the blood otherwise abound, the veins be full, inflamed blood, and party ready to run mad. Laurentius cap. 9 approves of it out of the authority of the Arabians, but as Mesue, Rhases, Alexander, 
x Competit ijs phlebotemia frontis.  especially in the head, to open the veins of the forehead, nose and ears, they set cupping glasses on their shoulders, having first scarified the place, they apply horseleeches on the head, and in all melancholy diseases, whether essential or accidental they 'cause the haemrods to be opened, having the eleventh Aphorism of the 6 book of Hypocrates, for their ground and warrant, which saith, that in melancholy and madmen, the varicous tumour haemorroides appearing doth heal the same. Valescus prescribes blood-letting in all, three kinds, whom Sallust. Saluian follows, 
y Si sarguis ab●●det quod scitur ex venarum repletione victus ratione praecedente, risu aegri, ●t●te & alus. Tundatus mediaena & ● anguis apparet cla●us & ●●ber supprimatur, aut si vere, si niger aut crossus permittatur fluere pro viribus aegri, dein post 8 vel 12 diem aperiatur cephalica partis magis affectae, & venaf●ontis aut. sanguis provocatur setis per nares. &c.  If the blood abound, which is discerned by the fullness of the veins, his precedent diet, the party's laughter, age, &c. begin with the median or middle vein of the arm, if the blood be ruddy and clear stop it, but if black in the springetime, or a good season, or thick, let it run, according to the party's strength, and some eight or twelve days after, open the head vein, and the veins in the forehead, or provoke it out of the nostrils, or with cupping glasses, &c. Trallianus allows of this, 
z Si quibus consuctae suae suppressae sunt menses &c. talo secare oportet aut vena frontis si sanguis peccet cerebro.  if their have been any suppression or stopping of blood at nose, or haemords, or woman's months, then to open a vein in the head or about the ankles. Yet he doth hardly approve of this course, if melancholy be fited in the head alone, or in any other dotage, 
a Nisi ortum ducat à sanguine, ne morbus inde augeatur phlebotomia refrigerat & exiccat, nisi corpus sit valde sanguineum rubicundum.  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 Cum sanguinem detrahere ●portet, deliberatione indiget. Aretaeus lib. 7. cap. 5.  before you let blood, deliberate of it: and well consider all circumstances belonging to it.   

SUBSECT. 3. Preparatives and purgers.  
AFter blood-letting we must proceed to other medicines, first prepare, and then purge, Augeae stabulum purgare, make the body clean before we can hope to do any good. Gualther Bruel would have a practitioner begin first with a Clyster of his, which he prescribes before blood-letting, the common sort as Mercurialis, Montaltus cap. 30. &c. first proceed from lenitives to preparatives, and so to purges. Lenitives are well known, electuarium lenitiwm, Diaphenicum, Diacatholicon, &c. preparatives are usually syrups of Borage, bugloss, Apples, Fumitory, Thyme and Epithyme, with double as much of the same decoction or distilled water, or of the waters of bugloss, balm, Hops, En●ive, Scolopendry, Fumitory, &c. or these sod in whey, which must be reiterated and used for many days together. Purges come last, which must not be used at all, if the malady may be otherwise helped, because the weaken nature and dry so much, and in giving of them, 
c A lenioribus auspicandum. Valescus, Piso, Bruel, rariusque medicamentis pu rgantibus utendum, ni sit opus.  we must begin with the gentlest first. Some forbidden all hot medicines as Alexander and Saluianus &c. Ne insaniores inde siant, Hot medicines increase the disease 
d Quia corpus exiccant, morbum augent.  by drying too much. Purge downward rather then upward, use potions rathen than pills, and when you begin Physic, persevere and continued in a course, for as one 
e Guianerius Tract 15. cap. 6.  observes, movere & non educere in omnibus malum est. To stir up the humour (as one purge commonly doth) and not to prosecute, doth more harm then good. They must continued in a course of Physic, yet not so that they tyre and oppress nature, da●da quies naturae, they must sometimes remit, and let nature have some rest. The most gentle purges to begin with, are 
f Piso.  Sena, Cassia, Epithyme, Myrabolanes, Catholicon. If these prevail not, we may proceed to stronger as the confection of Hameche Pil. Indae, fumitory, de Assaieret, of Lapis Armenus and Lazuli, Diasena, Or if pills be to dry; 
g Rhasis saepen valent ex Helleboro.  some prescribe both Hellebors in the last place, among the rest Areteus 
h Lib. 7. Exiguis medicamentis, morbus non obsequitur.  because this disease will resist a gentle medicine. Laurentius and Hercules de Saxoniâ, would have Antimony tried last 
h Modò cautè ●etur & robustis.  if the party be strong, and it warily given. 
i C●nsil 10 lib. 1  Trincavelius prefers Hierologodium, to whom Francis Alexander in his Apol. rad. 5. subscribes, a very good medicine they accounted it. But Crato in a counsel of his, for the Duke of Bavarias' Chancellor wholly rejects it.  
I found a vast Chaos of medicines, and confusion of receipts and magistralls, amongst writers appropriated to this disease, some of the chiefest I will rehearse. 
† Plinius lib. 31 cap. 6. Navigationes ob vomitionem prosunt plurimis mo●bis capitis & omnibus ob quae Helleborum bibitur. Idem Diascorides lib 5. cap. 13. Avicenna tertia imprimis.  To be Sea-sick, first is very good at seasonable times. Helleborismus Mathioli, with which he vaunts and boasts he did so many so great and such excellent cures, 
k Nunquam ded●●us quin ex ●ná aut alterâ assumptione Deo invante fue●int ad salutem restituti.  I never gave it saith he, but after once or twice taken, by the help of God they were happily cured. The manner of making of it he sets down at large in his third book of Epist: to George Hanshkius a Physician. Gualther Bruel and Hernius make mention of it with great approbation, and so doth Skenkius in his memorable cures, and experimental medicines cent. 6. obser. 87. That famous Helleborisme of Montanus, which he so often repeats in his consultations and counsels, as 28. pro melan. sacerdote, & consil. 248. pro Hypocondriaco, and cracks 
m Longo experimento a se obseruatum esse ad melancholices sine essensâ egregiè curandos valere.  to be a most sovereign remedy for all melancholy persons, 
l Lib. 2. inter composita purgantia melancholiam.  which he hath often given without offence, and found by long experience and observation to be such.  
Quercetan prefers a Syrup of Hellebor in his Spagirica pharmac: and Hellebors Extract cap. 5. of his invention likewise (a most safe medicine, 
n Jdem Responsione ad Aubertum, veratrum nigrum alias timidum & periculosum vini spiritu etiam & oleo commodum sic usui redditur, ut etiam pueris tutò administrari possit.  and not unfit to be given children) before all remedies whatsoever.  
Paracelsus in his book of black Hellebor, admires this medicine, but as it is prepared by him. 
o Certum est huius herbae virtutem maximam & mirabilem esse, parumque distare à balsamo. Et qui norit eo rectè uti plus habet artis quam tota s●r bentium cohors, aut omnes Doctores in Germaniâ.  It is most certain saith he, that the virtue of this herb is great, and admirable in effect, and little differing from Balm itself, and he that knows well how to make use of it, hath more Art than all their books contain, or all the Doctors in Germany can show.  
Aelianus Montaltus in his exquisite work de morb capitu ca 31. de melan. sets a special receipt of Hellebor of his own, which in his practice 
p Quo foelicitèr usus sum.  he fortunatly used, because it is but short, I will set it down. 
R Syrup de pomis ℥ ij, aquae borag. ℥ iiij,  
Ellebori nigri per noctem infusi in ligaturâ  
6. vel 8. gr. mane factâ colaturâ exhibe.  Other receipts of the same to this purpose you shall found in him. Valescus admires puluis Hali, and jason Pratensis after him, the confection of which our new London Pharmacopaea hath lately revived. 
r Hoc posito quod alley medicinae, non valeant, isla tune Dei miseri cordia valebit, & est medicina coron ta, quae secretissimè teneatur.  Put case, he saith, all other medicines fail, by the help of God this alone will do it, and 'tis a crowned medicine which must be kept in secret. 
R Epithymi ℥ ss, lapidis lazuli agarici ana ʒ ij,  
Scammonij, ʒ j, Chariophillorum numero 20. pulueri  
sentur omnia, & ipsius pulueris scrup 4. singulis septimanis assumat.  To these I may add Arnoldi vinum Buglossatum or Borrage wine before mentioned, which 
s Lib. de artis●●, ●med.  Mizaldus calls vinum mirabile, a wonderful wine, and Stockerus vouchsafes torepeate verbatim amongst other receipts. Rubeus his 
t Sect 3. Optimum remedium aqua composita Savanorolae.  compound water out of Savanor●la. Pinetus his Balm; Cardan's puluis Hyacinthi, with which in his book de curis admirandis, he boasts that he had cured many melancholy persons in eight days, which 
u Sckenkius obseru. med cent. 2 observ. 31.  Sckenkius puts amongst his observable medicines: Altomarus his Syrup, with which 
x Donatus ab Altomari cap. 7 Testor Deum me multos melancholicos 〈◊〉 solius syru●pi usu cuirass, factâ prius purgatione.  he calls God so solemnly to witness, he hath in this kind done many excellent cures, and which Sckenkius cent. 7. med. obser. 80, mentioneth. Rulandes' admirable water for melancholy, which cent. 2. cap. 96. he calls Spiritum vitae aureum, Panaoeam, what not, and his absolute medicine of 50. Eggs, curate. empir, cent. 1▪ cur. 5. to be taken three in a morning with a powder of his. 
y Centum ova & unum quoiibet mane sumant tria ova sorbilia cum sequenti pulvere supra ovum asperso, & continuent quousque assumpserint centum & unum, maniacis & melanchol●cis utilissimum remedium.  Faventinus prac Empir: doubles this number of eggs, and will have 101. to be taken by three in like sort, which Sallust Saluian approoues de re med. lib. 2. cap. 1. with some of the same powder till all be spent, a most excellent remedy for all melancholy and madmen. 
R Epithymi, thymi ana drachmas duas, sacchari albi unciam unam, croci grana tria, Cinamomi drachmam unam, misce fiat puluis.  All these yet are nothing to those 
z Quercetan cap 4. Phar. Oswoldus Crollius.  Chemical preparatives, of Aqua Chelidonia, quintessence of Hellebor, salts, extracts. Aurum Potabile &c. D ● Anthony in his book de auro potab. edit. 1600. is all in all for it. 
a Cap. 1. Licet tota Gallenistarum schola, mineral a non sine impio & ingrate fastu à sua practica detestentur tamen in gravioribus morbis omni vegetabilium derelicto subsidio ad mineralia confugiunt, licet ea temerè ignaviter & inutiliter usurpent. Ad finem libri.  And though all the school of Gallenists, with a wicked and unthankful pride and scorn detest it in their practice; yet in more grievous diseases, when all their vegetals will do no good, they are compelled to seek the help of minerals, though they use them rashly, slackely, unprofitably, and to no purpose.  
Rhevanus a Dutch Chemist, in his book de Sole è puteo emergente takes upon him to Apologise for Anthony, and sets light by all that speak against him. But what do I meddle with this great controversy, which is the subject of many Volumes? Let Paracelsus, Quercetan, Crollius, and the brethren of St. Roses cross 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, than all the Galenists in Europe, and calls himself a Monarch, Galen, Hypocrates, infants, illiterate, &c. 
b Codronchus de sale absinthij.  One drop of their Chemical preparations, shall do more good, than all their fulsome potions▪ Erastus' and the rest of the Galenists vilify them on the other, as Heretics in Physic, 
c Idem: Paracelsus in medicinâ quod Lutherus in Theologiâ.  Paracelsus did that in Physic, which Luther in Divinity. 
d Disput. in eundem parte 1. Magus, ebrius, illiteratus, daemonem praeceptorem 〈…〉 familiares &c.  A drunken rogue, he was a base fellow, a Magician, he had the devil for his master, devils his familiar companions, and what he did was done by the help of the devil. Thus they contend and rail, and every Mart writ books Pro and Con. & adhuc sub judice lis est, let them agreed as they will, I proceed.   

SUBSEC. 4. Auerters.  
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 Suppositories challenge a chief place, to draw this humour from the brain and heart, to the more ignoble parts. 
e Piso.  Some would have them still used some few days between, and those to be made with the boiled seeds of Annis, fennel, and bastard Saffron, Hops, Thyme, Epithyme, Mallows, Fumitory, bugloss, Polypody, Sene, Diasene, Hamech, Cassia, Diacatholicon, Hierologodium, oil of Violets, sweet Almonds, &c. Such things as provoke urine most commend, but not sweated. Trincavellius 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.  

f Add to these Cardan's nettles.  Sneesing, masticatories and nasalls, are generally received, Montaltus cap. 34. Hildesheim spicel. 2. fol. 136. & 138. give several receipts of all three, Hercules de Saxonia relates of an Empirick in Venice, 
g Aqua fortissima purgans os, nares, quam non vult auro vendere.  that had a strong water to purge by the mouth and nostrils, which he still used in head melancholy, which he would cell for no gold.  
To open months & Haemrod●, is very good Physic, 
h Mercurialis consil. 6. & 39 haemorroidum & mensium provocatio i●uat, modo ex eorum suppressione ortum habuerit.  If they have been formerly stopped, Faventinus would have them opened with horseleeches, and Hercules de Sax. julius Alexandrius const. 185. Scoltzij, thinks aloes fit, 
i Laurentius, Bruel &c.  most approve horseleeches in this case, to be applied to the forehead, 
k P. Bayerus lib. 2. cap. 13 naribus. &c.  nostrils, and other places.  
Montaltus cap. 29. out of Alexander and others prescribes 
l Cucurbitulae siccae, & fontanelia crure sinistro.  cupping glasses and issues in the left theigh, Areteus, lib. 7. cap. 5. 
m Hildisheim spicel 2. Vapores à cerebro trahendi sunt frictionibus universi, cucurbitulis siccis humeris ac dorso affixis, circa pedes & crura.  Paulus Regolinus, Silvius, will have them without scarification, applied to the shoulders and back thighs and feet. 
n Fontanellam aperi iuxta occipitium aut brachium.  Montaltus cap. 34. Bids open an issue in the arm, or hinder part of the head. 
o Balani, ligaturae, frictiones &c.  Piso inioynes ligatures, frictions, suppositories, and cupping glasses, still without scarification, and the rest.  
Cauteries and hot irons are to be used 
p Cauterium fiat suturâ coronali diù fluere permittantur loca ulcerosae Trepano etiam cranij densitas imminui poterit, ut vaporibus fuliginosis exitus pateat.  in the future of the crown, and the seared or ulcerated place suffered to run a good while. 'tis not amiss to boar the scull with an instrument to let out the fuliginous vapours. Sallust Saluianus de re med. lib. 2. cap. 1. 
q Quoniam difficulter cedit alijs medicamentis ideo fiat in vertice cauterium, aut crure sinistro infra genu.  Because this humour hardly yields to other Physic would have the head cauterised, or the left leg beneath the knee, 
r Fiant duo aut tria cauteria cum ossis perforatione.  and the head bored in two or three places, because it much avails to the exhalation of the vapours. 
s Vidi Rome melancholicum, qui adhibitis multis remedijs, sanari non poterat, sed cum craneum gladio fractum osset, optimè sanatus est.  I saw saith he a melancholy man at Rome, that by no remedies would be healed, but when by chance he was wounded in the head, and scull broken, he was excellently cured. And another to the admiration of the beholders, breaking his head with a fall from on high, was instantly recovered of his dotage. Gordonius cap. 19 part. 2. would have these cauteries tried last, 
c Et alterum vidi melancholicum, qui ex alto cadens, non sine astantium admiratione liberatus est.  when no other Physic will serve, 
u Radatur caput, & fiat cauterium in capite, procuidubio ista faciunt ad fumorum exhalationem, vidi melancholium à fortuná gladio vulneratum, & cran●um fractum, quamdiu vulnus opertum curatus optime, at quum vulnus sanatum reversa est mania.  The head to be shaved and bored to let out fumes, which without doubt will do much good. I saw a melancholy man by chance wounded in the head with a sword, his brainpan broken, so long as the wound was open he was well, but when his wound was healed his dotage returned again.  
Guianerius cap. 8. Tract. 15. cured a nobleman in Savoy by boring alone, 
x Vsque ad duram matrem trepanari feci, & per mensem aperte stetit.  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 future of the crown, but 
y In 9 Rhasis.  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. & 39 & 25. Montanus' consil. 86. &c. but most in the head, 
z Sinullum aliud sufficit medicamentum.  If other Physic will do no good.   

SUBSECT. 5. Alteratives and Cordials, corroberating, resolving the relics, and mending the Temperament.  
BEcause this humour is so malign of itself, and so hard to be removed, the relics are to be cleansed, by alteratives, cordials, and such means, the temper is to be altered and amended, with such things as fortify and strengthen the heart and brain, 
a Cordis ratio semper habenda quae cerebro compatitur, & seize invicem afficiunt.  which are commonly both affected in this malady, and do mutually misaffect one another: which are still to be given every other day, or some few days inserted after a purge or such other Physic, as occasion serves, and are of such force, that many times they help alone, and as Arnoldus holds in his Aphorisms, 
b Aphor. 38. medicina Theriacalis prae caeteris eligenda.  are to be preferred before all other medicines in what kind soever. Among this number of Cordials and Alteratives,, I do not found a more present remedy then a cup of wine or strong drink, and if it be soberly and opportunely used. It makes a man bold, hard, courageous, 
c Galen. de temp. lib. 3. cap. 3. moderatè sumptum acuit ingenium.  whetteth the wit, if moderately taken, and as Plutarch saith, Symp. 7. quaest. 10. it makes those which are otherwise dull, 
d Tardos aliter & tristes thuris in modum exhalare facit.  to exhale and evaporate like frankincense. 
e Viribus resiciendis cardiacum eximium, nutriend● corpori alimentum optimum, aetatem floridam facit, calorem innatum sovet, concoctio●em iuvat, stomachum roborat, excrementis viam parrot, urinam movet, somitum conciliat, venena frigida, status dissipat, crassos humores attenuat, coquit, discutit &c.  A famous Cordial Mathiolus in Dioscoridem, calls it, and an excellent nutriment to refresh the body, it makes a good colour, a flourishing age, helps concoction, fortifies the stomach, takes away obstructions, provokes urine, expels excrements, procures sleep, clears the blood, expels wind and all cold poisons, attenuates, concocts, dissipates all thick black vapours, and fuligenous humours. And that which is all in all and to my purpose, it takes away fear and sorrow: It glads the heart of man, Psal. 104.15. & gives life itself, spirits, wit, &c. For which cause the ancients called Bacchus, Liber pater à liberando, and 
f Pausanias.  sacrificed to Bacchus and Paltas still upon an altar. 
g Siracides 3●. 28.  Wine measurably drunk, and in time brings gladness and cheerfulness of mind, it cheereth God and men. judges 9.12. laetitiae Bacchus dater, it makes an old wife dance, and such as are in misery to forget all and be 
h Legitur & prisci Catonis saepe mero caluisse virtus.  merry. Bacchus & afftictis requiem mortalibus affert, Crura licet duro compede vincta forent. Therefore Solomon Prou. 31. 6. bids wine be given to him that is ready to perish, and to him that hath grief of heart, let him drink that he forget his poverty, and remember his misery no more. Sollicitis animis onus eximit. Nothing speedier, nothing better: which the Prophet Zachary perceived when he said, 
i Cap. 10.7.  that in the time of Messiah they of Ephraim should be glad, and their heart should rejoice as through wine. It is a most easy 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 sudden are enlightened by it. Not better physic, saith 
k Tract. 1. cont. lib. 1 Non est res laudabilior eo vel cura melior. qui melancholicus, utatur societate hominum & biberia & qui potest sustinere usum vini non indiget aliâ mediciná, quod. eo sint omnia ad usum necessaria huius passionis.  Rhasis, for a melancholy man; and he that can keep company and carouse, needs no other medicines, 'tis enough. His countryman Avicenna. 3.1. doct. 2. cap. 8. proceeds farther yet, & will have him that is troubled in mind or melancholy, not to drink only but now and then to be drunk: excellent good physic for this and many other diseases. Magninus Reg. sand. part. 3. cap. 31. will have them to be so once a month at lest, and gives his reasons for it, 
l Tum quod sequatur inde fudor vomitus urina à quibus superfluitates à corpore removentur & remanet corpus mundum.  because it scours the body by vomit, urine, sweated of all manner of superflùities, and keeps it clean. Of the same mind is Seneca the Philosopher in his book the tranquil. animae lib. 1. cap. 15. nonnunquam ut in alijs morbis ad ebrietatem usque veniendum. Curas deprimit, tristitiae medetur. It is good sometimes to be drunk, it helps sorrow depresseth cares, and so concludes his tract with a cup of wine: Habes Serene charissime qua ad tranquilitatem animae pertinent. But these are Epicureall tenants, tending to looseness of life, luxury and Atheism, maintained alone by some Heathens, dissolute Arabians, profane Christians, and are exploded by Rabbi Moses Tract. 4. Guliel. Placentius lib. 1. cap. 8. Valescus de Taranta, and most accuratly by Io. Silvaticus, a late writer and Physician of Milan, med. count. cap. 14. where you shall find this tenant copiously confuted.  
Howsoever you say, if this be true, that wine and strong drink have such virtue to expel fear and sorrow, & to exhilerate the mind, ever hereafter let's drink and be merry. 

m Hor.  Prome reconditum Lyda strenua caecubum.  
Capaciores puer huc affer Scyphos  
Et Chia vina aut Lesbian.  
Come lusty Lyda fills a cup of sack,  
And sirrah drawer bigger pots we lack,  
And Scio wines that have so good a smack.  I say with him in 
n Lib. 15.2. noct Alt. Vigorem animi moderato vini usu tucamur & calefacto simul refotoque animo si quid in eo vel frigidae tristitiae vel torpentis verecundiae fuerit diluamus.  Agellius, let us maintain the vigour of our soul with a moderate cup of wine, & drink to refresh our minds, if there be any cold sorrow in it, or torpid bashfulness let's wash it all away. Let's drive down care with a cup of Ale: & so say I, 
p Theocritus edil. 13. vino dari letitiam & dolorem.  for all this may be done, so that it be modestly, soberly, opportunely used: Otherwise, as 
o Lib. 14.5. nihil pernitiosies viribus, si modus absit, venenum.  Pliny telleth us. If singular moderation be not had, nothing so pernicious, 'tis poison itself. Let not good fellows triumph therefore (saith Mathiolus) that I have so much commended wine, if it be immoderately taken, instead of making glad, it confounds both body and soul, it makes a giddy head, a sorrowful heart. And 'twas well said of that Poet of old. Wine causeth mirth and grief, 
q Renodeus.  nothing so good for some, so bad for others, especially as 
r Mercurialis consil. 25. Vinum frigida optimum, & pessimum ferinâ melancholiâ.  one obseves, qui à causà calida malè habent, that are hot or inflamed. And so of spices, they alone, as I have showed cause head melancholy themselves, they must not use wine as an 
s Fernelius consil 44. & 45. vinum prohibet assiduum & aromata.  ordinary drink, or in their diet; but to determine with Laurentius c. 8. de melan. Wine is bad for madmen, and such as are troubled with heat in their inner parts or brains, contrary to them, but to melancholy which is cold, as most is, Wine is very good.  
I may say the very same of the Decoction of China roots, Sassafras, Sarsaparilia, Guaiacum. China, saith Manardus makes a good colour in the face, takes away melancholy and all infirmities proceeding from cold, and so Salsaperilla provokes sweated mightily. Guaiacum dries, Claudinus consult. 89. & 46. Montanus, Capivaccius consult. 188. Scoltzij, make frequent and good use of Guaiacum, & China, 
t Modo ie●ur non incendatur.  so that the liver be not incensed, good for such as are cold, as most melancholy men are, but by no means to be mentioned in hot.  
Borage, balm, Saffron, Gold, I have spoken of, Montaltus cap. 23. commends Scorzonera roots condite, Garcius ab Hor to plant. hist. lib. 2. cap. 25. makes mention of an herb called Datura, 
u Per 24 horas sensum doloris omnem tollit & ridere facit.  which if it be eaten for 24 hours following takes away all sense of grief, and makes them incline to laughter & mirth: and another called Bauge, like in effect to Opium 
x In extasim cogit omni solitudine liberat & tenue quid videre facit.  which puts them for a time into a kind of Extasis, and makes them gently to laugh. One of the Roman Emperors had a seed, which he did ordinarily eat to exhilerate himself.  

y Hildrsheim spicel. 2.  Christopherus Ayrerus prefers Bezoars stone, and the confection of Alkermes before all other cordials, and Amber in some cases. 
z Alkermes omnia vitalia viscera mirè confortat.  Alkermes comforts the inner parts, and Bezoar stone hath an especial virtue against all melancholy affections, 
a Contra omnes melancholicos affectus confert ac certum est ipsius usu omnes cordis & corporis vires mirum in modum refici.  it comforts the heart and corroborats the whole body. 
b Succinum vero albissimum confortat ventriculum, statum discutit, urinam movet. &c.  Amber provokes urine, helps the stomach, breaks wind, &c. After a purge 3 or 4 gr. of Bezoar stone, and 3 gr. of Amber Greece, drunk or taken in Borage or Bugloffe 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 ℥ ss lap: Bezoar ℈ j  
Succini albi subtilis. puluerisat. ℈ ij cum  
Syrup: de court: citri, fiat electuarium.  To Bezaors' stone most subscribe Manardus, and 
c Garcias ab Horto aromatum lib. 1. cap. 15 adversus omnes morbos melancholicos conducit & venenum. Ego inquit utor in morbis melancholicis &c. & deploratoshuius usu, ad pristinam sanitatem restitui See more in Banhimus' book de lap, Bezaor. cap. 45.  many others, it takes away sadness, and makes him merry that useth it, I have seen that have been much displeased with faintness, swooning and melancholy, & taking the weight of three grains of this stone, in the water of Oxtongue have been cured. Garcius ab Horto brags, how many desperate cures he hath done upon melancholy men by this alone, when all Physicians had forsaken them. But Alchermes many except against, in some cases it may help if it be good and of the best, such as that of Montpelier in France, which 
d Edit. 1617. Monspelij electuarium sit preciosissimum Alchermes &c.  Todocus Sincerus Itinerario Galliae so much magnifies, and would have no traveller to omit to see it made. But it is not so general a medicine as the other. Fernelius consil. 49. suspects Alchermes by reason of his heat, 
e Nihil morbum hunc aeque exasperate, ac alimentorum, vel calidorum usus. Alchermes ideo suspectus, & quod semel moneam, caute adhibenda calida médicamenta.  nothing, saith he, sooner exasperats this disease then the use of hot working meats and medicines, and would have them therefore warily taken.  
Diamargaritum frigidum, diambra, Diaboraginatum, Electuarium latificans Galeni and Rhasis, De gemmis, Dianthos Diamoscum dulce & amarum, Electuarium Conciliatoris, syrup. Cidoniorum de pomis, conserves of Roses, Violets, fumitory, Enula campana, Satyrion, Lemans, Orange's Pills condite, &c. have their good use. 
R Diamoschi dulcis & amari ana ʒ ij, diabuglossati daboraginati sacchari violacij ana ℥ j misce cum syrupo de pomis.  Every Physician is full of such receipts; one only I will add for the rareness of it, which I find recorded by many learned 
f Scenkius lib. 1 observat. de Maniâ, ad mentis alienationem, & desipientiam vitio cerebri abortam in manuscripto codice Germanico tale medicamentum reperi.  Authors, as an approved medicine against dotage, head melancholy and such diseases of the brain. Take a 
g Caput arietis nondum experti venerem uno ictu amputatum, cornibu● tantum demotis integrii, cum lana & pelle, benè elixàbis, tum aperto cerebrum eximes, & addens ar●mata &c.  Ram's head that never meddled with an Ewe, cut off at a blow, and the horns only cut away, boil it well skin and wool together, after it is well sod take out the brains, and put these spices to it, Cinnamon, Ginger, Nutmeg, Mace, Cloves ana ℥ ss, mingle the powder of these spices with it, & heat them in a Platter upon a chafingdish of coals together, stirring them well that they do not burn, take heed it be not overmuch dried, or drier than a calf's brains ready to be eaten. Keep it so prepared, and for three days give it the patiented fasting, so that he fast two hours after it. It may be eaten with bread, in an egg or broth, or any way so it be taken. For 14 days let him use this diet, drink no wine &c. Gesner. hist. animal. lib. 1. pag. 917. Caricterius pract. cap. 13. in Nichol de metxi pag. 129. jatro. Witenberg, edit. Tubing. pag. 62. mention this medicine, though with some variation, he that list may try it, 
g Cinis testudinis ustus & vino potus melancholiam curate. & rasura cornu Rhinocerotis &c. Sckenkius.  and many such.  
Odoraments to smell to, of Rose water, Violet, Flowers, balm, Rose-cakes, Vinegar, &c. do much recreate the brains and spirits, 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 Instat in matrice quod sursum & deorsum ad odoris sensum. praecipitatur.  many arguments he brings to prove it. Montanus' consil. 31. prescribes a form, which he would have his melancholy patient never to have out of his hands. If you will have them spagirically prepared, look in Oswaldus Crollius' basil. Chimica.  
Irrigations of the head shaved, 
i Ex decocto florum nympheae, lactucae, violarii, chamomillae, altheae, capitum veruecum &c.  of the flowers of water lilies, Lettuce, Violets, Chamomile, wild Mallows, wether's heads, &c. must be used many mornings together. Montanus' consil. 31. would have the head so washed once a week. Lelius à Fonte Egubinus consult. 44. for an Italian count troubled with head melancholy, repeats many medicines which he tried, 
k Inter auxilia multa adhibila duo visa sunt remedium adferre usus seri caprini cum extracto Hellebori, & irrigatio ex lacte Nympheae violarum &c. suturae coronali adhibita, his remedijs sanitatem pristinam adeptus est.  but two alone which did the cure, use of whey made of Goat's milk with the extract of Hellebor, and Irrigations of the head, with water lilies, lettuce, violets, camomile, &c. upon the suture of the crown. 
l Confert & pulmo arietis, calidus agnus per dorsum divisus exenteratus admotus sincipiti.  Piso commends a Rams lungs applied hot to the forepart of the head, or a young lamb divided in the back, exenterated &c. all acknowledge 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 used.  
Unto the Heart we may do well to apply bags, Epithemes, ointments, of which Laurentius c. 9 de melan. gives examples. Bruel prescribes an Epitheme for the heart of bugloss, Borage, water-lilly, Violet waters, sweet wine, Bawm leaves, Nutmegs, cloves, &c.  
For the Belly make a Fomentation of oil, 
m Semina Cumini, rutae, dauci, anethi, cocta.  in which the seeds of cummin, Rue, Carrots, Dill, have been boiled.  
Baths are of wonderful great force in this malady, much admired by 
n Lib. 3. de locis affect.  Galen, 
o Tetrab. 2. ser. 3. cap. 10.  Aetius, Rhasis, &c. of sweet water in which is boiled the leaves of Mallows, Roses, Violets, Waterlillies, Weathers heads, flowers of bugloss, Camomile, Melilot, &c. 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 oil of Almonds, Violets, Nymphaea, fresh capon grease &c.  
Annulets and things to be borne about, I find prescribed, taxed by some, approved by others, look for them in Mizaldus, Porta, Albertus, &c. A ring made of the hooffe of an Asses right forefoot carried about, &c. I say with 
p Phar. lib. 1. cap. 12.  Renodeus they are not altogether to be rejected, Peony doth help Epilepsy, precious stones most diseases, 
q Aetius cap 31 Tetr 3. ser. 4.  a Wolves dung carried about helps the Colic, 
r Dioscorides, Ulysses Aldoverandus de araneâ.  a Spider an Ague, &c. Such medicines are to be exploded that consist of words, characters, spells, and charms, which can do no good at all, but out of a strong conceit, as Pomponatius proves; or the Devil's poliicy, that is the first founder and teacher of them.   

SUBSEC. 6. Correctors of accidents to procure steep. Against fearful dreams, redness, &c.  
WHen you have used all good means and helps of alteratives, averters, diminitives, yet there will be still certain accidents to be corrected and amended, as waking, fearful dreams, flushing in the face to some, to some ruddiness, &c.  
Waking by reason of their continual cares, fears, sorrows, dry brains, is a symptom that much crucifies, melancholy men, and must therefore be speedily helped, and sleep by all means procured, which sometimes is a sufficient remedy of itself without any other physic. 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, 
s Solo somno curata est citra medici auxilium. fol. 154.  Nymphaea, Violets, Roses, Lettuce, Mandrake, Henbane, Nightshade or Solanum, Saffron, Hempseed, Nutmegs, Willows: with their seeds, juice, decoctions, distilled waters, &c. Compounds are syrups or opiates. syrup of Poppy, Violets, Verbasco which are commonly taken with distilled waters. 
R diacodij ℥ j dioscordij ʒ ss aquae lactucae ℥ iij ss mista fiat potio ad horam somni sumenda.  Requies Nicholai, Philonium Romanum, Triphera magna, pilulae de Cynoglossae, Dioscordium, Laudanum Paracelsi, Opium, are in use, &c. Country folks commonly make a posset of hempseed, which Fuchsius in his berball so much discommends, yet I have seen the effect, and it may be used where better medicines be not to be had.  
Laudanum Paracelsi is prescribed in two or three grains, with a dram of Dioscordium, which Oswald. Crollius commends. Opium itself is most part used outwardly, ʒ j to smell to in a ball, though commonly so taken by the Turks to the same quantity 
t Bellonius obseruat li. 3. c. 15. lassitudinem & labores animi tollunt inde Garcias ab Hor to lib. 1. cap. 4. simp. med.  for a cordial, 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 Victorius Faventinus cap. de phrenesi, Hernius cap. de Mania Hildesheim spicel. 4. d● somno & vigil. &c. Outwardly used as oil of Nutmegs by extraction, or expression with Rose-water to anoint the temples, oils of Poppy, Nenuphar, Mandrake, Purslan, Violets to the same purpose.  
Montanus' consil. 24. & 25. much commends odoraments of Opium, Vinegar, and Rosewater, Laurentius cap. 9 prescribes Pomanders and nodules, see the receipts in him. Codronchus 
u Abs●●thium somnos allicit olfactu.  wormwood to smell to.  
Vnguentum Alablastritum, populeum, to anoint the temples, nostrils, or if they be too weak to mix Saffron & Opium. Take a grain or two of Opium, & dissolve it with three or four drops of Rose-vinegar 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, oil of Nenuphar, rose-water, rosevineger, of each half an ounce, with as much virgin wax as a nut, anoint your temples with some of it. ad horam somni.  
Sacks of wormwood, 
x Read Lemnius li. by'r. bib. ca 2. of mandrake.  Mandrake, 
y Hyoscyamus sub ceruicali veridis.  Henbane, Roses made like pillows and laid under his head are mentioned by 
z Plantam pedis inungere pinguedine gliris dicunt efficacissimum & quod vix credi potest dentes inunctos ex sorditie aurium canis somnum profundum conciliare &c. Cardan de rerum variet.  Cardan and Mizaldus, to anoint the soles of the feet with fat of a dormouse, the teeth with earewax of a dog swine's gall, hares ears: charms, &c.  
Frontlet's are well known to every good wife, Rosewater and Vinegar with a little woman's milk, and Nutmegs grated upon a Rosecake applied to both temples.  
For an emplaster take of Castorium a dram and half, of Opium half a scruple, mixed both together with a little water of life, and make two small plasters thereof, and apply them to the Temples.  
Rulandus cent. 1. cur. 17. cent. 3. cur. 94. prescribes Epithemes and lotions of the head, with the decoction of the flowers of Nymphaea, Violet leaves, Mandrake roots, Henbane, white Poppy. Hercules de Saxonia, stillicidia or droppings, &c. Lotions of the feet do much avail of the said herbs, by these means, saith Laurentius, I think you may procure sleep to the most melancholy man in the world. Some use horseleeches behind the ears, and apply Opium to the place.  

z Plantam pedis inungere pinguedine gliris dicunt efficacissimum & quod vix credi potest dentes inunctos ex sorditie aurium canis somnum profundum conciliare &c. Cardan de rerum variet.  P. Bayerus lib. 2. c. 13. 
† Veni mecum lib.  sets down some remedies against fearful dreams, and such as walk and talk in their sleep. Baptista porta Mag. nat. lib. 2. c. 6. to procure pleasant dreams and quiet rest, would have you take Hippoglossa, or the herb horsetongue, balm, to use them or their distilled waters after supper, &c. Such men must not eat Beans, Pease, Garlic, Onions, Cabbage, Venison, Hare, Black wines, or any meat hard of digestion to supper, or lie on their backs, &c.  
Rusticus Pudor, bashfulness, flushing in the face high colour, ruddiness are common greivances which much torture many melancholy men, when they meet a man or come in 
a Aut si quid incautius exciderit aut, &c.  company of their betters, strangers, or after a meal, or if they drink a cup of wine or strong drink, they are as read and flect and sweated, as if they had been at a Mayor's feast, praesertim si metus accesserit, it exceeds, 
b Nam quâ parte pavor simul est pudor additus illi Statius.  they think every man observes it, taketh notice of it, & fear alone will effect it, suspicion without any other cause. Sckenkius obseruat. med. lib. 1. Speaks of a waiting gentlewoman in the Duke of Savoyes' Court, that was so much offended with it, that she offered Byarus a Physician, all that she had to be cured of it. And 'tis most true, that 
c Olisipponensis medicus. pudor aut iwat aut laedit.  Antony Lodovicus, saith in his book De Pudore, Bashfulness either much hurts or helps, such men I am sure it hurts. If it proceed from suspicion or fear, 
d De mentis alienat.  Foelix Platter prescribes no other remedy but to reject and contemn it. Id populus curate scilicet, suppose one look read, what matter is it, make light of it.  
If it trouble at, or after meals, (as 
e Fancies nonnullis maximè calet rubetque si se paululum exercuerint nonnullis quiescentibus idem accidit faeminis preserti●, causa quicquid seruidum aut halituosum sanguinem facit.  jobertus observes, med. pract, lib. 1. lib. 7.) or after a little exercise or stirring, as many are hot and read in the face, or if they do nothing at all, and especially women, he would have them let blood in both arms, first one, than another, two or three days 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 Interim faciei prospitiendum ut ipsa refregeretur utrumque p●aestabit freques lotio ex aqua rosarum violarum nenupharis, &c.  And with all to refrigerate the face, by washing it often with rose, violet, nenuphat, lettuce, lovage waters and the like: but the best of all is that lac virginale, or strained liquor of Litargy. It is diversely prepared by jobertus thus. R. lithar. argentij ℥ j cerussae candidissimae. ʒ iij. caphurae. ℈ ij. dissoluantur aquarum solani, lactucae, & nenupharis ana ℥ iij. aceti vini albi. ℥ ij. aliquot horas resideat, dein de transmittatur per philt. aqua seruetur in vase vitrio, ac eâ bis terue facies quotidie irroretur. 
g Ad faciei rubarem aqua spermatis ranarum.  Quercetan spagir. phar. cap. 6. commends the water of frogs spawn for ruddiness in the face. 
h Rectè utantur in estate floribus Cichory saccharo conditis veisaccharo rosaceo, &c.  Crato consil. 283. Scoltzij would fain have them use all summer, the condite flowers of Succory, strawbury water, roses, (cupping glasses are good for the time) consil. 286. & 285. and to defecate impure blood with the infusion of Sene, Savoury, balm water. 
i Solo usu decocti Cichorij.  Hollerius knew one cured alone with the use of Succory boiled, & drunk for five months, every morning in the summer.  

k Vtile imprimis noctu faciem illinire sanguine leporino & mane aqua fragorum vel aqua è floribus verbasci cû succo limonum distillato abluere  It is good overnight to anoint the face with Hare's blood, and in the morning to wash it with Strawbury water, and cowslip water, of the juice of distilled Lemons, or to use the seeds of Melons, or kernels of Peaches, beaten small, or the roots of Aron, and mixed with wheat bran, to bake it in an oven, and to crumble it in strawbury water, 
l Vtile rubenti faciei caseum recentem imponere.  or to put fresh cheese curds to a read face.  
If it trouble them at mealetimes that flushing, as often it doth, with sweeting or the like, they must avoid all strong drink, and drink very little, 
m Consil 21. lib. unico vini haustu sit contentus.  one draught saith Crato, and that about the midst of their meal, avoid at all times indurate salt, 〈◊〉 especially spice and windy meat.  

n Idem consil. 283. Scoltzij laudatur conduit. rose caninae fuctus ante praendium & caenàm ad magnitudinem castaneae Decoctum radicum Sonchi si ant● cibum sumatur valet plurimum.  Crato prescribes the condite fruit of wild rose, to a nobleman his patiented to be taken before dinner or supper, to the quantity of a Chestnut. It is made of sugar, as that of Quinces. The decoction of the roots of sowthistle before meat by the same Author is much approved. To eat of a baked apple some advice, or of a preserved Quince, Comminsced prepared, with meat in stead of salt, to keep down fumes: not to study or to be intentive after meals. 
R. nucleorum persic seminis melonum ana ℥ ss. aquae fragorum ll.ij. misce utatur mane.  
o Cucurbit. ad scapulas appositae.  To apply cupping glasses to the shoulders is very good. For the other kind of ruddiness which is settled in the face with pimples &c. because it pertains not to my subject, I will not meddle with it. I refer you Cratos Counsels, Arnoldus lib. 1. breviar cap. 39 1. Rulande, Peter Forestus de Fuco lib. 31. obser. 2. To Platerus, Mercurialis, Vlmus, Randoletius, Hernius, and others that have written largely of it.  
Those other grievances and symptoms of headache, Vertigo, deliquium, &c. which trouble many melancholy men, because they are copiously handled a part in every Physician, I do voluntarily omit.    

MEMB. 2. Cure of melancholy over all the Body.  
WHere the melancholy blood possesseth the whole Body with the Brain, 
p Piso.  it is best to begin with blood-letting. 
q Mediana prae caeteris.  The Greeks prescribe the 
q Mediana prae caeteris.  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, 
r Succi melancholici malitia à sanguinis bonitate corrigitur.  because the malice of melancholy is much corrected by the goodness of the blood. If the party's strength will not admit much evacuation in this kind at once, it must be assayed again and again, if it may not conveniently be taken from the arm, it must be taken from the knees and ankles: especially to such men or women whose haemrodes or months have been stopped. 
s Perseverante mal● ex quacunque, parte sanguis detrahi debet.  If the malady continued, it is not amiss to evacuate in a part, in the forehead, and to virgins in the ankles, which are melancholy for love matters, so to widows that are much grieved and troubled with sorrow and cares: for bad blood flows to the heart, and so crucifies the mind. The haemrods are to be opened with an instrument or horseleeches, 
t Obseruat. fol.  &c. see more in Montaltus cap. 29. Skenchius hath an example of one that was cured by an accidental wound in his thigh, much bleeding freed him from melancholy. Diet, Diminutives, Alteratives, Cordials, correctors as before, intermixed as occasion serves, 
u Studium sit omne ut melancholicus impinguetur: ex quo enim pingues & carnosi illico sani sunt.  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 kind, hot and cold: hot where the heat of the liver doth not forbidden, cold where the heat of the liver is very great, 
x Hildesheim spicel. 2. Inter calida radix petroselini apij feniculi Inter frigida emulsio seminis mellonum cum sero caprino quod est common vehiculum.  amongst hot are Parsley roots, Lovage, fennel &c. cold melon seeds, &c, with Whey of Goat's milk, which is the common conveigher.  
To purge and purify the blood, use Sow thistle, Succory, Sena, Endive, Carduus Benedictus, Dandelion, Hoppe, Medenhaire, fumitory, bugloss, Borage &c. with their juice decoctions, distilled waters, Syrrups, &c.  
Oswaldus Crollius' basil. Chim. much admires salt of corals in this case, and Aetius Tetrabib. ser. 2. cap. 114. Hieram Archigenis, which is an excellent medicine to purify the blood, 
y Non est aliud medicamentum quod huic co●●arari possit.  for all melancholy affections, falling sickness, none to be compared to it.   

MEMB. 3.  

SUBSECT. 1. Cure of Hypochondriacal Melancholy.  
IN this Cure as in the rest, is especially required the rectification of those six non natural things, above all a good Diet, which Montanus consil. 27. Inioynes a French Nobleman, 
z Hoc unum premoneo domine ut sis diligeas circa victum sine quo caetera remedia frustra adbibentur.  To have an especial care of it, without which all other remedies are in vain. Blood-letting is not to be used, 
a Piso.  except the patient's body be very full of blood, & that it be derived from the liver and spleen to the stomach and his vessels, then 
b Laurent●●s cap. 15. renul●o●is gratia ●enam internam alterius Brachij se●a●●●.  to draw it backe, to cut the inner vain of either arm some say the saluatella, and if the malady be continuat, 
c Si Pertinax morbus venam front secabis. ●ruel.  to open a vein in the forehead.  
Praeparatives and Alteratives may be used as before, saving that here must be respect had aswell to the liver, spleen, stomach, hypocondries, as to the heart and brain. To comfort the 
† Ego maximam curam stomacho delegabo. Octa. Horatianus lib. 2. cap. 5.  stomach and inner parts against wind and obstructions, by Areteus, Galen, Aetius, Aurelianus, &c. and many later writers, are still prescribed the Decoctions of Wormwood, Centaury, Penneriall, sod in Whey and daily drunk: many have been cured by this medicine alone.  
Codronchus in his book De sale absin, magnifies the salt of Wormwood above all other remedies, 
d Citius & efficatius suas vires exercet quam solent decocta as diluta in quantitate multa, & magna cum assumentium molestia de sumpta. Flatus hic sal efficaciter dissipat urinam movet humores crassos abstergit, stomachum egregié confortat cruditatem nauseam appetentam mirum in modum renovat, &c.  which works better and speedier than any other simple whatsoever, and much to be preferred before all those fulsome decoctions and infusions, which much offend by reason of their quantity, this alone in a small measure taken expels wind, and that most forcibly, moves urine, cleanseth the stomach of all gross humours, crudities, helps appetite &c. Arnoldus hath a Wormwood wine which he would have used, which every Pharmacopaea speaks of.  
Diminutives and purgers may 
e Piso. Altomarus Laurentius cap. 15.  be used as before, of hiera, manna, cassia, which Montanus consil. 230, For an Italian Abbot in this kind prefers before all other simples. 
f His utendum saepius iteratis, à vehementioribus semper abstinendum ne ventrem exasperent  And these must be often used, still abstaining from those which are more violent, lest they do exasperated the stomach &c. and the mischief by that means be increased. Though in some Physicians I found very strong purgers, Hellebor itself prescribed in this affection. If it long continued, vomits may be used after meat, or otherwise gently procured with warm water, oximell &c. now and then. Fuchsius cap. 33. prescribes Hellebor itself, but still take heed in this malady, which I have often warned of hot medicines, 
g Lib. 2. cap. 1. Quoniam caliditate coniuncta est siccitas quae malum auget.  because (as Saluianus adds) drought follows heat, which increaseth the disease: and yet Baptista Siluaticus contro. 34. forbids cold medicines, 
h Quisquis frigidis auxilijs hoc morbo uses fuerit is obstructionem aliaque symptomata augebit.  because they increase obstructions, and other bad symptoms. But this varies as the parties do, and ●is not easy to determine which to use. 
i Ventriculus plerumque frigidus epar calid●●, quomodo ergo ventriculum califaciet vel refrigerabit hepar sine alterius maximo detrimento.  The stomach most part in this infirmity is hot, the liver cold, scarce therefore which Montanus insinuates consil. 229. for the Earl of Monfort, can you help the one, and not hurt the other: much discretion must be used, take no Physic at all he concludes, without great need. Lelius Aegubinus consult. 77. for an Hypochondriacal german Prince, used many medicines, 
k Significatum per literas in●red●bilem utilitatem ex decocto Chinae & Sassafras percepisse.  but it was after signified to him in letters, that the decoction of China and Sassafras, and salt of Sassafras, wrought him an incredible good. In his 108. Consult. he used as happily 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 Gordonius, johnson &c. one for the Spleen amongst many other I will not omit, cited by Hildeshiem spicel. 2. and prescribed by Matt. Flaccus and out of the authority of Benevenius. Antony Benevenius in an Hypochondriacal passion, 
l Tumorem ●plenis incurab●lem sola cappari curavit cibo tali agritudini apti●simo. So'oque usu aquae in quo faber serrarius saepe candens ferrum extin●erat, &c.  Cured an exceeding great swelling of the Spleen with Capers alone, a meat befitting that infirmity, and frequent use of the water of a Smiths forge, by this Physic he cured a sick man, whom all other Physicians had forsaken, that for seven years had been Spleniticke. And of such force is this water, 
m Animalia quae apud hos fabros educ●ntur exiguos habent lienes.  that such creatures as drink of it have commonly little or no Spleen. See more excellent medicines for the Spleen in him. Auerters must be used to the liver and Spleen, and to scour the Meseriack veins, and they are either to open, or provoke urine. You can open no place better than the haemrods, which if by horseleeches they be made to flow, 
n Si hemorroides fluerent nullum praestantius esset remedium quae sanguisugis admotis provocari poterunt, obseruat lib. 1. pro hypoc. leguleio.  there may not be again such an excellent remedy, as Plater holds. Sallust. Saluian will admit no other blood-letting but this, and by his experience in an hospital which he kept, he found all mad and melancholy men worse for other blood-letting. Laurentius cap. 15. calls this of horseleeches, a sure remedy to empty the Spleen and Meseriacke membrane. Only Montanus consil. 248., is against it, 
o Alijs apertio haec in hoc morbo videtur utilissima mihi non admodum probatur quia sanguinem tenuem attrabit & crassum relinquit.  to other men saith he, this opening of the haemrods seems to be a profitable remedy, for my part I do not approve of it, because it draws away the thinnest blood, and leaves the thickest behind.  
Aetius, Vidus Vidius, Mercuriaelis, Fucshius recommend Diuretickes, or such things as provoke urine, as Anniseeds, Dill, fennel, Germander, ground Pine, &c. sod in water or drunk in powder, and yet 
p Lib. 2 cap. 13. omnes melancholici debent omittere urinam provocantia quoniam pe● ea educitur subtle & remanet crassum.  P. Bayerus is against them. All melancholy men saith he, must avoid such things as provoke urine, because by them the subtle or thinnest is evacuated, the thicker matter remains.  
Clysters are in good request, Trincavellius lib. 3. consil. 38. for a young Nobleman, esteems of them in the first place, and Hercules de Saxoniâ Panth. lib. 1. cap. 16. is a great approver of them. 
q Ego experientiá prohavi multos Hypocendriacoes solo usu Clysterum fuisse lanatos.  I have found (saith he) by experience, that many hypochondriacal melancholy men, have been cured by the sole use of Clysters, receipts are to be had in him.  
Besides those fomentations, irrigations, inunctions, odoraments prescribed for the head, 
r In eruditate optimum ventriculum arctius alligari.  there must be the like outwardly used for the liver and Spleen, Stomach, Hypocondries, &c. In crudity saith Piso, 'tis good to bind the stomach hard, to hinder wind, and to help concoction.  
Of inward medicines I need not speak, the same cordials as before. 
s ʒj. Theriacae vere preser●●● & aestate.  In this kind of melancholy, some prescribe Treacle in winter, especially before or after purges, or in the Spring as Auicenna, 
t Consil. 12. lib. 1  Trincavellius Mithridate, 
u Cap. 33.  Montaltus Peony seeds, Unicorn's horn; os de cord cerui, &c.  
Among Topickes or outward medicines, none are more precious than baths, but of them I have spoken. Fomentations to the hypocondries are very good, of wine and water in which are sod Sothernwood, Melilot, Epithyme, Mugwort, Sena, Polypody, as also 
x Trin●avellius consil. 15 cerotum prosene melancholi●ho ad iecur optimum.  Cerotts, 
y Emplastra pro spleen Fernelius consil. 45.  Plasters, Liniments, Ointments, for the spleen and liver, hypocondries, of which look for examples in Laurentius, jobertus lib. 2. cap. 1. prac. med. Montanus' consil. 231. Montaltus cap. 33. Hercules de Saxonia, Faventinus: and so of Epithemes, digestive powders, bags, oils, Octavius Horatianus lib. 2● cap. 5. prescribes calasticke Cataplasms, or dry purging medicines. Piso 
z Dropax é pice navali & oleo rutatio affigatur ventriculo & toti metaphreni.  Dropaces, of pitch and oil of Rue applied at certain times to the stomach, to the metaphrenes, or part of the back which is overagainst the heart. Aetius synapismes, Montaltus cap. 35. would have the thighs to be 
a Cauteria cruribus inusta.  cauterised, Mecurialis prescribes beneath the knees, Lelius Aegubinus, consul. 77. for an Hypochondriacal Dutchman, will have a cautery made in the right thigh, and so Montanus consil. 55. The same Montanus consil. 34. approves of Issues in the arms, or hinder part of the head. Bernardus Paternus in Hildishem spicel. 2. would have 
b Fontanelle sint in utroque crure.  Issues made in both thighs. Ligatures, Frictions and cupping glasses may be used as before.   

SUBSEC. 2. Correctors, to expel wind, Against costiveness, &c.  
IN this kind of Melancholy, one of the most offensive symptoms is wind, which as in the other species, so in this hath great need to be corrected and expelled.  
The medicines to expel it, are either inwardly taken or outwardly. Inwardly taken to expel wind, are simples or compounds. Simples, are herbs, roots, &c. as Galanga, Gentian, Angelica, Enula, Calamus Aromaticus, Valerean, Zeodori, Iris, conduit Ginger, Aristolochy, Cicliminus, China, Dittander, Pennerial, Rue, Calaminte, Bayberries, & Bay-leaves. Betany, Rosemary, Hissope, Sabine, Centaury, Mint, Chamomile, Staechas, Agnus castus, Broome flowers, Origan, Orange pills, &c. Spices, as Saffron, Cinnamon, Bezoa● stone, Myrrh, Mace, Nutmegs, Pepper, Cloves, Ginger, seeds of anise, fennel amni, Cary, Nettle, Rue, &c. juneper berries, grana Paradisi. Compounds, Dianisum, Diagalanga, Diaciminun, Diacalaminth, Electuarium de baccis lauri, Benedicta laxativa, Pulvis ad flatus Antid. Florent, pulvis Carminativus, Aromaticum Rosatum, treacle, Mithridate, &c. This one caution of 
c Cavendum hic. diligenter a multum calesacientibus atque exiccantibus sive alimenta suerint haec sive medicam en ●a nonnulli enim ut ventositates & rugitus compescant buinsmodi vientes medicamentis plurimum peccant morbum sic augentes, debent enim medicamenta declinare ad calidum vel frigidum secundum exigentiam circumstantiarum vel ut patience inclinat ad call. & frigidum.  Gualther Bruel is to be observed in the administering of these hot medicines and dry, that whilst they covet to expel wind they do not inflame the blood, and increase the disease, sometimes as he saith, medicines must more decline to heat, sometimes more to cold, as the circumstances requires, & as the parties are inclined to heat or cold.  
Outwardly taken to expel winds, are oils, as of Camomile, Rue, Bayes, &c. fomentations of the hypocondries, with the decoctions of Dill, Penneriall, Rue, Bay leaves, cummin &c. bags of Camomile Flowers, Aniseed, Cummin, Bays, Rue, Wormwood, ointments of the oil of Spikenard, Wormwood, Rue, &c. 
d Cap. 5. lib. 7.  Areteus prescribes Cataplasms of Camomile Flowers, fennel, Anniseeds, Cummin, Rosemary, Wormwood leaves, &c.  

e Piso. Bruel. mirè status resoluit.  Cupping lasses applied to the hypocondries, without scarification do wonderfully resolve wind. Fernelius consil. 43 much approves of them at the lower end of the belly, julius Caesar Claudinus respons. med. resp. 33. admires these cupping glasses, which he calls out of Galen, 
f Velut incantamentum quoddam exfloucso spiritu dolorem ortum levant.  a kind of enchantment, they 'cause such present help.  
Empirics have a myriad of medicines, which I voluntarily omit. Amatus Lusitanus cent. 4. cura. 54. for anhypocondriacall person, that was extremely tormented with wind, prescribes a strange remedy. Put a pair of bellows end in a Clyster pipe, and putting it into the fundament open the bellows, so draw forth the wind Natura non admittit vacuum. He vaunts that he was the first invented this remedy, & by means of it speedily eased a melancholy man. Of the cure of this flatuous melancholy read more in Fienus de Flatibus cap. 20. & passim alias.  
Against Headache, Vertigo, vapours which ascend forth of the stomach to molest the head, read Hercules de Saxonia, and others.  
If Costivenesse offend in this, or in 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. è succo rosar. an ℥ j misce. Take as much as a nutmeg at a time, half an hour before dinner or supper. or pill. mastichinaeʒ j in six pills, a pill or two at a time. See more in Montanus consil. 229. Hildesheim spicel. 2. P. Cnemander, and Montanus commend 
g Terebinthinan cypriam haebeant familiarem ad quantitatem deglutiant nucis parvae tribus horis ante prandium vel coenam, ter singulis septimanis prout expedire videbitur Nam praeterquam quod aluum mol lem essicit, obstructiones aperit, ventriculum purgat, urinam provocat, hepar mundificat.  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, for besides that it keeps the belly soluble, it clears the stomach, opens obstructions, cleanseth the liver, provokes urine  
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, not one, but all or most, as occasion serves.  Et quae non prosunt singula, multa invant.    
Partitionis Secundae Finis   

ANALYSIS OF THE THIRD PARTITION  


Love and Love Melancholy, Memb. 1. Sect. 1 

preface or introduction. Subsect. 1.  
Love's definition, Pedigree, Object, Fair, Amiable, Gracious and pleasant, from which comes beauty, grace, which all desire and love, parts affected    
Division or kinds Subsect. 2. 

Natural in things without life, as love and hatred of elements, & with life as vegetal wine and elm, sympathy, antipathy, &c.  
Sensible as of Beasts, for pleasure, preservation of kind, mutual agreement, custom, bringing up together, &c.  
or Rational 

Simple which hath three objects as Memb. 2. 

Profitable, Sub. 1. Health, wealth, honour, we love our benefactors, nothing so amiable as profit, of that which hath a show of commodity.  
Pleasant. Sub. 2. 

Things without life, made by art, pictures, sports, games, sensible objects, as Hawks, Hounds, Horses. Or men themselves for similitude of manners, natural affection, as to friends, children, kinsmen, &c. for glory, such as commend us.  
Of women, as 

Before marriage as Heroical Melancholy, Sect 2. vide ♈.  
Or after marriage, as jealousy. Sect. 3 vide. ♉.      
Honest Sub. 3. Fucate in show by some error or hypocrisy, some seem and are not, or truly for virtue, honesty, good parts, learning, eloquence. &c.    
or Mixed of all 3 which extends to Memb. 3. 

Common good, our neighbour, country, friends, which is Charity, the defect of which is cause of much Discontent and Melancholy.  
or God. Sect. 4. 

In Excess, vide ♊.  
In Defect. vide ♋.          
♈ Heroical, or Love Melancholy in which consider. 

Memb. 1.  
His pedigree, power, extent to vegetals and sensible creatures as well as men, to spirits, devils, &c.  
His name, definition, object, part affected, tyranny.  
Causes. Memb. 2. 

Stars, temperature, full ●iet, place, country, clime, condition, Idleness. Subs. 1.  
Natural allurements, and causes of love, as Beauty his praise how it allureth? Comeliness, grace, resulting from the whole or some parts, as face, eyes, hair, hands, &c. Sub. 2.  
Artificial allurements and provocations of lust & love, gestures, apparel, dowry, money, &c.  
Quaest Whether beauty own more to art or nature. Subs. 3.  
Opportunity of time and place, conference, discourse, Music, singing, dancing, amorous tales, lascivious objects, familiarity, gifts, promises, &c. Subs. 4.  
Bawds and philters, Subs. 5.    
Symptoms, or signs. Memb. 3. 

Of Body Dryness, paleness, leanness, waking, sighing, &c. Quaest An detur pulsus amatorius.  
or of mind. 

Bad as 

Fear, sorrow, suspicion, anxiety, &c.  
An hell, torment, fire, blindness, &c  
Dotage, slavery, neglect of business    
or Good as Spruceness, neatness, courage, aptness to learn music, singing, dancing, poetry, &c.      
Prognostics Despair, madness, frenzy, death, &c. Memb. 4.  
Cures Memb. 5. 

By labour, diet, physic, abstinence. Subs. 1.  
To withstand the beginnings, avoid occasions, fair & fowl means, change of place, centrary passion, witty inventions, discommend the former, bring in another. Subs. 2.  
By good counsel persuasion, from future miseries, inconveniences, &c. Subs. 3  
By Philters, magical, and poetical cures, Subs 4.  
To let them have their desire disputed pro and con.  
Impediments removed, reasons for it. Subs. 5.      
♉ jealousy, Sect. 3 

His name, definition, extent, power, Tyranny. Memb. 1.  
Division Equivocations kinds Subs. 1. 

Improper 

To many beasts, as swans, Cocks, Bulls.  
To kings and Princes of their subjects, successors. To friends, parents, tutors over their children or otherwise.    
Or Proper 

Before marriage, corrivals, &c.  
After as in this place our present subject.      
Causes. Sect. 3 

In the parties themselves 

Idleness, impotency in one party, melancholy, long absence.  
They have been naught themselves.  
Hard usage, unkindness, wantonness.  
Inequality of years, persons, fortunes, &c.    
Or From others. Outward enticements and provocations of others.    
Symptoms Memb. 2. Fear, sorrow, suspicion, anguish of mind, strange actions, gestures, looks, speeches, locking up, outrages, severe laws, prodigious trials, &c.  
Prognostics. Memb. 3. Despair, madness, to make away themselves and others.  
Cures. Memb. 4. 

By avoiding occasions,  
Always busy, never to be idle.  
By good counsel, advice of friends,  
To contemn or dissemble it. Subs. 1.  
By prevention before marriage, Plato's communion,  
To marry such as are equal in years, birth, fortunes, beauty, of like conditions, &c.  
Of a good family, good education.  
To use them well.      
♊ Religious Melancholy. Sect. 4. 

In excess or such as do that which is not required. Mem. 1. 

A proof that there is such a species of Melancholy, Name Object God, what his beauty is, how it allureth? Part and parties affected, superstitious Idolaters, Prophets, Heretics, &c Subs. 1  
Causes. Subs. 2. 

From others 

The devil's allurements, false miracles, Priests for their game  
Politicians to keep men in obedience, Bad instructors, Blind Guides.    
Or From themselves Simplicity, fear, ignorance, solitariness, melancholy, curiosity, pride. vainglory, decayed Image of God.    
Symptoms Subs. 3 

General Zeal without knowledge, obstinacy, superstition, strange devotion, stupidity, confidence, stiff defence of their tenants, mutual love, & hate of other sects, belief of incredibilities, impossibilities.  
Or Particular 

Of Heretics, pride, contumacy, contempt of others, wilfulness, vainglory, singularity, prodigious paradoxes  
In superstitious, blind zeal, obedience, strange works, fasting, sacrifices, oblations, prayers, vows, pseudomartyrdome mad and ridiculous customs, observations.  
In Pseudoprophetes, visions, revelations, dreams, prophecies new doctrines, &c. of jews, Gentiles, Mahometans, &c.      
Prognostics Subs. 4. New doctrines, paradoxes, blasphemies, madness, stupidity, despair, damnation.  
Cures. Subs. 5. 

By Physic if need be, conference, good counsel, persuasion, compulsion, correction, punishment, qu. an cogi debent? affir.      
In Defect. Vide paginam sequentem.    
♋ Religious melancholy in defect as Memb. 2. 

Secure, voided of grace and fear. Epicures, Atheists, Magicians, Hypocrites, such as have cauterised consciences, or in a reprobate sense, worldly secure, some Philosophers, Impenitent Sinners. Subs. 1.  
Or Distrustful, or too timorous, as desperate. In despair consider. 

His definition, Equivocations, part and parties affected.  
Causes. Subs. 2. 

The devil and his allurements. Rigid Preachers, that wound their consciences, Melancholy, contemplation, solitariness.  
How Melancholy & Despair differ  
Distrust, weakness of faith.  
Guilty conscience for some offence committed, misunderstanding Scriptures.    
Symptoms Subs. 3 Fear, sorrow, anguish of mind, extreme tortures and horror of conscience, fearful dreams, conceits, visions, &c.  
Prognostics, Blasphemy, violent death. Subs. 4.  
Cures Subs. 5. 

Physic as occasion serves, conference, not to be idle or alone.  
Good counsel, good company, all comforts and contents, &c.          
FINIS.   

THE THIRD PARTITION LOVE MELANCHOLY.  

THE FIRST SECTION.  

THE FIRST MEMBER.  

THE FIRST SUBSECTION. The Preface.  
THere will not be wanting, I presume, some or other that will much discommend some part of this Treatise of Love Melancholy, and object (which 
a Encom. Moriae leviores essenugas quam ut Theologum deceant.  Erasmus in his Preface to Sr Thomas Moor suspects of his) that it is too light for a Divine, too Comical a subject to speak of Love Symptoms, and fit alone for a wanton Poet, or some such idle person. And some again out of an affected gravity will dislike all for the name sake before they read a word, dissembling with him in 
b Quoties de amatorijs mentio facta est tam vehementer excandui tam severâ trislitia violari aures meas obsc●no sermon nolui, ut me tamquam unum ex Philosophis intuerentur.  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 stayed carriage. But let these Cavilleirs and sergeant Cato's know, that Love is a species of Melancholy, and a necessary part of this my Treatise, which I may not omit, of which many grave and worthy men have written whole volumes, Plato, Plutarch, Plotinus, Avicenna, Leon: Hebreus in three large Dialogues, Xenophon sympos. Theophrastus, if we may believe Atheneus lib. 13. cap. 9 Picus Mirandula, Marius' Aequicola, both in Italian, Kornmannus de linea Amoris, lib. 3. Petrus Godefridus hath handled in three books, &c. and which almost every Physician, as Arnoldus Villanovanus, Valleriola obseruat. med. lib. 2. obser. 7. Aelian: Montaltus, and Laurentius in their Treatises of Melancholy, jason Pratensis de morb. cap. Valescus de Taranta, Gordonius, Hercules de Saxonia, Savanarola, Langius, &c. have treated of a part, and in their works. I excuse myself therefore which Peter Godefridus, Valleriola, Ficinus, and in 
c Med. epist. li. 1. epist. 24. Cadmus' Milesius teste Suida, de hoc Erotico Amore. 14. libros scripsit nec me pigebit in gratiam adolescentum hac scribere epistolam.  Langius words. Cadmus' Milesius writ fourteen books of Love, 
d Carpunt alij Platonicam maiestatem quod amori nimium indulserit Dycearchus & alij sed malè. Omnis amor honestus & bonus & amore digni qui benè dicunt de Amore.  and why should I b e ashamed to writ an Epistle in favour of young men, of this subject? Dycearchus, and some other carp at Plato's majesty that he would vouchsafe to writ of such love toys, but without cause (as 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 affection of love (saith Valleriola.) there lies open a vast and philosophical field to my discourse, by which many lovers become mad: let me leave my more serious meditations, & wander in these philosophical fields, & look into these pleasant groves of the muses, 
e Med. obser. lib. 2. cap. 7. de admirando amoris affectu dicturus ingens patet campus & Philosophicus, quosaepè homines dicuntur ad insaniam libeat modò vagaris, &c. Que non ornent modo sed fragrantia & succulentia jucundâ plenius alant, &c.  where with unspeakable variety of flowers, we may make garlands to ourselves, not to adorn us only, but with their pleasant smell and juice to nourish our souls, and fill our minds desirous of knowledge &c. After an harsh an unpleasing discourse of melancholy, which hath hitherto molested your patience, and tired the author, give him leave with 
f Lib. 1. praefat. de amoribus agens relaxandi animi causa laboriosissimis studijs satigati quando & Theologi si his invari & invare illaesis moribus volunt.  Godefridus the lawyer, & Laurentius cap. 5. 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 Cariclia, and when some Cato's of his time reprehended him for it, choase rather saith 
g Hist. lib. 12. cap. 34.  Nicephorus, to leave his bishopric then his book. Aeneas Silvius an ancient Divine, and past 40. years of age as 
i Prefat. quid quadragenario convenit cum amore. Ego vero agnosco a matorium scriptum mihi non convenire. Aeneas Silvius praefat. qui iam meridiem praetergressus in vesperum feror.  he confesseth of himself, (after Pope Pius quintus) indicted that wanton history of Euryalus and Lucretia. And how many superintendents of learning, could I reckon up that have written of light subjects, Beroaldus, Erasmus, &c. give me leave then to refresh my muse a little & my weary Readers, to 
k Vt severiora studia his amaenitatibus lector condire possit. Accius.  season a surly discourse; with a more pleasing aspersion of love matters: edulcare vitam convenit, as the Poet invites us, curas nugis &c. 'tis good to sweeten our life with some pleasing toys to relish it, and as Pliny tells us, magna pars study sorum amaenitates quaerimus, most of our students love such pleasant toys. And though Macrobius teach us otherwise, that those old Saeges banished all such light Treatises from their studies, to Nurse's cradles, to please only the ears; yet out of Apuleius I will oppose as honourable Patrons, Solon, Plato, 
m Babylonius & Ephesius qui de Amore scripserunt uterque amores Myrrae Cyrene's & Adonidis. Suidas.  Xenophon, Adrian &c. And which he urgeth for himself, accused of the same fault, 
l In Som. Scip. esacrario sue tum ad cunas nutricum sapientes olim eliminarûnt, solas aurium delicias profitentes.  
n Mart.  Lasciva est nobis pagina, vita proba est. howsover my lines err, my life is honest. But I need no such Apologies, I need not as Socrates in Plato did cover his face when he spoke of love: it is no such lascivious, obscene or wanton discourse, but chaste and honest, and most part serious and even of religion itself. 
o Ficinus comment. cap. 17. Amore incensi inveniendi amoris, amorem quaesivimus & invenimus.  Incensed (as he said) with the love of finding love, we have sought it, and found it. And thus much I have thought good to say by way of preface, lest any man (which 
p Haec praedixi ne quis temere nos putaret scripsisse de amore, lenocinijis de praxi fornicationibus adulteriis &c.  Godefridus suspected) should object unto me lightness, wantonness, rashness, in speaking of love's causes, enticements, symptoms, remedies, lawful and unlawful loves, and lust itself, 
q Taxando & ab his deterrendo humanam lasciviam & insaniam sed & remedia docendo non igitur candidus lector nobis succenseat, &c. Commonitio erit invenibus haec hisce ut abstineant nugis, & omissâ lascivia quae homines reddit insanos virtutis incumbant studijs. (Aeneas Silvius) & curam amoris si quis nescit hiuc poterit scire.  I speak it only to tax and deter others from it, not to teach it, but to apply remedies unto it. Condemn me not good Reader then, or censure me hardly, if some part of this Treatise to thy thinking be too light, but consider better of it, pardon what is amiss, speak well at lest and if thou likest it, wish me good success. Extremum hunc Arethusa mihi concede laborem. I begin.   

SUBSEC. 2. Love's beginning, Object, Definition, Division.  
Loues' limits are ample and great, & a spacious walk it hath beset with thorns, and for that cause, which 
r Exercitat. 301 Campus amoris maximus & spinis obsitus nec lovissimo pede transvolandus.  Scaliger reprehends in Cardan, not lightly to be passed over. Lest I incur the same censure, I will examine all the kinds of love, his nature, beginning, differences, objects, how it is honest or dishonest, a virtue or vice, a natural passion or a disease, his power and effects, how fare it extends: of which although something hath been said in the first Partition, in those Sections of Perturbations (
s Grad. 1. c. 29. Ex Platone, primae & communissimae perturbationes ex quibus caeterae oriuntur, & earum su●● pedishiquae.  for love and hatred are the first and most common passions, from which all the rest arise, and are attendant, as Picolomineus holds) I will now more copiously dilate through all his parts and several branches, that so it may better appear what Love is, and how it varies with the objects, how in defect, or (which is most ordinary and common) immoderate and in excess, it 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 makes no difference, yet in his first Dialogue, he distinguisheth them again, and defines love by Desire. 
t Amor est ●oluntarius affectus & desiderium re bonâ fruendi.  Love is a voluntary affection and desire to enjoy that which is good. 
u Desiderium optantis amor eorum quibus fruimur amoris principium desiderii finis, a natum adest, optatum deest.  Desire wisheth, Love enjoys, the end of the one is the beginning of the other: that which we love is present, that which we desire is absent. 
x Principio lib. de amore. O●er● p●etium est de am●●e considerate, utrum Deus an Daemon, an passio quaedam anime, an parim Deus, partim Daemon, passio partim, &c. Amor est actus ●nimi bonum desiderans.  It is worth the labour, saith Plotinus, to consider well of Love, whether it be a God or a Devil, or passion of the mind, or partly God, partly Devil, partly passion. He concludes love to participate of all three to arise from Desire, of that which is beautiful and fair, and defines it to be an action of the mind, desiring that which is good. 
y Magnus' Daemon con●i●io.  Plato calls it the great Devil, for his vehemency and sovereignty over all other passions, & defines it an Appetite, 
z Boni pulchrique fruendi desiderium  by which we desire some good to be present. Ficinus in his Comment adds the word Fair to this Definition, Love is a desire of enjoying that which is good & fair. Austin dilates this common Definition, and will have love to be a Delectation of the heart, 
a Godefridus, lib. 1. cap. 2 Amor est delectatio cordis alicuius ad aliquid propter aliquod desiderium in apperendo & gaudium perfruendo per desiderium currens, requiescens per gaudium.  for something which we seek to win or joy to have, coveting by desire, resting in joy. 
b Non est amor desiderium aut appetitus ut ab omnibus bactenus traditum. Nam potimur cum amatá re non manet appetitus. Est igitur affectus quo cum re amatá aut unimur, aut unionem perpetuamus.  Scaliger exerc. 301. taxeth all these former Definitions, and will not have Love to be defined by Desire or Appetite, for when we enjoy the thing 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 his object varies, which is always Good, Amiable, Fair, Gracious and Pleasant. 
c Omnia appetunt bonum.  All things desire that which is good, as we are taught in the Ethics, or at lest that which to them seems, to be good, from this goodness comes beauty, from beauty grace, and comeliness, which result as so many rays from their good parts, which makes us to love it, and so to covet it: for were it not pleasing and gracious in our eyes, we should not seek it. 
d Nemo amore capitur ●isiqui fuerit ante fo●ma specieque delectatus.  No man love's (saith Aristotle 9 mor. cap. 5.) but he that was first delighted with comeliness and beauty. As this fair object varies, so doth our love, for as Proclus holds, Omne pulchrum amabile, every fair thing is amiable, and what we love is fair and gracious in our eyes. or at lest we do so apprehended, and esteem of it still. 
e Amabile obiectum amoris & scopus cuius adeptio est finis cuius gratiâ amamus. Animus enim aspirat ut eo fruatur, & formam boni habet & praecipuè videtur & placet, Picolomineus, grad. 7. cap. 2. & grad. 8. cap. 35.  Amiableness is the object of love, the scope and end is to obtain it, for whose sake we love, and which our mind covets to enjoy. And it seems to us especially fair and good, for good, fair, and unity, cannot be separated. Beauty shines Plato saith, and by reason of it's spendor and shining causeth admiration, and the fairer the object is, the more eagerly it is sought. For as the same Plato defines it, 
f Forma est vitalis fulgor ex ipso bono manans per ideas s●mina, rationes umbras effusus, animos excitans ut per honum in unum redigantur.  Beauty is a lively shining or glittering brightness, resulting from effused good By Ideas, seeds, reasons, shadows, stirring up our minds, that by this good they may be united and made one. Others will have beauty to be the perfection of the whole composition, 
g Pulchritudo est perfectio compositi ex congruent ordine men surâ & ratione partium consurgens, & venustas inde prodiens gratia dicitur & res omnes pulcbrae gratiosae.  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 gracious. And grace and beauty are so wonderfully annexed, 
h Gratia & pulchritudo ita suaviter animos demulcent ita vehementer alliciunt & adeo mirabiliter connectuntur ut inunum confundant & distingui non possint, & sunt tanquam radii & splendores divin● solis in rebus variis vario modo fulgentes.  so sweetly and gently win our souls, and strongly allure, that they confounded our judgement and cannot be distinguished. Beauty and Grace are like those beams and shinings that come from the glorious and divine Sun, which are divers, as they come from the divers objects and please and affect our several senses. 
i Species pulchritudinis hauriuntur oculis auribus aut concipiuntur interná ment.  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, Phaedro, Hyppias, and after many sophistical errors confuted, concludes that Beauty is a grace in all things, delighting the eyes, ears, and Soul itself; and as as Valesius infers hence, whatsoever pleaseth our ears, eyes, and Soul must needs be beautiful and fair, and delightsome to us. 
k Nihil hinc magis animos concil●at quam Musica pulchrae picturae ades, &c.  And nothing can more please our ears then Music, or pacify our minds, fair houses, pictures, Orchards, Gardens, Fields, a fair Hawk, a fair horse is most acceptable unto us: whatsoever pleaseth our eyes and ears, we call beautiful and fair, 
l In reliquis sensibus voluptas in his pulchritudo & gratia.  Pleasure belongeth to the rest of the senses, but Grace and Beauty to these two alone. As the objects vary and are divers, so they diversely affect our eyes, ears, and Soul itself. which gives occasion to some, to make so many several kinds of Love as their bee objects: One Beauty ariseth from God, another from his creatures, their is a beauty of the Body, a beauty of the soul, a Beauty from virtue, forma martyrum as Austin calls it, quam videmus oculis animi, which we see with the eyes of our soul, which Beauty as Tully saith, if we could discern with these corporal eyes, admirabiles sui amores excitaret, would 'cause admirable affections, and ravish our Souls. This other Beauty which ariseth from those extreme parts, and those graces which proceed from gestures, speeches and several motions and proportions of creatures, men and women, (especially from women, which made those old Poets put the three Graces still in Venus' company, as attending on her, and holding up her train) are infinite almost, and vary their names with their objects, as love of money, covetousness, love of Beauty, Lust, 
Conuinio Platonis.  Immoderate desire of any pleasure, concupiscence, friendship, love, good will, &c. and is either virtue or vice, honest, dishonest, in excess, defect, as shall be showed in his place: Heroical Love: Religious Love, &c. which may be reduced to a twofold Division, according to the principal parts which are affected, the Brain and Liver. Amor & amicitia which Scaliger exercitat. 301. Valesius and Melancthon warrant out of Plato, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Out of that speech of Pausanias belike, that makes two Veneres and two loves. 
m Duae veneres duo amores quarum una antiquior & sine matre caelo nata quam caelestem venerem nuncupamus, altera vero junior à jove & Dione prognata quam unigarem venerem vocamus.  One Venus is ancient without a mother, and descended from heaven, whom we call celestial; The younger, begotten of jupiter and Dione, whom commonly we call Venus. Ficinus in his Comment upon this place cap. 8. following Plato, calls these two loves, two devils, 
n Altera ad superna crigit altera deprimit ad inferna.  or good or bad angels according to us, which are still hover about our Souls, 
o Alter excitat hominem ad divinam pulchritudinem lustrandam cuius causa philosophiae studia & iustitiae, &c.  The one rears us to heaven, the other depresseth us to hell; the one good which stirs us up to the contemplation of that divine beauty for whose sake we perform justice, and all godly offices, study Philosophy, &c. the other base in respect and bad, and 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 which draws our souls from the speculation of that other, to viler objects. So far Ficinus. St Austin lib. 15. de civ: Dei & sup. Psal. 64. hath delivered as much in effect. 
p Omnis creatura cum bona sit & bene amari potest & male.  Every creature is good, and may be loved well or ill. And 
q Duas civitates duo faciunt amores jerusalem facit amor Dei, Babilonem amor saeculi, unusquisque se quid amet interroget & inveniet unde sit civis.  Two cities make two loves, jerusalem & Babylon, the love of God the one, the love of the world the other, of these two cities we are all citizens, as by examination of ourselves we may soon find, and of which. The one love is the root of all mischief, the other of all good. And in his 15. cap. lib. de mor. Ecclesiae, he will have those four cardinal virtues to be naught else but love rightly composed, in his 15 book de civitat. Dei cap. 22. he calls Virtue the order of Love, whom Thomas following 1. part. 2. quaest. 55. art. 1. and quaest. 56.3 quaest. 62. art. 2. confirms as much, and amplifies in many words. 
r Altar mari ortus ferox varius fluctuans inanis juvenum mare referens, &c. Alter aurea catena caelo demissa bonum furorem mentibus e mittens, &c.  Lucian to the same purpose hath a division of his own, One love was borne in the Sea, which is as various and raging in young men's breasts as the Sea itself, & causeth burning lust: the other is that golden chain which was let down from heaven, and with a divine Fury ravisheth our Souls, made to the image of God, and stirs us up to comprehend that innate and incorruptible beauty, to which we were once created. Beroaldus hath expressed all this in an Epigram of his, 
Dogmata divini memorant si vera Platonis,  
Sunt geminae veneres, & geminatus amor,  
Coelustis Venus est nullo generata parent,  
Quae casto sanctos nectit amore viros.  
Altera sed Venus est totum vulgata per orbem,  
Quae diwm mentes alligat atque hominum,  
Improba, seductrix, petulans, &c.  
If divine Plato's Tenants they be true,  
Two Veneres two loves there be  
The one from heaven, unbegotten still,  
Which knitts our souls in unity,  
The other famous over all the world,  
Binding the hearts of God and men,  
Dishonest wanton and seducing she,  
Rules whom she will, both where and when.   
This twofold division of Love, Origen likewise follows in his Comment on the Canticles, one from God, the other from the devil as he holds (understanding it in the worse sense) which many others repeat and imitate. Both which (to omit all subdivisions) in excess or defect, as they are abused or degenerate cause melancholy in a particular kind, as shall be showed in his place. Austin in another place makes a threefold Division of this Love, which we may use well or ill. 
s Triasunt que amari à nobis benè vel male possunt Deus proximus mundus. Deus supra nos iuxta nos proximus infra nos mundus. Tria Deus, duo proximus, unum mundus babet, &c.  God our neighbour, and the world: God above us, our neighbour next us, the world beneath us. In the course of our desires God hath three things, the world one, our neighbour two. Our desire to God is either from God, with God, or to God, and ordinarily so runs. From God when it receives 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 repose and rest itself 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 fellow● and companion of our journey in the way of the Lord: not in him, because there is no aid or hope or confidence in man. From the world our love: comes, when we come to admire the creator in his works, and glorify God in his creatures. With the world it should run, if according to the immutability of all temporalties, it should be dejected in adversity, or over elevated in prosperity: To the world if it would settle itself in his vain delights and studies. Many such partitions of love I could repeat and subdivisions, but lest (which Scaliger objects to Cardan Exercitat. 501.) 
t Ne confundam vesanos & faedos amores beatos, scelerum cum puro divino & vero, &c.  I confounded filthy burning lust with pure and divine Love, I will follow that accurate Division of Leon. Hebreus dial. 2. Betwixt Sophia and Philo, where he speaks of Natural, Sensible, and Rational love, and handleth each a part. Natural love or hatred, is that Sympathy or Antipathy which is to be seen in animate and inanimate creatures, in the four Elements, Metals, Stones, Plants, Herbs, and is especially observed in vegetals: as betwixt the Vine and Elm a great Sympathy, betwixt the Vine and Cabbage, betwixt the Vine and Olive, 
u Aliciat.  Virgo fugit Bromium, betwixt the Vine and Bayes, a great Antipathy, the Vine love's not the Bay, 
x Porta. vitis laurum nonamat nec eius odorem si prope crescat enecat. lappa lenti ad versatur.  nor his smell, and will kill him, if he grow near him; the Burr and the Lintle cannot endure one another; the Olive and the Myrtle embrace one another, in roots & branches if they grow near. Read more of this in Picolomineus grad. 7. cap. 1. 
y Sympathia olei & myrti ramorum & radinum se complectentium. Mizaldus. secret. cent. 1.47.  Crescentius lib. 5. de agric. Baptist a porta de mag. lib. 1. cap. de plant. odio & Element. sym. Fracastorius de sym. & Antip. of the love and hatred of Planets, consult with every ginger: Leon Hebreus gives many reasons, and moraliseth them withal.  
Sensible Love, is that of brute beasts, of which the same Leon Hebreus 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 young brood. Thirdly, for that mutual agreement as being of the same kind. Fourthly, for custom, use, and familiarity, as if a dog be brought 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 kind, but see Gillius de hist. Anim. lib. 3. cap. 14. those two epistles of Lipsius of dogs & horses, Agellius &c. Fiftly. for bringing up, as if a bitch bring up a kid, a hen ducklings, an hedge-sparrow a cuckoo &c.  
The third kind is Amor cognitionis, as Leon calls it, Ratitionall love and is proper to men, on which I must insist. This appears in God, Angels, Men. God is love itself, the fountain of love, the disciple of love as Plato styles him, the servant of peace, the God of love and peace, have peace withal men, and God is with you. 
— 
z Mantuan.  Quisquis veneratur Olympum  
Ipse sibi mundum subijcit atque, Deum.  
a Charitas munifica qua mercamur de Deo regnum Dei.  By this Love saith Gerson we purchase heaven, and buy the kingdom of God. This 
b Polanus partit. Zanchius de natura Dei c. 3. copiose de hoc amore Dei agit.  Love is either in the Trinity itself, for the holy Ghost is the Love of the Father and the Son, &c. john 3.35. and 5.20. and 14.31. or towards us his creatures, as in making the world. Amor mundum fecit, Love saith 
c Dial. 3  Leon made the world, and afterwards in redeeming of it, God so loved the world, that he gave his only begotten Son for it. john. 3.16. Behold what love the Father hath showed on us, that we should be called the sons of God. 1. joh. 3.1. Or in his providence in protecting of it: either all in general, or his Saints elect and Church in particular: whom he keeps as the apple of his eye, whom he love's freely, as Hosea 14.5. speaks. 
d Juven.  Charior est ipsis homo quam sibi. Not that we are fair, nor for 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 creature is annexed and depends of his Creator. He made all saith 
e Gen. 1.  Moses and it was good, and he love's it as good.  
The love of Angels and living souls is mutual amongst themselves, and towards us militant in the Church, and that love God, there is joy in heaven for every sinner that repenteth, they pray for us, are solicitors for our good, 
f Theodoret. è Plotino.  Castigenij. 
Vbi regnat, charitas, suave desiderium.  
Laetitiaque & amor deo coniunctus.  Love's proper to mortal men, is the third member of this subdivision, and the subject of my following discourse.    

MEMB. 2.  

SUBSEC. 1 Love of men, which varies as his objects, profitable, pleasant, honest.  
VAlesius lib. 3. contro. 13. defines this Love which is in men, To be 
g Affectus nunc appetitivae potentiae nunc rationalis alter cerebro residet alter epate, cor &c.  an affection of both powers, Appetite & 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 diversely affected of both, and carried a thousand ways by consent. The Sensative most part overrules Reason, the soul is carried hudwinked, & the understanding captive like a beast. 
h Cor vary inclinatur nunc gaudens nunc maerens statim ex timore nascitur Zelotipia, furor, spes, desperatio.  The Heart is diversely inclined, sometimes they are merry, sometimes sad, and from Love arise hope and Fear, jealousy, Fury, Desperation. Now this love of men is divers, and varies as the object varies, by which they are enticed, as virtue, wisdom, eloquence, profit, wealth, money, fame, or honour, comeliness of person, &c. Leon Hebreus in his first Dialogue reduceth them all to these three, Vtile, jucundum, Honestum, Profitable, Pleasant, Honest: of which he discourseth at large, and whatsoever is beautiful and fair, is referred to them, or any way to be desired. 
i Ad utile sanitas refertur utilium est ambitio, cupid's, desiderium, potius quae amor, excessus avaritia.  To profitable, is ascribed Health, Wealth, Honour, &c. Which is rather ambition, Desire, Covetousness then Love. Friends, children, love of women, and all delightful and pleasant things are referred to the second. The love of honest things consists in virtue and wisdom, and is preferred before that which is profitable and pleasant. 
k Picolom. grad. 7. cap. 1.  The moral virtues are conversant about that which is profitable & pleasant: Intellectual about that which is honest. 
l Lib. de amicit. utile mundanum carnale jucundum spirituale honestum.  Saint Austin calls profitable, worldly, Pleasant carnal, Honest spiritual. 
m Ex singulis tribus fit charitas & amicitia quae respicit deum & proximum.  Of and from all three result, Charity, Friendship, and true Love, which respects God and our neighbour. Of each of these I will briefly dilate and show in what sort they 'cause melancholy.  
Among 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 show of commodity. Health indeed is a precious thing, and to recover and preserve which we will undergo any misery, drink bitter Potions, freely give our goods: restore a man to his health, his purse lies open to thee, bountiful he is, and thankful and beholding 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 and hand, life and all is at thy service, thou art his dear and loving friend, good and gracious Lord and master, Maecenas, he is thy slave and thy vassal, most affectioned and bounden in all duty, tell him good tidings in this kind, there spoke an angel, a blessed honour that brings in gain, he is thy creature, and thou his creator; he hugs thee and admires thee: he is thine for ever. No loadstone so attractive as that of profit, none so fair an object as that of gold, 
n Benefactores praecip●è amamus. Viues 3. de Anima.  nothing wins a man sooner than a good turn; bounty and liberality command Body and Soul. 
Munera crede mihi placant hominesque deosque,  
Placatur donis jupitur ipse datis.  
Good turns do pacify both God and men,  
And jupiter himself is won by them.  Gold of all other is a most delicious object, a sweet light, a goodly lustre it hath, gratius aurum quam solemn intuemur saith Austin, and we had rather see it then the Sun. Sweet and pleasant in getting, keeping, it seasons all our labours, intolerable pains we take for it, base employments, bitter flouts and taunts, long journeys, heavy burdens, all are made light and easy by this hope of gain, At mihi plaudo simul ac nummos contemplor in arcâ. The sight of gold refresheth our spirits, and ravisheth our hearts, as that Babylonian garment and 
o jos. 7.  golden wedge did Achan in the camp, the very sight and hearing of it will set a fire his soul with desire of it, and make a man run to the Antipodes, or tarry at home and turn parasite, lie, flatter, prostitute himself, swear and bear false witness, he will venture his body, kill a king, murder his father, and damn his Soul to come at it. Formos●●r auri massa, as 
p Petronius Arbiter.  he well observed, the mass of gold is fairer than all your Grecian pictures, what ever Apelles, Phydias, or any doting painter could ever make, we are enamoured with it, 
q Invenalis.  Prima ferè vota & cunctius notissima templis, divitiae ut crescant. All our labours, studies, endeavours, vows, prayers and wishes are to get it, how to compass it. If we get it, as we think we are made for ever thrice happy, princes, lords, &c. if we lose it, we are dull, heavy, dejected, discontent, miserable, desperate and mad. Our estate, and benè esse ebbs and flows with our commodity, and as we are endowed and enriched so are we beloved: it lasts no longer than our wealth, when that is go and the object removed, farewell friendship: as long as bounty and good cheer and rewards were to be hoped, friends enough; and they were tied to thee by the teeth, and would follow thee as Crows do a carcase: but when thy goods are go and spent, the lamp of their love is out, and thou shalt be contemned, scorned, hated, injured. 
r Lucian in Timon.  Lucian's Timon when he was in prosperity, was the sole spectacle of Greece, only admired, who but Timon, every body, loved, honoured, applauded him, every man offered him his service, and sought to be kin to him, but when his gold was spent, and his fair possessions, farewell Timon, none so ugly, none so deformed, so odious an abject as Timon, no man so ridiculous of a sudden, they gave him a penny to buy a rope, no man would know him.  
And 'tis the general humour of the world, commodity stirs our affections throughout, we love those that are fortunate and rich, or by whom we may receive mutual kindness, or hope to receive like courtesies, or get any good, or gain, or profit, and hate those, and abhor on the otherside, which are poor and miserable, or by whom we may sustain loss or inconvenience. And even those that were even now familiar and dear unto us, our loving and long friends, neighbours, kinsmen, allies, and with whom we have conversed and lived as so many Geryons for many years past, striving still to give one another all good content and entertainment, with mutual invitations, feastings, disports, offices, for whom we would ride, run, spend ourselves, and of whom we have so freely and honourably spoken, and given all those turgent tiltes and magnificent eulogiums, most excellent and most noble, worthy, wise, grave, and magnified beyond measure, learned, valiant, &c. If any controversy arise betwixt us, some trespass, injury, some part of our goods be detained, a piece of land come to be litigious, or any way cross us in our suit, or touch the string of our commodity, we detest him and depress him upon a sudden, neither affinity, consanguinity, or old acquaintance can contain us, but rupto iecore exierit Caprisicus, a golden apple sets 
s Per.  altogether by the ears, as if a marrow bone were flung amongst Bears, father and son, brother and sister, kinsmen are at odds, and look what malice, deadly hatred can invent, that shall be done, Terribile, dirum, pestilens, atrox ferum, mutual injuries, desire of revenge and how to hurt him and his, are all our studies. If our pleasuers be interrupt we can tollorate it, our bodies hurt we can put it up, & be reconciled, but touch our commodities, we are most impatient, fair becomes foul, the graces are turned to Harpies, friendly salutations to bitter imprecations, mutual feastings, to plotting villainies, minings and counterminings, good words to Satyrs and invectives, we revile, econtra, naught but his imperfections are in our eyes, he is a base knave, a devil, a monster, a caterpillar, a viper, an hog-rubber &c. desinit in piscem mulier formosa supernè, the scene is altered on a sudden, love is turned to hate, mirth to melancholy: so furiously are we most part bend, and our affections fixed upon this object of our commodity, upon money. The desire of which in excess is covetousness, ambition tyranniseth over our Souls, as 
t Part. 1. Sec. 2, memb. Sub. 12.  I have showed, and in defect crucifies as much, as if a man by negligence, ill husbrandry, improvidence, waste and consume his goods and fortunes, beggary follows, melancholy, he becomes an abject, odious, 
u 1. Tim. 5.8.  and worse than an infidel in not providing for his family.   

SUBSEC. ●. Pleasant objects of Love.  
PLeasant objects are infinite●, whether they be such as have life or be without life. Inanimate Countries, Provinces, Towers, Towns, Cities, as he said. 
x Lipsius' epist. Camdeno.  Pulcherimam insulam videmus, etiam cum non videmus, we see a fair Island by description when we see it not, The 
y Leland of Sr. Edmondsbury.  Sun never saw a fairer City, Thessala Tempe. Orchards, Gardens, pleasant Walks, Groves, Fountains, &c. The heaven itself is said to be 
z Caelum serenum, caelum visu foedum, Polidorus lib. 1. de Anglia.  fair or foul, fair buildings, fair pictures, all artificial, elaborate and curious works, and clotheses give an admirable lustre, we admire good clotheses and gaze upon them ut pueri junonis avem, as children do on a peacock. A fair dog, 
a Credo equidem vivos ducent è marmore vultus.  a fair horse and hawk, &c. are most gracious in our sight, and acceptable unto us, and whatsoever else may 'cause this passion, if it be superfluous or immoderately loved, as Guianerius observes. These things in themselves are pleasing and good, singular ornaments, necessary, comely, and fit to be had, but when we fix an immoderate eye and dote on them over much, this pleasure may turn to pain, may 'cause much more sorrow, discontent unto us, work our final overthrow, and 'cause melancholy in the end. Many are carried away with those bewitching sports of gaiming, hawking, hunting, and such vain pleasures as 
b Part. 1. sec. 2. memb. 3.  I have said, some with immoderate desire of fame, to be crowned in the Olympikes, knighted in the field, &c. and by these means ruinated themselves. The lascivious dotes on his fair mistress, the Glutton on his dishes, which are infinitely varied to please the palate, The Epicure on his several pleasures, The superstitious on his Idol, and fats himself with future joys, as Turks feed themselves with an imaginary persuasion of a sensual paradise, and several pleasant objects diversely affect diverse men. But the fairest objects, and entice, proceed from men themselves, which most frequently captivated and allure men, and make them dote beyond all measure upon one another, and that for many respects. First, as some suppose by some secret force of stars, quoth me tibi temperate astrum? 
f Similitudo morum parit amicitiam.  They do singularly dote on such a man, and hate again, and can give no reason for it. 
d Mart.  Non amo te Sabidi, &c. Alexander admired Ephestion, Adrian Antinous, &c. The Physicians refer this to their Temperament, Astrologers to trine and sextile aspects, or opposite of their several Ascendants, lords of their genitures, love and hatred of planets, but most to outward graces. A merry companion is welcome and acceptable to most men, and therefore saith 
e De sale geniali lit. 3. cap. 15.  Gomesius, Princes and great men entertain iesters, and Players commonly in their Courts. But pares cum paribus facillime congregantur, 'tis that similitude of manners which ties most men in an inseparable link, as if they be addicted to the same studies or disports, they delight in one another's companies, birds of a feather will gather together: if they be of diverse inclinations or opposite in manners, they can seldom agreed. Secondly, 
g Viues 3. Aima.  affability, custom, and familiarity may convert nature many times, though they be different in manners, as if they be country men, fellow students, colleagues, or have been fellow soldiers, 
h Qui simul fecere naufragium, aut una pertulere vincula, vel consilij coniurationis●e societate 〈◊〉 guni●● 〈…〉 & 〈…〉 sensos Caesarian dominatus conciliavit. Aemilius Lepidus & julius Flaccus quum essent inimicissimi, censores renunciti simu●t●tes illico deposu●re. Scultetus cap. 4. de causis Amor.  brethren in affliction, affinity, or some such accidental occasion, though they cannot agreed amongst themselves, they will stick together like burrs, and hold against a third, or after some discontinuance enmity ceaseth, or in a foreign place. A third cause of Love and hate may be mutual offices, commend him, use him kindly, take his part in a quarrel, relieve him in his misery, thou winnest him for ever, do the opposite, and be sure of a perpetual enemy. 
i Isocrates Daemonico praecipit ut quum alicuius amicitiam vellet illum laudet, quod laus initium amoris sit, vituperatio simultatum.  Praise & dispraise of each other do as much, though unknown, as 
k Suspec. lect. lib. 1. cap. 2.  Scoppius by Scaliger, and Casaubonus, mulus mulum scabit. Who but Scaliger with him, what Enconiums, Epithets, Eulogiums. Antistes sapientiae, perpetuus dictator literarum, ornamentum, Europae miraculum, noble Scaliger incredibilis ingenij praestantia &c. dijs potius quam hominibus per omnia comparandus. scripta eius aurea ancylia de caelo delapsa, poplitibus veneramur flexis &c. but when they began to vary, none so absurd as Scaliger so vile and base, as his Books de Burdonum familia, and other Satirical invectives may witness, Ovid in Ibin, Archilochus 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, cousins of all sort●, as an hen and chickens all of a knot: every crow thinks her ow●e bird fairest. Many memorable examples are in this kind, and 'tis portenti simile, if they do not: a mother cannot forget her child, Solomon so found out the true mother: love of parents cannot be concealed, 'tis natural, and they that are inhuman in this kind, are unworthy of that air they breathe, & of the 4 elements. yet many unnatural examples we have in this rank, 
l Rara est concordia fratrum.  of hardhearted parents, disobedient children, of disagreeing brothers, nothing so common. The love of kinsmen is grown cold, many kinsmen (as the saying is) few friends, if thine estate be good, & thou able par pari refer to requited their kindness, their will be mutual correspondence, otherwise thou art a burden most odious to them above all others. The last object that ties man and man is comeliness of person, and beauty alone, as men love women with a wanton eye: which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called Heroical or Love Melancholy. Other loves saith 
m grad. 1. cap. ●●.  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 the liver, and this Love deserves a longer explication, and shall be dilated a part in the next Section.   

SUBSECT. 3. Honest objects of Love.  
Beauty is the common object of all Love, 
n Viues 3. de Anima. ut paleam succinum sic formam amor.  as let draws a straw, so doth beauty love; virtue and honesty are as great motives, and give as fair a lustre as the rest, especially if they be sincere and true, and not fucate, but proceeding from true form, and an incorrupt judgement! For many times men are deceived by their flattering Gnathoes, dissembling Chameleons, outsides, hypocrites, that make a show of great love learning, pretend honesty, virtue, zeal, modesty, with affected looks and sergeant gestures: feigned protestations steal away many times the hearts and favours of men, & deceive them, specie virtutis & umbrâ, when as revera and indeed, there is no worth or honesty at all in them, no truth, but mere hypocrisy, subtlety, knavery, and the like. As true friends as he that Caelius Secundus met by the highways side; & hard it is, in this temporising age to distinguish such kind of men, or to find them out. Such men as these for the most part belong to great men, and by this glozing slattery, affabilities and such philters of theirs, so dive and insinuate into their favours, that they are taken for men of excellent worth, wisdom, learning, demygods, and so screw themselves into dignities, honours, offices: but these men 'cause rash confusion often, and as many stirs, as jeroboam counsellors in a commonwealth, and overthrew themselves and others. Tandlerus & some others make a doubt whether love & hatred may be compelled by philters, or characters, Cardan & Marbodius by precious stones and amulets, Astrologers by election of times, &c: as 
o Sect. sequent.  I shall elsewhere discuss. The true object of this honest love is virtue, wisdom, honesty, and 
p Nihil divinius homine probo.  real worth, and this love cannot deceive or be compelled, ut ameris amabilis esto, love itself is the most potent philtrum, virtue and wisdom, gratia gratum faciens, the sole and only grace, not counterfeit but open, honest, simple, naked, 
q James. 3.17.  descending from heaven, as our Apostle hath it, an infused habit from God, which hath given several gifts, as wit, learning, tongues, for which they shall be amiable and gracious, Eph. 4.11. as to Saul stature and a goodly presence, 1. Sam. 9.1. joseph found favour in Pharao's court, Gen. 39 for his 
r Gratior est pulchro veni●s è corpore virtus.  for his person. And Daniel with the prince of the Eunuches, Dan. 19.19. Christ was gracious with God and men, Luk. 2.52. there is still some peculiar grace as of good discourse, eloquence, wit, honesty, which is the primovent, & a most forcible loadstone to draw the favours & goodwills of men's eyes, ears, & affections unto them. When jesus spoke they were all astonished at his answers (Luk. 2.47.) and wondered at his gracious words which proceeded from his mouth. An orator steals away the hearts of men, & as another Orpheus; quo vult, unde vult, he pulls them to him by speech alone, a sweet voice causeth admiration, and he that can utter himself in good words, in our ordinary phrase we call him a proper man, a divine spirit. For which cause belike those old Poets made Mercury the gentleman usher to the Graces, and captain of eloquence, & those Charites to be jupiter's and Eurymones daughters, descended from above. Though they be otherwise deformed, crooked, ugly to behold, these good parts of the mind denominate them fair. Plato commends the beauty of Socrates, yet who was more grim of countenance, stern and ghastly to look upon, and so are and have been most of your Philosophers, as 
s Orat. 28 deforms plerumque philosophi ad id quod in aspectii cadit, ea parte elegantes quae oculos sugit.  Gregory Nazianzen observes, deformed most part in that which is to be seen with the eyes, but most elegant in that which is not to be seen. Saepe sub attrita latitat sapientia veste. Aeesope, Politianus, Melancthon, Gesner, &c: withered old men, very harsh and impolite to the eye, but who was so terse, polite, eloquent, generally learned, temperate and modest? Honesty, virtue, 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, 
t Causa ei paupertatis sicut plerisque probitas fuit.  the cause of his poverty was his honesty) was for his modesty & continency from a private person, for they found him digging in his garden, saluted king, and preferred before all the magnificoes of his time, iniecta ei vestis purpura auroque distincta, a purple embroidered garment was put upon him, 
u Ablue corpus, & cape regis animum & in came fortunam quam dignus es, continentiam istam pr●fer.  and they bade him wash himself, and as he was worthy take upon him the stile and spirit of a king, continued his continency, and the rest of his good parts. Operae pretium audire, &c. It is worthy of your attendance Livy cries, 
x Qui prae divitijs humana spernunt nec virtuti locum putani nisi opes effluant, Q. Cincinnatus consensu patrum in dictatorem Romanum electus.  you that scorn all but riches, and give no esteem to virtue, except they be wealth withal, Q. Cincinnatu had but sour acres, & by the consent of the Senate was chosen Dictator of Rome. Of such account were Cato, Fabritius, Aristides, Antoninus, Probus. For their eminent worth, so Caesar Traian Alexander admired for valour, Titus delitiae humani generis and which Aurelius Victor hath of Vespasian the dilling of his time, as 
y Edgar Etheling England's darling.  Edgar Etheling was in England, for his 
z Morum suaevitas obuia comitas promptae officia mortalium animos demerentur.  excellent virtues, their memory is yet fresh and sweet, and we love them many ages after, though they be dead. Suavem memoriam sui reliquit, saith Lipsius of his friend, living and dead they are all one. 
a Epist. lib. 8. semper amavi ut tu scis M. Brutum propter eius summum ingenium suavissimos mores, singularem probitatem & constantiam, nihil est mihi crede virtute formosius nihil amabilius.  I have ever loved as thou knowest (so Tully wrote to Dolabella) Marcus Brutus for his great wit, singular honesty, constancy, sweet conditions, and believe it there is nothing so amiable and 
b Ardentes amores excitaret si simulacbrum cius ad oculos penetraret. Plato Phaedone.  fair as virtue. And as S. Austin comments on the 84. Psalm, 
c Est quaedam pulchritudo iustitiae quam videmus oculis cordis amamus & exardescimus ut i● martyribus quum eorum membra bestiae lacerarint, etsi alias deforms, &c.  There is a peculiar beauty of justice, which we see with the eyes of our hearts, and love, and are enamoured with, as in Martyrs, though their bodies be torn a pieces with wild beasts, yet this beauty shines, and we love their virtues. The 
d Lipsius' ma●●dus ad Phys. Stoic. lib. 3. diff. 17. solus sapiens pulcher.  Stoikes are of opinion, that a wise man is only Fair, and Cato in Tully's 3. de Finibus, contends the same, that the lineaments of the mind are fare fairer than those of the body, and a wise and good man is only fair. 
e Franc. Belforest in hist. An. 1430.  It is reported of Magdalen Queen of France, and wife to jews the 11th, a Scottish woman by birth, that walking forth one evening with her Ladies, she spied M ᶜ Alanus one of the king's Chaplains, a silly, old, 
f Erat antem faedè deformis et eá formâ, quâcitius pueriterreri possent, quam invitari ad osculum puellae  hardfavoured man, fast a sleep in a bower, and kissed him sweetly; & when the young Ladies laughed at her for it, she replied that it was not his person, but she did embrace and reverence the divine beauty of 
g Deformis isle etsi videatur seneae divinum animum habet.  his Soul. Thus in all age's virtue hath been adored, admired, & a singular lustre hath proceeded from it, and the more virtuous he is, the more gracious, the more admired. No man so much followed upon earth as Christ himself; and as the Psalmist saith, 44.3. he was fairer than the sons of men. chrysostom, hom. 8. in Mat. Bernard ser. 1. de omnibus sanctis, Austin, Cassiodore, Hier. in 9 Mat. interpret it of the 
i Fulgehat vultu suo, fulgor, & divina maiestas homines adse trahens.  beauty of his person, there was a divine Majesty in his looks, and it shined like lightning, and drew all men to it, but Basil, Cyril, lib. 5. super 53. Esay, Theodoret, Arnobius, &c. of the beauty of his divinity, justice, Grace, eloquence, &c. Thomas in Psal. 44. ●of both, and so doth Baradius and Peter Morales, lib. de pulchritud. Iesu. & Mariae, adding as much of joseph and the virgin Mary. Be they present or absent, near us or a fare of, this beauty shines, and will attract men many miles to come and see it. Plato and Pythagoras left their country, to see those wise Egyptian Priests. Apollonius traveled into Aethiopiae, Persia, to consult with the Magi, Brachmanni, Gymnosophists. The Q. of Sheba came to visit Solomon, and many saith 
k Praefat. bib. vulgar.  Jerome came out of Spain and remote places 1000 miles, to see that eloquent Livy. No beauty leaves such an impression, or strikes so deep, 
l A truelove's knot.  or links the souls of men closer than virtue. For that reason belike Homer feigns the three Graces to be linked & tied hand in hand, because the hearts of men are so firmly united with such graces. 
m OH dulcissimi laquei qui tam faeliciter devinciunt ut etiam à vinctis deligantur, qui à gratijs vincti sunt cupiunt arctius deligari, & in unum redigi.  OH sweet bands (Seneca exclaims) which so happily combine, that those which are so bound by them, love their binder's, and desire with all much more harder to be bound, and as so many Geryions to be united into one. For the nature of true friendship is to combine, to be like affected, of one mind, 
n Statius.  Velle & nolle ambobus idem, satiataque toto mens aevo, as the Poet saith still to continued one & the same. And where this love takes place there is peace & quietness, a true correspondence, perfect amity, a Diapason of vows and wishes, the same opinions, as betwixt David and jonathan, 
o He loved him as he loved his own soul. 1. Sam. 15.1.  Damon and Pythias, Pylades & Orestes, 
p Virg. 9 Ae●. Qui super exanimem seize coniecit amicum confossus.  Nysus and Euryalus, Theseus & Pirithous, 
q 
Amicus animae dem dium. Austin. confess. 4. cap. 6.  
Quod de virgilio Horatius & serves animae demidium meae.   they will live and die together. Where this true love is wanting there can be no firm peace, friendship from teeth outward, sergeant, or for some by respects, so long dissembled til they have satisfied their own ends, which upon every small occasion breaks out into enmity, open war, defiance, heartburnings, whisper, calumnies, contentions, and all manner of bitter melancholy discontents. And those men which have no other object of their love, than greatness, wealth, authority &c, are rather feared then beloved; and howsoever borne with for a time, yet for their tyranny and oppression, gripping, covetousness, currish hardness, folly, intemperance, impudence and such like vices they are ingenerally odious, 
r Nec amant quemquam nec amantur ab ullo.  abhored of all, both God and men. Non uxor saluum te vult non filius, omnes vicini oderunt, wife & 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 God's judgements overtake them, instead of graces come furies. So when fair 
s 1. Sam. 25.3.  abigal, a woman of singular wisdom, was acceptable to David, nabal was churlish and evil conditioned, and therefore rejected. 
t Ester.  Mardochy was received when Haman was executed. And though they flourish many times, such hypocrites and temporizing foxes, and blear the world's eyes by flattery, bribery, dissembling their natures, or other men's weakness that cannot so soon apprehended their tricks, yet in the end they will be discerned, and precipitated on a sudden, surely saith David, thou hast set them in slippery places, lordship's. 73.5. as so many Seiani they will come down to the Gemonian scales, & Eusebius in 
u Amm. Marcellinus lib. 14.  Ammianus, he that was in such authority add iubendun imperatorem, castdowne headlong on a sudden. Or put case they escape and rest unmasked to their life's end, and after their death, their memory stinks as a snuff 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 imprecations, and they shall male audire in all succeeding ages, and be odious to the world's end.    

MEMB. 3. Charity, composed of all three kinds, Pleasant, Profitable, Honest.  
BEsides this love that proceeds from Profit, Pleasure, Honesty, as one good turn asks another in equity, or that proceeds from the law of nature, or from discipline and Philosophy; there is yet another love compound of all these three, which is Charity, commanded by God, which no man can well perform, but he that is a Christian, and a true regenerate man. That is, 
x Vt mundus duobus polis sustentatur, ita lex dei amore dei & proximi duobus bis fundamentis vincitur, machina mundicorruit si u●a de polis turbatur, lex perit divina si una ex his.  To love God above all, and our neighbour as ourself. Other Objects are fair and very beautiful I confess, kindred, alliance, friendship, the love that we own to our Country, nature, wealth, pleasure, honour, and such moral respects, &c. A man is beloved of a man in that he is a man, but all these are fare more eminent and great, when they shall proceed from a sanctified spirit, that hath a true touch of Religion, and a reference to God. Nature binds a man to love his Parents, and this love cannot be dissolved, as Tully holds, 
y De amicit. charitas parentum dilui nisi detestabili scelere non p●test.  without detestable offence: but much more God's Commandment, which enioynes a filial love and obedience in this kind. 
z Fraternitas lapidum fornicibus similima casura nisi se invicem sustentaret Senec.  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, virtue happily concur, yet this love comes short of it. Dulce & decorum pro patria mori, 
a Dij immortales dici non potest quantum charitatis nomem illud habet. Tully.  and it cannot be expressed, what a deal of Charity that one name of Country contains. The Deccis did see devovere Horatij, Curtij, Regulus, Codrus, sacrifice themselves for their Country's peace and good. 

b Ouid. Fast.  Vna dies Fabios ad bellum miserat omnes,  
Ad bellum missos perdidit una dies.  Fifty thousand native English men, lost their lives willingly at Battle Albye in defence of their Country. 
c Anno. 1347. jacob Mayer. Annal Fland. lib. 12.  P. Aemilius l. 6. speaks of six Senators at Calais, that came with halters in their hands, to the K. of England to die for the rest. This love makes so many writers take such pains, so many Historigraphers, Physicians, &c. or at lest as they pretend for common good, and their Country's sake. 
d Tully.  Sanctum nomen amicitia sociorum communio sacra, Friendship is an holy name and a sacred communion of friends. 
e Lucianus Toxari. amicitia ut sol in m●●●lo, &c.  As the Sun is in the firmament, so is friendship in the world, a most divine and heavenly band, take this away and take all pleasure, all joy, comfort, happiness and true content out of the world, the greatest tye, and as the Poet decides, is much to be preferred before the rest. 


f Spencer Fairy Queen lib. 5. cant. 9 staff. 1.2.  Hard is the doubt, and difficult to deem,  
When all three kinds of love together meet;  
And do dispart the heart with power extreme,  
Whether shall weigh the balance down, to wit,  
The dear affection unto kindred sweet,  
Or raging fire of love to women kind,  
Or zeal of friends combined by virtues meet.  
But of them all the band of virtuous mind,  
Me thinks 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 Sirac●deses.  A faithful friend is better than 
h Plutarch pretiosum numisma.  gold, a medicine of misery, and 
i Zenophon. verus amicus prestantissima possessio.  an only possession, yet all this love of friends, all three loves put together, are little worth, if they proceed not from a true Christian illuminated soul, if it be not done for God's sake. Though I had the gift of Prophecy, spoke with tongue of men and angels, though I feed the poor with all my goods, & give my body to be burned, & have not this love, it profiteth me nothing. 1. Cor. 13.1, 2, 3. This is an all apprehending love, love with an addition, love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, love of God, and love of men, 
k Greg. per amore dei proximi gignitur & per hunc a morem proximi, dei nutritur.  The love of God begets the love of man, and by this love of our neighbour, the love of God is nourished and increased. By this happy Union of love, 
l Pi● colomineus' grad. 7. cap. 27. hoc faelici amoris nodo ligantur familiae civitates &c.  all well governed families and cities are combined, the heavens annexed, and divine souls complicated, the world itself composed, and all that is in it conjoined in God and reduced to one. 
m Veras absolutas haec parit vertutes, radix omnium virtutum mens & spiritus.  This love causeth true and absolute virtues, the life and spirit and root of every virtuous action, it finisheth prosperity, 
n Divino calore animos incendit incensos purgat purgatos clevat ad Deum, deum plac●t hominem deo conciliat. Bernard.  easeth adversity, corrects all natural encumbrances, inconveniences, sustained by Faith and Hope, which with this our love make an indissoluble twist, a Gordian knot, an Aequilater Triangle. And yet the greatest of them is love, 1. Cor. 13.13. which inflames eur souls with a divine heat, and being so inflamed purgeth, and so purged elevates to God, makes an atonement and reconciles us unto him. 
o Ille inficit hic perficit ille deprimit hic elevat, hic tranquillitatem ille curas parit, hic vitam recte informat ille deformat, &c.  That other love infects the soul of man, this cleanseth, that depresseth, this creares, that causeth cares and troubles, this quietness of mind, this informs, that deforms our life, that leads to repentance, this to heaven. For if once we be truly linked' and touched with this Charity, we shall love God above all, our neighbour as ourself, as we are enjoined, Mark. 12.31. Mat. 19.19. and perform all those duties and exercise those operations of a good Christian.  
This love suffereth long, it is bountiful, it envieth not, boasteth not itself, is not puffed up, It desceiveth not, it seeketh not his own things, is not provoked to anger, it thinketh not evil, it rejoiceth not in iniquity, but in truth. It suffereth all things, believeth all things, hopetht all things, 1. Cor. 13.4, 5, 6, 7. it covereth all trespasses, Prou. 10.12. a multitude of sins, 1. Pet. 4. it will defend the fatherless and widow, Isai. 1.17. will seek no revenge or be mindful of wrong, levit. 19.18. Will bring home his brother's ox if he go astray as he is commanded, Deu. 22.1. Will resist evil, give to him that asketh, and not turn from him that borroweth, bless them, that curse him, love his enemy, Mat. 5. bear his brother's burden, Galat. 6.2. He will be Hospital, and distribute to the necessities of the Saints, he will if it be possible have peace with all men, feed his enemy if he be hungry, if he be a thirst give him drink, he will make himself equal to them of the lower sort, rejoice with them that rejoice, weep with them that weep Rom. 12. he will speak truth to his neighbour, courteous and tender hearted, Forgiving others for Christ's sake, as God forgave him. Ephe. 4.32 he will be like minded, Phil. 2.2. Of one judgement. Be humble, meek, long suffering, Coloss. 3. forbear, forget and forgive, 12.13.23. and what he doth shall be hearty done to God, and not to men. Be pitiful and courteous, 1. 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 love's God, Christ will love him that is begotten of him, john 5.1. &c. This should we willingly do, if we had a true touch of this Charity, of this divine love, if we would perform this which we are enjoined, forget and forgive, and compose ourselves to those Christian laws of love. 


p Boethius lib. 2. met. 8.  OH foelix hominum genus,  
Si vestros animos amor  
Quo caelum regitur regat.   Angelical souls, how blessed, how happy should we be, how might we triumph over the devil, and have another heaven upon earth.  
But this we cannot do, and which is the cause of all our woes, miseries, discontent, melancholy, 
q Deliquium paetitur Charitas odium eius loco succedit Basil. 1. ser. de institut. mon.  want of this Charity. We do invicem angariare, contend, consult, vex, torture, molest & hold one another's nose to the grindstone hard, provoke, rail, scoff, calumniate, challenge, hate, (hardhearted, implacable, malicious, peevish, inexorable as we are) to satisfy our lust or private spleen, for 
r Nodum in scirpo quaerentes.  toys trifles, and impertinent occasions, spend ourselves, goods, friends, fortunes, to be revenged on our adversary, to ruin him and his. 'Tis all our study our practice and business, how to plot mischief, mine and countermine, defend and offend, ward our seluess our seluess our seluess, injury others, hurt all: as if we were borne to do mischief, and that with such eagerness and bitterness, with such rancour, 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 eyes, beg his pardon, we will not relent, forgive, or pardon, till we have confounded him and his, made dices of his bones as they say, see him rot in prison, friends, followers, & omne invisum genus, rooted him out and all his posterity. Monsters of men, as we are Dogs, Wolves, 
s Hircanae que admorúnt ubera tigers.  Tigers, Bulls, Bears, Fiends and Devils, we do not only contend, oppress, and tyrannize ourselves, but as so many firebrands we set on, and animate others, our whole life is a perpetual combat, a conflict, a set battle, a snarling fit, Eris dea, is settled in our tents, 
t Heraclitus.  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 millstones with continual attrition we fire ourselves, or break another's backs, and both are ruined and consumed in the end. Miserable wretches as we are to fat and enrich ourselves we care not how we get it, how many thousands we undo, whom we oppress, by whose ruin and downfall we arise, whom we injury, fatherless children, widows, common societies to satisfy our own private lust. And though we have myriades, abundance of wealth and treasure (pitiless, merciless, remorseless as we are, and uncharitable in the highest degree) and our poor brother in need, sickness, and 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, consume it with dogs, hawks, hounds, unnecessary buildings, apparel, ingurgitate, or let it be lost, than they should have part of it, 
u Si in ge●ennan abit, pauperi qui non dat, quid de eo fiet qui pauperem denud●t, Austin.  rather take from him that little which he hath, then relieve him.  
Or like the dog in the manger, neither use it ourselves, nor let others make use of it, or enjoy it, part with nothing while we live, and for want of disposing our household, 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 crumbs, he only seeks chippings, offalls, let him roar and howl, famish and eat his own flesh, he respects him not. A poor decayed friend and kinsman of his sets upon him by the way in all his jollity, and runs begging bareheaded by him, conjuring by those former bands of friendship, alliance, consanguinity &c. uncle, cousin, brother, father. Per ego has lachrimas dextramque, tuam te, si quidquam de te merui, fuit aut tibi quidquam dulce meum, miserere mei. Show some pity for Christ's sake, pity a sick man, an old man, he cares not, ride on, pretend sickness, incuitable loss of limbs, goods, plead suretyship, and shipwreck, fires, common calamities, show thy wants and imperfections.  

Ets● per sanctum iuratus dicat Osyrim, credit non ludo   
Crudeles tollite claudum, swear, protest, take God and all his Angels to witness, quaere peregrinum, he is not touched with it, pauper ubique iacet, 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 aid, ride on, surdo narras, he cares not, let them eat stones, devour themselves with vermin, rot in their own dung he cares not. Show him a decayed haven, a bridge, a school, a fortification &c. or some public good, ride on, good your worship, your honour, for God's sake, for your countries sake &c. ride on. But show him a role, wherein his name shall be registered in golden letters, and his bounty commended to all posterity, his arms set up, and his devices to be seen, and then peraduentue he will stay and contribute, or if thou canst thunder upon him as Papists do with satisfactory and meritorious works, or persuade him by this means he shall have his soul out of hell, & free it from Purgatory, then in all likelihood he will listen & stay, or that he have no children, no near kinsman, heir he cares for at lest, or cannot well tell how and where to bestow his possessions (for carry them with him he cannot) it may be than he will build some school or hospital in his life, or be induced to give liberally to pious uses after his death, for I dare boldly say that vainglory, that opinion of merit, & this enforced necessity, when they know not otherwise how to leave them, or what better to do with them, is the main cause of most of our good works. I will not say this to derogate from any good man's charitable devotion or bounty in this kind, or censure any good work, no doubt there be many sanctified, heroical, and worthy minded men, that out of true zeal & for virtue's sake, divine spirits, that out of commiseration and pity extend their liberalty, and as much as in them lies do good to all men, cloth the naked, feed the hungry, comfort the sick & needy, relieve all, forget & forgive injuries, as true charity requires; yet most part there is simulatum quid a deal of hypocrisy in this kind, much default and defect. 
x jonius vitae eius.  As Cosmus Medici's that rich citizen of Florence confessed to a near friend of his, that would know of him why he built so many public and magnificent buildings, and bestowed so liberally on Scholars, not that he loved learning more than others, but to 
y Immortalitatem beneficio literarum immortali gloriosa quadam cupiditate concupivit. Quod cives quibus benefecisset perituri maenia ruitura etsi regio sumptu aedisicaeta non libri.  eternize his own name, to be immortal by the benefit of Scholars: for when his friends were dead, walls decayed, and all inscriptions go, books would remain to the world's end. Vainglory and emulation (as to most men) was the cause efficient, & to be a trumpeter of his own same was his sole intent, so to do good that all the world may take notice of it. Such for the most part is the charity of our times, such our benefactors, Mecaenates & Patrons. Show me amongst so many myriades a truly devout, a right, honest, upright, meek, humble, a patiented, innocuous innocent, a merciful, a loving, a charitable man. 
z Hor.  Probus quis nobiscum vivit? Show me a Caleb, or a josua. He that shall examine this 
a Durum genus summus.  iron age wherein we live, where charity is cold, & iam terras Astraea reliquit, & the Devil lose, & see one man vilify and insult over his brother, 
b Tull. pro Rosc. mentiri vis causa mea ego verè cupide & libenter mentiar tuâ causa & si quando mea vis peierare ut palulum tu compendy facias paratum fore scito.  as if he were an innocent, oppress, tyrannize, pray upon, torture him, vex, gall, torment and crucify him, starve him, where is charity? to see men swear and forswear, lie, and bear false witness, to advantage themselves, prejudice others, hazard goods, lives, fortunes, to be revenged on their enemies, men so unspeakable in their lusts, unnatural in malice, such bloody designments, Italian Blaspheming, Spanish renouncing, &c. where is charity? He that shall see so many law suits, such endless contentions, such plotting, undermining, so much money spent with such eagerness of fury, every man for himself his own ends, the Devil for all, so many distressed souls, such lamentable complaints, so many factions conspiracies, seditions, such grudging, repining, discontent, so much emulation, envy so many brawls, quarrels, monomachies, &c. where is charity? To see and read of such cruel wars, tumults, uproars, bloody battles, so many 
c Gallienus in Treb. Pollio lacera occide mea ment irascere. Rabie●iecur incendente feruntur praecipites Vopiscus of Aurelian tantum fudit sanguinis quantum quis vini potavit.  men slain, so many cities ruinated &c. (for what else is the subject of all our stories almost, but Bills, Bowes, and Guns) so many murders and massacres, &c. where is charity? To see men wholly devote to God, Churchmen, professed Divines, holy men, 
d Euangelij tubam belli tubam faciunt in pulpitis pacem in colloquijs bellum suadent.  to make the trumpet of the Gospel the trumpet of war, a company of helborne jesuits, and fiery spirited Friars, facem praeferre to all seditions as so many fierbrands set all the world by the ears (I say nothing of their contentions and railing books, whole ages spent in writing one against another, and that with such virulency and bitterness Bioneis sermonibus & sale nigro) and by their bloody inquisitions that in 30. year's Bale saith consumed 39 Princes, 148 Earls, 235 Barons, 14755 Commons worse than those ten persequtions, where is charity? He that shall observe and see these things may say to them as Cato to Caesar, credo quae de inferis dicuntur falsa existimas, sure I think thou art of opinion there is neither Heaven nor Hel. Let them pretend religion, zeal, make what shows they will, give alms, peace makers, frequent sermons, if we may guess the tree by the fruit, they are no better than Hyprocrites, Epicures, Atheists, with the 
e Psal. 13.1.  fool in their hearts they say there is no God. 'tis no marvel then if being so uncharitable, hardhearted as we are, we have so frequent and so many discontents, such melancholy fits, so many bitter pangs, mutual discords, all in a combustion, often complaints, so common grievances, general mischiefs, so many plagues, wars, uproars, losses, deluges, fires, inundations, God's vengeance, and all the plagues of Egypt come upon us, since we are so uncharitable one towards another, so respectless of God, and our neighbours, and by our crying sins pull these miseries upon our own heads. If we had any sense or feeling of these things sure 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. Kings 2. the Lord shall bring this blood upon their heads. Prou. 1.27. sudden desolation and destruction shall come like a whirlwind upon them: affliction, anguish, the reward of his hand shall be given him. Isa, 3.11. &c. they shall fall into the pit they have digged for others, and when they are scraping, tyrannising, getting, wallowing in their wealth, This night, OH fool, I will take away thy soul, what a severe account they must make, and how 
f Benefacit animae suae vir misericors.  gracious on the other side a charitable man is in God's eyes, haurit sibi gratiam. Mat. 5.7. blessed are the merciful for they shall obtain mercy. He that dareth 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 enemy's heads. Rom. 12. and he that followeth after righteousness and mercy shall find righteousness and glory. Surely they would check themselves, kerb in their unnatural inordinate affections, agreed amongst themselves, abstain from doing evil, amend there lives and learn to do good. Behold how comely and good a thing it is for brethren to live together in 
g Concordia magnaeres crescunt discordia maximae delabuntur.  union: it is like the precious ointment, &c. How odious to contend one with the other. 
h Lipsius.  Miseri quid luctatiunculis hisce volumus, ecce mors supra caput est, & supremum illud tribunal, ubi & dicta & facta nostra examinanda sunt. Sapiamus. Why do we contend and vex one another, behold death is over our heads, and we must shortly give account of all our uncharitable words and actions, think upon it, and be wise.    

SECT. 2.  

MEMB. 1.  

SUBSECT. 1. Heroical love causing melancholy. His Pedigree, Power, and Extent.  
IN the precedent Section mention was made amongst other pleasant objects, of this comeliness & beauty which proceeds from women, which causeth Heroical, or love melancholy, and is more eminent above the rest, and properly called Love. The part affected in men is the liver, and therefore called Heroical, because commonly Gallants & Noble men, the most generous spirits are possessed with it. His power and extent is very large, 
i Memb. 1. Subject. 2.  and in that twofold division of Love, 
k Amor & amicitia.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those two Veneres which Plato and some others make mention of, it is most eminent, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 shows itself in vegitall and sensible creatures, and those incorporeal substances (as shall be specified) and hath a large dominion and sovereignty over them. His pedigree is very ancient, and derived from the beginning of the world, as 
l Phaedrus orat. in laudem amoris ●l●tonis convivio.  Phaedrus contends, and his 
m Ante Deos omnes primum generavit amorem.  parentage of such antiquity, that no Poet could ever found it out. Hesiod makes 
n See the moral in Plutarch of that fiction.  Terra and Chaos to be Love's parents, before the Gods were borne: Plutarch amator: libello, will have love to be the son of Iris & Favonius, but Socrates in that pleasant dialogue of Plato when it came to his turn to speak of Love, telleth this tale. When Venus was bo●ne all the Gods were invited to ● banquet, and amongst the rest, 
o Affluentie Deus.  Porus the God of bounty and wealth. Penia or poverty came a begging to the door. Porus well whittled with Nectar (for there was no wine in those days) walking in juppiters' garden, in a Bower met with Penia, and in his drink got her with child, of whom was borne Love, and because he was begotten on Venus' birth day, Venus still attends upon him. The moral of this is in 
p Cap. 7. comment. in Plat. convinium.  Ficinus. Another tale is there borrowed out of Aristophanes: 
q See more in Valesius lib. 3. cont. med. & co●tr. 13.  In the beginning of the world, men had four arms and four feet, but for their pride because they compared themselves with the Gods, they were parted into halfs and now peradventure by Love they hope to be united again and made one. Otherwise thus, 
r Viues 3. de anima Oramus te ut tuis artibus & caminis nos resingas & ex duobus unum facias quod & fecit & exinde amatores unum sunt & unum esse petunt.  Vulcan met two Lovers, and bid them ask what they would and they should have it, but they made answer, OH Vulcan faber Deorum &c. OH Vulcan the God's great Smith, we beseech thee to work us a new in thy furnace, and of two take us one, which he presently did, and ever since true lovers are all one, and desire to be united. Many such tales you shall find in Leon Hebraeus dial. 3. and their 
s See more in Natales Comes Imagives Deorum Philostratus de Imaginibus. Lihus Giraldus Syntag. de diis &c.  moral to them. The reason why love was still painted young, because young men are most apt to love: soft fair & fat, because such folks are soon taken: naked, because all true affection is simple and opens he smiles, because merry and given to delights: hath a quiver, to show his power, none can escape: is blind, because he sees not where he strikes, whom he hits, &c. His power and Sovereignty is expressed by the 
u ● petty Pope ●●a●cs habet superorum & inferorum as Orpheus, &c.  Poets, in that he is held to be a God, and a great commanding God, above juppiter himself, Magnus' Daemon, as Plato calls him, 
t juvenis pingitur quod amore plerumque, invent'st capiantur sic & ●ollis, formosus. nudus quod simplex & a●●rtus hic affect●●, ridet quod obteclamentum per se ferat, cum pharetra, &c  & the strongest and merriest of all the Gods according to 
x Lib. ●3. cap. 5. Dypnosophist.  Atheneus. Amor vivorum, rex amor rex & deum, as Euripides, the God of Gods, and governor of men, that conquers all, 
y Regnat & in superosius habet ille deos Ovid.  domineers over all, and can make mad and sober whom he list; insomuch that Cecilius in Tully's Tusculans, holds him to be no better than a fool or an Idiot, that doth not acknowledge love to be a great God. 


z Selden proleg. 3. cap de dus Syris.  Cui in manu sit quem esse dementem velit,  
Quem sapere, quem sanari, quem in morbum inijci, &c.   That can make sick and cure whom he list. Homer and Stesichorus were both made blind, if you will believe 
a Dial 3.  Leon Hebraeus for speaking against his godhead: he is of that power, majesty, omnipotency, and dominion, that no creature can withstand him: juppiter himself was turned into a Bull, a Swan, and what not for Love, how did he insult over all the other Gods? 
c Dial Deorum  Lucian brings in juppiter complaining of Cupid that he could not be quiet for him, that monster conquering Hercules was tamed by him: 
Quem non mille ferae, quem non Stenileius hostis,  
Nec potuit juno vincere, vicit amor.  
Whom neither beasts nor enemies could tame,  
Nor Juno's might subdue, love queied the same. 
b Fulmine concitatior.   Apollo that could cure all diseases, 
d Nullis amor est medicabilis herbis.  could not cure himself of this, and therefore 
e Plutarch in Amatorio, Dictator quo creato cessant reliqui magistratus.  Socrates calls Love a tyrant, & brings him triumphing in a Chariot, whom Petrarch imitates in his triumph of Love, and Fracastorius in an elegant Poem expresseth at large, Cupid riding, Mars and Apollo following his Chariot, Psyche weeping, &c.  
In vegetal creatures what a Sovereignty Love hath, by many pregnant proofs and familiar examples may be proved, especially of Palm trees, which are both he and she, and express not a sympathy but a love passion, as by many observations hath been confirmed. Constantine de Agric. l. 10. cap. 4. gives an instance out of Florentius his Georgickes, of a Palm tree that loved most fervently, 
f Neque prius in iis desiderium cessat dum diiectus consoletur. videre enim est ipsam arborem incurvatam ultro ramis ab utrisque vicissim ad osculum exporrectis. Man●festa daunt mutui desiderii signa.  and would not be comforted until such time her love applied himself unto her, you might see the two trees bend and of their own accords stretch out their boughs to embrace and kiss one another: They will give manifest signs of mutual love. Ammianus Marcelimus lib. 24. reports that they marry one another, and fall in love if they grow in sight, and when the wind brings the smell to them, they are marvellously affected. Philostratus in Imaginibus observes as much, and Galen. lib. 6. de locis affectis, cap. 5. ʸ they will be sick for love, and ready to die and pine away, which the husbandmen perceauing, saith 
g Multas palmas contingens quae simul crescunt rursusque ad amantem regrediens eamque manu attingens quasi osculum mutuo ministrare videtur & expetiti concubitus gratiam facit.  Constantine, struck many Palms that grow together, and so stroking again the Palm that is enamoured, they carry kisses from the one to the other: or tying the leaves and branches of the one to the stem of the other, will make them both flourish and prospero a great deal better: 
h Quam vero ipsa desideret, affectu ramorú significat & ad illum respicit amanter, &c.  which are enamoured they can perceive by the bending of their boughs, and inclination of their bodies. If any man think this which I say to be a tale let him read that story of two Palm trees in Italy, the male growing at Brundisium, the female at Otranto (related by jovianus Pontanus in an excellent Poem, sometimes Tutor to Alphonsus junior King of Naples, his Secretary of State, and a great Philosopher) which were barren, and so continued a long time, til they came to see one another by growing up higher, though many Stadiums' asunder. Pierius in his Hierogliphiks, and Melchior Guilandinus memb. 3. tract. de papyro, cites this story of Pontanus for a truth. See more in Salmuth comment in Pancirol. de Novarepert. Tit. 1. de novo crbe, Mizaldus Arcanorum lib. 2. Sands voyage lib. 2. fol. 103. &c.  
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 Virg. 3. Georg  Omne adeò genus in terris hominumque ferarumque  
Et genus aquoreum, pecudes, pictaeque volucres  
In furias ignemque ruunt, amor omnibus idem.  
All kind of creatures in the earth,  
And Fish of the Sea.  
And painted birds do rage alike,  
This love bears equal sway.  

l Propertius.  Hic Deus & terras & maria alta domat.  Common experience and our sense will inform us, how violent bruit beasts are carried away with this passion, horses above the rest.— furor est insignis equarum. 
m Dial. deorum. confided matter leonibus ipsis familiaris iam factus sum & saepe conscendi eorum terga & apprehendiiubas equorum more insidens, eos agito & illi mihi caudis adblandiuntur.  Cupid in Lucian bids Venus his mother be a good cheer, for he was now familiar with Lions, and often times did get on their backs, and hold them by the mane, and ride them about like horses, & they fawn upon him with their tails. Bulls, Bears, and Boars are so furious in this kind that they kill one another: but especially Cocks, 
n Leones prae amore furunt. Plin. l. 8. cap. 16. Arist. l. 6. hist. animal. cap. 17. of his book of Hunting.  Lions and Hearts, Which are so fierce that you may hear them fight half a mile off, saith turbervile, & many times kill one another, or compel them to abandon the Rutte, that they may remain masters in their places; and when one hath driven his corrival away, he raiseth his nose up into the air, and looks aloft as though he gave thanks to nature, which gave him such great delight. How Birds are affected in this kind, appears out of that of Aristotle, that will have them to sing ob futuram Venerem for joy or in hope of their venery which is to come. Fish pine away for love and wax lean, if 
o De sale lib. 1. cap 21. Pisces ob amorem marcescunt, pallescunt &c.  Gomesius authority may be taken so love tyranniseth in dumb creatures. Yet this is natural for one beast to dote upon another of the same kind, but what strange fury is that, when a Beast shall dote upon a man? Saxon Grammaticus lib. 10. Dan. hist. hath a story of a Bear that loved a woman, and kept her in his den a long time, and begot a son of her, out of whose loins proceeded many Northern Kings: this is the original belike of that common tale of Valentine and Vrson. Aelian, Pliny, Peter Gillius are full of such relations. A Peacock in Leucadia loved a maid, and when she died, the Peacock pined. 
p Plin. 1 b. 10. cap 5 quumque ab orta tempestate periisset Hernias in sicco piscis expiravit.  A Dolphin loved a boy called Hernias, and when he died, the Fish came a land and so perished. The like adds Gellius lib. 10. cap. 22. out of Appion Egypt. lib. 15. a Dolphin at Puteoli loved a child, and would come often to him, and let him get on his back and carry him about, 
q Postquam puer morbo abiit, & ipse Delphinus periit.  and when by sickness the child was taken away, the Dolphin died. 
r Pleni sunt libri quibus serae in homines instá matae fuerunt in quibus ego quidem semper ascensum sustinui veritus ne fabulosa crederem. donec vidi lyncem quem habui ab Assyria sic affectum erga unum de meis hominibus, &c.  Every book is full (saith Busbequius the Emperors Orator with the Grand Senior not long since, epist. 3. legate. Turc.) & yields such instances, to believe which, I was always afraid, lest I should be thought to give credit to fables, until I saw a lynx which I had from Assyria, 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 enticements and pleasant motions, and when he was going, hold him backe, and look after him when he was go, very sad in his absence, but most jocund when he returned: and when my man went from me, the beast expressed his love with continual sickness, and after he had pined away for some few days, died. Such another story he hath of a Crane of Maiorca that loved a Spaniard, that would walk any way with him, & in his absence would seek about for him, and make a noise that he might hear her, and knock at his door, 
s Desiderium sum testatus post ivediam aliqunt dierum interiit.  and when he took his last farewell, famished herself. Such pretty pranks can Love play with Birds, Fish, Beasts: and if all be true that is credibly reported, with the Spirits and Devils themselves: who are as much enamoured, and dote (if I may use that word) as any other creature whatsoever. For if those stones be true that are written of Incubus and Succubus, of Nymphs, lascivious Fauns and Satyrs, and those heathen Gods which were Devils, or those familiar meetings in our days and company of Witches and Devils, there is some probability for it. I knew that Biarmannus, Wierus lib. 3. cap. 19 & 24. & some others stoutly deny it, that the Devil hath no carnal copulation with women, that the Devil takes no pleasure in such facts, mere fantasies all such relations of Incubi, Succubuses, lies and tales. But Austin. lib. 15. de civet. Dei. doth acknowledge it. Erastus de Lamijs, jacobus Sprenger, and his colleagues, &c. Zanchius cap. 16. lib. 4. de oper. Dei. Dandinus in Arist. de animâ lib. 2. Text, 29. come. 30. Bodin lib. 2. cap. 7. and Paracelsus, 
t Qui haec in at●e bilis aut Imaginationis vim refer conati sunt, nihil faciunt.  a great champion of this Tenent amongst the rest, which give many peculiar instances, and by many testimonies, proofs, & confessions evince it. Hector Boethius in his Scottish history hath three or four such examples, which Cardan confirms 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 & women. Philostratus in his 4th book de vitâ Apollonij, hath one memorable in this kind, which I may not omit: Of one Menippus Lycius a young man of 25 years of age, that going betwixt Cenchreas and Corinth met such a phantasine 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 Phaenitian by birth, and if he would tarry with her, 
u Cantantem audies & vinum bibes, qual● antea nunquam bibisti, te rivalis turbabit nullus, pulchra autem pulch●o contenta vivam, & mo●iar.  she should hear him sing and play, and drink such wine as never man drunk, and no man should molest him, but she being fair and lovely, would live and dye with him, that was fair and lovely to behold. The young man a Philosopher otherwise stayed and discreet, and able to moderate his passious, though not this of love, stayed with her a while with great content, and at last married her, to whose wedding amongst other guests came Apollonius, who by some probable conjectures found her out to be a Serpent, a Lamia, and that all her furniture, was but as Tantalus gold described by Homer, no substance but mere illusions. When she saw herself descried, she wept, and desked Apollonius to say nothing; but he would not be moved, and thereupon she, Plate, House, and all that was in it vanished in an instant, 
x Multifactum hoc cognovere quod in media Graecia gestii sit  many thousands took notice of this fact, for it was done in the middle of Greece. Sabine in his comment on the 10th of Ovid's Metamorphosis, at the tale of Orpheus, telleth us of a Gentleman of Bavaria, that for many months together bewailed the loss of his dear wife, at length the Devil 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, and never swear and blaspheme as he used formerly to do, for if he did she would be go: 
y Rem curans domesticam ut ante peperit aliquot liberos semper tamen tristis & pallida.  He vowed it, and married, and lived with her, she brought him children, and governed his house, but was still pale and sad, & so continued, till one day falling out with him, he fell a swearing. she vanished thereupon, and was never after seen. 
z Haec audivi à multis fide dignis qui asseverabant Ducem Bavariae eadem retu●●sse Duci Sax●●iae pro veris.  This I have heard, saith Sabine, from persons of good credit, which told me that the Duke of Bavaria told it for a certainty to the Duke of Saxony. One more I relate out of Florilegus, an honest historian of our nation, because he telleth it so confidently, as a thing in those days talked of all over Europe. A young 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' statue, which was thereby made in brass, after he had sufficiently played, & 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 loathe to make his company tarry at the present, there left it, intending to fetch it the next day, or at some more convenient time, and went thence to supper, and so to bedde. In the night when he should come to perform those nuptial rites, Venus' steps between him and his wife (unseen, unfelt of her) and told him that she was his wife, and 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 move to one Palumbus, a learned Magician in those days, who gave him a letter, & bade 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 associates, in precession, as commonly he did, deliver the letter 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, which ●id before him, and commanded her to deliver his ring, which forthwith she did, and so the Gentleman was freed. Many such 
a Fabula Daemarati & A●iri●oni● in Herodoto. lib. 6. Er●to  stories I found in several Authors, to confirm this which I have said; and though many be against it, yet I for my part will subscribe to Lactantius lib. 14. cap. 15. 
b Deus angelos misit ad ●●●elam 〈◊〉 generis humanised illos cum hominibus commorantes dominator ille terrae salacissimus p●ulatim ad vitiae pellexit, & mulierum congressibus inquinavit.  God sent Angels to the tuition of men, but whilst they lived amongst us, that mischievous all commander of the earth, and hot in lust, enticed them by little to this vice, & defiled them with the company of women: And to Anaxagoras de resurrec. 
c Quidam ex illis capti sunt amore virginum & libidine vict● defecerunt ex quibus gigantes qui vocantur na tisunt.  Many of those spiritual bodies overcome by the love of maids, and lust failed, of whom those were borne we call Giants. justin Martyr, Clemens Alexandrinus, Sulpitius Severus, Eusebius, &c. 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, openly professing that these Genij can beget, and have carnal copulation with women, many Divines stiffly contradict this, but I will conclude with 
e Phisiologie Stoicorum lib. 1. cap. 20. si spiritus unde semen iis &c. at exempla turban ros mulierum quotidianae confessiones de mis●ione omnes asserunt & sunt in ●ac 〈◊〉 Lo●●nio exempla  Lipsius, that since examples, testimonies, 
d Pererius in Gen. lib. 8 cap 6 ver. 2. Zanc. &c  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 so. 
f Vnum dixero non opinari me ullo retrò aevo ta●tam copiam Sa●yrorum & salacium istorum Geniorum se oftendisse quantum nunc quotidiane narrationes & iudiciales 〈◊〉 proserunt.  One thing I will add, that I suppose that in no age past, I know not by what destiny of this unhappy time, there have never appeared or shown themselves so many lecherous devils, Satyrs and Genij, as in this of ours, as appears by the daily narrations, and judicial sentences upon Record. Read more of this question, in Austin de civi●at. dei lib. 15. Wierus lib. 3. de Praestig. Daem. Giraldus Cumbrensis Itinerar. Camb. lib. 1 Malleus malefic. quaest. 5 part. 1. jacobus Ruessus. lib. 5. cap. 6. fol. 54. Godelman lib. 2. cap. 4. Erastus, Delrio, Lipsius, Bodine demono. lib. 2. cap. 7. Pererius in Gen. lib. 8. in 6. cap. ver. 2. &c.   

SUBSEC. 2. How love tyranniseth over men. Love or Heroical melancholy, his definition, part affected.  
YOu have heard how this tyrant Love rageth amongst brut beasts & spirits, now let us consider what passions he causeth amongst men. 
g Virg.  Improbe amor quid non mortalia pectora cogis? Horresco referens, I am almost afraid to relate, amazed, 
h For it is a shame to speak of those things which are done of them in secret. Ephe. 5.12.  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 preserves mankind; propagates the Church, but if he rage, he is no more Love, but burning lust, a disease, Frenzy, Madness, Hell.  

i Plutarch amator lib.  Est orcus ille, vis est immedicabilis, est rabbiss insana.  
He subverts kingdoms, overthrows cities, towns, families, 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 Sodom and Gomorrha, Troia, and I know not how many Cities bear record, & fuit ante Helenam, &c. Besides those daily monomachies, murders, effusion of blood, rapes, riot and immoderate expense, to satisfy their lusts, beggary, shame, loss, torture, punishment, disgrace, loathsome diseases, that proceed from thence, worse than calentures and pestilent fevers, those often Gouts, Pox, conbustians, &c. which torment the body, and that feral melancholy which crucifies the Soul in this life, and everlasting torments in the world to come.  
Notwithstanding they know, these and many such miseries, threats, tortures will surely come upon them, rewards, exhortations, è 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 ox to the slaughter. Facilis descensus Auerni, they go down headlong to their own perdition, they will commit folly with beasts, men leaving the natural use of women, as Paul saith, 
† Rom. 1.27.  burned in lust one towards another, and man with man wrought filthiness.  
Semiramis equo, Pasyphae tauro, Aristo Ephesius asinae se commiscuit, Fuluius equae, alij canibus, capris, &c. unde monstra nascuntur aliquando, Centauri, Syluavi, & ad terrorem hominum prodigiosa spectra. Nec cum brutis sed ipsis hominibus rem habent, quod peccatum Sodomia vulgo dicitur, & frequens olim vitium apud Orientales illos fuit, Gracoes nimirum, Italos, Afros, Asianos. 
k Lilius Giraldus vitacius.  Hercules Hylam habuit, Policletum, Dionem, Perythoonta, Abderum & Phryga, alij & Euristium ab Hercule amatum tradunt. Socrates pulchorum Adolescentum causâ frequens gymnasium obibat, flagitiosoque spectaculo pascebat oculos, 
l Pueros amare solis philosophis relinquendum vult Lucianus dial. Amorum.  quod & Philebus & Phaedon, Rivales, Charmides & reliqui Platonis dialogi satis superque testatum faciunt, quod vero Alcibiades de coden Socrate loquatur, lubens conticesco, sed & abhorreo; tantum incitamentum praebent libidini. At hunc perstrinxit Theodoretus lib. de curate. graec. affec. cap. ultimo. Quin & ipse Plato suum demiratur Agathonem, Xenophon Cliniam, Virgilius Alexin, Auacreon Bathyllum, Quod autem de Nerone, Claudio, caeterorumque portentosâ libidine memoriae proditum, mallem à Petronio, Suetonio, caeterisque petatis, quando omnem fidem excedant, quam à me expectetis: sed vetera querimur. 
m Busbequius.  Apud Asianos, Turcas, Italos, nunquam frequentius hoc quam hodierno die vitium; officinae horum alicubi apud Turcas, & frequentes querelae, etiam inter ipsos coniuges hac de re, quae virorum concubitum illicitum calceo in oppositam partem verso magistratui indicant; nullum apud Italos familiar magis peccatum, qui & post 
n Achilles Tatius lib. 45  Lucianum & 
o Lucia●us Charidemo.  Tatium, scriptis volumnibus defendunt. johannes de la Casa Beneventinus Episcopus divinum opus vocat, suave scelus, adeoque iactat se non alia usum Venere. Nihil usitatius apud monachos, Cardinals, sacrificulos, etiam 
p Non est haec mentula demens mart.  furor hic ad mortem, ad insaniam. 
q Jovi●s musaeo.  Angelus Politianus ob pueri amorem violentas sibi manus iniecit. Et horrendum sanè dictu, quantum apud nos patrum memoriâ scelus detestandum hoc saevierit. Quum enim Anno 1538. prudentissimus Rex Henricus Octaws, cucullatorum, caenobia & sacrificorum cóllegia, votariorum, per venerabiles legum doctores Thomam Leum, Richardum Laytenum visitari fecerat &c. tanto numero reperti sunt apud eos scortatores, cinaedi, ganeones, padicones, puerarij, paederastae, Sodomita, (
r Prefat lectori lib. de vitis pontiff.  Balei verbis utar) Ganymedes, &c. ut in unoquoque eorum novam credideris Gomorrham. Sed vide si lubet eorundum Catalogum apud Baleum, puellae, inquit, in lectis dormire non poterant ob fratres neeromanticos. Haec si apud votarios, monathos, sanctos scilicet homunciones, quid in foro quid in aulâ factum suspiceris? quid apud nobiles, quid inter fornices, quam non faeditatem, quam non spurcitiem? Sileo interim turpes illas & ne nominandas quidem monachorum 
s Mercurialis cap. de Priapismo.  mastrupationes, Tribades illas mulierculas, quae se invicem fricant, & praeter Eunuchos etiam ad venerem explendam, artificiosa illa veretra habent: Et quod magis mirere, foemina foemnian Constantinopoli non ita pridam depetijt, ausa rem plenè incredibilem, mutato cultu mentita virum de nuptijs sermonem init, & brevi nuptaest: sed authorem ipsum consul Busbequium. Omitto 
t Herodotus lib. 2. Euterpe uxores insignium virorum non stati m vitá sunctas tradunt condiendas, ac ne eas quidem foemin●rs quae formosae sunt, sed qua●riduo ante defunctas, ne cum ijs salinarij concüban● &c.  salinarios illos Aegyptiacoes, qui cum formosarum cadaveribus concumbunt, & eorum vesanam libidinem, qui etiam Idola & imagines deperiunt. Nota est fabula Pigmalionis apud 
u Metamor. 13.  Ouidium. Mundi & Paulini apud Aegesippum belli jud. lib. 2. cap, 4. Pontius C. Caesaris legatus referente Plinio lib. 35. cap. 3. quem suspicor eum esse qui Christum crucifixit, picturis Atalantae & Helenae adeò libidine incensus, ut tollere eas vellet, si natura tectorij permisisset, alius statuam bonae Fortunae deperijt, (Aelianus lib. 9 cap. 37.) alius bonae deae, &c. Et ne qua pars probro vacet. 
x Seneca de ●ra li. 11. ca 18.  Raptus ad stupra, (quod ait ille) & ne 
y Nullus est meatus ad quem non pateat aditus impudicitiae Clemens Alex. paedag li. 3. ca 3.  os quidem á libidine exceptum▪ Heliogabalus per omnia cava corporis libidinem recepit, Lamprid. vita eius. Vt verum planè sit, quod apud 
z Tom. ●. Gryllo.  Plutarchum Gryllus Vlissi obiecit. Adhunc usque diem apud nos neque mas marem neque foemina foeminam amavit, qualia multa apud vos memorabiles & praeclari virifecerunt, ut viles missos faciam, Hercules imberbem sectans socium, amicos deseruit &c. Vestra libidines intra suos naturae fines coercerinon possunt, quin instar flwij exudantes atrocem foeditatem, tumultum, confusionemque naturae gignant in re venerea, nam & capras, porcos, equos, inierunt viri & foeminae insano bestiarum amore exarserunt, unde Minotauri, Centauri, Syluani, Sphinxes &c. Sed ne confutando doceam, nolo quem diutius hisce sordibus inquinare.  
I come at last to that Heroical Love, which is proper to men and women, and is a frequent cause of melancholy, and deserves much rather to be called burning lust, then by such an honourable title. There is an honest love I confess which is natural, and no man living can avoid it. 
a Aeneas Siluius. juvenal. qui nunquam visae flagravit amore puellae.  Et qui vim non sensit amoris, aut lapis est aut bellua. He is not a man but a block, a very stone that hath not felt the power of it, dote we either young or old as 
b Chaucer.  he said, and none are excepted but Minerva and the Muses, for Cupid in 
c Tom. 1. dial. deorum Lucianus. amore non ardent musae.  Lucian complains to his mother Venus, that amongst all the rest his arrows could not pierce them. But this is a common passion, an honest, for men to love in the way of marriage. You know marriage is honourable, a blessed calling, appointed by God himself in Paradise, it breeds true peace, tranquillity content and happiness, when they live without jarring, scolding, lovingly as they should do. 

d Hor.  Foelices ter & amplius,  
Quos irrupta tenet copula,  
Dinulsis queremonijs,  
Suprema citius soluit amor die.  
Thrice happy they and more than that,  
Whom bands of Love so firmly ties,  
That without brawls till death them part,  
'Tis undissolved and never dies.   
As Seneca lived with his Paulina, Abraham and Sara, Orpheus & Eurydice, Arria & Poetus, Artemisia & Mausolus, & Rubenius Celer, that would needs have it engraven on his tomb, that he had lived with Ennea his wife, 43. years, 8. months, and never fell out: there is no happiness like unto it, no love so great as this of man and wife, no such comfort. Omnis amor magnus, 
e Propert.  sed aperto in coniuge maior, when they love at last as fresh as they did at first, as Homer brings Paris kissing Helena, after they had been married ten years, protesting withal, that he loved her as dear as he did the first hour he was married. And in their old age when they make much of one another, and say as he did to his wife in the Poet. 

f Ausonius.  Vxor vinamus quod viximus, & moriamur,  
Servants nomen sumpsimus in thalamo,  
Nec ferat ulla dies ut commutemur in aevo.  
Quin tibi sim iwenis, tuque puella mihi.  
Dear wife let's live in love and die together,  
As hitherto we have in all good will,  
Let no day change, or altar our affections,  
But let's be young to one another still.   
'Tis an happy state this indeed, but this love of ours is immoderate, inordinate, and not to be comprehended in any bounds. It will not contain itself within the union of marriage, or apply itself to one object, but it is a wand'ring extravagant, a domineering, a boundless, an irrefregable passion: sometimes this burning lust rageth after marriage, and then it is properly called jealousy, sometimes before, and then it causeth this Heroical melancholy, it extends sometimes to corrivals, sometimes it produceth rapes, incests, murders, &c. & is confined within no terms, of years, sex or whatsoever else. Some furiously rage before they come to discretion or age. 
† Junonem habeam iratam si unquam meminerim me virginem fuisse. Infans enim paribus inquinata sum, & subinde maioribus me applicui, donec ●d aetatem perveni, ut milo vitulum, inde ta●rum, &c.  Quartilla in Petronius never remembered she was a maid, & the wife of Bath in Chaucer cracks, 
Since I was twelve years old believe,  
Husbands at Kirke door had I five.   
Generally women begin Pubescere as they call it, 
g Epictetus' cap. 42 mulieres statim ab anno 14. movere incipiunt &c. attrectari se sinunt & exponunt. Levinus, Lemnius.  at 14 years old, and then they begin to offer themselves, and some to rage. 
† Lib. 3. fol. 126.  Leo Afer saith that in Africa a man shall scarce find a maid at 14, years old, they are so forward, and many amongst us after they come into the teens, do not live but linger. What pranks in this kind the middle age hath played, is not to be recorded. Si mihi sint centum linguae, sint oraque centum, no tongue can sufficiently declare, every story is full of men and womens' unsatiable lust, Nero's, Heliogabali, Bonosi, &c. They neye after other wives (as jeremy cap. 5.8. complaineth) like fed horses, or so many towne-bulles, as many of our great ones do. Of womens' unnatural, 
h De mulierum inex haustâ libidine luxuque insatiabi iomnes aeque regiones conqueri posse existimo, Stephanus.  unsatiable lust, what country, what village doth not complain. 
— Sed amor, sed aeffranata libido,  
Quid castum in terris intentatumque reliquit?   
What breach of vows, and oaths, fury, dotage, madness might I reckon up. Yet this is more tolerable in youth, and such as are yet in their hot blood; but for an old fool to dote, and an old lecher, what more odious, what more absurd? and yet what so common? How many decrepit, hoary, harsh, writhe, burstenbellied and 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 Courtesan, and when he can scarce lift his leg over a sil, and hath one foot already in Charon's boat, when he hath the trembling in his joints, the gout in his feet, a perpetual rheum in his head, and all his moisture dried up and go, and cannot spit from him; a very child again that cannot dress himself, or cut his own meat, yet he will be dreaming of, and honinge after wenches, what can be more unseemly? Worse it is in women then in men, when she is 
i Hiatque turpis inter arid●s nates podex.  so old a crone, a beldame, she can neither see, nor hear, go nor stand, a mere 
k Cadaverosa adeò ut ab inferis reversa videri possit, vult adhuc catullire. Erasmus. mor.  carcase, a witch, and can scarce feel; yet she catter woules, and must have a stallion, a Champion, she must and will marry again, and betrothe herself to some young man, 
l Name & matrimonijs est despectum senium. Aeneas Siluius  that hates to look on, but for her goods, abhors the fight of her, to the prejudice of her good name, her own undoing, grief of her friends, ruin of her children.  
But to enlarge or illustrate this power and effects of love, is to set a candle in the Sun. 
m Quid toto terrarum orbe communius, quae civitas, quod oppidum, quae familia vacat amatorum exemplis? Aeneas Siluius. quis trigesimum annum natus nullum amoris causa peregit insign: facinus, ego de me facio coniecturam quem amor in mille pericula misit.  It rageth amongst all sorts and conditions of men, but it is most evident amongst such as are young and lusty, in the flower of their years, nobly descended, high fed, and such as live idle and at ease, and for that cause which our Divines call lust, or this 
n Forestus, Plato.  ferinu● insanus amor, this mad and beastly passion, as I have said, is cal-called by our Physicians, Heroical love, and a more honourable title put upon it, Amor nobilis as 
Pract. maior. Tract. 6. cap. 1. Rub. 11. de aegrit. cap. quod his multum contingat.  Savanorola styles it, because noble men make a common practice of it, and are so commonly affected with it, Auicenna lib. 3. Fen. 1. tract. 4. cap. 23. calleth this passion Hishi, and 
p Haec agritudo est sollicitudo melancholica in quí homo applicat sibi continuam cogitation super pulchrit urine ipsius quam a mat, gestuum, morum.  defines it, to be a disease or melancholy vexation or anguish of mind, in which a man continually meditates of the beauty, gesture, manners of his mistress, and troubles himself about it. And desires as Savanorola adds with all intention and eagerness of mind, to compass or enjoy her, 
q Animi forte accidens quo quis rem habere nimiâ aviditate con●upiscit ut ludos venatores, aurum & opes avari.  as melancholy hunters trouble themselves about their sports, covetous their gold and goods, so is he tormented still about his mistress. Arnoldus Villanovanus in his book of Heroical love, defines it, 
r Assidua cogitatio super r●m desiderat●m, cum confidentia obtinendi, ut ●pe apprehensum deiectabile, &c.  a continual cogitation of that which he desires with a confidence or a hope of compassing it; which definition his commentator cavils at. For continual cogitation is not the genus, but a symptom 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, without all hope of attaining. Carolus a Lorme in his questions, makes a doubt, An Amor sit morbus, whether this Heroical love be a disease: 
s Morbus corporis petius quam ●nimi.  Arnoldus will have it improperly so called, and a disease rather of the body, then of the mind. Tully in his Tusculans, calls it a furious disease of the mind, Plato madness itself, Ficinus his Commentator cap. 12. a species of madness, but Rhases a 
t Amor est passio melancholica  melancholy passion, and most Physicians make it a species, or kind of melancholy (as will appear by the Symptoms) and treat of it apart: whom I mean to imitate, and to discuss it in all his kinds, to examine his several causes, to show his symptoms, prognostickes, effects, that so it may be with more facility cured.  
The part affected in the mean time as 
u Ob calefactionem spirituum pars anterior capi●is laborat ob consumptionem●●● 〈…〉.  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 fited in the liver, and to keep residence in the heart, 
x 〈…〉 in ment concepto spiritus in cord & ●●core incendens.  and proceed first from the eyes to be carried by our spirits, and kindled with imagination in the liver and heart, cogit amare iecur, as the saying is. For that cause Hemer feigns, that Tityus' liver (who was enamoured on Latona) was still gnawed by two vulture's day and night in hell, 
z Quod talem carnificinam in adolescentum visceribus amor faciat inexplebilis.  For that young men's bowels that are enamoured, are so continually tormented by love. Gordonius cap. 2. part. 2. 
a Testiculi quoad causam coniunctam, e par antecedentem possunt esse subiectum.  will have the stones an immediate subject or cause, the liver an Antecedent. But 
b Proprie passio cerebri est ob corruptam imaginationem.  properly it is a passion of the brain, 
y Odiss. & metam or 4. Ouid.  as all other melancholy, by reason of corrupt imagination, and so doth jason pratensis, cap. 19 de morb. cerebri, (who writes copiously of this Eroticall love) place and reckon it amongst the affections of the brain. 
c Cap. de assectibus.  Melanthon de animâ confutes those that put the liver a part affected, and Guatinerius Tract. 15. cap. 13. & 17. though many put all the affections in the heart, refers it to the brain. Ficinus cap. 7. in Conuivium Platonis, will have the 
d Est in sanguine melancholico huiusmodi aestus.  blood to be the part affected. Io. Frietagius cap. 14. noct med. will have all four affected, heart, liver, brain, blood, but the mayor part concur upon the brain, 
e Est corrup●io imaginativae & aestimativae facultatis, ob formam fortiter affixam corrupt uque indicium ut semper de eo cogitet, ideoque recte melancholicus appellatur. Concupiscentia vehemens ex corrupto iudicio aestimative vi●tutis.  'tis imaginatio laesa, and both imagination and reason are misaffected, because of his corrupt judgement, and continual meditation of that which he desires, he may truly be said to be melancholy. If it be violent, or 〈◊〉 disease inveterate, as I have determined in the precedent partitions, both imagination and reas●n are misaffected, first one, than the other.    

MEMB. 2.  

SUBSEC. 1 Causes of Heroical Love. Temperature, full Diet, Idleness, Place, Climate, &c.  
OF all causes the most remote are stars. 
f Comment i● convivium Platonis. Irretiuntur citò quibus nascentibus Venus fuerit in Leone, vel Luna ven●r●m vehementer a●pe●erit, & qui eadem complectione sunt praediti.  Ficinus cap. 19 saith they are most prove to this burning lust, that have Venus in Leo in their Horoscope, or that the Moon and Venus be mutually aspected, or such as be of Venus' complexion. 
g Plerumque am●tores sunt, & si faemine mere, trices, lib. de audiend. Poet.  Plutarch interprete Astrologically that tale of Mars and Venus, That in whose genitures Mars and Venus are in conjunction, they are commonly lascivious, and if women queans, as the good wife of Bath confessed in Chaucer. 
I followed ay mine inclination,  
By virtue of my constellation.  Aptiores ad masculinam veneren sunt quorum genesi venus est in signo masculino, & in Saturni finibus aut oppositione, &c. Prolomeus in quadripart: plurade his & specialia habet Aphorismata longo procul dubio usu confirmata, & ab experientiâ multâ perfecta, inquit commentator eius Cardanus. Chiromantici ex cingulo veneris plerumque coniecturam saciunt, & monte veneris, de quorum decretis, Tasnerum, johan. de Indagine, Goclenium, caeterosque si lubet, inspicias. Physicians conjecture wholly from the temperature and complexion, Phlegmatic persons are seldom taken according to Ficinus Comment. cap. 9 natural melancholy less than they, but once taken they are never freed, though most are of opinion flatuous or hypochondriacal melancholy are most subject of all others to this infirmity. Valescus assigns ●●●ir strong imagination for a cause, Bodine abundance of wind. Sanguine are soon cost, and most apt to love, and by their good wills saith ʰ Lucian, would have about with every one they see: the colts evil is common to all complexions. Guianerius Tract. 15. cap. 14. refers it ⁱ to the hot temperature of the cod's, and such as are very spermaticke and full of seed, for which cause young men, such as are strong set, of able bodies, are subject to it. Hercules de Saxonia, hath the same words in effect. But most part such are most apt that 〈◊〉 young and lusty, and live at ease, stall-fed, free from 〈◊〉 Idle persons.  

k 〈…〉.  Mens erit apta capitum quum laetissima rerum,  
Vt seges inpingui luxuriabit humo.  
The mind is apt to lust, and hot or cold,  
As corn luxuriates in a better mould.  
The place itself makes much wherein we live, the clime and air, and discipline if they concur. In our Misnia saith Galen near to Pergamus, thou shalt scarce find an adulterer, but many at Rome, by reason of the delights of the place. All hot and Southern Countries are prove to lust, and fare more incontinent, than those that live in the North, as Bodine discourseth at large Method. hist. cap. 5. Molles A●●atici, so are Turks, Greeks, Spaniards, Italians, and all that latitude: and in those Countries, such as are more fruitful, 
m Agri Neapolitanis delectatio elegantia amaenitas vix intrae modum huma●um consistere videtur unde &c. Leander, Albertus in Campaniâ.  plentiful, and delicious, as Valence in Spain, Capua in Italy, as Haniballs soldiers can witness, Canopus in Egypt, Sibarys, Baiae, 
l Tota Cypri insula del tijs incumbit, & ob id tantum luxurae dedita ut sit olim veneri sacrata. Ortelius. Lampsacus olim Priapo sacer ob vinum generosum, & loci deli●●●s, Idem.  Cyprus, Lampsacus. In Naples, the first-fruits of the soil and pleasant air eneruates their bodies, and alters constitutions. In Italy and Spain, they have their stews in every great City, as in Rome, Venice, Florence: which as some say hath 90000. inhabitants, of which 10000 are whores, and yet for all this, every gentleman almost hath a peculiar mistress, fornications, adulteries, are no whereso common: how should a man live honest amongst so many provocations? Now if youth, greatness, liberty I mean, and that impunity of sin, which Princes take unto themselves in this kind shall meet, what a gap must it needs open to all manner of vice. For commonly Princes and great men make no scruple at all of such matters, but with that whore in Spartian: quicquid libet licet, they think they may do what they list, profess it publicly, and rather brag of it with Proculus, that writ to a friend of his in Rome, 
n Lampridius. Quod decem noctibus centum virgins fecissèt ● mulieres.  what famous exploits he had done in that kind, than any way be abashed at it. 
o Vita cius.  Nicholas Saunders relates of Henry the 8. (I rather think slanders) quod paeucas vidit pulchriores quas non concupierit, & paucissimas non concupierit, quas non violârit. He saw few fair maids that he did not desire, and desired few whom he did not enjoy; nothing so familiar amongst them, 'tis most of their business: Sardanapalus, Messalina, and jone of Naples, are not comparable to 
p If they contain themselves many times 'tis not virtutis amore, non deest voluntas sed facultas.  meaner men and women. Solomon of old had a thousand concubines, Assuerus his Eunuches, and keepers, Nero his Tigillinus panders and bawds, the Turks and Muscovites Xeriffes, and Persians, are no whit inferior to them in our times. Delectus fit omnium puellarum toto regno formâ praestantiorum, (saith 
q In Musco●ia.  jonius) pro imperatore, & quos ille linquit, nobiles habent. They muster up wenches as we do soldiers, and have their choice of all the beauties their countries can afford, & yet all this cannot keep them from adultery, incest, Sodomy, and such prodigious lusts. We may conclude that if they be fortunate and rich, high fed and idle withal, it is almost impossible they should live honest, or not rage and precipitate themselves into all those inconveniences of burning lust. 

r Catullus ad Lesbiam.  Otium & reges prius & beatas,  
Perdidit urbes.  Idleness overthrows all. Vacuo pectore regnat amor, love tyranniseth in an idle person. If thou hast nothing to do, 
s Hor.  Inuidiâ vel amore miser torquebere. Thou shalt be hailed apieces with envy, lust, or some passion or other, 
t Polit. 8. num. 28. ut naptha ad ignem sic armour ad illos qui torpescunt otio.  Homines nihil agende malè agere discunt; 'Tis Aristotle's Simile, as a match or touchwood takes fire, so doth an idle person love. Quaeritur Aegistus quare sit factus adulter &c. was Aegistus a whoremaster? You need not ask a reason of it. Ismenedora stole Baccho a woman a man, no marvel saith 
u In amatorio.  Plutarch, Luxurians opibus more hominum mulier agit. 
x Principes plerumque ob licentiam & affluentiam divi●tartum is●am possionem solent incur●●re  She was rich, and doth but as men do in that case. The Poets therefore did well to feign all shepherd's lovers, and to give themselves to songs and dalliances, because they lived such idle lives. For love as Seneca describes him, Iwentae gignitur, luxu nutritur, ferijs alitur, otioque, inter laetae fortunae bona. Youth begets him, riot mainetains him, idleness nourisheth him, &c. which makes Gordonius the Physician cap. 20. part. 2. call this disease the proper passion of nobility. And if a weak judgement and a strong object shall concur, how saith Hercules de Saxonia shall they resist? Savanorola appropriates it almost to 
y Ardenter appetit quictiosam vitam agit & communiter incurrit haec passio solitarios deliciose viventes, in comi●èteses, religiosos. &c.  Monks, Friars, and religious persons, because they live solitary, far well, and do nothing as well he may, for how should they otherwise choose? Diet alone is able to 'cause it: A rare thing to see a young man or woman, that life's idly, and fares well, of what condition soever, not to be in love. As the wife of Bath in Chaucer tells. 
For all to seeker as cold engendereth hail,  
A liquorish tongue must have a liquorish tail.  Especially if they shall further it by choice Diet, as many times they do, feed liberally, and by their good will eat nothing else but lascivious meats, Vinum inprimis generosum, legumen, fabas, radices omnium generum benè conditas & largo pipere àspersas, carduos hortulanos, lactucas, 
z Sed nihil eru●e faciunt bulbique salaces. Improba nec prosit iam satureia tibi. Ouid.  erucas, rapas, porros, caepas, nucem piceam, amigdalas dulces, electuaria, syrupos, succos, cocleas, conchas, pisces optime praeparatos, aviculas, testiculos ainmalium, ova, condimenta diversorum generum: molles lectos puluinaria, &c. Et quicquid ferè medici impotentiae rei venereae laboranti praescribunt, hoc quasi diasatyrion habent in delitijs, & his dapes multo delicatiores, mulsum, exquisitas & exoticas fruges, aromata, placentas, expressos succos mul●is serculis variatos, ipsumque vinum suavitate vincentes, & quicquid culina, pharmacopaea, aut quaeque ferè officina subministrare possit. Et hoc plerunque victu quum se ganeones infarciant, 
a Petronius. curani 〈◊〉 m●x cibis validio ●ibus &c.  ut ille ob Creseida suam, se bulbis & cocleis curavit, etiam ad venerem se parent, & ad hanc palaestram se exerceant, quí fieri possit ut non miserè depereant, 
b uti ille apud Scenkium qui post potionem, uxorem & quatuor ancillas proximo cubiculo cubantes compresit.  ut non penitu● insaniant? Aestuans venture citò despuit in libidinem, Hieronimen ait. 
c Pers. Sat. 3.  Post prandia, Callyroen dae, quis enim continere se potest? 
d Siracides. non amor & vinum nil non moderabile suadent.  Luxuriosares vinum, fomentum libidinis vocat Augustinus. Non Aetna non Vesuvius tantis ardoribus aestuant, ac iweniles medullae vino plenae, addit 
e Epist ad olimpiavi.  Hieronimus: unde ob optimum vinum Lampsacus olim Priapo sacer; Et haec si vinum simplex & per se sumptum praestare posset, quam non insaniam, quem non furorem à caeteris expectemus? 
f De sale lib. 1. cap. 3. cap. 21.  Gomesius salem enumerat inter ea, quae intempestivam libidinem provocare solent, Et salatiores fieri foeminas ob esum salis contendit, Venerem ideo dicunt ab Oceano ortam, & foeta matter Salacea Oceani coniux, & verbum fortasse salax a sale esfluxit. Mala Bacchica tantum olim in amoribus praevaluerunt, ut coronae ex illis statuae Bacchi ponerentur. 
g Garcias ab Horto aromatum lib. 1. cap. 28  Cubebis in vino maceratis utunt●r Indi orientales, ad venerem excitandam, & 
h Surax radix ad coitum summè facit si quis comedat aut infusionem bibat membrum subito erigitur. Leo Aser lib. 9 cap. ultimo.  Surax radice Africani. Chinae radix eosdem effectus habet, talisque herbae meminit mag. nat. lib. 2. cap. 16. 
† Que non solum edentibus sed & genitalia tangentibus tantum valet ut coire suaqusè desiderent, quoties fere velint, possint, alios duodecies prosecisse alios ad 60. vices pervenisse resert.  Baptista Porta ex India allatae, cuius mentionem facit & Theophrastus. Sed insinita his similia apud Rhasin Mathiolum, Mizaldum, caeterosque medicos occurrunt, quorum ideo mentionem feci, ne quis imperitior in hosscopulos impingat, sed pro virili tanquam syrtes & cautes consulto effugiat.   

MEMB. 2.  
SUBSECT. 2. Other causes of Love Melancholy. Sight, Beauty from the 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, and place, and those other beautiful objects, or artificial enticements, as kissing, conference, discourse, gestures concur, and such like lascivious provocations. Kornmanus in his book de Linea Amoris, makes five degrees of lust, out of 
i Lucian Tom. 4. dial. Amorum.  Lucian belike, which he handles in five Chapters. Visus, colloquium, convictus, Oscula, Tactus. Sight of all other is the first step to this unruly love, though sometime it be prevented by relation or hearing, or rather incensed. For there be those so apt and 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 merely by relation as Achilles Tatius observes. 
k Ea enim hominum intemperantium libido e●● ut etiam fama ad amand●● impellantur, & audientes aeque affici●ntur, acvidentes.  Such is their imtemperance and lust, that they are as much maimed by report, as if they saw them. Calisthenes' a rich young Gentleman of Byzance in Thrace, hearing 
l Formosam Sostrato filiam audience u●orem cupit & folâ illius auditione ardit.  of Leucippe Sostratus fair daughter, was fare in loùe with her, and out of fame and common rumour was so much incensed, that he would needs have her to be his wife. And sometimes by reading they are so affected, 
●●●●iness. Quo●ieses, de ●anthe● Xenopho●●s lo●sum perlogo, itaariums affectus sum, ac si coram●utue●●r  As he in 
m Pulchritudinem sibi ipsi confi●gunt.  Lucian confesseth of himself, I never read that place of Panthea in Xenophon, but I am as much affected as if I were present with her. Such persons commonly feign a kind of beauty to themselues, and so did those three Gentlewomen in Balthasar Castilio, fall in love with a young man; whom they never knew, but only heard him commended, 
o De aulico lib. 2. fol. 116.  for there is a grace cómeth from hearing, 
p Gratia venit ab ●●●itur aeque ac visu et species amorís in phantasiam recipiuntur solá relatione. Piccolomineus, grad. 8. cap. 38.  as a moral Philosopher informeth us. as well as from sight, & the species of love are received into the fantasy by relation alone, Interdum & absentes amanues: sometimes we love those that are absent, saith 
q Epist.  Philostratus, and gives instance in his friend Athenodorus, that loved a Maid at Corinth whom he never saw, non oculi sed mens videt. 
Beauty's encomion.  We see with the eyes of our understanding. But the most familiar and usual cause of Love, is that which comes by sight, which conveys those admirable wrayes of beauty and pleasing graces to the heart. Plotinus derives Love from sight, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
r Proper.  si neseis oculi sunt in amore duces, the eyes are the harbingers of love, and the first step of love is sight, as 
s Amoris primum gradum visus habet, ut aspiciatrem amatam.  Lilius Giraldus proves at large, hist. dear. syntag. 13. which a● two sluices let in the influence of that divine, powerful, Soul ravishing, and captivating Beauty: which, as 
t Achilles Tatius lib. 1. Forma telo quovis acutior ad inferendum vulnus perque oculos amatorio vulneri aditum patefaciens ●n animum penetrate.  one saith is sharper than any dart or needle, and wounds deeper into the heart, and opens in a gap through our eyes to that lovely wound, which pierceth the soul itself: Eccles. 18. through it love is kindled like a fire. This amazing, confounding, admirable amiable Beauty, 
u In totâ rerum natura nihil f●rm● divinius nihil augustius nihil pre●iosius, evils vires hinc facil● intelliguntur &c.  than which in all nature's treasure, saith Isocrates, there is nothing so majestical and sacred, nothing so divine, lovely, precious, whose power hence may be discerned, we contemn and abhor generally such things as are foul and ugly to behold, but love and covet that which is fair. 'Tis Beauty in all things which pleaseth and allureth us. 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, & so many rare inventions. Whiteness in the Lily, read in the Rose, purple in the Violet, a lustre in all things without life, the clear light of the Moon, the bright beams of the Sun, splendour of Gold, pure marble, sparkling 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. ᵛ And which is rich inplants, 
x S. L.  delightful in flowers, wonderful in beasts, 
y Bawds. prob. ●●. deforms.  but most glorious in men, doth make us affect it 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 any thing that is exquisite, there ariseth instantly in us a longing for the same. We love such men but most part for comeliness of person. 
z Inuidemus sapientibus iustis nisi beneficijs assidue amorem extorquent solos formosoes amamus & primo velut aspectu benevolentia coniungimur & eos tanquam Deos co●imus, libentius iis seruimus quam aliis imperamus maioremque &c.  We envy (saith Isocrates) wise, just, honest men, except with mutual offices and kindness, some good turn or other, they extortibis love from us, only fair persons we love at first sight, and desire their acquaintance, and adore them as so many Gods: we had rather serve them then command others, and accounted ourselves more beholding to them the more service they enjoin us. Though they be otherwise vicious, unhonest: we love them, favour them, and are ready to do them any good office for their 
a Formae maiestatem Barbari verentur nec alii maiores quamquos eximiâ forma natura donata est. Herod. lib. 5. Curtius' 6. Arist. Polit.  beauty's sake; though they have no oth●● good quality beside. Many men have been preferred for their person alone, chosen Kings, Saeul was a goodly person and a fair, Maximinus chosen Emperor, &c. Beauty is a dowry of itself, a sufficient patrimony, an ample commendation, an accurate epistle, as 
b Dial. Amorum.  Lucian, ᶜ Apuleius, Tiraquellus, and some others conclude. Imperio digna forma, Beauty deserves a kingdom, saith Abulensis, paradox. 2. cap. 101. immortality, and more have got this honour and eternity for their beauty, then for all other virtues besides: and such as are fair 
g Lucian. Tom. 4 Charidemo qui pulchri merito apud Deos & apud homines ho●ore affecti.  are worthy to be honoured of God and men. Ganymedes was therefore fetched by juppiter into heaven, Hephaestion dear to Alexander, Antinous to Adrian, 
d 2. de magia. Lib. 2. connub. cap. 27. virgo formosa etsi oppido pauper abunde est dotata  Plato calls Beauty therefore a privilege of nature, naturae gaudentis opus, 
h Muta commentatio quavis epistolae ad commendandum efficatior.  a dumb comment, Theophrastus, a silent fraud, still Rhetoric Carneades, that persuades without speech, a kingdom without a guard, because beautiful persons command as so many Captains, Socrates a tyranny, 
f Isocrates. plures ob formam immortalitatem adepti sunt quam ob reliquas omnes virtutes.  which 
i In ipsos tyrannos tyrannidem exerect.  tyranniseth over tyrants themselves. And 'tis a great matter, saith 
k Illud certe magnum ob quod gloriari possunt formosi, quod ro●●stis necessarum sit laborare fortem periculis se obiiccere sapientem, &c.  Xenophon, and of which all fair persons may worthily brag of that a strong man must labour for his living, if he will have aught, a valiant man must fight and endanger himself for it, a wise man speak and show himself and take pains; 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 pities him above othe●ss, if he be in need, 
l Maiorem vim habet ad commendandum forma, quam accurate scripta epistola. Arist.  and all the world is willing to do him good. 
m Heliodor. lib. 1.  Cariclia fell into the hands of Pirates, but when all the rest were put to the sword, she alone was preserved for her person. 
n Kno●les hist. Turcica.  When all Constantinople was sacked by the Turk, Irene escaped, and was so far from being made a captive with the rest, that she even captivated the grand Signior himself. Formosam barbari verentur & ad aspectum pulchrum immanis animus mansueseit, Helud. lib. 5. The Barbarians stand in awe of a fair woman, and at a beautiful aspect, a fierce spirit is pacified. Beasts themselves are moved with it. Sinalda was a woman of such excellent feature, 
o Tantae formae fuit ut cum vincta loris, feris exposita foret equorum calcibus obterenda, ipsis iumentis admirationi suit; laedere no●●erunt.  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 Grammaticus lib. 8. Dan. hist.) and would not hurt her. Inanimate creatures I suppose have a couch of it; when a drop of 
p Apuleius aur asmi.  Psyche's Candle fell on Cupid's shoulder, I think sure it was to kiss it; and as ● Helidorus holds, aer ipse Amore inficitur, the air it fel●● is in love. But men are mad, 
r Parum abfuit quo minus faxun ex homine faétus sum, ipsis statuis immobiliorem me fecit.  stupefied many times at the 〈…〉 of it, amazed, as 
q Lib. 3.  Lucian in his Imagines, confesseth of him 〈…〉 was at his mistress presence voi● of all 〈…〉 if he had seen a Gorgon's head: which was no 〈…〉, as 
s Veteres Gorgonis fabulâ confinxerunt eximium formae decus stupidos reddens.  Cael●us interprets it, lib. 13. cap. 9 but 〈…〉 ascence of Beauty, as without doubt the 〈…〉 the first fiction of it. 
t Hor. Ode. 5.  Miseri 〈…〉, poor wretches are compelled at the very sight 〈…〉 looks to run mad, or make away themselves▪ 〈◊〉 lib. 1. brings in Thyamis almost besides himself, when he saw Cariclia first, 
u Aspectum virgins sponte fugit insa●us fere, & impossibile existimans ut simul eam aspicere quis possit, & intra temperantiae metas se continere.  and not daring to look upon 〈…〉 time, for he thought it impossible for any man 〈◊〉 to ●ee her and contain himself. The very same of Beauty will fetch them to it many miles of, such an attractive power this loadstone hath, over hedge, ditch, thick and thin, as they did to see 
x Apu●● lib. 4. Mewed mer●●s h●gis vi●er●us &c.  Psyche, many mortal men came fare and near to see th●t glorious object of her age. Paris for Helena, Corebus to Troia. Illis Romam qui forte diebus venerat insano Cassandra incensus amore. And not only come to see, but as to a F●ulkoner doth an hungry hawk hover about and follow, and give attendance and service, and spend goods lives and all their fortunes, look after and run to see. When fair 
y Museus●●ila autem be●e mora a●er aedem quacunque vagabatur, Sequentem mentem hab●bat & oculos & corda virorum.  Hero came abroad, the eyes, hearts, and affections of her spectators were still attendant on her. Charmides in Plato was a pro●er young man, and in comeliness of person, and all good qualities fare exceeding other men, whensoever fair Charmides came abroad, 
z Praecaeteris corporis proceritate & egregiâ ind●le mira●d●s apparebat, caeteri autem capti eius amore vid●●antur, &c.  they seemed all to be in love with him (as Critias describes their carriage) and were troubled as it were at the very sight of him, many came near him, many followed him wheresoever he went. Many a man will condemn these men that are so enamoured, for fools, but some again commend them for it, many reject Paris judgement, and yet Lucian approves of it, & much admires Paris for his choice, he would have done as much himself, and by good desert in his mind, Beauty is to be preferred 
a In Charidemo sapientiae merito putchritudo praefertur & opibus.  before wealth or wisdom. 
b Ind●g●● nihil est Troas fortes & Achivos tempore ta●● longo p●pessus e●●e labores.  Athaeneus Dipnosophist. lib. 13. cap. 7. holds it no such indignity for the Troyans' & Greeks to contend ten years, to spend so much labour, so many men life's for Helen's sake, 
c Di●na quidem fac●●es p●o quâ ●elebires Achilles u●● Priamus, belli ●●●sa pro●a 〈◊〉 pro●●●●a  for so fair a Lady's sake.  

Ob talem uxorem cui praestantissima forma.  
Nil mortale refert.   
That one woman was worth a kingdom, 100000 other women, a world itself. 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 herself stood in presence, they said all, the war was worthily prolonged and undertaken 
d 〈◊〉 mat●● 〈…〉  for her sake. 
e Curtius' lib. 5  Great Alexander married Roxane, a poor man's child only for her person, and 'twas well done of Alexander, and heroically done, I admire him for it: Orlando was mad for Angelica, & who doth not condole his mishap. Thisbe died for Pyramus, Dido for Aeneas, who doth not weep, as 
f Confess.  Austin did in commiseration of her estate; she died for him, me thinks (as he said) I could weep for her.  
But this is not the matter in hand, what prerogative this Beauty hath, of what power and sovereignty she is, and how fare such persons that so much admire her, and dote upon her, are to be justified no man doubts: the question is how & by what means this Beauty produceth this effect? By sight: the Eye betrays the soul, and is both Active and Passive in this business; it wounds and is wounded, and is an especial cause and instrument, both in the subject and in the object. It conveys these beauteous rays, as I have said, unto the heart. Vt vidi ut perij. 
g Quid. Fastis.  Mars videt hanc, visamque cupit. Shechem saw Dinah the daughter of Leah, and he defiled her. Gen. 34.2. jacob, Ràhel. 29.17. for she was beautiful and fair▪ David espied Bersheba a fare off, 2. Reg. 11.2. the Elders Susanna, and were captivated in an instant. Ammon fell sick for Thamar's sake, 2. Sam. 13.2. The Beauty of Ester was such, that she found favour not only in the fight of Assuerus but of all those that looked upon her. Gerson, Origen, and some o●herss, contend that Christ himself was the fairest of the sons of men, and joseph next unto him, spetiosus praesilijs hominum, & they will have it literally taken, his very person was such, that he found grace and favour of all such as looked upon him. joseph was so fair, that as the ordinary Gloss hath it, filiae decurrerent per murum, & ad fenestras, they ran to the top of the walls, 
i Antonius ubi vexit in Asiam & vidit Clopatrameandem exarsit.  and to the windows, as we do commonly to see some great personage go by: as Matthew Paris describes Matilda the Empress going through Cullin. 
h Lib. de pul●brit. jesus & Mariae.  P. Morales the jesuite saith as much of the Virgin Mary. Anthony no sooner saw Cleopatra, but, saith Appian lib. 1. he was enamoured on her. 
k Lucian Charidemo. supra omnes mortales foelicissimum si hác frui possit.  Theseus at the first sight of Helen was so besotted, that he esteemed himself the happiest man in the world if he might enjoy her. When Venus came first to heaven, her comeliness was such, that (as my author saith) 
l Omnes dij complexi sunt, & in uxorem sibi dari petierunt, Nat. Comes de Venere.  all the Gods came and saluted her, and each of them went to juppiter, and desired he might have her to be his wife. When fair Antilogus came in presence, as a candle in the dark his beauty shined, and all men's eyes (as 
m Vt cum lux noctu affulget, omnium oculos incurrit sic Antiloquus, &c.  Xenophon describes the manner of it) were instantly fixed on him, and moved at the sight, in somnoh that they could not conceal themselves, but that in gesture or looks it was discerned and expressed. These other senses, hearing, touching, may much penetrate and affect, but none so much, none so forcible as Sigh●. Forma Briseis medijs in armis movit Achillem, Achilles was touched in the midst of a battle. judith captivated that great captain Holofernes, Dalilah Samson, Rosamond 
n Delevit omnes ex animo mulieres.  Henry the second, Roxolana, Soliman the Magnificent, &c.  


o Spencer in his Fairy Queen.  Naught under heaven so strongly doth allure,  
The sense of man and all his mind possess,  
As beauty's loveliest bait, that doth procure  
Great warriors erst their rigour to suppress,  
And mighty hands forget their manliness,  
Driven with the power of an heartburning eye,  
And wrapped in flowers of a golden tress,  
That can with melting pleasure mollify,  
Their hardened hearts inur'd to cruelty.   

p Achilles Tatius lib. 1.  Clitiphon ingeniously confesseth, that he no sooner came in Loucippes' presence, but that he did cord tremere, & oculis laseivius intueri, 
q Statim ac eam contemplatus sum, occidi oculos à virgine avertere conatus sum sed illi repugnabant.  he was wounded at the first sight, his heart panted, and he could not possibly turn his eyes from her. So doth old Calysiris in Heliodorus. lib. 2. Isis' Priest, and a reverend old man, that by chance at Memphis seeing that Thracian Rodophe, could not hold his eyes of her, 
r Pudet dicere, non celabo tamen Memphim ve●iens me vicit & continentiam expugnavit, quam ad senectutem usq, seruaram; oculis corporis, &c.  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 understanding, at last I was conquered, and as in a tempest carried headlong. Not, saith 
s Imag. Polystrato. si illam saltem intuearis statuis immobiliorem se faciet si conspexeris eam, non relinquetur facultas oculos ab ea amovendi abducet te alligatum quocunque voluerit ut ferrum ad se trahere ferunt adamantem.  Lucian of his mistress, she is so fair, that if thou dost but see her, she will stupesie thee, kill thee strait, and Medusa like turn thee to a stone, thou canst not pull thine eyes from her, but as an adamant doth iron, she will carry thee bound headlong whether she will herself.  
Obstupuit primo aspectu Sydonia Dido.  
It holds both in men and women, Dido was amazed at Aeneas presence; and as he feelingly verified out of his experience.  


t Plaut. Mer●.  Quam ego postquam vidi non ita amavi ut sani solent  
Homines, sed eodem pacto ut insani solant.   

I loved her not as others soberly,  
But as a mad man rageth, so did I   
So Museus of Leander, nusquam lumen detorquet ab illâ. and 
u In the Knights Tale.  Chaucer of Palamon.  

He cast his eye upon Emilia  
And there with he blended and cried ha' ha'  
As though he had been stroke unto the harca.   
If you desire 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 Ex debita totius proportione aptaque partium compositione. Piccolomineus.  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 Imagines, and Charidemus, Xenophons' description of Panthea, Petronius Catalectes, Heliodorus Cariclia, Tatius Leucippe, Longus Sophistas Daphnis and Cloe, Balthasar Castilio, lib. 14. de aulico, Laurentius cap. 10. Aeneas Siluius his Lucretia, and every Poet almost, which have most accurately described a perfect beauty, an absolute feature, and that through every part, both in men and women. Each part must concur to the perfection of it, for as Seneca saith, Epist. 33. lib. 4. Non est formosa mulier cuius crus laudatur & brachium, sed illa, cuius simul universa facies admirationem singulis partibus dedit. She is no fair woman, whose arm, thigh, &c. 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 which commonly denominates fair or fowl, arx forma facies, the Face is Beauty's Tower, and though the other parts be deformed, yet a good face carries it, (facies non uxor amatur) that alone is most part respected, principally valued, & of itself alone able to captivated.  


y Hor. ed. 19 lib. 1.  Vrit te Glyceraenitor—  
Vrit grata proteruitas  
Et vultus nimium lubricus aspici.   
Glyceras too fair a face was it that set him on fire, too fair to be beheld. It was Aeneas countenance ravished Q. Dido, Os humerosque Deo similis, he had an angelical face.  


z Petronius Cattles.  OH sacros vultus Baccho vel Apolline dignos,  
Quos vir, quos tutò foemina nulla videt.   

OH sacred looks besitting Majesty,  
Which never mortal wight could safely see.   
And though for the most part this beauty be most eminent in the face, ye● many times those other members yield a most pleasing grace, and are alone sufficient to enamour, as a high brow like unto the bright heavens, white and smooth like the polished alabaster, a pair of cheeks of Vermillion colour, a black brow, coral lip, white and round neck, dimple in the chin, black eyebrows, sweet breath, white & even teeth, which some call the sale-peece: a fine soft round pap, which gives an excellent grace, (
a Ouid.  Forma papillarum quam fuit apta premi: & urebant oculos durae stantesque mamillae.) A flexen hair, golden hair was ever in great account, for which Virgil commends Dido, 
b When Cupid slept. Caesariem auream habentem ubi Psyche vidit mollemque ex ambrosia ceruicem inspexit crines crispos purpureas genas candidasque &c. Apuleius.  Nondum sustulerat flavum Proserpina crinem. And crines nodantur in aurum. Apollonius Argonaut. lib. 4. jasonis flava coma incendit cor Medeae. Homer commends Helena, and makes Patroclus, and Achilles yellow and golden haired, Pulchricoma Venus: and Cupid himself was yellow haired:  

— and Hero the fair  
Whom young Apollo courted for her hair.   
Leland commends Guithera King Arthur's wife for a fair flaxen hair, and Paulus Aemilius, Clodoveus that fair King of France. 
c In laudem calui: splendidâ comâ quisque adulter est, allicit aurea coma.  Sinesius holds every effeminate fellow or adulterer is fair haired: and Apuleius, that Venus herself, Goddess of Love cannot please, 
c Venus' ipsa non placeret comis nudata capite spoliata si qualis ipsa Venus cum fuit Virgo omni gratiarum choro stipata & toto cupidinum populo concinnat●, baltheo suo cincta cinnama fragrans & balsama si calua processerit placere no● potest Vulcano suo  Though she come accompanied with the Graces, and all Cupid's train to attend upon her, girt with her own girdle, and smell of Cinnamon and balm, yet if she be bald, or bad haired, she cannot please her Vulcan. A little hand, a strait and slender body, a small foot, and well proportioned leg, a soft and white skin, &c. have their peculiar graces. 
d Plautus Cas.  Nebula haud est mollior ac huius cutis est, aedipol papillam bellulam. Though in men these parts are not so much respected; a grim Saracen sometimes a martial hirsute face pleaseth best, a black man is a pearl in a fair woman's eye, and many women, as 
e Fol. 5. Siservum viderint aut statorem altius cinctum aut puluere' perfusun aut histrionem in scenam traductum, &c.  Petronius observes, sordibus calent (As many men are more moved with kitchen wenches, and a poor country market-maid, then with all these illustrious Court and City Dames.) will sooner dote upon a slave, a Servant, a Durt-dawber, a Cook, a Player, if they see his naked legs, or arms, though he be all in rags, obscene and dirty, then upon a Noble Gallant, Embroadered Courtiers all in Gold. 
f Galen.  justines' wife a Citizen of Rome fell in Love with Pylades a Player, and was ready to run mad for him, had not Galen himself helped her by chance. Faustina the Empress on a Fencer. There is not one of a thousand falls in love but their is some one part or other, which pleaseth him most, and inflames him above the rest: All parts are attractive, but especially the eyes, which are love's fowlers, 
g Hensius.  Aucupium amoris, the shoowinghornes, and as Athaeneus lib. 13. dip. cap. 5. and Tatius hold, 
h Sunt enim oculi praecipuae pulchritudinis sed es lib. 6.  the chief feats of love, as james Lernutius hath facetely expressed in an elegant Ode of his. 
Amorem ocellis flammeolis herae  
Vidi infidentem, 
i Ocellis carm. 17. cuius & Lipsius epist. quaest. lib. 3. cap 12. meminit ob elegantiam.  credit posteri:  
Fratresque circumludibundos  
Cum pharetrâ volitare & arcu.  
I saw love sitting in my mistress eyes,  
Believe it all posterity—  
And his attendants playing round about,  
With bow and arrows for to fly.  Scaliger calls the eyes, 
k Cynthia prima suis miserum me cepit ocellis, contactum nullis ante cupidinibus Proper. lib. 1.  Cupid's arrows, the tongue, the lightning of love, the paps, the tents: Balthasar Castilio, the causes, the chariots of love, the lamps of love, 
— amula lumina stellis,  
Lumina quae possent sollicitare Deos.  
Eyes emulating stars in light,  
Enticing Gods at the first sight.  Love's Orators, 
n In Catalect.  Petronius, 
OH blandos oculos & o facetos,  
Et quadâm propriâ notâ loquaces,  
Illic est Venus & leves amores,  
Atque ipsa in medio sedet uòluptas.  
OH sweet and pretty speaking eyes,  
Where Venus' love and pleasure lies.  Love's Torches, Tuchbox and Matches, 
p De Sulpitia lib 4.  Tibullus. 
Illius ex oculis quum vult exurere divos,  
Accendit geminas lampadas acer amor.  
Tart love when he will set the Gods on fire,  
Lightens the eyes as Torches to desire.  Lean●●r at the first sight of Hero's eyes was incensed saith Musaeus. 
Simul in 
q Pulchritudo ipsa per occultos radios in pectus amantis dimanans amatae rei formam insculpsit. Tatius lib. 5  oculorum radijs crescebat fax amorum,  
Et corferuebat invicti ignis impetu.  
Pulchritudo enim celebris immaculatae foeminae,  
Acutior hominibus est veloci sagittâ.  
Oculus vero via est, ab oculi ictibus  
Vulnus dilabitur, & in praecordia viri manat.  
Love's torches ganne to burn first in her eyes,  
And set his heart a fire, which never dies,  
For the fair beauty of a virgin pure,  
Is sharper than a dart, and doth inure  
A deeper wound, which pierceth to the heart  
Byth' eyes, and causeth such a cruel smart.  
r jacob. Cornelius' Am●on traegaed. act. 1. sc. 1.  A modern Poet brings in Ammon complaining of Thamar. 
— & me fascino  
Occîdit ille risus, & formae lepos  
Ille nitor, 
s Rosae formosarum oculis nascuntur, & hilaritas vultus elegantiae corona. Philostratus delitijs.  illa gratia, & verus decor,  
Illae aemulantes purpuram & rosas genae,  
Oculique, vinctaeque aureo nodo comae.—  
It was thy Beauty, 'twas thy pleasing smile,  
Thy grace and comeliness did me beguile,  
Thy rose like cheeks, and unto purple fair  
Thy lovely eyes and golden knotted hair.  
t Epist. & in deli●is. Abi & oppugnationem relinque quam flamma non extinguit nam ab amore ipsa flamma sentit incendium: quae corporum penetratio, quae tyrannis haec, &c.  Philostratus Lemnius cries out of his mistress eyes, they had so inflamed his foul, that no water could quench it. What a tyranny, saith he, what a penetration of bodies is this, thou drawest me with violence, and swallowest me up, as Charybdis doth Sailors, with thy rocky eyes, he that falls into this gulf of Love can never get out. The strongest beams of beauty are still darted from thy eyes, and as men catch dotterels, by putting out a leg or an arm, by those mutual glances of the eyes they first inveigle one another. Of all eyes, by the way, black are the most amiable, enticing, and the fairest. 

Ovid. amorum lib. 2. eleg. 4.  Spectandam nigris oculis nigroque capillo— &  
Leda fuit nigra conspicienda comâ.  
x Jliad. 1.  Homer useth that Epithet of Ox-eyed, in describing juno, because a round black eye is the best, and the farthest from black the worse. Which 
y Hist. lib. 1.  Polidore Virgil taxeth in our nation, Angli ut plurimum caesiis oculis, we have grey eyes for the most part. Many commend on the other side Spanish Ladies, and those 
z Sands relations. fol. 67.  Greek Dames at this day, for the blackness of their eyes.  
Now last of all, I will show 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 us, and strangely change us, 

a Mantuan.  Ludit amor sensus, oculos perstringit, & ausert  
Libertatem animi, mirâ nos fascinat arte.  
Credo aliquis daemon subiens praecordia flammam  
Concitat, & raptam tollit de cardine mentem.  
Love mocks our senses, and curbs our liberties.  
And doth bewitch us with his art and rings,  
I think some Devil gets into our entrails,  
And kindles coals, and heaves our souls from the hinges.  Heliodorus lib. 3. proves it at large, 
b Amor per oculus nares poros instuens, &c. Mortales tum summopere fascinan●ur quando fre●uentissimo intuitu aciem visus ad aciem d●rigentes ●amp; c. Ideo si quis nito●e polleat oculorum, &c.  that Love is witchcraft, it gets in at our eyes, pores, nostrils, and engenders the same qualities, and affections in us, as were in the party whence it came. The manner of the fascination, as Ficinus comm. 10. cap. con. Plat. declares it, is thus. Mortal men are then especially bewitched, when as by often gazing one on the other, they direct sight to sight, and join eye to eye, and so drink and suck in love between them, for the beginning of this disease is the Eye. And therefore he that hath a clear eye, though he be otherwise deformed, by often looking upon him will make one mad, and ty● him fast to him by the eyes. Leonard. Varius lib. 1. cap. 2. de fascinat. telleth us that by this interview, 
c Spiritus puriores fascinantur, oculus à se ●adios emittit, &c.  the purer spirits are infected, the one eye pierceth through the other with his rays, which he sends forth: and many men are of such excellent piercing eyes, that which Suetonius relates of Augustus, their brightness is such they compel their spectators to look off, and they can no more endure them, than the Sun beams. 
d Lib. de pulchr. jes. & Mar.  Barradius lib. 6. cap. 10. de Harmoniâ Evangel. reports as much of our Saviour Christ, and 
e Lib. 2. cap. 23. colore triticum referente crine slauâ acribus oculis.  Peter Morales of the Virgin Mary, whom Nicephorus describes likewise to have been yellow haired, of a wheat colour, but of a most amiable and piercing eye. The rays, as some think, sent from the eyes, carry certain spiritual vapours with them, and so infect the other party. I know they that hold visio fit intra mittendo will make a doubt of this, but Ficinus proves it from blear eyes, 
f ●ippis solo intuitu alios lippos faciunt & patet una cum radio va●o●em corrupti sanguinis emanare cuius contagione oculus spectantis infi●itur.  That by sight alone make others blear-eyed, and it is more than manifest, that the vapour of the corrupt blood doth get in together with the rays, and so by the contagion the spectators eyes are infected. Other arguments there are of a Basilisk, that kills a far off by sight alone, as that Ephesian did, of whom 
g Vita Apollo●'s.  Philostratus speaks, of so pernicious a sight, he poisoned all he looked steadily on: and that other argument menstruae faeminae, out of Aristotle's Problems, that contaminats a looking glass with beholding it. 
h Sic radius à cord percutientis missus regimen proprium repetit cor vulnerat per oculos & sanguinem inficit & spiritus subtili quadam vi. Castil. lib. 3, de aulico.  so the beams come from the agents heart, and by the eyes infect the spirits about the patients and inwardly wound, and so the spirits infect the blood. So she complained in Apuleius, Thou art the cause of my grief, thy eyes piercing through mine eyes to my inner parts, have set my bowels on fire, and therefore pity me that am now ready to die for thy sake. Ficinus illustrates this with a familiar example of that Marhusian Phaedrus and Lycias. 
k Lycias in Phaedri vultum inhiat Phaedrus in oculos Lysiae scintillas suorum defigit oculorum cumque scintillis, &c. Sequitur Phaedrus Lyciam quia cor suum petit spiritum, Phaedrum Lycias quia spiritus propriam sedem postulat. Verum Lycias. &c.  Lycias he stairs on Phaedrus face, and Phaedrus again fastens the balls of his eyes upon Lycias, and with those sparkling rays sends out his spirits. 
i Lib. 10. Causa omnis & origo omnis praesentis doloris tute es. Isti enim tui ocu●i per meos oculos ad intima delapsi praecordia acerrimum meis medullis come movent incendium ergo miserere tui causa pereuntis.  The beams of Phaedrus eyes are easily mingled with the beams of Lycias, and spirits are joined to spirits. This vapour begot in Phaedrus heart, enters into Lycias bowels, & that which is a greater wonder, Phaedrus blood is in Lycias heart, & thence come those ordinary love speeches, my sweet heart Phaedrus, and mine own self, my dear bowels. And Phaedrus again to Lycias, OH my light, my joy, my soul, my life. Phaedrus follows Lycias, because his heart would have his spirits, and Lycias follows Phaedrus, because he love's the seat of his spirits, both follow, but Lycias the more earnest of the two. The river hath more need of the fountain, than 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 a blind man love's that never saw? 'Tis true indeed of natural and chaste love, but not of this heroical passion, or rather brutish burning lust, on which we treat, we speak of wand'ring, wanton, adulterous eyes, which as 
l Castilio de aulico lib. 3. fol. 228. Oculi ut milites in insidijs semper recubant & subitò ad visum sagittas emittunt, &c.  he saith, lie still in wait, as so many soldiers, and when they spy one fixed on them, sho●t 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 one another's souls. And here you may perceive how easily and how quickly we may be taken in love, since at the twinkling of an eye, Phaedrus spirits may so pernitiously infect Lyceas blood. 
m Nec mirum si reliquos morbos qui ex contagione nascuntur consideremus pestem pruritum scabiem, &c.  And 'tis no wonder if we but consider how many other diseases as closely, and as suddenly are token 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 Lucretius.  Idque corpus mens unde est saucia amore, as we may manifestly perceive a strange eduction of spirits, by such as bleed at nose after they be dead, at the sight of the murderer, but read more of this in Lemnius lib. 2. de occult. nat. mir. cap. 7. Valleriola lib. 2. obser. cap. 7. Valesius contro: Ficinus, Cardan, &c.   

MEMB. 2.  
SUBSECT. 3. Artificial allurements of Love, causes and provocations to lust. Gestures, Clotheses, Dowry, &c.  
Natural Beauty is a strong loadstone of itself, as you have heard, a great temptation, and peirceth to the very heart, but much more when those artificial enticements and provocations of Gestures, Clotheses, jewels, Pigments, Exornations, 
o In Beauty that of favour is preferred before that of Colours and decent motion is more than that of favour. Bacon's Essays.  shall be annexed unto it, and other circumstances, opportunities 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, An forma debeat plus arti an naturae, whether natural or artificial objects be more powerful, but not decided: for my part I am of opinion, that though beauty of itself be a great motive, and give an excellent lustre in sordibus and in beggary, as a jewel on a dunghill, it will shine and cast his rays, it cannot be suppressed as Heliodorus feigns of his Cariclia, though she were in beggar's weeds: yet as it is used, artificial is of much more force. john Lerius the Burgundian cap. 8. hist. navigat. in Brasil. is altogether on my side. For whereas (saith he) at our coming thither, we found both men and women stark naked as they were born, without any covering, so much as of their privities, & could not be persuaded by our French men that lived a year with them to wear any. 
p Multi tacite opinantur commercium illud adeo frequens cum barbaris nudis ac praesertim cum f●minis ad libidinem provocare, at minus multo noxia illorum nuditas quam nostrarum faeminarum cultus. Ausum asseverare ●●●endidum illum cultum, fucos, &c.  Many will think that our so long commerce with naked women, must needs be a great provocation to lust, but he concludes otherwise, that their nakedness did much less entice them to lasciviousness, than our womens' clothes. And I dare boldly affirm (saith he) that those glittering attires sergeant colours, head-geares, curled hairs, plaited co●te●, cloaks, gowns, costly stomachers, guarded and lose garments, & all those other accoutrements, wherewith our country women sergeant a beauty, and so curiously set out themselves, 'cause more inconvenience in this kind, than 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 Montagne in his Essays, is of the same opinion, and so are many others. Out of whose assertions thus much in breeze we may conclude that Beauty is more beholding to art then to nature, & stronger provocations proceed from outward ornaments, than such as nature hath provided. It is true that those fair sparkling eyes, white neck, coral lips, turgent paps, Rose-coloured cheeks, &c. of themselves are potent entisers, but when a comely artificial, well composed look, gesture, an affected carriage shall be added, it must needs be fare more forcible than it was, when those curious needleworkes, variety of colours, jewels, pendants, lawns, fair and fine linen, embroideries, calamistrations, ointments, &c. shall be added, they will make the veriest dowdy otherwise a Goddess, when nature shall be farthered by art. For it is not the eye of itself that enticeth to lust, but an adulterous eye, as Peter terms it 2.2.14. a wanton, a rolling lascivious eye, A wand'ring eye, which I say taxeth, 3.16. Christ himself, and the Virgin Mary had a beautiful eye, as amiable an eye as any persons, saith 
q Haermo. evangel. lib. 6. cap. 9  Barradius, that ever lived, but withal so modest, so chaste, that whosoever looked on them, was freed from that passion of burning lust, if we may believe 
r Serm. de concep. virg. phisiognomia virgins omn●● movis ad castitatem.  Gerson & 
s 3 sent. d● 3 cue 3 m●rum virgo formosissima sed à n●mine concupita.  Bonaventure, there was no such Antidote against it, as the Virgin Maries fa●● 'Tis not the eye but carriage of it, as they use it, the eye is a secret Orator, the first bawd, and with private looks, winking glances, and smiles, as so many dialogues they make up the match many times, and understand one another's meanings, before ever they come to speak word. 
t Aeneas Sylu.  Euryalus and Lucretia were so mutually enamoured by the eye, and prepared to give one another entertainment, before ever they had conference: and that 
u Heliodor. l. 2. Rodophe Thracia tamburlaine inevitab●l● fascino Instructs tam exactè oculis intuens attraxit u● si in ill●m quis i●cidisset fieri non posset quin caperetur.  Thracian Rodophe, was so excellent at that dumb rhetoric, that if she had but looked upon any one almost, saith Calisiris she would have bewitched him & he could not possibly escape it. For as 
x Lib 3 De providenti●. animi fenestrae oculi, et omnis improba 〈◊〉 pe●●cel●s s●anquam canales intioit.  Saluianus observes, the eyes are the windows of our sonles, by which as so many channels, all dishonest concupiscences get into our hearts. They reveal our thoughts, and as they say, frons animi Index, but the eye of the countenance. I may say the same of smiling, gate, nakedness of parts, gestures, &c. To laugh is the proper passion of a man; an ordinary thing to smile, but those counterfeit composed, affected, artificial and reciprocal, and counter smiles, are the dumb shows and prognostics of greater matters, 
Stultus quando videt quod pulchra puellula ridet,  
Tum fatuus credit se quod amare velit.  
When a fool sees a fair maid for to smile,  
He thinks she love's him, 'tis but to beguile.  They make an art of it, as the Poet tells us. 

y Ovid. de ar●. amand.  Quis credat discunt etiam ridere puellae.  
Quaritur atque illis hac quoque parte decor.  
Who can believe to laugh maids make an art,  
And seek a pleasant grace in that same part.   
And 'tis as great an enticement as any of the rest. 

z Per 3 Sat. — subrisit molle puellae,  
Cor tibirite salat—  She makes thine heart pant, with 
a Vel cent●m Charites ridere putares Museus of Hero.  a pleasing gentle smile of hers: 
b Hor. Odd 2●. lib. 1.  dulce ridentem Lalagen amabo, dulce loquentem, I love Lalage as much for smiling as for discoursing, delectata illa risit tam blandum, as he said in Petronius, of his mistress, being well pleased she gave so sweet a smile. It won Ismenius, as he 
c Mustathius l. 5  confesseth, Ismene subrisit amatorium, Ismene smiled so lovingly upon me the second time I saw her, that I could not choose but admire her. All other gestures of the body will enforce as much (many women dote upon a man for his compliment only, & good carriage, they are won in an instant) and amongst the rest an upright, a comely carriage, courtesies, gentle salutations, cringes, a mincing gate, a decent and an affected pace: Which the Prophet Esay objected to the daughters of Zion, 3.16. they minced as they went, and made a tinkling with their feet. When they show their fair hand, fine foot and leg withal, magnum sui desiderium, nobis relinqunt, saith 
d Vel si forte ve stimentum de industria elevetur ut pedum ac tibiarum pars aliqua conspiciatur dum templum aut locum aliquem adi●rit.  Balthasar Castilio lib. 1. they set us a longing, and so when they pull up their petticoats, & outward garments as usually they do, to show their fine stockings, gold fringes, laces, embrodering (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 
e Sermon quod non faem. viris cohabitent. Non locuta es lingua sed loqunta e●●gressu non locuta es voce sed oculis locuta es clarius quam voce, &c.  chrysostom telleth them down right, though they say nothing with their mouths, yet they speak in their gate, they speak with their eyes, they speak in their carriage of their bodies. And what shall we say otherwise of that bearing of their necks, shoulders, naked breasts, arms and wrists, to what end are they but only to tempt men to lust. Nakedness, as I have said, is an odious thing of itself, remedium amoris, yet it may be so used in part, 
f Plin. lib. 33. c. 10 Campaspen nudam picturus Apelles amore eius illaqueatus est.  & at such times that there can be no such enticement as it is. David so espied Bersheba, the Elders Susanna. Apelles was enamoured with Campaspe when he was to paint her naked. Tiberius in Suet. c. 42. supped with Sestius Gallus an old lecher, libidinoso seen, eâ lege ut nudae puellae administrarent some say as much of Nero, & P. Huter of Carol. Pugnax. Among the Babylonians, it was the custom of some lascivious Q. to dance Friskin in that fashion, saith Curtius l. 5. & 
g In Tyrrhenis conviviis nudae mulieres ministrabant.  Sardus de mor. gent. lib. 1. The Tuskans at some set banquets had naked women to attend upon them, which Leonicus de Varia hist lib. 3. cap. 96. confirms of some 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. 
h Spartian.  Antoninus Caracalla spied his mother in law with her breasts amorously laid open, he was so much moved, that he said, Ah si liceret, which she by chance overhearing, replied as readily, Quicquid libet licet. And upon that temptation he married her, this object was not in cause, not the thing itself, but that unseemly use, undecent carriage of it.  
But when you have all done, veniunt à veste sagittae, the greatest provocations of lust are from our apparel. God makes, they say, man shapes, and there is no motive like unto it, a filthy knave, deformed quean, a crooked carcase, a witch, a rotten post, an hedgestake may be so set out and tricked up, that it may make all out as fair a show, as much enamour as the rest: many a filthy fellow is so taken. Primum luxuriae aucupium, one calls it the first snare of lust, 
i De immod. mulier: cultu,  Bossus aucupium animarum, lethalem arundinem, a fatal reed, the greatest bawd, forte lenocinium. Not that comeliness of clotheses is therefore to be condemned, & those usual ornaments: there is a decency and decorum in this as well as in other things, and fit to be used, becoming several persons, and befitting their estates, he is only fantastical, that is not in fashion, when a manner of attire is generally received: but when they are so new fangled, so unstaide, 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 herbs, flowers, curious needleworkes, devices of sweet smelling odours, with those inestimable riches of precious stones, pearls, diamonds, emeralds, &c. Why do they crown themselves with gold and silver, use coronets and tires of several fashions, deck themselves with pendants, bracelets, earings, chains, girdles, rings, pins, spangles, embroideries, shadows, rebatoes, ribbons; why do they make such glorious shows with their feathers, fans, masks, furs, laces lawns, tif●●inieses, ruffs, falls, calls, cuffs, damasks, velvets, tinsells, cloth of gold, silver, tissue? with colours of heavens, stars, planets, the strength of metals, stones, odours, flowers, birds, beasts, fishes, and whatsoever Africa, 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 sums on them? To what end are those crisped, false hairs, painted faces, as 
k Petronius fol. 95. quo spectant flexae comae quo comae quo facies medicamine attrita & oculorum mollis petul●ntia quo incessus tam compositus &c.  the Satirists observe, such a composed gate, not a step awry? why are they like so many Sybarites, or Nero's Poppaea, Assuerus concubines so costly, so long a dressing, as Caesar was marshalling his army, or an hawk in pruning? 
l Ter.  Dum moliuntur, dum comuntur annus est, such setting up with corks, straightening with whalebones, but as a day-net catcheth larks, to make young men stoop unto them. Quid sibi vult pixidum turba, saith 
m Tom. 4. dial. Amor. vascula plena multae in felicitatis, on men maritorum opulentiam in haec impendunt, dracones pro monilibus habent, qui utina ● verè dracones essent, Lucian.  Lucian, pots, glasses, ointments, irons, combs, bodkins, setting sticks, and bestow all their patrimonies and husbands yearly revenues on such fooleries, use dragons, wasps, snakes, for chains, inamelled jewels on their necks, ears, dignum potius foret ●e●ro manus ist as religari, atque utinam monilia verè dracones essent, they had more need some of them be tied in Bedlam with iron chains, and have a whip for a fann, and haire-cloathes next to their skines, in steed of wrought smocks, and have their cheeks stigmatised with a hot i●on some of them in steed of painting if they were well served. But why is all this labour, all this cost; preparation, riding, running, fare fetched, and dear bought stuff? but as he saith, 
n Castilio de aulic lib. 1. mulieribus omnibus hoc imprimis in votis est ut formosae sint aut si reipsa non sunt videantur tamen esse, & si qua parte natura desuit artis suppetias adiungunt, unde illae faciei unctiones dolour & cruciatus in arctandis corporibus, &c.  Because forsooth they would be fair and fine, and where nature is defective, supply it by art, Sanguine quae vero non rubet, arte rubet, Ouid. and to that purpose they anoint and paint their faces, crush in their feet and bodies, and hint and crucify themselves, sometimes in lax clotheses, an hundred yeardes I think in a gown, a sleeve, and sometimes again so close, ut nudos exprimant artus. 
o Modo caudatas tunicas. &c. Bossus.  Now long tails and trains, and then short, up, down, high, low, thick, thin, &c. Why is all this, but with the whore in the Proverbes to intoxicate some or other, to be admired, to be gazed on, to circumvent some novice? as many times they do, that instead of a Lady he love's a cap and feather, in stead of a maid, a ruff band, fair and fine linen, a coronet, a flower, a painted wascore, or a pied petticoat, in stead of a proper woman. 

p Ouid.  Auferimur cultuque & gemmis, auroque teguntur  
Omnia, pars minima est ipsa puella sus.  
With gold and jewels all is covered,  
And with a strange tire we are won;  
(While she's the lest part of herself) and with such baubles quite undone.   
Why do they keep in so long together, a whole winter sometimes and will not be seen, but by torch or candlelight, and come abroad with all the preparation may be, 
r Orat in ebrios. Impudentèr se masculorum aspectibus exponunt insolenter comas iactantes trahunt tunicas pedibus collidentes oculoque petulanti risu effuso ad tripudium insanientes omnè adolescentum intemperantiam in se provocantes ●dque in templis memo●iae martyrum consecratispomoerium civitatis & officinà fecerunt impude●tiae.  when they have no business but only to show themselves? Spectatum veniunt, veniunt spectentur ut ipsae, why do they go with such a sergeant gate, which 
q Lib. de victimis. fracto incessu, obtutu, lascivo, calamistratá cincinnata, fucata, recens lota purpurissata pretiosoque ami ●tu, palliolo spirans unguenta, ut iwenum animos circweniat.  Philo Indaeus reprehends them for, and use such gestures, apish, ridiculous, undecent attires, use those perfumes, ointments in public: come to hear Sermons so frequent, is it for devotion? or rather as ˢ Basil tells them, to meet their sweetheart's, and see fashions, for as he saith commonly they come so provided to that place, with such gestures and tires, as if they should go to a dauncing-schoole, or to a stage-play, or bawdy house sitter then a Church. They make those holy Temples consecrated to God's martyrs, and religious uses, the shops of impudence, dens of whores and thiefs, and little better than brothel houses. When we shall see these things daily done, their husband's bankrupts, if not cuckolds, their wife's light huswives, daughters dishonest, and here of such dissolute acts, as daily we do, how should we think otherwise, what is their end, but to deceive and inveigle young men? As tow doth fire, such enticing objects produce their effects, how can it be otherwise? When Venus stood befoe Anchises as 
s Hymno veneri dicato.  Homer feigns in one of his hymns; in her costly robes he was instantly taken. 
Cum ante ipsum staret jovis filia, videns eum  
Anchises, admirabatur formam & stupendas vestes,  
Erat enim induta peplo igneis radijs splendidiore,  
Habebat quoque torques fulgidos, flexiles haelices,  
Tenerum collum ambiebant monilia, pulchra, aurea, variegata.  
When Venus stood before Anchises first,  
He was amazed to see her in her tires,  
For she had on a hood as read as fire,  
And glittering chains, and Iuy twisted spires,  
About her tender neck wear costly bruches,  
And neckelaces of gold enameled ouches.   
And when Medoea came in presence, attended by her Nymphs and Ladies, as she is described by 
t Argonaut. lib. 4.  Apollonius. 
Cunctas vero ignis instar sequebatur splendour,  
Tantum ab aureis fimbrijs relucebat iubar,  
Accenditque in oculis dulce desiderium.  
A lustre followed them like flaming fire,  
And from their golden borders came such beams,  
Which in their eyes provoked' a sweet desire.  Such a relation we have in Plutarch in the life of Anthony, when the Queens came and offered themselves to Anthony; 
u Regia domo ornatuque certantes, seize ac formam suam Antonio offerentes, &c. Cum ornatu & incredibili pompâ per cydnum fl●uium navigarent aurata puppi ipsa ad similitudinem veneris ornata puellae gratijs similes, pueri ●upidinibus, Antonius ad visum stupefactus.  with diverse presents and enticing ornaments, Asiaticke allurements, with such wonderful joy and festivity, they did so inveigle the Romans, that no man cold 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 guilded ship, herself dressed like Venus, her maids like the Graces, her Pages like so many Cupids, Anthony was amazed and 
v 〈◊〉 de lib. prep.  apt beyond himself, Heliodorus lib. 1. brings in Dameneta stepmother to Cnemon, whom she saw in his robes and coronets, quite mad for the love of him. It was judiths Pantofles that ravished the eyes of Holofernes. And 
y Amictum Chlamyde & coronis quum primum aspexit Cnemonem ex potestate mentis excidit.  Cardan is not ashamed to confess, that seeing his wife the first time all in white, he did admire and instantly love her. If these outward ornaments were not of such force, why doth 
z Ruth. 3.3.  Naomi give Ruth counsel how to please Boaz? and judith seeking to please Holofernes, washed and anointed herself with costly ointments, and dressed her hair, & put on costly tires? The riot in this kind hath been excessive in times past, 
a Cap. 19.5.  no man almost came abroad but curled and anointed. 
b Iwen. Sat. 6.  Et matutino sudans Crispinus amomo, quantum vix redolent duo funera, one spent as much as two funerals at once, & with perfumed hairs, 
c Hor. lib. 2. ed. II  et rosa canos odorati capillos Assyriâque nardo. What strange things doth 
d Cap. 27.  Sueton relate in this kind of Caligulas' riot? and Pliny li. 12. & 13. Read more in Dioscorides, Vlmus, Arnoldus, Randoletius de fuco & decoration, for it is now an art, as it was of old, as 
e Epist. 90.  Seneca records, officinae sunt odores coquentium. Women are bad, and men are worse, no difference at all betwixt their and our times, 
f Quicquid est boni moris levitate extinguitur, & politurâ corporis, muliebres munditias antecessimus, colores meretricios virisumimus, tenero & molli gradu suspendimus gradum, non ambulamus. nat. quaest. lib. 7●. cap. 31.  Good manners as Seneca complains, are extinct with wantonness, in tricking up themselves men go beyond women, men wear harlots colours and do not walk, but jet and dance, hic mulier, hac vir, more like Players, Butterflies, Baboons, Apes, Antics then men, and so ridiculous we are in our attires, and for cost so excessive, that as Jerome said of old, Vno filo villarum in sunt pretia, uno lino decies sestertium inseritur, 'tis an ordinary thing to put a thousand Oaks, or an hundred oxen into a suit of apparel, to wear a whole Manner on his back. What with shoe-ties, hangers, points, caps and feathers, scarves, bands, cuffs, &c. in a short space their whole patrimonies are consumed. Heliogabalus is taxed by Lampridius, and admired at in his time for wearing jewels in his shoes, a common thing in our times, not for Emperors and Princes, but almost for servingmen and tailors: all the flowers, stars, and constellations, gold and precious stones do condescend to set out their shoes. To express the luxury of those Roman matrons, they had 
g Liu. l. 4. dec 4.  lex Valeria and Oppia, and a Cato to contradict, but no laws will serve to express the pride and insolency of our times, the prodigious riot in this kind. Lucullus wardrobe is put down by our ordinary citizens, and a cobbler's wife in Venice, 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 Quid exultas in pulchritu dine panni, quid gloriaris ingem mis, ut sacilius incites ad libidinosum incendium. Mat. Bossus de Immoder. mulie. cultu.  he saith) or exult and triumph in the beauty of clotheses, why is all this cost? to incite men the sooner to burning lust. They pretend decency and ornament, but let them take heed, lest whilst they set out their bodies, they do not damn their souls, 'tis 
i Epist. 113. sulgent monil●bus moribus sordent, purpurata vestis conscientiae pannosa. cap. 3 17.  Barnard's council: shine in jewels, stink in conditions, have purple robes and a torn conscience. Let them take heed of Esayes prophecy, that their slippers and tires be not taken from them, sweet balls, bracelets, earings, veils, wimpells, crisping pins, glasses, fine linen, hoods and lawns and sweet favours, they become bald, burnt, and stink upon a sudden. And let maids take heed, as 
k De virginali habitu, dum ornari cultius dum evagari virgins volunt, desinunt esse virgins. Clemens Alexandrinus lib. de pulchr. anime, ibidem.  Cyprian adviseth them, lest while they wander too loosely abroad, they lose not their maidenhead: and like Egyptian temples, seem fair without, but prove rotten carcases within. How much better were it for them to follow that good council of Tertullian, 
k De virginali habitu. dum ornari cultius dum evagari virgins volunt, desinunt esse virgins. Clemens Alexandrinus lib. de pulchr. anime, ibidem.  To have their eyes painted with chastity, the word of God inserted to their ears, 
l Lib. 2. de cultu mulierum. oculos de pictos verecundiá, inserentes in aures sermonen dei, anneclentes crinibus iugum Christi, caput maritis subijcientes, sic facile & satis eritis ornatae: vestite vos serico probitatis, byssino sanctitatis, pur●urâ pudicitiae taliter pigmentatae deum habebitis amatorem.  Christ's yoke tied to their hair, to subject themselves to their husbands. If they would do so, they should be comely enough, cloth themselves with the silk of sanctity, damàske of devotion, purple of piety and chastity, and so painted, they shall have God himself to be a suitor: Let whores and quean's prank up themselves, 
m Suas habeant Romanae lascivity, purpurissâ ac cerâssa ora perungat, fomenta lididinum & corruptae mentis indicia, vestrum ornamentum deus sit, pudicitia virtutis studium. Bossus.  let them paint their faces with minion and ceruse, they are but fuel of lust, and signs of a corrupt soul: if ye be good, honest, virtuous and religious matrons, let sobriety, modesty and chastity be your honour, 
Plautus.  and God himself your love and desire. Mulier rectè olet ubi nihil olet, than a woman smells best, when she hath no perfume at all, and more credit in a wise man's eye and judgement they get by their plainness, and seem more fair than they, that are set out with babbles as a butcher's meat is with pricks, and puffed up and adorned like so many jays with variety of colours. It is reported of Cornelia that virtuous Roman Lady, great Scipio's daughter, Titus Sempronius wife, and the mothor of the Gracchis, that being by chance in company with a Campanian, a strange gentlewoman, (some light huswife belike, that was dressed like a may lady, and as most of our gentlewomen are, 
n Solicitiores de capitis sui decore. quam de salute, inter pectinem & speculum diem perdunt, concinniores esse malunt quam honestiores & rempub. minus turbari curantquam caman. Seneca.  was more solicitous of her head-tires, then of her health, that spent her time betwixt a comb and a glass, and had rather be fair then honest (as he said) and her commonwealth turned topsie turuie, than her tires marred.) And she did naught but brag of her fine robes, and jewels, and provoked her to show hers. 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, fantastical idle huswife. How much better were it for our matrons to do as she did, to go civelly and decently, 
o Lucian.  Honestae mulieris instar quae utitur auro pro eo 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, beggar their husbands, prostitute themselves, inveigle others, and peradventure dam their own souls. How much more would it be for their honour credit? so doing, as Jerome said of Blesilla, 
p Non sic Furius de Gallis non Papyrius de Sa●●itib ● Scipio ● Numan●â triumph 〈◊〉 as illa se vincend●i● hac parte.  Furius did not so triumph over Gauls, Papyrius of the Samnites, Scipio of Numantia, as she did by her temperance; pullà semper veste, &c. they should insult and domineer over lust, folly, vainglory, and such inordinate, furious and unruly passions.  
But I am overtedious I confess, and whilst I stand gaping after fine clotheses, there is another great allurement (in the world's eyes at lest) which had like to have stole out of sight: and that is money, veniunt à dote sagittae. Many men if they do but hear of a great portion', are more mad than if they had all the beauteous ornaments, and all those good parts art and nature can afford, they care not for honesty, bringing up, birth, beauty, person, but for money. If she be rich, than she is fair, than she burns like fire, they love her dear, like pig and pie, and are ready to hung themselves if they may not have her. Nothing so familiar in these days, as for a young man to marry an old wife as they say for a piece of good, and though she be an old crone, and have never a tooth in her head, neither good conditions, nor good face, a natural fool, but only rich, she shall have twenty young gallants to be her suitors in an instant. As she said, non me sed mea ambiunt, 'tis not for her sake, but for money, and an excellent match it were (as he added) if she were away. So on the otherside, many a young maid will cast away herself upon an old doting disarde, that hath some twenty diseases, one eye, one leg, never a nose, no hair on his head, nor wit in his brains, nor honesty, if he have 
r Vxorem ducat Danaen, &c.  money she will have him before all her other suitors. 
s Ouid.  Dummodo sit diues barbarus ille placet. If he be rich, he is the man, and a fine man and a proper man: 
t Iwenalis'.  De moribus ultima fiet quaestio, for his conditions she will inquire after them another time, or when all is done, the match made, and every body go home. This is not amongst your dustwormes alone, poor snakes that will prostitute their souls for money, but with this bait you may catch your most potent, puissant, and illustrious Princes. 
u Alexander Gaguinus Sarmat. Europe. descript.  jagello the great Duke of Lituania, 1386. was mightily enamoured on Hedinga, in so much that he was turned Christian, and was baptised himself by the name of Vladislaus, and all his subjects for her sake, but why was it? she was daughter and heir of Polande, and his desire was to have both kingdoms incorporated into one. Charles the great was an earnest suitor to Iraene the Empress, but saith 
x Tom. 3. annal.  Zonoras' PEA ob regnum, to annex the Empîre of the East to that of the West. But what is the event of all such matches, that are so made for money, goods, or by deceit, or for burning lust, quos foeda libido coniunxit, what follows? they are almost mad at first, but 'tis but a flash, as chaff and straw soon fired and burn vehemently for a while, but are out in a moment, are all such matches so made by those allurements of burning lust, where there is no respect of honesty, parentage, virtue, religion, education, and the like, they are extinguished in an instant, & in stead of love comes hate, for joy repentance, and desperation itself. Franciscus Barbarus in his first book de re uxoria cap. 5. hath a story of one Philip of Milan 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 Libido statim deferbuit fastidium caepit & quod in eâ tantopore adamavit aspernatur, & ab aegritudive liberatus in angorem incidit.  but after a few days, the young man began to loath her, and could not so much as endure the sight of her, and from one madness fell into another. Such event commonly have all such lovers, and he that so marries, and for such respects, let him look for no better success, than Menelaus had with Helen, Vulcan with Venus, Theseus with. Phaedra, Minos with Pasyphae, and Claudius with Messallinae, shame, sorrow, misery, melancholy, discontent.   

SUBSEC. 4. Importunity and opportunity of the place, conference, discourse, singing, dancing, music, amorous tales, objects, kissing, familiarity, tokens, presents, dribes, promises, protestations, tears, &c.  
ALl these allurements hitherto are afar off, and at a distance, 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 Sirens steal away the hearts of men and women. For as Tatius observes lib. 2. 
z De puellae voluntate periculum facere solis oculis non ●st satis, sed ●●ficatius aliquid agere oportet, ibique etiae machinam alteram adh●bere, itaque manus tange, digitos constringe atque inter stringendum suspira, si haec agentem, ae quo se animo feret, neque facta huiusmodi aspernabitunr tum vero dominam appella eiusque collum suaviare.  It is no sufficient trial of a maid's affection by her eyes alone, but you must say something that shall be more available and use some other forcible engines. And therefore take her by the hand, wring her fingers hard, and sigh withal, and if she take this in good part, and seem not to be much averse, then call her mistress, and 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, actions, but when they come to live together in an house, love is kindled on a sudden. Many a Servingman by reason of this opportunity and importunity inveigles his master's daughters, many a gallant dotes upon a Doudie, many Ladies dote upon their men, as the Queen in Ariosto did upon the dwarf, many matches are made in haste, which had they been free, or come in company of others, or seen that variety which other places afford, would never have looked one upon another. Or had not that opportunity of discourse & familiarity been offered, they would have loathed those and contemned; whom for want of better choice & other objects, they are fatally driven on, and by reason of their hot blood, idle life, full diet, &c. are forced to dote upon what comes next. And many times those which at the first sight cannot fancy or affect each other, but are harsh and ready to disagree and disgrace, offended with each others carriages, and in whom they find 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 Potiphars wife had to dote upon joseph, and 
a Tatius lib. 1.  Clitiphon upon Leucippe his uncle's daughter, because the plague being at Bizance, it was his fortune for a time to sojourn with her, to sit next her, as he telleth the tale himself in Tatius lib. 2. (which though it be but a fiction, is grounded upon good observation, and doth well express the passions of lovers) he had opportunity to take her by the hand, and handle her paps, 
b In mammarum attractu non aspernanda inest iucunditas, & attrectatus &c.  which made him mad. Ismenius the orator makes the like confession in Eumathius lib. 1. That when he came first to Sosthenes house, & sat at table with Cratistines, his friend, Ismenea Sosthenes daughter, waiting on them with her arms bore (which moved him much) was still ready to give attendance on him, to fill him drink, and her eyes were never offhim, but still smiling on him, and when they were risen, and she had gotten a little opportunity, 
c Manus ad cubitum nuda, coram astans fortius intuita. Tenuem de pectore spiritum ducens digitum meum pressit, & bibe● pedom pressit, mutuae compressiones corporum, laebiorum commixtiones, pedum connexiones, &c. & bibit eodem loco, &c.  she came and drank to him, and withal trodden 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, bibens 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, kiss, wring of hands, treading of feet, &c. Ipsam mihi videbar sorbillare virginem, I was drunk in love upon a sudden.  
This opportunity of time and place, with their circumstances are so forcible motives, that it is impossible almost for two young folks equal in years to live together, and not be in love, especially in great houses, Prince's courts, where they are idle, in summo gradu, far well, live at ease, and cannot tell otherwise how to spend their time. 
d Ouid. 〈◊〉. lib. 2. ele●. ●.  Illic Hippolitum pone, Priapus erit, when as I say, nox, vinum & adolescentia, youth, wine and night shall concur, 'tis a wonder they be not all plunged over head and ears in love. If there be seven servants in an ordinary house, you shall have three couple in some good liking at lest, and amongst idle persons how shall it be otherwise? Night alone that one opportunity is enough to set all a fire, and they are so cunning in great houses, that they make their best advantage of it; Many a gentlewoman, that is guilty to herself of her imperfections, paintings, impostures, will not willingly be seen in the day time, but as 
e De aulico lib. 1. fol. 63.  Castilio noteth in the night, Diem ut glis odit, taedarum lucem super omnia mawlt. She hates the day like a dormouse, and above all things love's torches and Candlel-ight, and if she must come abroad in the day, she covets as 
† Vt Adulterini mercatorum panni.  in a Mercer's shop, a very obsuscate and obscure sight. And good reason she hath for it. Nocte latent mendae, and many an amorous gull is fetched over by that means. Gomesius lib. 3. de sale cap. 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 and laces, gold and gaudy devices, that the young man took her to be a goddess, (For he never saw her but by torchlight) 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, such a beastly creature 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 woo but when they go to Church, or as 
f Busbequius epist.  in Turkey see them at a distance, they must interchange few or no words, till such time they come to be married, and then as Sardus lib. 1. cap. 3. de morib. genr. and 
g Paranympha in cubi●ulum adducta capillos ad cutem referebat, sponsus inde ad eam ingress●● cingulam soluebat, nec prius sponsam aspexit interdi● quam ex ill● factus esset pater.  Bohemus relate of these old Lacedæmonians, 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 daylight till such time as he is made a father by her. In those hotter countries these are ordinary practices at this day, but in our Northern parts amongst Germans, Danes, Britons, the continent of Scandia and the rest, we assume more liberty in such cases, we allow them as Bohemus saith, to kiss coming and going, & modo absit lascivia, in cauponam ducere, to talk merrily, sport and play, sing and dance, so that it be modestly done, and go to the alehouse and tavern together. And 'tis not amiss, though 
h Serm. cont. concub.  chrysostom, Cyprian, Jerome, and some other of the Fathers, speak bitterly against it: but that is the abuse which is commonly seen at some drunken matches, dissolute meetings, or great unruly feasts. 
i Lib 2. epist. ad silium & virginem, & matrem viduam. epist. 10. dabit tibi barba●ulus quispiam manum, sustentabit lassam, & pressis digitis aut tentabitur aut tentabit, &c.  A young pickitivanted trimbearded fellow saith Jerome, will come with a company of compliments, and hold you up by the arm as you go, and wring your fingers, will so be enticed, or entice: one drinks to you, another embraceth, third kisseth, and all this while the fiddler plays or finges a lascivious song, a fourth singles you out to dance, 
k L●quetur ali●● xutibus & quicquid metuit dice●e significabit affectibus. Inter bas ta●tas voluptatum illecebras, etiam ●err●as mentes l●bido 〈◊〉. Diffici●e inter epulas seruatur pudicitia.  one speaks by becks and signs, and that which he dares not say, signifies 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. For as he goes on, 
l Clamore vestium ad se iuvenes vocat capilli fasciolis comprimuntur criśpati, cingulo pectus arctatur capilli vel infrontem vel in aures deflu●nt, palliolum interdum cadit, ut nudet humeros, & quasi videri noluerit ●estinans celat, quod volens detexerit  she walks along, and with the ruffling of her clotheses, she makes men look at her, her shoes creak, her paps tied up, her waist pulled in to make her look small, she is strait girded, her hairs hang lose about her ears, her upper garment sometime falls, and sometimes tarries, to show her naked shoulders, and as if she would not be seen, she covers that in all haste, which voluntarily she shown. And not at feasts, plays, Pageants, and such assemblies, 
m Serm. contrae concubine. In sancto & reverendo sacramentorum tempore multas occasiones, ut illis placeant, qui e●s vident praebent.  but as chrysostom objects, these tricks are put in practice, at Service time in Churches, and at the Communion itself. If such dumb shows, signs, and more obscure significations of love can so move, what shall they do that have full liberty to sing, dance, kiss, cull, and use all manner of discourse and dalliance? The very Tone of some of their voices, a pretty pleasing speech, an affected tone they use, is able of itself to captivated a young man; but when a good wit shall concur, art and eloquence, fascinating speech, pleasant discourse, the Sirens themselves cannot so inchant. 
n Descrip. Brit.  P. jovius commends his countriwomen to have an excellent faculty in this kind, above all other nations, and amongst them the Florentine Ladies: some prefer Roman and Venetian courtesans, they have such pleasing tongues, and such 
o Res est blanda canor discunt cantare puellae pro sacie, &c. Ouid. 3. de art. amandi.  elegancy of speech, that they are able to overcome a Saint, pro fancy multis vox sua lena fuit. Tantâ gratiâ vocis famam conciliabat saith Petronius, tam dulcis sontis permulcebât aera, ut putares inter auras cantare Syrenum concordiam. She sang so sweetly that she charmed the air, and thou wouldst have thought thou hadst heard a consort of Sirens. To hear a fair young gentlewoman to play upon the Virginals, Lute, vial, 
Imagines si cantantem audieris ita demulcebere, ut parentum & patriae statim obliviscaris.  and sing to it, must needs be a great enticement. If thou didst but hear her sing saith 
p Edyl. 18. neque sane ulla sic Citheram pul●●re novit.  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 voye, and music, none could play so well as she, & Daphnis in the same Edyllion. 
Quam tibi os dulce est et vox amabilis o Daphni,  
jucundius est audire te canentem quam mel lingere.  
How sweet a face hath Daphne, how lovely a voice,  
Honey itself is not so pleasant in my choice.  A sweet voice and music are powerful intisers, Centum luminibus cinctum caput Argus habebat, Argus had an hundred eyes, all so charmed by one silly pipe, that he lost his head. Clitiphon complains in 
r Lib. 2. puellam ●ithera canen●●●● vidim●s.  Tatius of Leucippes sweet tunes, he heard her play by chance upon the lute, and sing a pretty song to it in commendation of a rose, and that ravished his heart. It was jasons' discourse as much as his beauty, or any other of his good parts which delighted Medea so much. 
— 
s Apollonius argonaut lib. 3.  Delectabatur enim  
Animus simul formâ dulcibusque verbis  It was Cleopatra's sweet voice and pleasant speech, which inueagled Anthony above the rest of her enticements, Verba ligant hominum ut Taurorum cornua funes, as bulls horns are bound with ropes, so are men's hearts with words. Her words burn as a fire, Eccle. 9 10. Roxolana bewitched Solomon the magnificent, & Shore's wife by this engine overcame Edward the fourth, 
t Catullus.  Omnibus una omnes surripu it veneris. The wife of Bath in Chaucer confesseth as much. 
Some folk desire us for richesse,  
Some for shape some for fairness,  
Some for that she can sing or dance,  
Some for gentleness or for dalliance.  Many silly gentlewomen are fetched over in like sort, by a company of gulls and swaggering companions, that have nothing in them but a few players ends and compliments, and can discourse at table of Knights and Lords, combats, of other men's travels, brave adventures, and such common trivial news, ride and dance, and sing old ballet tunes, and wear their clotheses 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. 
u Amatorius sermo vehemens vehementis cupiditatis incitatio est. Tacius li. 1.  And some again are incensed by reading amorous toys. Palmerin de Oliva, the knight of the sun, &c. or hearing such amorous tales of lovers & descriptions of their persons, lascivious discourses, set them on fire, and such like pictures or wanton obie&ss in what kind soever; no stronger engine then to hear or read of love toys, fables and discourses (
x Aeneas Siluius. nulla machina validior quam lectio lascivae historiae saepe etiam huiusmodi fabulis ad surorem incenduntur.  one saith) & many by this means are quite mad. Ismenius as as he walked in Sosthenes garden, being now in love, when he saw so many 
y ●umathiuses li. 1. picturae parant animos ad venerem &c. Horatius ad res venereas intemperantior traditur, nam cubiculo suo ●sic specula dicitur habuisse disposita ut quocunque respixisset imaginem coitus referrent. Suetonius vit. eius.  lascuious pictures: Thetis marriage & 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 Battery, a great allurement, a fire itself, prooemium aut anticoenium the prologue of burning lust as Apuleius adds, lust itself, 
z Hor.  Venus quinta parte sui nectaris imbuit. A strong assault, that conquers captains and those all commanding forces, 
a Hensius.  domasque ferro sed domaris osculo: And 'tis a continual assault, 
b Petronius Catalect.  hoc non deficit incipitque semper, it is always fresh and and as ready to begin at first, as 
c Catullus and Lesbian, da mihi basia mille deinde centum &c.  he said basium nullo fine terminatur sed semper recens est, and hath a fiery touch with it.  

— 
d Petronius.  Tenta modo tangere corpus,  
jam tua mellifluo membra calore fluent.   
Especially when they shall be lasciviously given, 
e Apu●eius lib. 10. & Catalect.  as he said, & me pressulum deosculata Fotis. 
Dum semiulco suavio,  
Meam puellam suavior,  
Anima tunc aegra & saucia,  
Concurrit ad labia mihi.   
The soul and all is moved, 
f Petronius. Proseleos ad Circen.  jam pluribus osculis labra crepitabant, animarum quoque mixturan facientes, inter mutuos complexus animas anhelantes: 
g Petronius.  hasimus calentes, & transfudimus hinc & hinc labellis errantes animas, valete cura. They breathe out their souls and spirits together with their kisses saith 
h Animus coniungitur & spiritus etiam no star per osculum effluit, alternatim se in utriusque corpus in fundentes commiscent. Animae potius quam corporis connectio.  Balthasar Castilio, and change hearts and spirits, and mingle affections as they do kisses, and it is rather a connection of the mind then of the body. And although these kisses be delightsome and pleasant, as 
i Lucian Tom. 4.  Ganymedes kiss to jupiter, Nectare suavior animarum catena. Sweeter than nectar honey, or 
k Eumathius lib. 4.  Oscula merum amorem stillantia, Love dropping kisses, for 
The Gillyflower the Rose is not so sweet,  
As sugared kisses be when lovers meet.   
Yet they leave a bitter impression, they are destructive. 
l Ouid. amand. Eleg. 18.  Et quae me perdunt, oscula mille dabat.  
They are the bane of these miserable lovers. There be honest kisses, I deny not, osculum charitatis, friendly kisses, modest kisses, officious and ceremonial kisses, &c. but these are too lascivious kisses, 
m Ouid.  Implicuitque suos circum mea colla lacertos▪ & 
n Cum capitae liment solitis morsiunculis & cum mamillarun pressiunculis Lip. odd. a●t lec. lib. 3.  Brachia non hederae non vincunt oscula conchae. 
o Columbatimque labia conferentes morsiunculis labiorum.  they cling like Iuy, or an Oyster, bill as Doves meretritious kisses, biting of lips, cum additamento: such kisses as she gave to Gyton, innumera oscula dedit non repugnanti puero ceruicem invadens, innumerable kisses, &c. Moore than kisses, or too homely kisses: as those that 
p Apulcius' miles. 6. Et unum bland en●is linguae admulsum long mellitum. ●● post. lib. 11. Arctius eam complex us caepi suaviari, iamque pariter patentis oris inhali●u cinnameo & occursantis linguae ill●s● nectario, &c.  he speaks of, Accepturus ab ipsa venere. 7. suavia &c. with such other obscenities, that vain lover's use, which are abominable and pernicious. If as Peter de Ledesm● cas. cons. holds, every kiss a man gives his wife after marriage, be mortale peccatum, a mortal sin, what shall become of all such 
q Oscula qui sumpsit si non & caetera sumpsit, &c.  immodest kisses and obscene actions, the forerunners 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? That which I aim at is to show you the progress of this burning lust: and to epitomise all this which I have hitherto said, with a familiar example out of Musaeus: Observe but with me the proceed of Leander and Hero. They began first to look one on the other with a lascivious look, 
Obliqne intuens inde nutibus—  
Nutibus mutis inducens in errorem mentem puellae.  
Et Illa econtra nutibus mutuis iunenis  
Leandri quod amorem non renuit &c. 
Ind   
Adibat in tenebris tacitè quidem stringens  
Roseos puellae digitos, ex imo suspirabat  
Vehementer.— 
Ind   
Virgins autem bene 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 wench'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 wrong it hard, and sighed grievously,  
And kissed her too, and would her as he might,  
With pity me sweet heart, or else I 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, betwixt jason & Medea, by Eumathius in his ten books of the loves of Ismenius and Ismene, Achilles Tatius betwixt his Clitiphon & Leucippe; & in that famous tale of Petronius of a Soldier and a Gentlewoman of Ephesus, that was so famous all over Asia for her chastity, & that mourned for her husband, the Soldier wooed her with such Rhetoric as Lovers use to do,— placitone etiam pugnabis amori, &c. at last, frangi pertinaciam passa est, he got her good will, not only to satisfy his lust, 
r Corpus plaecuit mariti sui tolli ex arca atque illi quae vacabat cruci adfigi.  but to hang her dead husband's body on the cross, which he watched, instead of the thiefs which was newly stolen away, whilst he would her in her Cabin. These are tales you will say, but they have most significant Morals, and do well express those ordinary proceed of doting Lovers.  
Many such allurements there are, Nods, jests, Winking, Smiles, Wrastlings, Tokens, Favours, Symbols, Letters, &c. For which cause belike, Godfridus lib. 2. de amor. would not have women learn to writ) many such provocations 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 woes me,  
And hastily to covert goes,  
To hide herself, but will be seen  
With all her heart before, God knows.   
They will deny and take, refuse and yet earnestly seek, 
s Denegat & pugnat sed vult super omnia vinci.  repel to make them come with more eagerness, and have a thousand such several enticements: for as he saith. 

t Petronius cattle.  Non est forma satis, nec quae vult bella videri,  
Debet vulgari more placere suis.  
Dicta, sales, lusus, sermons, gratia, risus  
Vincunt, naturae candidioris opus.  
'Tis not enough though she be fair of hue,  
For her to use this vulgar compliment,  
But pretty toys and jests, and saws and smiles,  
Are fare beyond what Beauty can attempt.  
u Imagines Deorum, fol. 327. varios amores facit quos aliqui intrepretantur multiplices affectus & illecebras alios puellos puellas, alatos alios faces habentes manibus, alios poma aurea, alios sagittas alios laqueos &c.  And for this cause belike Philostratus in his Images, makes diverse loves, some young, 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, begins, snares, and other engines in their hands, as Propertius hath prettely painted them out, lib. 2. & 29. and which some interpret divers enticements, or divers affections of Lovers; which if not alone, yet jointly may batter 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 young Christian by no means (as 
x Epist, lib. 3. vita Pauli Eremitae.  Hierom records) to sacrifice 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 young Courtesan to dally with him, 
y Meretrix speciosa caepit delicatius stringere, colla complexibus & corpore in libidinem concitato &c.  she took him about the neck and kissed him, and that which is not to be named, manibusque attrectare &c, and all those enticements which might be used, that whom Torments could not, Love might batter. But such was his constancy, she could notovercome, and when this last engine would take no place, they left him to his own ways. At 
z Camden in Glocestershire. Huic praefuit nobilis & formosa Abbatissa, Godwinus comes in dolo. subtilis non ipsam sed sua cupiens reliquit nepotem suum formâ elegantissimum tamquam infirmum donec reverteretur, instruxit &c  Barclye in Glocestershire, there was in times past a famous Nunnery (saith Gualther Mapes, an old Historiographer of ours, that lived 400 years since) Of which there was a Noble and a fair Lady abbess: Godwin that subtle Earl of Kent travelling that way. (seeking not her but hers) leaves a Nephew of his, a proper young Gallant, (as if he had been sick) with her, til he came back again and gives the young man charge so long to sergeant, till he had deflowered the Abbess, and as many besides of the Nuns as he could: and leaves him with all rings, jewels, girdles, and such toys to give them still, when they came to visit him. The young man willing to undergo such a business, played 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. 
a Ille impiger regem adit Abbatissam & suas praegnantes edocet exploratoribus missis probat & ijs eiectis à domino suo manerium accepts.  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 their lands to his own use. This story I do therefore repeat, that you may see of what force such 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 Mayor in the life of john the Monk, that living in the days of Theodosius, commends the Ermite 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, & desired for God's sake some lodging with him: 
b Post sermons de casu suo suavitate sermonis conciliat animum hominis, manumque inter colloquia & risus ad barbam protendit. & palpare cepit ceruicem suam & osculari. quid multa? captiwm ducit militem Christi. Complex ura evanescit, demones in aere monachum riserunt.  The old man let her in, and after some common conference of her mishap, she began to inveigle him with laescivious talk, and tests, & to play with his beard, and kiss him, and do worse, t●ll at last she quite overcame him. As he went to address himself to that business, she vanished on a sudden, and the Devils in the air laughed him to scorn. Whether this be a true story, or a tale, I will not much contend, it serves to illustrate this which I have said.  
Yet were it so, that these of which I have hitherto spoken, and such like enticing baits be not sufficient, there be many others which will of themselves incende this passion of burning lust, amongst which, Dancing is none of the lest, and because it is an engine of such force, I may not omit it. Incitamentum libidinis, Petrarch calls it, the spur of lust. 
c Multae inde impudicae domum rediere, plures ambiguae, melior nulla.  Many women that use it have come dishonest home, most indifferent, none better. 
d Turpium delitiarum comes ●est externa saltatio neque certe facile dictu quae mala hinc visus haurlat, & quae pariat colloquia, monstrosoes inconditos gestus, &c.  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 times such monstrous gestures, such lascivious motions, such wanton tunes, meretritious kisses, homely embracings, 
— ut Gaditana canoro  
Incipiat prurire choro, plausuque probatae  
Ad terram tremulae descendant clune puella,  
Irritamentum veneris languentis.—  That it will make the spectators mad. A thing nevertheless frequently used, and part of a Gentlewoman's bringing up, to sing, and dance, and play on the Lute, or some such instrument, 
e juu. Sat. 11.  before she can say her Pater noster, or ten Commandments, 'tis the next way their parents think to get them husbands, they are compelled to learn, and by that means, 
f Hor. l. 5. Od. 6.  incestos amores de tenero meditantur ungue; 'Tis a great allurement as it is often used, and many are undone by it. Thais in Lucian inueagled Lamprias in a dance. Herodias so far pleased Herod, that she made him swear to give her what she would ask, john Baptist's head. 
g Havarde vita eius.  Robert Duke of Normandy riding by Falais, spied Arlette a fair maid as she was dancing on a green, and was so much enamoured with the object, that 
h Of whom he begat William the Conqueror, by the same token she tore her smock down, saying &c.  he must needs lie with her that night, Owen Tudar won Queen Catharines' affection in a dance, falling by chance with his head in her lap. Who cannot parallel these stories out of his experience? When Xenophon in Symposio or Banquet, had discoursed of Love, and 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 Interlude or dance of Dionysius and Ariadne, 
i 
Principio Ariadne velut sponsa pro dijt ac sola recedit, prodiens illico Dionysius ad numeros cantante tibia saltaebat, admirati sunt omnes saltantem iuvenem ipsaque Ariadne ut vix potuerit conquiescere po● stea vero cum Dionysius eam aspexit, &c.  
Vt autem surrexit Dionysius erexit simul Ariadnem, licebatque spectare gestus osenlantium &c inter se complectentium qui a●t●m spectab●nt, &c.  
Ad extremum videntes eos mutuis amplexibus implicatos & iam iam ad thalamum ituros. qui non duxerant uxores iurabant uxores se ducturos, qui autem du●erant, conscensis equis et incitatis, ut iisdem fruerentur domum festinarunt.   First Ariadne dressed like a Bride, came in and took her place, and by and by Dionysius entered, dancing to the Music. The spectators did all admire the young man's carriage, and Ariadne herself was so much affected with the sight, that she could scarce 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 with like affection, as the dance required: but they that stood by & 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, and kisses, & love compliments passed between them; which when they saw, fair Bacchus and beautiful Ariadne so sweetly and so unfeignedly kissing each other, so really, they swore they loved indeed, and were so inflamed with the object, and began to rouse up themselves, as if they would have flone. At the last when they saw them still, and 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 galloped home to their wives. What greater motive can there be to this burning lust? What so violent an oppugner? Not without a good cause therefore so many grave men speak against it, Use not the company of a woman, saith Siracides, 8. 4. that is a singer or a dancer, neither hear lest thou be taken in her craftiness. Nemo saltat sobrius, Tully holds, he is not a sober man that danceth, and for that reason belike Domitian forbade the Roman Senators to dance, and for that fact removed some of them from the Senate. But these you will say are lascivious dances, & 'tis the abuse that causeth such inconvenience, And I do not well therefore to condemn, or speak against it. You misinterpret, I do not condemn it; I hold it not withstanding an honest disport, a lawful recreation, if it be modestly and soberly used. I am of Plutarch's mind, 
k Quae honestan voluptatem respicit, aut corporis exercitium contemni non debet.  that which respects pleasure alone, honest recreation, or bodily exercise aught not to be rejected and contemned. Sallust 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. Many will not allow men and women to dance together, 
l Apuleius l. 10. Puelli puellaeque virenti florentes aetatulâ, formâ conspicui, veste nitidi, incessu gratiosi, graecanicam saltantes pyr●hicam, dispositis ordinati monibus decoros ambitus inerrabant nunc in orbem flexi, nunc in obliquam seriem connexi, nunc in quadrun cuneati, nunc inde seperati, &c.  because it is a provocation to lust: they may as well with Lycurgus and Mahomet cut down all Vines, forbidden the drinking of wine, because it makes some men drunk. I see no such inconvenience, but that they may so dance, if it be done at due times, and by fit persons. Let them take their pleasures, and as he said of old, young men & maids, flourishing in their age, fair and lovely to behold, well attired, and of comely carriage danced a Greek Galliard, and as their dance required, kept their time, now turning, now tracing, now a part, now altogether, &c. and it was a pleasant sight. Our greatest Counsellors and most stayed Senators at sometimes dance. And 
m 10. leg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c. huius causa oportet disciplinam constitui, ut tam pueri quam pu●llae choreas celebrent spectenturque ac spectent, &c.  Plato in his commonwealth, will have dancing schools to be maintained, that young folks might meet, be acquainted, see one another, and be seen; nay more, he would have them dance naked, and laughs at those that laugh at it. But Eusebius praepar. Evangel. lib. 13. c. 12. and Theodoret, lib. 9 curate. graec. affect. worthily lash him for it; and well they might: for as one saith, 
n Aspectus enim nudorum corporum lamb mares quam saeminas irritare solet ad enormes laescivi● appetitus.  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 breeze. Dancing is a most pleasant recreation of body and mind, if conveniently used, a furious motive to burning lust, if abused. But I proceed.  
If these allurements do not take place, the more effectually to move others, and satisfy their lust, they will swear and lie, promise, protest, forge, sergeant, bribe, flatter, and dissemble of all sides. Many men to fetch over a young woman, widows, or whom they love, will not stick to give out, as he did in Petronius, that he was master of a ship, and kept so many servants, and to personate their part the better, take upon them to be Gentlemen of good houses, well descended and allied, and hire apparel at brokers, some Scavingers or pricklouse Tailors to attend upon them for the time, swear they have great possessions, 
o Nam donis vincitur omnis amor Catullus, l. 1 eleg. 5.  bribe, lie, cog, and foist, how dear they love, when as they are no such men, they mean nothing less. 

p Catullus.  Nil metuunt iurare nihil promittere curant.  
Sed simul ac cupidae mentis satiata libido est,  
Dicta nihil metuere nihil periuria curant.  
Oaths, vows, promises, are much protested,  
But when their mind and lust is satisfied,  
Oaths, vows, promises are quite neglected.  When Lovers swear, Venus laughs, Venus haec periuria ridet. 
q Periuria rid●t amantum juppiter & vent●s irrita serre iubet, Tibul. lib. 3. & 6.  And juppiter smiles: if promises, and protestations will not avail, they fall to bribes, tokens, gifts, 
r Catul.  Plurimus auro conciliatur amor: as juppiter corrupted Danae with a golden shower, they will fall in her lap. And women are not fare behind men in this kind, 

† Chaucer.  For half so boldly there cannon  
Swear and lie as women can.  
s Ah crudele genus, nec tutum faemina nomen Tibul l. 3. eleg 4.  They can sergeant as well as the best, with handkerchiefs and wrought nightcaps, purses, poesies, and such toys, as he complained, 

t jovianus Pont.  Cur mittis violas nempe ut violentius urar.  
Quid violas violis me violenta tuis? &c.  
Why dost thou sand me violets my dear,  
To make me burn more violent I fear,  
With violets too Violent thou art,  
To violate and wound my heart.  When nothing else will serve, their last refuge is their tears. As Quartilla in Petronius, when nothing would move, fell a weeping, & as Balthasar Castilio paints them out; 
u Lib. 3. His accedunt vultus subtristis, colour pallidus, gemebunda vox, ignita suspiria lachrimae prope innumerabiles. istae se statim umbrae offerunt tanto squalore et in omni fere diverticulo tanta macie ut illas iamiam moribundas putes.  To these Crocodiles tears, they will add sobs, fiery sighs, and sorrowful countenance, pale colour, leanness, and if you do but stir abroad, these fiends are ready to meet you at every turn, with such 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 believe them not. On either side men are as false, let them swear, protest, and lie; 
x Ovid.  quod vobis dicunt. Dixerunt mille puellis, they lose 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 quem conspexerit speciosae formae iwenen, venustate eius sumitur, & in eum animum intorquet. 'tis their common compliment in that case, they care not what they say or do. As for women they have tears at will, 

y Ovid.  Neve puellarum lâchrymis moveare memento,  
Vt fierent; oculos erudiere suos.  
Care not for womens' tears I do exhort thee,  
They teach their eyes as much to weep, as see.  When Venus lost her son Cupid, she sent a crier about, to bid every one that met him take heed. 

z Imagines deorum fol 332. è Moschi Amore fugirivo, quem Politianus sicla●inum fecit.  Si flentem aspicias, ne mox fallare, caveto,  
Sin arridebit, magis effuge, & oscula si for'rs  
Far volet, fugito, sunt oscula nox●a, in ipsis  
Suntque venena labris. &c.  
Take heed of Cupid's tears I thee advice,  
And of his smiles and kisses I thee tell,  
If that he offered, for they be noxious,  
And very poison in his lips doth devil.   

a Lib 3 Mille vix anni suff●cerent ad omnes illas mach●●ationes dolo●● commemorandos, quos ●iri & mulieres ut se invicem ●●●●●mveniant, excogitare solent.  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.   

SUBSEC. 5. Bawds, Philters.  
WHen all other Engines sail, and that they can proceed no farther of themselves, their last refuge is to fly to Bawds, Panders, Magical Philters, & receipts, rather than fail, to the Devil himself. Flectere si nequeunt superos Acheronta monebunt. 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 Petronius.  omnes hic aut captantur aut captant, either inveigle or be inueagled, 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 so many tricks and subtleties, so many nurses, oldwomen Panders, letter carriers, beggars, Physicians, Friars, Confessors employed about it, that nullus tradere stylus sufficiat, on saith. Such occult notes, 
c Tritemius.  Steganography, Polygraphy, cunning convayances in this kind, that neither Juno's jealousy, nor Danae's custody nor Argo's vigilancy can keep them safe. 'Tis the last and common refuge to use a 
d Catull. eleg 5. lib. 1. V●nit in exitium c●llida le●a meum.  Bawds help, an old woman in the business, as 
e Ovid 10. met.  Myrrah did when she doted on Cyniras', and could not compass her desire, the old jade her Nurse was ready at a pinch, dic inquit, opemque me sine far tibi— & in hac mea (pone timorem) sedulitas erit apta tibi, fear it not, if it be possible to be done, I will effect it: let him or her be never so honest, & watched, reserved, 'tis hard but one of these old women will get access: and scarce shall you find, as 
f De vit. Eremit cap. 3. ad sor●rens. Vix aliquam reclusuram huius temporis solam invenies, ante cuius fenestram non anus garrula vel nugigerula m●lier sedet, quae eam fabulis occupet rumoribus pascat, huius vel illius monachi, &c.  Austin observes, in a Nunnery, a maid alone, but 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, or describing, or commending some young Gentleman or other unto her. As I was walking in the street (saith a good Fellow in Petronius) to see the town served one ●uening, 
g Agreste olus anus vendebat & rogo inquam matter nunquid scis ubi ego habitem? de●ectata illa urbanitate tam stultá & quidni sciam inquit? consurrexitque & caepit me praecedere; divinam ego putabam &c. nud●s video meretrices, & in lupanar me adductum sero execratus aniculae insidias.  I spied an old woman in a corner selling of Cabbages and roots (as our Hucksters se● Plums, Apples, and such like first-fruits) mother, quoth he, can you tell where I devil? she being well pleased with my foolish urbanity, replied, & why sir should I not tell? and 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 devil; I replied again I known not the house, I perceived on a sudden by the naked wher●ss, 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 ordinary in Venice, in the Island of Zante, for a man to be Bawd to his own wife. No sooner shall you land or come a shore, but as the Comical Poet hath it, 

h Plautus Menech.  Morem hunc meretrices habent,  
Ad portum mittunt servulos, ancillulas,  
Si qua peregrina navis in portum aderit,  
Rogent cuiatis sit, quod ei nomen siet,  
Postillae extemplo seize adplicent.   
These white Devils have their Panders, Bawds and Factors in every place to seek about, & bring in customers, to tempt and waylay silly travellers. And when they have them once within their clutches, as Aegidius Maserius in his Comment upon Valerius Flaeccus describes them, 
i Promissis everberant, molliuni dulciloquiis & opportunum tempus aucupantes laqueos ingerunt quos vix Lucretia vitaret, escam parant quam velsatur Hippolytus sumeret, &c. Ha' sane sunt virgae ●●po●iserae quibus contactae animae ad orcum descendunt, hoc gluten quo compactae mentium alae evolare ●equesunt daemonis ancillae, quae sollicitant, &c.  with promises & pleasant discourse, with gifts, tokens, and taking their opportunities, they lay nets which Lucretia cannot avoid, and baits that Hippolytus himself would swallow, and make such strong assaults and batteries, that the Goddess of Virginity cannot withstand them: give gifts, and bribes to move Penelope, and with threats able to terrify Susanna. How many Proserpinas with those catchpoles doth Pluto take? These are the sleepy rods with which their souls touched descend to hell; this the glue or lime with which the wings of the mind once touched cannot fly away, the Devil's ministers to allure, entice, &c. Many young men and maids without all question are inueagled by these Eumenideses, and their associates. But these are trivial & well known: your most sly, dangerous & cunning Bawds are your knavish Physicians, Empyrickes, Masspriests, Monks, jesuits, and Friars: Though it be against Hypocrates oath, some of them will give a dram, and 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 Monastery so close, or house so private, or prison so kept, but these honest men are admitted to censure & ask questions, to feel their pulse beaten at their bed side, and all under pretence of giving Physic. Now as for Monks, Confessors, and Friars, as he said. 

k Aeneus Siluius.  Non audet Stygius Pluto tentare quod audet  
Effraenis Monachus, plenaque fraudis aenus.  
That Stygian Pluto dares not tempt or do,  
What an old Hag or Monk will undergo.  Either for himself to satisfy his own lust, or for another, if he be 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, & corrupt God knows how many. They have so many trade's some of them, to practise Physic, to use exorcisms, &c.  


l Chaucer in the wife of Baths tale.  That whereas was wont to walk an Elf,  
There now walks the Limiter himself,  
In every bush and under every tree,  
There needs no other Incubus but he.   

m H. Stephanus Apol. Herod. lib. 1. cap. 21.  In the mountains betwixt Dauphine and Savoye, the Friars persuaded the good wives to sergeant themselves possessed, that their husbands might give them free access and were so familiar in those days with some of them, that as one 
n Bale. Puellae in lectis dormire non poterant.  observes, wenches could not sleep in their beds for Necromantic Friars: & the good Abbess in Bocace may in some sort witness, that mistook and put on the Friar's breeches instead of a veil or hat. You have heard the story I presume of Paulina, a chaste matron in Aegesippus, whom one of Isis' Priests did prostitute to a young Knight, and made her believe it was their God Anubis. Many such pranks are played by our Jesuits, sometimes in their own habits, sometimes in others, like soldiers, courtiers, citizens, Scholars, Gallants, and women themselves. Proteus-like in all forms and disguises, they go abroad in the night, to inescate and beguile young women, or to have their pleasure of other men's wives: And if we may believe 
o Liberedit Augustae vendelicorum ●o. 1608.  some relations, they have wardrobes of several suits in their Colleges for that purpose. Howsoever in public they pretend much zeal, & seem to be very holy men, and bitterly preach against adultery, fornication; there are no verier Bawds or whoremasters in a country, 
p Quorum animas lucrari debent deo sacrifi●●nt diabolo.  Whose souls they should gain to God, they sacrifice to the Devil. But I spare these men for the present.  
The last Battering Engines are Philters, Annulets. Spells, Charms, Images, and such unlawful means, if they cannot prevail of themselves by the help of Bawds, Panders, and their adherents, they will fly for succour to the Devil himself. I know there be those that deny the Devil can do any such thing, as Crato lib. 2. epist. med. and many Divines that there is no other fascination then that which comes by the eyes, of which I have formerly spoken, and if you desire to to be better informed, read Camerarius oper. subcis. cent. 2. c. 5 It was given out of old that a Thessalian wench, had bewitched King Philip to dote upon her, and by Philters enforced his love, but when Olympia the Queen saw the wench, of an excellent beauty, well brought up and qualified these, quoth she, were the Philters which inueagled King Philip. In our times 'tis a common thing, saith Erastus in his book de Lamijs, for Witches to take upon them the making of these Philters, 
q Sagae omnes si●i arrogant notitiam & facultatem in amor● aliciendi quos u●lint, edia inter coniuges serendi tempestates excitandi, morbos infligendi, &c.  to make men and women love and hate whom they will, to 'cause tempests, diseases, &c. by Charms, Spells, Characters, knots. S. Hierom proves that they can do it, (and in Hilarius life, epist. li. 3) he hath a story of a young man, that with a Philter made a maid mad for the love of him, which maid was after cured by Hilarian. Plutarch reports of Lucullus that he died of a Philter, and that Cleopatra used Philters to inveigle Anthony, amongst other allurements. Eusebius reports as much of Lucretius the Poet. Panormitan lib. 4. de gest. Alphonsi, hath a story of one Stephan a Neapolitan knight that by a Philter was forced to run mad for love. Marcus the Heretic is accused by Irinaeus to have inueagled a young maid by this means; and some writers speak hardly of the Lady Catharine Cobham, that by the same art she circumvented Humphrey Duke of Gloucester to be her husband. Sycinius Aemilianus summoned 
r Apolog. Quod Pudenti●lam viduam ditem & provectioris aetatis faeminam, cantaminibus in amorem sui pellexisset.  Apuleius to come before Cneus Maximus Proconsul of Africa, that he being a poor fellow, had bewitched by Philters Pudentilla, an ancient rich matron to love him, & being worth so many thousand sesterces, to be his wife. Agrippa lib. 1. cap. 4.8. occult. philos. attributes much in this kind to Philters, Annulets, Images; and Salmutz come. in Pan●irol. Tit. 10. de Horol Leo Afer lib. 3. 'tis ordinarily practised at Fez in Africa, praestigiatores ibi plures, qui cogunt amores & concubitus. But Erastus, Wierus, and others are against it; they grant such things indeed may be done, but as Wierus discourseth, lib. 3. de Lamijs ca 37. not by charms, incantations, Philters, but the Devil himself, so lib. 5. cap. 2. he contends as much. So doth Freitagius noc. med. cap. 74. Andrea's Cisalpinus cap. 5. Many are of opinion that these feats, which most suppose to be done by Charms & Philters are merely done by natural causes, as by Mela insana, Mandrake roots, 
s Mandrake apples Lemnius lib. herb. bib● c. 2  Mandrake apples, precious stones, dead men's clothes, candles, mala Bacchica, panis p●rcinus, Hippomanes, &c. of which Rhasis, Dioscorides, Porta, Wecker, Rubeus, Mizaldus, Albertus treat: of a Swallows heart, dust of a Dove's heart, &c. which are as forcible, & of as much virtue, as that fountain Salmacis in 
t Lib. 11. cap. 8. Venere implicat eos qui ex eo bibunt.  Vitrunius, that made all such mad for love that drank of it, or Venus' enchanted girdle, in which saith 
u Baltheus veneris, in quo suavitas & dulcia solloquia benevolentiae & blan ditiae, suasiones frauds & venesicia include●●ntu●.  Natales Comes, Love toys and dalliance, pleasantness, sweetness, persuasions, subtleties, gentle speeches, and all withcraft to enforce love was contained. Read more of these in Agrippa de occult. Philos. lib. 1. cap. 50. & 45. Malleus malefic. part. 1. quaest. 7. Delrio. tom. 2 quaest. 3. lib. 3. Wierus, Pompenatius, cap. 8, de Incan. Ficinus. lib. 13. Theol. Plat. Calcagninus, &c.    

MEMB. 3.  

SUBSEC. 1 Symptoms of Love-melancholy.  
Symptoms, are either of Body or mind: of Body, paleness, leanness, dryness, &c. 
x Ouid. Facit hun● amor ipse colorem met. 4.  Pallidus omnis amans, colour hic est aptus amanti, as the Poet describes Lovers; fecit amor maciem, Love causeth leanness. 
y Signa eius sunt profunditas oculorum, privatio lachrymarum suspiria, saepè rident sibi, ac si quod delectabile viderent aut audirent.  Auicenna de Ilishi cap. 23. makes hollow eyes, dryness, Symptoms of this disease, to go smiling to themselves, or acting, as if they saw or heard some delectable object. Valleriola lib. 2. obseruat. cap. 7. Laurentius cap. 10. Aelianus Montaltus de Hircius: amore, Languis epist. 24. lib. 1. epist. med. deliver as much, corpus exangue pallet, corpus gracile, oculi cavi, lean, pale, holloweyed, their eyes are hidden in their heads, they pine away, & look ill with waking, cares, sighs, want of appetite, &c. A reason of all this 
z De morbis cerebride erot amore. ob spirituum dis●●● ctionen●par o●●iciosuo non f●●gitur, nec ve●●●●●●ntum in sanguinem ut debet, Ergomembra debilia & penuria alibilis succi marcescu●● 〈…〉 ut herbae in horto meo hoc mense Maio Zeriscae, ob imbrium defectum.  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 aught, and for that cause the members are weak for want of sustenance, they are lean and pine away, as the herbs in my garden do this month of May for want of rain. The green sickness for this cause often happeneth to young women, a Cachexia, or an evil habit to men. When Cariclia was enamoured on Theagines, as 
a Lib. 4. Anima errat & quid vis obuium loquitur, vigilias absque causa sustinet, & succum corporis subito amisit.  Heliodorus sets her out, she was half distracted and spoke she known not what, sighed to herself, lay much awake, and was lean upon a sudden. 
b Aeneas Silu.  Euryalus in an Epistle sent to Lucretia his Mist●is, complains amongst other grievances, tu mihi & somni & cibi usum abstulisti, thou hast taken my stomach and my sleep from me. As he describes it aright. 
His sleep, his meat, his drink, is him bereft,  
That lean be waxeth and dry as a shaft.  
His eyen hollow and grisly to behold,  
His hue pale and ashen to unfold,  
And solitary he was ever alone,  
And walking all the night making moan.  
† Chaucer in the Knight's tale.  Theocritus Edyl. 2. makes a fair maid of Delphos in love with a young man of Minda confess as much, 
Vt vidi ut insanij, ut animus mihi malè affectiis est,  
Miserae mihi forma tabescebat, neque amplius pompam  
Vllam curabam, aut quando domum redieram  
Novi, sed me arden's quidam morbus consumebat,  
Decubui in lecto dies decem & noctes decem,  
Defluebant capite capilli, ipsaque sola reliqua  
Ossa & cutis.—  
Not sooner seen I had, but mad I was,  
My beauty failed, and I no more did care  
For any pomp, I known not where I was.  
But sick I was, and evil I did far,  
I lay upon my bed ten days and nights,  
A Sceleton I was, in all men's sights.  All these passions are well described by 
c Virg. 2. Aen.  that Heroical Poet in the person of Dido. 
At non infaelix animi Phaenissa nec unquam  
Soluitur in somnos, oculisque ac pectore amores  
Accipit, ingeminant curae rursusque resurgens  
Saevit amor, &c.—  
Unhappy Dido could not sleep at all,  
But lies awake and takes no rest: 
d Cum vaga passim sydera fulgent, numerat longas tetricus hor●s, & sollicito nixus cubito suspirando viscera rumpit.   
And up she gets again, whilst care and grief,  
And raging love torment her breast.  Accius Sanezarius Egloga, 2. de Galatea in the same man●er makes his Lycoris tormenting of herself for want of 〈◊〉, sighing, sobbing, and lamenting. And Eumathius his 〈◊〉 much troubled, and 
e Sa●i●b●t crebro tepidum cor ad as●ectum Ismene●.  Panting at heart at the sight 〈…〉 ●●tris, and could not sleep, his bed was 〈◊〉. 
f Gordonius cap 20. a●●●tunt sepe cibum potum & maceratur inde to●● corpus  All make leanness, want of appetite, and this want of s●●●pe ordinary Symptoms, and by that means they are brought often so low, and so much altered and changed, that as 
g T●r. Eunuch. Dii boni quid ho● est● ade●●e homines mutari ex 〈◊〉 ut non cognoscas eundem esse?  he i●●ted in the Comedy, one can scarce know him to be the 〈◊〉. 
Attenuant iwenum vigilatae corpora noctes,  
Curaque & immenso qui fit amore dolour.  Many such Symptoms there are of the body to discern Lovers by, plus quam mille notis nymphae sensisse seruntur, but two of the most notable are observed by the Pulse and countenance. When Antiochus the son of Seleucus was si●●e f●r Stratonice his mother in law, and would not confess his grief or the cause of his disease, Erasistratus the Physician, found him by his Pulse and countenance to be in love with her, 
h Ad eius nomen rub●hat & ad aspectum ●ulsus variabatur.  because that when she came in presence, or was 〈◊〉, his pulse varied, and he blushed besides. By the same signs 〈◊〉 brags, that he found out justa Boethius the Cons●●●●●e, to dote on Pylades the player, because at his name still f●●e both altered pulse and countenance. Franciscus Valesius. l. 3. controu. 13. med. contr. denies that there is any such pul●●●amatorius, or that Love may be so discerned, but A●●●●●● confirms that of Galen out of his experience lib. 3. 〈…〉 Gordonius cap. 20. 
i Pu●●us ●●rum vel●x & inord●natus si mulier qu●m amat fortè transeat.  Their pulse he saith is inord●●●●●, and swift, if she go by whom he love's, Langius epist. 〈◊〉 lib. 1. med. epist. Nevisanus. lib. 4. number. 66. syl. nup●●●●●ss, V●●●scus de Taranta, Guianerius, Tract. 15. sets down this 〈◊〉 Symptom, 
k Si●●● sunt c●ssatio ab omni op●●i 〈◊〉, p●●●●tio somni, s●●●●ia ●●bra, r●●●r cum sit ser●●● d●●e amatâ, & commotis pulsus. Valescus.  difference of pulse, neglect of business, want 〈◊〉, often sighs, blush, when there is any speech of their mistress are manifest signs. But amongst the rest, josephus Struthlus that Polonian in the fifth book cap. 17. of his doctrine of pulses, holds that this and all other passions of the mind may be discovered by the pulse. 
l Si noscere vis an homines suspecti tales sint, tangito corum ar●●●as.  And if you will know saith he whether the men suspected be such or such, touch their arteries, &c. And in his 4. book 14, chapter, he speaks of this particular love pulse; 
m Amor facitiaae quales, inordinatos.  love makes an unequal pulse, &c. 
n In nobilis cuiusdam uxore quum sabolfacerem adulteri amore fuisse correptam, & quam maritus, &c.  he gives an instance in a Gentlewoman a patiented of his, whom by this means he found to be much enamoured, and with whom: he named many persons, but at the last when he named him whom he suspected, 
o Caepit illico pulsus variari & ferri celerius & sic inveni.  her pulse began to vary and to beaten swifter, and so by often feeling her pulse, he perceived what the matter was. Apollonius Argonaut lib. 4. Poetically setting down the meeting of jason and Medea, makes them both to blush at one another's sight, and at the first they were not able to speak: which very sign 
p Lib. 1.  Eumathius makes an argument of Ismenes affection, that when she met her sweetheart by chance, she changed her countenance. And 'tis a common thing amongst lovers, as 
q Lexoniensis Episcapus.  Arnulphus that merry conceited Bishop, hath well expressed in a Epigram of his. 
Alterno facies sibi dat responsa rubore,  
Et tener affectum prodit utrique pudor.  
Their faces answer and by blushing say,  
How both affected are they do bewray.   
But the best conjectures are taken from such symptoms as appear when they are both present; all their speeches, actions, lascivious gestures will bewray them, they cannot contain themselves; but that they will be still kissing. 
Centum basia centies,  
Centum basia millies,  
Mille basia millies,  
Et tot millia millies,  
Quot guttae Siculo mari,  
Quot sunt sydera coelo,  
Istis purpureis genis,  
Istis turgidulis labris,  
Ocellisque loquacibus,  
Figam continuo impetu.   

r Hensius'  Culling, dallying, feeling their paps, biting lips, embracing, treading on their toes, and scarce honestly sometimes: diving into their bosoms, as the old man in the 
s Terent.  Comedy well observed of his son, Non ego te videbam manum huic puellae in sinum inserere? Did not I see thee put thy hand into her bosom? go to. juno in Lucian deorum dial. 3. Tom. 3. complains to jupiter of Ixion 
t Attentè adeo in me aspexit, et interdum ingemiscebat & lachrymabatur. Et si quando bibens, &c.  he looked so attentively on her, and sometimes would sigh and weep in her company, and when I drank by chance and gave ganymed the cup, he would desire to drink still in that very cup that I drank off, & in the same place where I drank, & would kiss the cup, and then look steadily on me. If it be so they cannot come so near to dally, or have not that opportunity, familiarity, or acquaintance to confer and talk together; yet if they come in presence, their eye will bewray them: ubi amor ibi oculus, as the common saying is. 

u Quique omnia cernere debes Leucothoen spectas, & virgine figis in unâ, quos mundo debes oculos. Ouid. met 4.  Altar in alterius iactantes lumina vultus,  
Quaerebant taciti noster ubi esset amor.   
They cannot look of whom they love, they will be still gazing and staring, glancing at her, as Apollo on Leucothoe, or if she go by, look after her as long as they can see her. Lucian in his Imagine., & Tatius, of Clitiphon say as much, Ille oculos de Leucippe, 
† Lib. 4.  nunquam deijciebat & many lovers confess when they came in their mistress presence, they could not hold off their eyes. There is a pleasant story to this purpose in Navigat. Vertom. l. 3. c. 5. The Sultan of Sanas wife in Arabia, because Vertomannus was fair & white could not look of him from sunrising to sunne-setting, she could not desist, she made him one day come into her chamber, & geminae horae spatio intuebatur, non a me unquam aciem oculorum avertebat, me obseruans veluti Cupidinem quendam, for two hours' space she still gazed on him. If so be they cannot see them, they will still be walking and waiting about their mistress doors, taking all opportunity to see them, as in Longus Sophista, Daphnis and Cloe two lovers, 
x Lib 3  were still hover at one another's gates, he sought all occasions to be in her company, to hunt and catch birds in the frost about her house in winter, that she might see him and he her. 'Tis all his felicity to be with her, to talk with her, he is never well but in her company, and will walk 
y Vno & eodem die sex vel septies ambulant per eandem plataeam, ut vel unico amicae suae fruantur aspectu. lib. 3. Theat. Medi.  seven or eight times a day through the street where she dwells, and make sleeveless errands to see her: none so merry if he may happily enjoy her company, he is in heaven for the time, and if he may not, dejected in an instant, solitary, silent, weeping, lamenting, sighing, complaining still, &c.  
But the symptoms of the mind in lovers are almost infifinite, and so divers, 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, a hell. The Spanish Inquisition is not comparable to it, a torment and 
z Plautus, credo ego ad hominis carnificinam amorem inventum esse.  execution, as he calls in the Poet, an unquenchable fire, and what not; 
a De civitat. lib. 22. cap. 22. ex eo oriuntur mordaces curae, perturbationes, maerores, formidines, insana gaudia, discordiae, lights, bella, insidiae, iracundiae, inimicitiae, fallacy, adulatio, fraus, furtum, nequitia, impudentia.  From it saith Austin arise biting cares, perturbations, passions, sorrows, fears, suspicions, discontents, contentions, discords, wars, treacheries, emnities, flattery, cozening, riot, lust, impudence, cruelty, knavery &c. these be the companions of lovers, and their ordinary symptoms, as the poets repeat them. 

b Ter. eunucho.  In amore haec sunt vitia,  
Suspitiones, inimicitae, audaciae,  
Bellum, pax rursum, &c.  
Insomnia, aerumna, error, terror, & fuga,  
Excogitantia, excors immodestia,  
Petulantia, cupiditas & malevolentia,  
Inhaeret etiam aviditas, desidia, iniuria,  
Inopia, contumelia & dispendium, &c.  
In love these vises are suspicions,  
Peace, war, and impudence, detractions,  
Dreams, cares, and errors, terrors and affrights, 
c Plautus' Mercat.   
Immodest pranks, 〈◊〉, ●leigh●ss and flights,  
Heart-burnings, wants, neglects, desire of wrong,  
Loss continually, expense and 〈…〉.   
Every Poet is full of such ca●●lo●ueses of love symptoms, but fear and sorrow may justly challenge the chief place. 
d Ouid.  Res est solliciti plena timoris amor. 'Tis full of fear, anxiety, pain and 
e Aristotle 2. Rhet puts love therefore in the Irascible part. Ouid.  grief, doubt, ●●re, suspicion, peevishness, and bitterness itself, 〈…〉 Plato calls it, a bitter potion, a plague. 
Eripite hanc pestem perniciemque mihi;  
Quae mihi subrepens imos ut torpor in ar●●●,  
Expulit ex omni pectore laetitias.  
OH take away this plague, this mischief ●●om 〈◊〉,  
Which as a numbness over all my body,  
Expels my joys, and makes my soul so heavy.  Most part a lover's life is full of anxiety, fear and grief, complaints & sighs, suspicious cares & discontents, except at such times that he hath lucida interualla, pleasant gales, or sudden alterations, as if his mistress smile upon him, give him a good look, or kiss, or that some comfortable message be brought him, his service is accepted &c. then there is no happiness in the world comparable to this. 

f Catullus de Lesbiam.  Quis me uno vivit foelicior? aut magis hac est  
Optandum vitâ dicere quis poterit.  
Who life's so happy as myself? what bliss  
In this our life may be compared to this?  He will not change fortune, in that case with a king. 

g Hor. ode. 9 lib. 3.  Donec gratus eram tibi,  
Persarum vigui rege beatior?  The Persian kings are not so jovial as he is; but if he hear ill news, have ill success, she frown upon him, none so 
h Love is a fiend, a fire, a heaven, a hell, where pleasure, pain, grief, and repentance devil. R.T.  dejected as himself, Ingenium vuliu staetque eaditque suo, his fortune ebbs and flows with her favour, a gracious or bad aspect turns him up or down. Howsoever his present state be pleasing or displeasing 'tis continuate, so long as he love's, he can do nothing, think of nothing else but her; desire hath no rest, she is his Cynosure, his goddess, his mistress, 
i Anima non est ubi animate sed ubi amat.  his life, his soul, his every thing, dreaming, walking, she is always in his mouth, his heart, his eyes; his ears, and all his thoughts are full of her, as Orpheus on his Eurydice. 
Te dulcis coniux te solo in littore mecum,  
To veniente die te discedente canebam.  
On thee sweet wife was all my song,  
Morn, Evening, and all along.  Or as Dido upon Aeneas. 
— Et 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 blithe, so debonair.  Clytiphon 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 Interdiu oculi & aures occupa●ae dist●ahunt animum, at noctu solus iactor, and auroran, somnus paulum misertus, nec tamen ex animo puella abijt, sed omnia mihi de Leucippe somnia erant.  For all day long he had some object or other to distracted 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, towards morning sleep took a little pity on him, he slumbered awhile, but all his dreams were of her. The same complaint Euryalus makes to his Lucretia, 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 myself in thee, day and night I love thee. 

m Hor. l. 2. od. 9  Nec mihi vespero  
Surgento decedunt amores, 
l Aeneas Siluius te dies noctesque amo, te cogito, te desidero, te voco, te expecto, te spero, tecum oblecto me totus in te sum.   
Nec rapidum fugiente solemn.  Morning, Evening, all is alike with me,— restselfe thoughts, 
u Petronius.  To vigilans oculis animo, te nocte requiro. Still I think on thee. 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 embraceth her, as he said Nihil praeter Leucippen cerno, Leucippe mihi perpetuo in oculis & animo versatur, 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 eyes, in his ears, in his heart, in all his senses. Valleriola had a merchant his patiented in the same predicament, and 
o De Pythonissis.  Vlricus Molitor out of Austin, hath a story of one that through vehemency of this love passion, still thought he saw his mistress present with him, she talked with him, Et commisceri cum eâ 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, as commonly it is, still accompanied, what an intolerable 
p juno nec ira deûm tantum nec tela, nec hostis, quantum tute nonce animis illapsus. Silius Jtal. 15. ●el, Punic. de amore.  pain must it be? 
— Non tam grandes  
Gargara culmos, quot demerso  
Pectore curas longâ nexas  
Vsque catenâ, vel quae penitus  
Crudelis amor vulnera miscet.  
Mount Gargarus hath not so many stems,  
As lover's breast hath grievous wounds,  
And linked cares, with love compounds.  When the king of Babylon would have punished a courtier of his, for loving of a young Lady of the royal blood, and fare above his fortunes, 
q Philostratus vitá eius. maximum tormentum quod excogitare vel docere te possum, est, ipse amor.  Apollonius in presence, by all means persuaded him to let him alone, For to love and not enjoy, was a most unspeakable torment, no tyrant could invent the like punishment; as a knat at a candle, in a short space he would consume himself. For love is a perpetual 
r Ausonius' c. 35.  flux, angor animi, a warfare, militat omnis amans, a grievous wound is love still, and a lover's heart is Cupid's quiver, a consuming 
s Et caeco carpitur igne, & mihi seize ultro offered meus ignis Amyntas.  fire, an inextinguible fire. 
— 
Seneca.  Alitur & crescit malum,  
Et ardet intus, qualis Aetnaeo vapour  
Exundat antro.—  As Aetna rageth so doth love, and more than Aetna, or any material fire. 
— 
u Theocritus edyl. 2. levibus cor est violabile telis.  Nam amor saepè Lypareo,  
Vulcano ardentiorem stammam incendere solet.  No water can quench this fire.— 
— 
x Mautuanus' egl. 2.  In pectus c●cos absorbuit ignes,  
Ignes qui nec aquâ perimi potuere, nec imbre  
Diminui, neque graminibus, magicisque susurris.  
A fire he took into his breast,  
Which water could not quench,  
Nor herb, nor art, nor magic spells  
Can quell, nor any drench.  It strikes like lightning, which made those old Grecians, 
y Imagines deorum.  paint Cupid in many of their Temples, with jupiter's thunderboults in his hands, for it wounds and cannot be perceived how, whence it came, where it pierced. 
z Ouid.  Vrimur & caecum pectora vulnus habent, And can hardly be discerned first.— 
— 
a Aened. 4.  Est mollis flamma medullis,  
Et tacitum insano vivit sub pectore vulnus.  
A gentle wound an easy fire it was,  
And fly at first, and secretly did pass.  But by and by it began to rage and burn amain. 
— 
b Seneca.  Pectus insanum vapour  
Amorque torret, intus saenus vorat  
Penitùs medullas, atque per venas meat  
Visceribus ignis mersus, & venis latens,  
Vt agilis altas flamma percurrit trabes.  
This fiery vapour rageth in the veins,  
And scorcheth entrailss, as when fire burns  
An house, it nimbly runs along the beams,  
And at the last the whole it ouerturnes.  And to say truth, as 
c Lib. 4. nam istius amoris neque principia neque media aliud habent quid, quam molestias, dolores, cruciatus defatigationes, adeo ut miserum esse maerore, gemitu, sol●tudine torqueri, mortem optare, semperque debacchari, sunt certa amantium signa & certae actiones.  Castilio describes it. The beginning, middle, end of love is naught else but sorrow, vexation, torment, irksomeness, wearisomeness, so that to be squalid, ugly, miserable, solitary, discontent, dejected, to wish for death, and to complain, and rave, and to be peevish are the certain signs, and ordinary actions of a lovesick person. And this continual pain and torture, makes them forget themselves, if they be fare go with it, or in doubt or despair of obtaining, eagerly bend to neglect all ordinary business. To be careless of themselves and their estates, as the shepherd in 
d Edill. 14.  Theocritus, Et haec barba inculta est squalidique capilli, their beards flag, and they have no more care of pranking themselves, or of any business, they care not as they say, which end g●e● forward. 

e Mant. eclog. 2  Oblitusque greges, & rura domestica totus  

f Ovid metan. 13 de Polyphemo uritur oblitus pecorum antr●rumque suorum jamque tibi formae &c.  Vritur, & noctes in luctum expendit amaras.  
Forgetting flocks of sheep and country farms,  
The silly shepherd always mourns and burns.  
g 
Qui olim cogitabat quae vellet & pulcherrimis Philosophiae praeceptis operam insumpsit qui universi circuitiones caelique naturam, &c.  
Hanc unam intendit operam, de sola cogitat noctes & dies se componit ad hanc, & ad acerbam seruitutem redactus animus.   He that erst had his thoughts free (as Philostratus Lemrius 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 wandered all over the world, and with Stars themselves ranged about, and left no secret or small mystery in nature unsearched since he was enamoured, can do nothing now but think and meditate of love matters, and 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. And to this end and purpose, if there be any hope of obtaining his suit, to prosecute his cause, he will spend himself, goods, fortunes for her, and though he lose and alienate all his friends, be cast of, and disinherited, utterly undone by it, yet for her sweet sake, to enjoy her he will hazard all he hath, goods, lands, and life itself. 
Non recedam neque quiescam noctu et interdin,  
Prius profecto quam aut ipsam, aut mortem investigavero,  
I'll never rest or cease my suit,  
Till she or death do make me mute.  'tis a common humour this a general passion of all lovers to be so affected. and which Aemilia told Aretine a courtier in Castilios discourse, 
h Lib. 2. certè vix credam, & bona fide fateare Aretine, te non amass, adeo vehementer, si enim verè amasses nihil prius aut potius optasses, quam amatae mulieri placere. Ea enim amoris lex est idem velle & nolle.  surely Arctine, if thou wear'st not so indeed, thou didst not love, ingeniously confess it, for if thou hadst been throughly enamoured, thou wouldst have desired nothing more than to please thy Mistress. For that is the law of love, to will and nile the same.  
Generally and undoubtedly this may be pronounced of them all they are very slaves, drudges for the time, madmen fools and disards, beside themselves & as blind as beetles. Their 
i Immensus amor ipsa stulcitia est Cardas' i lib. 2. de sapic●tiâ.  dotage is most eminent, Amare simùl & sapere ipsi jovi non datur, as Seneca holds jupiter himself cannot love & be wise both together, the very best of them all, if once they be overtaken with this passion, the most stayed and discreet, grave generous and wise, otherwise able to govern themselves, in this commit many absurdities, many indecorums, unbefitting their gravity and persons. Samson, 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 acknowledge their own dotage, weakness, fury, yet they cannot withstand it; as well may witness those expostulations, and confessions of Dido in Virgil, Phaedra in Seneca, Myrrah in Ovid, Meta. 10.  
Illa quidem sentit, foedoque repugnat amori,  
Et secum quo ment foror, quid molior, inquit,  
Dij precor & pietas, &c.  
She sees and knows her fault, and doth resist,  
Against her filthy lust the doth contend,  
And whither go I, what am I about?  
And God forbidden, yet doth it in the end. And again,  

— Peruigiligne,  
Carpitur indomito furiosaque vota retrectat,  
Et modo desperate, modo vult tentare: pudetque,  
Et cupit, & quid agate, non invenit, &c.   

With raging lust she burns, and now recalls  
Her vow, and then despairs, and when 'tis past,  
Her former thoughts she'll prosecute at last.  
And what to do she knows not at the last.   
She will & will not, abhors and yet as Medea did, doth it.  
— Trahit invitam nova vis, aliudque cupido,  
Mens aliud suadet, video meliora proboque,  
Deteriora sequor.—  
Reason pulls one way, burning lust another,  
She sees and knows what's good, but doth she neither,  
The mayor part of lovers are carried headlong like so many brute beasts, reason counsels one way, their friends, fortunes, shame, disgrace, danger, and an Ocean of cares that will certainly follow; yet this furious lust, praecipitates counterpoiseth, weighs down on the other: though it be their utter undoing, perpetual infamy, loss, yet they will do it, and become at last, insensati voided of sense; degenerate into dogs, hogs, asses, brutes, as jupiter into a Bull, Apuleius an Ass, Lycaon a Wolf, Tereus a Lapwing, 
k An immodest woman is like a Bear.  Calisto a Bear, Elpenor and Grillus into 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 
l Feram induit dum rossa comedat. ●● dum ad se redeat.  Fulgen●ius interprets that of Apuleius Alciat of Tereus, is no better than a beast. 
Rex fueram, sic crista docet, sed sordida vitae,  
Immundamè tanto culmine fecit avem. 
m Alciatus de ●pupa embl. animal immundum upupa sler cora amans, auc hâc nihil faedius, nihil libidinosius Sabin in Ouid. met.   
I was a king my crown a witness is,  
But by my filthiness am come to this.  Their blindness is all-out as great, and as manifest as their dotage, or rather an inseparable companion, an ordinary sign of it. 
n Love is like a false glass which represents every thing fairer 〈◊〉 it is.  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 herself, ill favoured, crooked, bald, goggle-eyed, or squint-eyed, sparrow mouthed, hookenosed or have a sharp fox nose, gubber-tussed, rotten teeth, beetle-browed, her breath stink all over the room, her nose drop winter & summer with a Bavarian poke under her chin, lave eared, her dugs like two double ingges, bloo di-fal●e-fingerss, scabbed wrists, a tanned skin, a rotten carcase, crooked back, lame, splay-footed, as slender in the middle as a cow in the waste, gouty legs, her feet stink, she breeds louse, a very monster, an aufe imperfect, her whole complexion savours, and to thy judgement looks like a marred in a lantern, whom thou couldst not fancy for a world, but hatest, loathest, & wouldst have spit in her face, or blow thy nose in her bosom, remedium amoris, to another man a dowdy, a slut, a nasty, filthy be astly quean, dishonest peradventure, obscene, base, beggarly, foolish, untaught, if he love her once, he admires her for all this, he takes no notice of any such errors or imperfections, of body or mind, he had rather have her then any woman in the world; If he were a king, she alone should be his queen, his empress, ò that he had but for her sake: Venus herself, Helena, Panthea, & all your sergeant Ladies were never so fair as she is. All the gracious eulogies, metaphors, and all hyperbolical comparisons of the best things in the world, the most glorious names, whatsoever is pleasant, amiable, sweet, grateful, and delicious, are too little for her. 
Phabo pulchrior & sorore Phaebi,  
His Phoebe is so fair she is so bright,  
She dims the Sun's lustre, and Moon's light.  Stars, Suns, Moons, Metals, sweet smelling flowers, Odours, Colours, Gold, Silver, ivory, Snow, painted Birds, Dounes, Honey, Sugar, Spice, cannot express her, 
o Catullus.  so soft so sweet, so fair is she. 
— Mollior cuniculi capillo &c. 
p Petronij Catalect.   
Lydia bella, puella candida,  
Quae benè superas lac & lilium,  
Albamque simul rosam & rubicundam,  
Et expolitum ebur Indicum.  

Fine Lydia my mistress white and fair,  
The milk the Lily do not thee come near,  
The Rose so white, the Rose so read to see,  
And Indian ivory comes short of thee;   


† Chaucer in the Knight's tale.  That Emilia that was fairer to seen,  
Then is Lily upon the stalk green:  
And fresher than May with flowers rue,  
For with the Rose colour striven her hue,  
I not which was the fairer of the two.    
In this very phrase 
q Ouid. met. 13.  Polyphemus courts his Galatea. 
Candidior folio nivei Galatea ligustri,  
Floridior prato, longâ procerior alno,  
Splendidior vitro, tenero lascivior haedo, &c.  
Mollior & cigni plumis, & lacte coacto.  
Whiter Galat than the white withy-wind,  
Fresher than a field, higher than a tree,  
Brighter than glass, more wanton than a kid,  
Softer than Swans down, or 
r 
Cuius àvertice & nigricantibus oculis tale quiddam spirat ac ab aurea venere.  
Hesiodus, scut, H●r●.   aught that may be.   
To thy thinking she is a most loathsome creature, thou hadst as live have a snake in thy bosom, a toad in thy dish, and callest her witch, devil, hag, & all the filthy names thou canst invent, he admires her on the other side, she is his Idol, Lady, Mistress, Queen, the Quintessence of beauty, an Angel, a Star, a Goddess, the fragrancy of a thousand Courtesans is in her face: all the graces, veneres, elegances, pleasures, attend her. He prefers her before a Myriad of court Ladies.  


s Ario●●●'s.  He that commends Phillis or Nerea,  
Or Amaerillis, or Galatea.  
Tityrus or Melibea, by your leave,  
Let him be mute, his love the phrases have.   
All the bombast Epithets, pleasant names may be invented, he puts on her, and as 
t Ariosto. li. 29. ● fr ●.  Rhodomant courted Isabel.  

By all kind words, and gestures that he might,  
He calls her his dear heart, his sole beloved,  
His joyful comfort, and his sweet delight.  
His mistress, and his goddess, and such names,  
As loving Knights apply to lovely dames.   
Every cloth she wears pleaseth him above measure, her hand, ò quales digitos quaes habet illa manus, pretty foot, pretty coronets, her sweet carriage, sweet voice, her divine and lovely looks, her every thing, lovely, sweet, amiable and pretty: every action, fire, habit, gesture, he admires, whether she play, sing, or dance, in what tires, soever she goeth, how excellent it was, how well it become her, never the like seen or heard.  

u Tibullus.  Mille habet oruatus mille decenter habet.  
Let her do what she will, say what she will, he applauds and admires every thing she saith or doth.  


x Tibullus li. 4. de sulpitiâ.  Illam quicquid agit, quoquo vestigia vertit,  
Composuit furtim subsequiturque decor;  
Seu soluit crines, fusis decet esse capillis,  
Seu compsit, comptis est reverenda comis.  
What ere she doth, or whither ere she go,  
A sweet and pleasing grace attend forsooth,  
Or lose or bind her hair, or comb it up,  
She's to be honoured in what she doth.   
Women do as much by men. What greater dotage or blindness can there be then this: and yet their slavery is more eminent, a greater sign of their dotage then the rest. They are commonly slaves, captives, voluntary servants, amator amica mancipium, as 
y Lib. 3. de aulico alterius affectui se totum componit, totus placere s●ud●t, & ipsius animam amatae pedisse quam facit.  Castilio terms him, his mistress servant, her drudge, prisoner, bondman; what not? He composeth himself wholly to her affections to please her, and as Aemilia said, makes himself her lackey. All his cares, actions, all his thoughts, are subordinate to her will and command, her most devote, obsequious, affectionate servant and vassal. For love (as 
z Cyroped lib. 5. amor seruitus, & qui amant, optant eo liberari, non secus a● alio quovis morbo neque liberari tamen possunt, sed validiore necessitate ligati sunt quam si inferrea vincula coniecti forent.  Cyrus in Xenophon well observed) is a mere tyranny and worse than any disease, and they that are troubled with it desire to be free and cannot, but they be harder bound than if they were in iron chains. Hear some of their confessions, protestations, complaints, proferres, expostulations, wishes, brutish attempts, labours in this kind. Philostratus in an Epistle to his mistress, 
a Paratus sum ad obeundam mortem, si tu iubeas hoc, sitim aestuantis seda, quem tuum sydus perdidit, aquae & fontes no● negant, &c.  I am ready to die 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 shalt 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, contemned and despised I die for grief. Polienus when his mistress Circe did but frown upon him in Petronius, drew his sword, and bade her 
b Si occidere placet ferrum meum vides, si verberibus con●enta es, curro nudus ad poenam.  kill him or stab him, or whip him to death, and he would strip himself naked and not resist. 
c Intelligo pecuniamrem esse iucundissimam meam tamen libentius darem Cliniae quam ab alijs acciperem, libentius huie seruirem, quam alijs imperarem, &c. Noctem & som●un aecuso, quod illum non videam, luci autem & soli gratiam habeo quod mihi Cliniam o●tendant. Ego etiam cum Clinia in ignem currerem & scio vos quoque mecum ingressuros si videretis.  Money (saith Zenophon) 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 commaud 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, & had rather want the sight of all other things, then him alone, I am angry with the night and sleep that I may not then see him, and thank the light and Sun because they show me my Clinia. I will run into the fire for his sake, and if you did but see him, I know that you likewise would run with me. So Philostratus to his mistress. Command me what you will I will do it, bid me go to Sea, I am go 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, as Aeolus to juno.  

— Tuus o regina quod optas,  
Explorare labour mihi iussa capessere fas est.  
o Queen it is thy pains to enjoin me still,  
And I am bound to execute thy will.   
And Phaedra to Hippolites. 

e Impera quid vis, navigare iube, navem conscendo plagas accipere, plector, animam prosu●dere, in ignem currere, non recuso, lubens facio.  Me vel sororem Hippolyta aut famulam voca,  
Famulamque potius omne seruitium feram.  
o call me sister, call me servant, choose  
or rather servant, I am thine to use.  And again, 
Non me per altas ire si iubeas nives,  

d In simpos.  Pigeat gelatis ingredi Pindi iugis,  
Non si per ignes ire aut infesta agminae  
Cuncter, paratus 
g Huius ero viws, mort●●● huius ero, Propert. lib. 2. vivam si vivat sicadat illa cadam. Idem.  ensibus pectus dare,  
Te nunc iubere, me decet iussa exequi.  

h As Leander to the waters, Parcite dum propero margite dum redeo. Mart.  It shall not grieve me to the snowy hills,  
Or frozen Pindus' tops forthwith to climb, 
f Seneca in Hipp. art. 2.   
Or run through fire, or through an army,  
Say but the word, for I am always thine.   
Callicratides in 
i Dial Amorem mihi o dij caelestes ultra sit vita haec perpetua ex adverso amicae federe & suave loquentem audire &c. si moriatur vivere non sustinebo, & idë erit sepulchrum utrisque.  Lucian breaks out into this passionate speech. o God of heaven, grant me this life for ever to sit over against my mistress, and to hear her sweet voice, to go in & out with her; to have every other business common with her. I would labour when she labours, sail when she sails, he that hates her should hate me, and if a tyrant killed her, he should kill me, if she should die, I would not live, and one grave should hold us both. And Theagenes to his Chariclea, so that I may but enjoy thy love let me die presently.  


k Ariosto. lib. 1. cant. 1. stas● 5.  Orlando who long time had loved dear  
Angelica the fair, and for her sake  
About the world, in nations fare and near,  
Did high attempts, perform and under take.   
It is an ordinary thing for these inamoratos of our times, to say and do as much, to stab their arms, to fight for their mistress' sakes, to drink healths upon their bore knees, If she bid them they will go barefoot to jerusalem, to the great Cham's court, 
l As Xanthus for the love of Eurippe, omnem Europam peragravit. Parthenius Erot. cap. 8.  to the East Indies to fetch her a bird to wear in her hat: and with Drake and Candish, go round about the world for her sweet sake, serve twice seven years as jacob did for Rahel; & endure more torments than Theseus or Paris. Adore and admire, a servant not to her alone, but to all her friends and followers, they love them for her sake, her dog, picture, and every thing she wears, they adore it as a relic. If any man come from her, they feast him, love him, and will not be out of his company, do him all offices for her sake, still talking of her. So the very carrier that comes from him to her is a most welcome guest, & if he bring a letter from him, she will read it twenty times over, and as 
m Aeneas Siluius. Lucretia quum accepit Euriali litteras hilaris st●tim ● milliesque pap● basiavit.  Lucretia did by Euryalus, kiss the letter a thousand times together and then read it. 

n Plautus Asinar.  Vult placere seize amieae, vult mihi, vult pedissequae,  
Vult famulis, vult etiam ancillis, & catulo meo.  
He strives to please his mistress and and her maid,  
Her servants and her dog, and's well paid.   
If he get any remnant of hers, a busk-point, a feather of her fan, a shoo-tie, a lace, he wears it for a favour in his hat, or next his heart. Her picture he adores twice a day, & for two hours together will not look of it; a gar●er or a bracelet of hers is more precious than any Saint's relic; and he lays it up in his casket, OH blessed relic, and every day will kiss it, if in her presence his eye is never of her, & drink where she drank, if it be possible in that very place, &c. If absent, he will sit under that tree where she did use to sit, in that bower, in that very seat, many years after sometimes, and if she be fare off, and dwell many miles off, he love's yet to walk that way still, to have his chamber window look that way, 
o Happy servants that serve her, happy men that are in her company.  to confer with some of her acquaintance, 
p Non ipsos solum sed ipsorum memoriam amant. Lucian.  to talk of her, admiring and commending her still and lamenting, honing, wishing himself any thing for her sake, to have opportunity to see her, that he might but enjoy her presence: as Philostratus to his mistress, 
r Epist. o ter faelix solum beatus ego si me calcaveris vultus tuus amnes sistere potest, &c.  o happy ground on which she treads, & 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. Another, he sighs and sobs, & wisheth him a saddle for her to sit on, a poesy for her to smell to, & it would not grieve him to be hanged, if he might be strangled in her garters: he would willingly die to morrow, so that she might kill him with her own hands; Ovid would be a flea, a kat, a ring, Catullus a sparrow, o si tecum ludere, sicut ipsa possem, 
s 2. eleg. 15.  & tristes animi levare curas. Anacreon, 
A glass, 
Englished by Mr. B. Holiday in his Technog. act. 2. sce. 7.  a gown, chain, any thing;  
But I'a looking glass would be,  
Still to be looked 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'd 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'er thy fair pap.  
Or would I were thy shoe to be  
Daily but trod upon by thee.  OH thrice happy man that shall enjoy her: as they that saw Hero in Museus, 
— Faelices' mammae, faelix nutrix—  
Sed long cunctis longeque beatior ille, 
t Xenophon Cyropaed. lib. 5.   
Quem fructu sponti & socij dignabere lecti.  And as she said of Cyrus, beaten a quae illi uxor futura esset, blessed is that woman that shall be his wife. The Sultan of Savas wife in Arabia; when she had seen Vertomannus the traveller, lamented in this manner. 
u Lod. Vertomannus navigat. lib. 2. cap. 5. OH Deus hunc creaasti sole candidiorem, è diverso me & coniugem meum & natos meos omnes nigricantes. Vt inam hic, &c. 
juit Gazella Tegeia Galzerana & promissis oneravit & donis, &c.   OH God thou hast made this man whiter than the Sun, but me, and mine husband, and all man whiter than the Sun, but me, and mine husband, and all my children black, I would to God he were my husband, or that I had such a son, and fell a weeping, and was so impatient for Love at last, that as Potifers' wife did by joseph, she would have had him go in with her, and sent away Gazella, Tegeia, and Galzarena her waiting maids, and loaded him with promises and gifts, and wooed him with all the Rhetoric she could, but when he would not consent, she would have go with him, and left all to be his Page, his servant, or his Lackey, so that she might enjoy him. Men will do as much and more for women, spend goods, lives, lands, fortunes, and hazard their souls for their mistress sake.  

x Musaeus.  Atque aliquis inter invenos miratus est, & 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.  
Old Iänivere in Chaucer thought when he had his fair May, he should never go to heaven, he should live so merrily here on earth; but who can reckon up the Dotage, madness, servitude, and blindness, the phantasms and vanities of Lovers, their to●ments, wishes, idle attempts?  
And yet for all this, amongst so many irksome and troublesome Symptoms, inconveniences, and passions, which are usually incident to such persons, there be some good qualities in Lovers which this affection causeth. As it makes wisemen fools, so many times it makes fools become wise, 
y Cardan. lib. 2. the sap ex vilibus generosos efficere solet. ex timidis audaces ex avaris splendidos, ex agreslibus civiles, ex crudelibus mansuetos, ex impiis religiosos, ex sordidis nitidos atque cultos ex duris misericordes ex mutis eloquentes.  It makes base fellows generous, cowards, courageous, as Cardan notes out of Plutarch, covetous, liberal and munificent; clowns, civil; cruel, gentle; and wicked profane persons, to become religious; slovens, neat; churls, merciful; and dumb dogs, eloquent. No passion causeth greater alterations, or more vehement of joy or discontent. Plutarch Sympos. lib. 1. quaest. 5. 
z Anima hominis amore capti tota referta suffitibus & odoribus, paeanes resonat &c.  saith that the soul of a man in love, is full of perfumes and sweet odours, and all manner of pleasing tones and tunes, It adds spirits, and makes them otherwise soft and silly generous and courageous, 
a Ovid.  Audacem faciebat amor. 
b In convivio Amor veneris Martem detinet & fortem facit adolescentem maximè erubescere cernimus, quum amator eum surpe quid committentem offendit.  Plato is of opinion that the love of Venus made Mars so valorous, a young man will be much abashed to commit any foul offence, that shall come to the hearing or sight of his mistress. And if it were 
c Si quo pacto fieri civitas aut exercitus posset partim ex his qui amant partim exbis, &c.  possible to have a city or an army consist of Lovers, such as love, or are beloved, they would be extraordinary valiant and wise in their government, modesty would detain them from doing amiss, and emulation incite them to do that which is good and honest, and a few of them would overcome a great company of others. There is no man so pusillanimous so very a dastard, whom Love would not incense and make a divine temper and an heroical spirit. 
d Lib. 3. de Aulico. Non dubito quin is qui talem exercitum haberet totius orbis statim victor esset nisi forte cum aliquo exercitu confligendum esset in quo omn●s amatores essent.  I doubt not but if a man had such an army of Lovers, (as Castilio thinks) he might soon conquer all the world, except by chance he met with such another army of Lovers, to oppose it. 
e Higinius de cane & lepore, calesti.  For so perchance 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 had never conquered Granado, had not Queen Isabella and her Ladies been present at the siege. 
f Vix ●ici potest quantam inde audaciam assumerent Hispani, inde pauci infinitas Maurorun copias superarunt.  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 Sr Walter Manny in Edward the thirds time, stuck full of Lady's 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, Sr Lancelot and Sr Tristram, Caesar or Alexander shall not be more resolute, or go beyoud them. And not courage only doth love add, but as I said, wisdom and all manner of civility and good behaviour. Bocace hath a pleasant tale to this purpose, which he borrowed from the Greeks, and which Beroaldus hath turned into Latin, Bebelius into verse, of Cymon and Iphiginia. This Cymon was a fool, a proper man of person, and the Governor 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. Where by chance, as his manner was, walking alone, he espied a gallant young Gentlewoman, named Iphiginia, a Burgomaster's daughter of Cyprus with her maid by a brook side in a little thicket, fast a sleep in her smock, where she had newly bathed herself: When 
g Hanc ubi conspicatus est Cymon baculo innixus immobilis stelit & mirabundus, &c.  Cymon saw her he stood leaning on his staff gaping on her, immoveable and in a maze; at last fell to fare in love with the glorious object, that he began to rouse himself up, and to bethink him what he was, and would needs follow her to the city, and for her sake began to be civil, to learn to sing and dance, to play of Instruments, & got all those Gentlemen like qualities and compliments in a short space, which his friends were most glad of. In brief, he become from an Idiot and a Clown, to be one of the most complete Gentleman in Cyprus and did many valorous exploits, and all for the love of Mistress Iphiginia. In a word, I may say thus much of them all, let them be never so clownish, rude and horrid, Gobrians and sluts, if once they be in love, they will be most neat & spruce and begin to trick up, and to have a good opinion of themselves. A ship is not so long a rigging, as a young Gentlewoman a trimming up herself, against her sweetheart comes. A painter's shop, a flowery meadow, no so gracious an aspect as a young maid, a Novitsa, or Venetian Bride, that looks for an husband, or a young man that is her suitor (composed looks, composed gate, clothes, gestures, actions, all composed) all the graces, elegances in the world are in her face: their best robes, jewels, Laces, Spangles, must come on, 
h Plautus.  praeter quam res patitur student elegantiae, they are beyond all measure coy, nice, and too curious on a sudden: 'Tis all their study, all their business, how to wear their clothes, & to set out themselves. When Mercury was to come before his Mistress, 
— Chlamydemque ut pendeat aptè  
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,  When that hirsute Cyclopicall Polyphemus courted Galatea. 

i Met. 13.  jamque tibi formae iamque est tibi cura placendi,  
jam rigidos pectis rastris Polypheme capillos,  
jam libet hirsutam tibi falce recidere barbam,  
Et spectare feros in aquâ & componere vultus.  
And then he did begin to prank himself,  
To please and comb his head, and beard to shave,  
And look his face i'th' water, as a glass,  
And to compose himself for to be brave.   
He now began to have a good opinion of his own feature, and good parts. 
I am Galatea veni, nec munera despice nostra,  
Certè ego me novi liquidaque in Imagine vidi  
Nuper aquae, 
† Shepherds in their Loves are as coy as Kings.  placuitque mihi mea forma videnti.  
Come now my Galatea scorn me not,  
Nor my poor presents, for but yesterday  
I saw myself i'th' water, and me thought  
Full fair I was, scorn me not I say.   
'Tis the common humour of all Suitors to trick up themselves: and as Hensius writ to Primierus, 
k Epist. an uxor literato sit d●cenda. Noctes insomnes traducendae literis r●nunciandum. Saepe gemendum, nonnunquam et illachrymandun sorti & conditioni tuae. Videndum quae vestes quis cultus te deceat, quis in usu sit utrum latus barbae, &c. Cum cura loquendum, incedendun, bibendum, & cum cura insanien dum  If once he be besotted on a wench, he must lie awake a nights, renounce his book, sigh and lament, and 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 love-locke, to turn up his Munshatoes, and curl his head, prune his Pickitivant, or if he wear it broad that the East side be corespondent to the West: he must be in league with an excellent Tailor, Barber, have neat shoe-ties, points, garters, speak in print, walk in print, eat and drink all in print, and that which is all in all, he must be mad in print.  
Among all other good qualities an amorous fellow must have, he must learn to sing and dance, play upon some Instrument or other, as without all doubt he will, if he be truly touched with this loadstone of love. For as 
l I'll 4. cent. 5. pro 15.  Erasmus hath it, Musicam docet amor & Poesin, Love will make them Musicians, and to make Ditties, Madrigals, Elegies, & love Sonnets, and sing them to several tunes. 'Tis their chiefest study to sing, and dance, and without question, so many gentlemen and gentlewomen would not be so well qualified in this kind, if love did not incite them. 
m Lib. 3. de aulico. Quis Choreis insudaret nisi saeminarum causa, quis musicae tantam navaret operam, nisi quod illius dulcedine permulcere speret, quis tot carmina compon●ret, nisi ut inde affectus suos in mulieres explicaret.  Who, saith Castilio, would learn to play, or give his mind to music, or learn to dance, or make so many rhymes, Lovesongs, as most do, but for womens' sake, but that they hope by that means to purchase their good wills, and win their favours. 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 Craterem nectaris evertit saltans apud deos qui in terram cadens rosam prius albam rubore infecit.  he flung down a bowl of Nectar, which distilling upon the white Rose, ever since made it read and Calistratus by the help of Daedalus about Cupid's statue, 
o Puellas choreantes circa iuvenilem Cupidinis statuam fecit. Philostrat. Imag lib. 3. de statuis. Exercitium amori aptissimum.  made a many of young wenches still a dancing, to signify belike that Cupid was much affected with it. Praxitiles in all his Pictures of Love, made Cupid still smiling, and looking upon dancers. And many times this Love will make old men dance, and mask and mum, for Comus and Hymen love Masks, and all such merriments above measure, and will allow men to put on womens' apparel in some cases, and to dance men of all sorts. Paulus jovius taxeth Augustine Niphus the Philosopher, 
p Vita eius. Puellae amore septua genarius senex usque ad insaniam correptus, multis liberis susceptis: multi non sine pudore conspexerunt, senem & Philosophum podagricum non sine risu saltantem ad tibie modos.  For that being and old man and a public Professor, a father of many children, he was so mad for the love of a young maid (that which many of his friends were ashamed to see) an old gouty fellow dance after Fiddlers. Many laughed him to scorn for it, but this omnipotent love would have it so, and who can withstand it. If once we be in love, young or old, though our teeth shake in our heads, there is no remedy we must dance. Plutarch Sympos. 1. quaest. 5. doth in some sort excuse it, & telleth us moreover in what sense, Musicam docet amor, licet priùs fuerit 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. 
q De taciturno loquacem facit & de verecundo officiosum reddit de negligent industrium de socorde impigrun.  Love, as he holds will make a silent man speak, a modest man most officious, dull, quick▪ slow, nimble; and that which is most to be admired, an hardbase untractable Churl, as fire doth Iron in a smith's Forge, facile, gentle, and easy to be entreated; for which cause many compare Love to wine, which makes men jovial and merry, sing and dance,  
But above all the other Symptoms of Lovers, this is not lightly to be overpassed, that likely of what condition soever if once they be in love, they turn to their ability, Rhymers, Ballet-makers, and Poets. For as Plutarch saith, 
r Ipsi enim volunt suarum amasiarum pulchritudinis praecones ac testes esse, eas laudibus & cantilenis & versibus exornare, ut auro statuas ut memorentur & ab omnibus admirentur.  They will be witnesses and trumpeters of their Paramours good parts, bedecking them with verses and commendatory songs, as we do statues with gold, that they may be remembered and admired of all. Old men will dote in this kind sometimes as well as the best. 
s Tom. 2. Ant. Dialogo.  jovianus Pontanus makes an old man time, and turn Poetaster to please his Mistress. 
Ne ringas Mariana meos ne despice canos,  
De seen nam iwenem Diae refer potes, &c,  
Sweet Marian do not mine age disdain,  
For thou canst make an old man young again.   
This Love is the cause of all good conceits, 
t Huic munditias ornatum leporem delitias ludos el●gantiam omnem denique vitae suavitatem debemus.  neatness, exomatious, plays, elegancies, delights, and all the sweetness of our life, all our feasts almost, banquets, merry meetings, weddings, pleasing songs, fine tunes, Poems, Love-stories, Fescenines, Elegies, Odes, &c. Emblems, Imprese, devils, if we may believe jovius, Contiles, and Paradine, may be ascribed to it: 
u Fransus lib. 3. De symbolis qui primus symbolum excogitavit voluit nimirum hac ratione implicatum animum evoluere, eumque vel dominae vel aliis intuentibus ostendere.  all our Tilts and Tournaments, Orders of the Garter, Golden Fleece, &c. And many of our histories: by this means, saith jovius, they would express their minds to their Mistress, and to the beholders. 'Tis the sole subject almost of all Poetry, all our invention tends to it, all our songs, what ever those old Anacrions, Greek Epigrammatists, Love writers, Anthóny Diogenes the most ancient, whose Epitome we find in Photions' Bibliotheca, Longus Sophista, Eumathius, Achilles Tatius, Heliodorus, Plato, Plutarch, Lucian●, Partherius, Ovid, Catullus, Tibullus, &c. Our new Ariosto's, Boyardes, autors of Arcadia, Fairy Q. &c. have written in this kind, are but as so many Symptoms of Love. Their whole books are a Synopsis of breviary of Love, the Portuous of Love, Legends of Lover's lives and deaths, and of their memorable adventures. Nay more, as 
x Lib 4. num. 102. siluae nuptialis. poetae non inveniunt fabulas aut versus laudatos faciunt, fuerint excitati. 
Martial Epic 73. lib. ●.   Nevisanus the Lawyer holds, thene never was any good Poet, that invented good fables or made laudable Verses, that was not in love himself.  

Cynthia te vatem fecit lascive Properti,  
Ingenium Galli pulchra Lycoris habet,  
Fama est arguti Nemesis formosa Tibulli,  
Leshia dictavit docte Catullo ribi.  
Non me Pelignus nec spernet Mantua vatem.  
Si qua Corinna mihi, si quis Alexis erit:  
Wanton Propertius, and witty Gallus,  
Subtle Tibullus, and Learned Catullus,  
It was Cynthia, Lesbian, Lychoris,  
That made you Poets all, and if Alexis,  
Or Corinna chance my Paramour to be,  
Virgil and Ovid shall not despise me.   
Petrarches Laura made him so famous, Astropbell: Stella, & jovianus Pontanus Mistress was the cause of his Roses, Violets, Lilies, Nequitiae, blanditiae, ioci, decor, Nardus, Ver, Coralla, Thus, Mars, Pallas, Venus, Charis, Crocum, Laurus, Vnguentum, Costum, Laohrymae, Myrrah, Musae, &c. And the rest of his Poems. The very Rustics and Hog-rubbers, if once they taste of this Love-liquor, are inspired in an instant. They must writ and indite all in Rhyme.  

Thou Honeysuckle of the Hawthorn hedge,  

S. R. 1600.  Vouchsafe in Cupid's cup my heart to pledge,  
My hearts dear blood, sweet Cis is thy Carouse,  
Worth all the Ale in Gammer Gubbins house.  
I say no more, affairs call me away,  
My father's horse for Provender doth stay.  
Be thou the Lady Cressetlight to me,  
Sr Trolly Lolly will I prove to thee,  
Written in haste, farewell my Cowslip sweet,  
Pray let's a Sunday at the Alehouse meet.   
Your most grim Stoics, and severe Philosophers will melt away with this passion, and if 
y Lib. 13. cap. Dypnosophist.  Athanaeus belie them not, Aristippus, Apollidorus, Antiphanes, &c. have written love Songs and Commentaries of their Mistress praises. Kings and Emperors instead of Poems, build cities, &c. Adrian built Antinoa in Egypt, besides Constellations, Temples, Altars, &c. in the honour of his Antinons. Alexander bestowed infinite sums, to set out his Hephestian to all eternity. But I conclude, 
z Quis horum scribere molestias potest, nisi qui & is aliquantum insanit. Aeneas Siluius.  there is no end of Love's Symptoms, 'tis a bottomless pit, Love is subject to no dimensions; and not to be surveyed by any art or engine.    

MEMB. 4. Prognostics of Love-melancholy  
WHat Fires, Torments, Cares, jealousies, Suspicions, Fears and 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 opinion that this Love cannot be cured, Nullis amor est medicabilis herbis, it accompanies them to their 
a Semper moritur, nunquam mortuus est qui amat Aen. Silu.  last, Idem amor exitio est pecoripecorisque magistro, and is so continuate, that by no persuasion almost it may be relieved. Bid me not to love, said 
b Eurial Ep. ad Lucretiam apud Aeneam Silvium. Rogas ut amare deficiam ro●a montes ut in planum deveniant, ut sontes fluvia repetant, tam possum te non amare, ac suum Phoebus relinquere cursum.  Euryalus, bid the Mountains come down into the plames, bid the Rivers run backe to their Fountains; I can as soon leave to Love, as the Sun to leave his course. No Physic can ease it: Quae prosunt domino non prosunt omnibus arts.  
As Apollo confessed, & jupiter himself could not be cured. 

c Propertiu● lib. 2. Eleg. 1.  Omnes humanos curate medicina dolores,  
Solus amor morbi non habet artificem.  
Physic can soon cure every disease,  

d Est orcus ille vis est immedicabilis est rabbiss insana,  Excepting Love, that can it notappease.   
But whether Love may be cured or not, 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 outrageous often, and prodigious events. Amor & Liber violenti dij sunt, as 
e Lib. 2.  Tatius observes, & consque animum incendunt ut pudoris oblivisci cogant. Love and Bacchus are so violent Gods, and so furiously rage in our minds, that they make us forget all honesty, shame and common civility. For such men commonly as are throughly possessed with this humour, are insensati; beside themselves, and as I have proved, no better than beasts, Irrational, stupid, headstrong, voided of fear of God or men, they frequently forswear themselves, steal, commit incests, rapes, adulteries, murders, depolutate Towns, Cities, Countries, to satisfy their lust. 

f R. T.  A Devil 'tis an mischief such doth work,  
As never yet did Pagan, jew, or Turk.  The warns of Troy may be a sufficient witness, and as Appian. lib. 5. hist. saith of Antony and Cleopatra, 
g Qui quidem amor utrosque & totum Aegyptum extremis calamitatibus involvit.  Their love brought themselves, and all Egypt into extream● and miserable calamities. The end of her is as bitter as wormwood, & as sharp as a two-edged sword. Prou. 5.4.5. Her feet go down to death, her steps lead on to hell. She is more bitter than death, Eccles. 7. 28. and the sinner shall be taken by her.  

h Plautus.  Qui in amore praecipitavit, peius perit quam qui saxon salu. 
i Vt corpus pondere sic animus amore precipitatur Austin. 2. the civet cap. 28.  He that falls headlong from the top of a rock, is not in so bad a case, as he that falls into this gul●e of Love. For hence, saith 
k Dial. Hinc oritur & paenitentia desperatio non vident ingenium secum re simul amisisse  Platina, comes Repentance, Desperation, Dotage, they lose themselves, their wits, and make shipwreck of their fortunes altogether, Madness, to make away themselves and others, violent death, Prognosticatio est talis, saith Gordomus, 
l Idem Savana rola & plures alii, &c. 
Rabidum facturus Orexin. Iuven.   si non succurratur ijs aut in many m cadunt, aut moriu●tur, The prognostication is, they will either run mad, or dye. For if this passion continued, saith 
m Cap. De Heroico Amore. Haec passio durans sanguinem torridum & atribilarium reddit hic vero ad cerebrum delatus insaniam parrot vigiliis et erebr● desiderio exiccans.  Aelian Montal●us, it makes the blood hot, thick and black, and if the inflammation get into the brain, with continual meditation and waking, it so dries it up, that madness follows, or else they make away themselves. And as Arnoldus adds, it will speedily work these effects, if it be not presently helped, 
n In●ani s●unt. aut sibi ipsis desperantes mortem aslerunt. Languentes cito mortem aut ma●●●m patiuntur.  They will pi●e away and run mad, and dye upon a sudden. Facile incidunt in Maniam. saith Valescus, quickly mad, nisi succurratur, if good order be not taken. So she confessed of herself in the Poet. 
— 
o Theocritus Edill. 14.  Insaniam pr●●squam quis sentiat,  
Vix pili interuallo a furore absum.  
I shall be mad before it be perceived,  
An hair breadth of scarce am I, now distracted.  As mad as Orlando for his Angelica, or Hercules for his Hylas. 
ᵖ At ille ruebat quo pedes ducebant, furibundus,  
Nam illi saews Deus intus iecur laniabat,  
He went he cared not whether, mad he was,  
The cruel God so tortured him, alas.  At the sight of Hero I cannot tell how many ran 
r Lucian's Imag. So For Lucian's mistress all that saw her and could not enjoy her ran mad or hanged themselves  mad, 

q Museus.  Alius vulnus celans insanit pulchritudine puellae,  
And whilst he doth concea●e his grief,  
Madness comes on him like a thief.  Go to Bedlam for examples. It is so well known in every village, how many have either died for love or voluntary made away themselves, that I not need such labour to prove it. 
s Ovid met. 10. Aeneas Siluius ad eius decessum nunquam ●isa Lucretia ridere nullis facetiis iocis nullo gaud●o potuit in laetitiam renovari, mox in aegritudinem incidit et sic brevi conta●uit.  Nec modus aut requies nisi mors reperitur amoris. Death is the common Catastrophe to such persons. After that Euryalus departed from Senes, Lucretia his paramour never looked up, no jests could exhilerate 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: so did Dido Phaedra, Pyramus and Thisbe, Medeaa, and many Myriad besides. Valleriola lib. 2. obser. 7. 
Furibundus puta●●t se videre Imaginem puellae & coram loqui bla●diens illi. &c.  hath a lamentable story of a Merchant his patiented, that raving through impatience of love, had he not been watched, would every while have offered violence to himself. Amatus Lusitanus cent. 3. cur. 56. hath such 
u juven. Hebreus.  another story, and Faelix Platter med. obser. lib. 1. of a young 
x juvenis Medicinae operam dans doctoris siliam d●●er●bat &c.  Gentleman that studied Physic, and for the love of a Doctor's daughter having no hope to compass his desire, poisoned himself. 
y Gotardus Arthus Gallobelgicus, m●nd. vernul. 16●5. coll●● novacul● aperuit: & inde expiravit.  An 1615. A Barber in Francfort because his wench was betrothed to another, cut his own throat. 
z Cum renuente parent utroque & ipsa virgine fr●● non posset. ipsum & ipsam interfecit hoc à magistratu petens ut in eodem sepulchro sepeliri possent.  At Neoburge the same year, a young man because he could not get her parents consent killed his sweet heart, & afterward himself desiring this of the Magistrate, as he gave up the Ghost, that they might both be buried in a grave. 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. 
a Chalcocondilas de reb. Turcicis lib. 9 Nerei uxor Athenarum domina, &c.  Nereus' wife a widow and Lady of Athens, For the love of a Venetian Gentleman betrayed the City, and he for her sake, murdered his wife the daughter of a Nobleman in Venice. 
b Nicephorus Greg. hist. lib. 8. uxorem occidit liberos & Michaelem filium videre abhorruit Thessalonicae amore captus prono●arii siliâ, &c  Constantius Despota, made away Katherine his wife, and turned his son Michael and his other children out of doors, for the love of a base Scrivener's daughter in Thessalonica, with whose beauty ●e was enamoured. 
c Parthenius Erot. lib. cap. 5.  Leucophria betrayed the city where she dwelled, for her sweetheart's sake that was in the enemy's camp. 
d Idem cap. 21. Gubernatoris silia Achilles amore capta civitatem prodid●t.  Pisidice the Governors' daughter of Methinia for the love of Achilles betrayed the whole Island to him, her father's enemy. 
e Idem cap. 9  Diognetus did as much in the city where he dwelled, for the love of Policrita &c. Such Acts and Scenes hath this Tragedy of Love.   

MEMB. 5.  

SUBSECT. 1. Cure of Love-melancholy, by Labour, Diet, Physic, Fasting, &c.  
ALthough it be controverted by some, whether Love-melancholy may be cured, because it is so irresistible and violent a passion, yet without question●, if it be taken in time it may be helped, & by many good remedies amended. Avicenna lib. 3. Fen. 1. cap. 23, & 24. sets down 7 good ways, how this malady may be eased, altered and expelled, Savanarola. 9 principal observations, jasou Pratensis prescribes 8 rules besides Physic, how this passion may be tamed, Laurentius ●. main precepts, Arnoldus, Valleriola, Montaltus, Hildesheim, Langius and others otherwise, all tending to the same purpose. The sum of which I will briefly Epitomise, and enlarge again upon occasion, as shall seem best to me and to mine own method. The first rule to be observed in subduing this stubborn and unbridled passion is Exercise and Diet. It is an ol● and we●l known sentence, Sine Cerere & Baccho friget Venus; As an 
f Otium naufragium castitatis Austin.  idle sendentary life liberal 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 periere Cupidinis arts,  
Contemptaeque iacent, & sine luce faces.  
Take Idleness away, and put to flight  
Are Cupid's arts, his torches give no light.  Minerva, Diana, Vesta, and the 9 Muses were never enamoured, because they never were idle. 'Tis Savanorolas 3. rule Occupari in multis & magnis negotijs. And Avicenna's precept, cap. 24. 
g Ovid. lib. 1. remed.  Cedit amor rebus res age tutus eris. To be busy still, and as 
h Cap. 16. circa res arduas exerceri.  Guianerius inioynes about matters of great moment, if it may be. 
i Part. 2 cap. 23 reg. San. His praeter horam semni nulla per otium transeat.  Magninus adds, never to be Idle but at the hours of sleep. 
— 
k Hor. lib. 1. Epist. 2.  & ni  
Posces ante diem librum cum lumine, si non  
Intendas animum studijs & rebus honestis,  
Invidia vel amore miser torquebere.  
For if thou dost not ply thy book,  
By candlelight to study bend,  
Employed about some honest thing,  
Envy or love shall thee torment.  Not better physic then to be still busy, seriously intent. 

l Seneca.  Cur in penates rariùs tenues subit,  
Haec delicatas eligens pestis domus,  
Mediumque sanos vulgus affectus tenet? &c.  
Why dost thou ask poor folks are often free  
And dainty places still molested be?  Because poor people far coarsely, work hard, go woll-ward and bore. 
m Tract. 16. cap. 18 super nudâ carne cilicium portent, tempore frigido sine caligis & nudis ped●bus in●edant in pane & aquâ ieiunent saepius se verberibus caedant, &c.  Guianerius therefore prescribes his patient to go with haircloth next his skin, to go barefooted and barelegged in cold weather, to whip himself now and then as Monks do, but above all to fast. Not with Mutton and pottadge, as many of them fast whatsoever they pretend, but from all manner of meat. Fasting is an all-sufficient remedy of itself, for as jason Pratensis holds, the bodies of such persons that feed liberally and feed at ease, 
n Daemonibus referta sunt corpora nostra illorum praecipue qui delicatis vescuntur eduliis, advolitant & corporibus inhaerent hanc obrem ieiunium impend●o probatur ad pudicitiam.  are full of bad spirits and Devils, devilish thoughts, no better Physic for such persons then to fast. Heldesheim spicel. 2. to this of hunger adds, 
o Victus sit attenuatus bal nei frequens usus & sudationes cold baths not hot, saith Magninus par. 3 cap. 23. to dive over head and ears in a cold river, &c.  often baths, much exercise and sweat, but hunger and fasting he prefers before the rest. And 'tis indeed our Saviour's Oracle This kind of devil is not cast out but by fasting and prayer, which makes the Fathers so immoderate in commendation of fasting. As Hunger, saith 
p sir de gulâ fames amica virginitati est inimica lasciviae s●turitas vero castitatem perdit & nutrit illecebras.  Ambrose, is a friend of virginity, so is it an enemy to lasciviousness, but fullness overthrows chastity, and fastereth all manner of provocations. If thine horse be too lusty, Jerome adviseth thee to take away some of his Provender, by this means those Paul's, Hilaries, Antony's, and famous Anachorits subdued the lusts of the flesh, by this means, Hilarion made his ass, as he called his own body, leave kicking (as 
q Vita ● Hilarionis lib. 3. epist. cum tentasset eum daemon titillatione inter caetera. Ego inquit aselle ad corpus suum, faciam, &c  Jerome relates of him in his life) when the devil tempted him to any such foul offence. By this means those 
r Strabo lib. 15. Geog. sub pellibus cubant, &c.  Indian Brachmanni kept themselves continent, they lay upon the ground covered with skins, as the Redshanks do on Hadder: and dieted themselves sparingly of one dish: whi●h Guianerius would have all young men put in practice; and if that will not serve, 
s Cap, 2. part. 2 Si sit iwenis & non vult obedire flage●●etur frequenter & fortiter dum incipiat foetere  Gordonius would have them sound whipped, or to cool their courage kept in prison, and there fed with bread and water, till they acknowledge their error and become of another mind. If imprisonment and hunger will not take them down according to the direction of that 
t Laertius lib. 6. cap. 5. amori medetur same's, ●in aeliter tempus, si non hoc laqueus.  Theban Crates, Time must wear ît 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, & as they must refrain from such meats formerly mentioned, which cause venery or provoke lust, so you must use an opposite diet. 
u Viva parant animos veneri, &c.  Wine by all means must be avoided to the younger sort. Women of old for that cause in hot countries were forbidden the use of it, and young folks as Leonicus hath recorded, Var. hist. lib. 3. cap. 87. 88.● ● out of Athenaeus and others, and is still practised in Italy and some other countries of Europe, & and Asia, as Claudius Minos hath well illustrated in his comment on the 23 Emblem of Alciat. So of other meats. 
Nec minus erucas aptum est vitare salaces,  
Et quicquid Veneri corpora nostra parrot.  
Eryngoes are not good for to be taken,  
And all lascivious meats must be forsaken.  Those opposite meats which are to be used, are Cucumbers, Melons, Purslan, water lilies, Rue, Woodbine, Amni, Lettuce, which Lemnius so much commends, lib. 2. cap. 42. & Mizaldus hort. med to this purpose. Vitex or Agnus castus before the rest, which saith 
x Reg. San. pa●● 3 cap. 23. ●●rabilem vim habe●  Magninus, hath a wondered virtue in it. see more in Porta, Mathiolus, Crescentius, lib. 5. &c. and what every herbalist almost and Physician hath written, cap. de Satyriasi & Priapismo. In some cases again, if they be much dejected and brought low in body, and now ready to despair through anguish, grief, and too sensible a feeling of their misery, a cup of wine and full diet is not amiss, and as Valescus adviseth, cum aliâ honestâ venerem saepè exercendo, which Langius epist. med. lib. 1. epist. 24. approves out of Rhasis, assiduationem coitus, and Guianerius cap. 16. tract. 16. as 
y Cum muliere aliqua gratiosa saepe coire eru utilissimum. Idem Laurentius c. 11  very profitable Physic, and to be drunk too by fits, but this is mad physic, if 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, 
z Amatori cuius est pro impoten●● mens amota opus est ut paulatim animus velut à peregrinatione domum revocetur per musicam coviuia &c. 
Per aucupium fabulas & sestivas narrationes laborem usque ad sudorem &c.   A lover that hath as it were lost himself through impotency, impatience, must be called home as a traveller by music, feasting, good 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 some pictures, hangings buildings, pleasant fields, Orchards, Gardens, Groves, Ponds, Pools, Rivers, fishing, fowling, hawking, hunting, merry tales, and pleasant discourse, reading, and exercise till he sweated, that new spirits may succeed, or some other vehement affection or contrary passion, till he be waned from anger, suspicion, cares, fears &c. and habituated into another course. And as this method of Music, merriment, singing, dancing, doth augment the passion in some Lovers, as 
a Cap. de Ilishi Multos hoc affectu sanat cantilena laetitia musica & quidem sunt quos haec augmentant  Avicenna notes, so it expelleth it in others, and doth very much good. These things must be warily applied, as the parties symptoms vary, and as they shall stand diversely affected.  
If there be any need of physic, that the humours be altered, or any new matter aggregated, they must be cured as melancholy men. Carolus à Lorme amongst other questions, discussed for his degree at Montpelier in France, hath this, an Amantes & amentes ijsdem remedijs curentur? Whether Lovers and madmen be cured by the same remedies, he affirms it, for love extended is mere madness. Such physic then as is prescribed, is either inward or outward, as hath been formerly handled, in the precedent Partition in the Cure of Melancholy. 
b Cent 3. cura 56. Syrrupo helleborato & a lijs quae ad atran bilem pertinent.  Amatus Lusitanus cured a young jew that was almost mad for love, with the Syrup of Hellebor, and such other evacuations and purges, which are usually prescribed to black choler: 
c Purgetur si eius dispositio venerit ad adust. humoris & phlebotomisetur.  Avicenna confirms as much if need require, and 
d Amantium morbus ut pruritus solvitur venae sectione et cucurbitulis.  blood letting above the rest, which makes amantes ne sint amentes, Lovers to come to themselves, and keep in their right minds. 'Tis the same which Schola Sal●rnitana, jason Pratensis, Hildesheim &c. prescribe blood-letting still as a principal remedy. Those old Scythians had a trick to cure all appetite of burning lust, 
e Cura à Venae sectione per auresunde semper steriles.  by letting themselves blood under the ears, and to make both men and women barren, as Sabellicus in his Enneades relates of them. Which Salmuth Tit. 10. de Horol. comment. in Pancirol. de nou. repert. Mercurialis var. lec. lib. 3. cap. 7. out of Hypocrates, and Benso saith, is still in use amongst the Indians, a reason of which Langius gives lib. 1. epist. 10.  
Huc faciunt medicamenta venerem sopientia, ut Camphora pudendis alligata, & in bracha gestata (quidam ait) membrum flaccidun. reddit laboravit hoc morbo virgo nobilis, cui inter caetera praescripsit medicus, ut laminan plumbean multis foramimbus pertusam ad dies viginti portaret in dorso, ad exiccandum vero sperma iussit eam quam parcissimè cibari, & manducare frequenter coriandrum praeparatum, & semen lactucae & acetosae, & sic eam à morbo liberavit. Porro impediunt & remittunt coitum folia salicis, trita & epota, & si frequentius, usurpentur ipsa in totum auferunt. Idem praestat Topatius annulo gestatus, dexterum lupi testiculum attritum, & oleo vel aqua rosatâ exhibitum, Veneris, taedium inducere scribit Alexander Benedictus: lac buturi commestum & semen Canabis, & Camphora exhibita idem praestant. Verbena herba gestata libidinem extinguit, puluis ranae decollatae & exiccatae. Ad extinguendum coitum, ungantur membra genitalia, & renes, & pecten aquâ, in qua opium Thebaicum sit dissolutum, libidini maxim contratia camphora est, & coriandrum siccum frangit coitum, & erectionem virgae impedit, idem efficit synapium ebibitum. Da verbenam in potu & non erigetur verga sex diebus, utere menthâ sicca cum aceto, genitalia illinita succo Hyoscyami aut cicutae, coitus appetitum sedant, &c. R. semis lactuc. portulac, coriandri an.ʒj. mentae siccaeʒ ss. sacchari albiss. ℥ iiij. puluerisentur omnia subtiliter, & postea simul misce aqua Neunpharis, f. conefc. solida in morsulis, Ex his sumat mane unum quum surgat. Innumera ferè his similia petas, ab Hildishemo loco praedicto, Mizaldo, Porta, caeterisque.   

SUBSEC. 2. Withstand the beginnings, avoid occasions, change his place: fair and foul means, contrary passions, witty inventions: to bring in another, and discommend the former.  
OTher good rules and precepts are enjoined by our Physiti●nss, which if not alone, yet certainly conjoined may do much. The first of which is obstare principijs, to withstand the beginning, 
g Seneca. cum in mulierem inciderit, quae cum formâ morum suavitatem coniunctam habet & iam oculos persenserit formae ad se Imaginem cum aviditate quadam rapere cum eadem, &c.  quisquis in primo obstitit, pepulitque amorem tutor ac victor fuit, he that will but resist at first may easily be a conqueror at the last. Baltasar Castilio li. 4. urgeth this prescript above the rest, when he shall chance (saith he) to light upon a woman, that hath good behaviour joined with her excellent person, & shall perceive his eyes with a kind of greediness, to pull unto them this Image of beauty, and carry it to the heart: and shall observe himself to be somewhat incended with this influence, which moveth within, when he shall discern those subtle spirits sparkling in her eyes, to administer more fuel to the fire, he must wisely withstand the beginnings, & rouse up reason stupefied almost, and 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 Ouid. de rem. lib. 1.  Opprime dum nova sunt subiti mala semina morbi,  
Dum licet in primo limine 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 if he confess his grief and passion to some judicious friend (qui tacitus ardet magis uritur, 
i Aeneas Siluius.  the more he conceals the greater is his pain) that by his good advice may happily ease him of a sudden; and withal to avoid occasions, or any circumstance that may aggravate his disease. To keep out of her company which Jerome so much labours to Paula, to his Nepotian; chrysostom so much inculcates in servant i●contubern. Cyprian, and many other fathers of the Church. Siracides in his 9 chapter, jason Pratensis, Savanorola, Arnoldus, Valleriola &c. and every Physician that treats of this subject. Not only to avoid as 
k Tom. 2. lib. 4. cap. 10. syntag. med. art. mirab. vitentur oscula, tactus, sermo & scripta impudica literae &c.  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, 
l Tam admirabilem splendorem declinet, gratiam, scintillas, amabiles risus, gestus suavissimos, &c.  those amiable smiles, admirable graces, and sweet gestures, which their presence affords: but all sight, they must not so much as see them, or look upon them. Gaze not on a maid saith Siracides, turn away thine eyes from a beautiful woman, cap. 9 ver. 7. 8. averte oculos, saith David, or if thou do see them as Ficinus adviseth, let not thine eye be intentus ad libidinem, do not intent her more than the rest: but as Jerome to Nepotian, aut aequaliter ama, aut aequaliter ignora, either see all alike, or let all alone; & that is the safest course, let all alone, see none of them. Nothing sooner revives, 
m Dial 3. de contemptu mundi nihil facilius rec●udescit quam amor, ut pompa visa renovat ambitionem, auri species avaritiam, spectata corporis forma incendit luxuriam.  or waxeth sore again as Petrarch holds, than love doth by sight. As Pomp renews ambition, the sight of gold, covetousness, a beauteous object sets on fire this burning lust. Et multum saliens incitat unda sitim.  
The sight of drink makes one dry, and the sight of meat increaseth appetite. Especially if he have been formerly enamoured, the sight of his mistress strikes him into a new fit, and makes him rave many days after.  
— 
n Ouid.  Infirmis causa pusilla nocet,  
Et poenè extinctum cinerem si sulphur tangas,  
vinet, & 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, 
o Met. 7. ut solet à ventis alimenta resumere quaeque parua subinductalatuit scintilla favillâ crescere & in veteres agitata resurgere flammas  ut solet a ventis, &c. a scauld head as the saying is, is soon broken, and dry wood soon kindles, and when they have been formerly wounded by sight, how can they by seeing but be inflamed? Ismenius acknowledgeth as much of himself, when he had been long absent, and almost forgotten his mistress, 
p Eumathij li. 3. aspectus amorem incendit ut marcescentem in palea ignem ventus, ardebam interea maiore concepto incendio.  at the first sight of her, as straw in a fire, I burned afresh, and more than ever I did before. 
q Heliodorus lib. 4. Inflammat mentem nouns aspectus, perinde ac ignis materiae admotus Chariclia, &c.  Chariclia was as much moved at the sight of her dear Theagenes, after he had been long absent, and it is the common passion of all lovers. And for that cause Alexander foreknowing this inconvenience and danger that comes by sight, 
r Curtius' lib. 3. cum uxorem Darij laudatam audivisset tantum cupiditati suae fraenum in iecit, ut illam vix vellet intueri.  when he had heard Darius' wife so much commended for her beauty, would scarce admit her to come in his sight. And when as Araspus' in Xenophon, had so much magnified that divine face of Panthea to Cyrus, 
s Cyripaedia. cum Pantheae formam Euexisset Araspas tanto magis inquit, Cyrus abstinere oportet, quanto pulchrior est.  by how much she was fairer than ordinary, by so much he was the more unwilling to see her. Scipio a young man 23. years of age, at the siege of a city in Spain, when as a noble and a most fair young gentlewoman was brought unto him, 
t Livius. cum e●m regulo cuidam desponsatan audivisset muneribus cumulatam remisit.  and he had heard she was betrothed to a lord, rewarded her, and sent her backe to her sweetheart. Xenocrates lay with Lais of Corinth all night, and would not touch her. 
u Heliodorus lib. 4. expertem esse amoris bearitudo est, at quum captus sis ad moderationem revocare animum prudentiae singularis.  It is a good happiness to be free from this passion of love, and great discretion it argues in such a man that can so contain himself, but when thou art once in love to moderate thyself (as he saith) is a singular point of wisdom.  
But for as much as few men are free, or that can contain themselves and moderate their passions, curb their senses, as not to see them, not to look lasciviouslly, not to confer with them, such is the fury of this head strong passion, and their weakness; we must use some speedy means to correct, and prevent that and all other inconveniences, that come by conference and the like. The best, readiest, and surest way, and which all approve, is Loci mutatio, to sand them several ways, that they may neither hear off, nor see, nor have opportunity to sand to one another again. Elongatio à patria tis Savanorolas fourth rule, and Gordonius precept, distrahatur ad longinquas regiones, sand him to travel. 'Tis that which all run upon, as so many hounds with full cry, Poets, Divines, Philosophers, Physicians, all, mutet patriam, Valesius. 
x Loci mutatione tanquam non convalescens curandus est, cap. 11.  as a sick man he must be cured with change of air, Tully 4. Tusc. The best remedy is to get thee go, jason Pratensis, change air and soil, Laurentius, Fuge littus amatum, Virg. Vtile finitimis abstinuisse locis, 
y Amorum lib. 2 Quisquis amas loca nota nocent. di●s aegritudinem adimit absentia delet. F licet procul hinc paetriaeque relinquere fines Ouid.  Ouid. I procul & long as carpere perge vias— sed fuge tutus ●ris. Travelling is an Antidote of love, time and absence wear away pain and grief. All which 
z Proximum est ut efurias, 2. ut moram temporis opponas 3. & locum m●tes 4. ut de laqueo cogites  Hensius merrily inculcates in an Epistle to his friend Primierus. First fast, then tarry. 3. change thy place 4. think of an halter. If change of place, continuance of time, absence will not wear it out with those precedent remedies, it will hardly be removed: but these commonly are of force. Foelix Plater obser. lib. 1. had a baker to his patiented almost mad for the love of his maid, and desperate; by removing her from him, he was in a short space cured. Peter Godefridus, in the last chapter of his third book, hath a story of Saint Ambrose, of a young 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 and told him who she was, Ego sum inquit. At ego non sum ego. But he replied he was not the same man, loathing his folly, and ashamed of that which he formerly had done. Petrarch hath such another tale of a young gallant that loved a wench with one eye, and for that cause by his parents was sent to travel into fare countries, 
a cum post aliquot annos iam reversus ille obuiam sactus esset quam vehementer amarat, rogat quo casu illa oculum amisissit, non inquit amisi oculum sed tu oculos invenisti.  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 yours: Signifying thereby that all lovers were blind, as Fabius saith, Amantes de formâ iudicare non possunt, lovers cannot judge of beauty, nor scarce of any thing else, as they will easily confess after they return unto themselves, by some discontinuance or better advice, and wonder at their own folly, madness, stupidity, blindness, condemn themselves that ever they should be so besotted and misled, and be hearty glad that they have so happily escaped.  
If so be that, (which is seldom) that change of place will not effect his alteration, than other remedies are to be annexed, fair and foul means as to persuade, promise, threaten, terrify, or to divert by some contrary passion, rumour, tales, news, or some witty invention, to altar his affection, 
b Annuncientur valde tristia ut maior t●●●titia possit minorem ob●usc●re.  by some greater sorrow to drive out the less saith Gordonius, as that his house is a fire, his best friends dead, his money stolen, &c. 
c Aut quod sit ●●ctus senescal●●, aut habeat honorem magnum.  That he is made some great Governor or hath some honour, office, inheritance is b●f●l●● him, he shall be a Knight, a Baron: or by some false accusation, as they do to such as have the hickehope, to make them forget it. Saint Jerome lib. 2. epist. 16. to Rusticus the monk, hath an instance of a 
d Adolescens Gr●cus erat in Aegypti caenobio qui nullá operis magnitudine nulla persuasione fl●mmam poterat sedare, monasterij pater hac arte seruavit. Imperat cuidam è ●ocijs. &c. F●ebat ille, omne● adversabant solus pater callide opponere ne abundantia trist●tiae absorberetur quid multa? hoc invento curatus est & a cogitationibus pristinis avocatus.  young man of Greece, that li●●d in a Monastery in Egypt, that by no labour, no 〈◊〉, no persuasion could be diverted; but at last by this 〈…〉 was delivered. The Abbot sets one of his convent to quarrel with him. and with some scandalous reproach or other to defame him before company, and then to come and complain first, the witnesses were likewise suborned for the plaintiff. The young man wept, and when all were against him, the Abbot 〈◊〉 took his part, lest he should be overcome with immoderate grief: but what needs many words? by this invention he was cured, and alienated from his pristine love-thoughts. Injuries, slanders, contempts, disgraces, are very forcible means to withdraw men's affections, contumeliâ affects amatores amare desinunt as Lucian saith, lovers reviled or neglected, contemned or misused, turn love to hate, 
f Ter 4  redeam, non sime obsecret. I'll never love thee more. So Zephyrus hated Hyacinthus because he scorned him, and preferred his corival Apollo (Palephapus fab. nar.) he will not come again though he be entreated. Tell him but how he was scoffed at behind his back, that his love is false, and entertains another, cares not for him, 
e Tom. 4.  or that she is a fool, a nasty quean, a slut, a fixen, a scolde● a devil, or which Italians commonly do, that he or she hath some loathsome filthy disease, gout, strangury, falling sickness, the Pox, that he hath three or four incurable tetters, issues: that she is bald, her breath stinks, she is mad by inheritance, and so are all the kindred, an harebrain, with many other secret infirmities, which I will not so much as name, belonging to women. That he is an Hermaphrodite, an Eunuch, imperfect, a spendthrift, a gamester, a gull, a whoremaster, fare in debt, and not able to maintain her, a common drunkard, his mother was a witch, his father hanged, that he hath a wolf in his bosom, a fore leg, some incurable disease, that he will surely beaten her, that he walks in the night, will stab his bedfellow, tell all his secrets in his sleep, and that no body dare lie with him, his house is haunted with spirits. with such fearful and tragical things able to avert and terrify any man or woman living. Gordonius c. 20. part. 2. hinc in modum consulit paretur aliqua vetula turpissima aspectu, cum turpi et vili habitu, et portet subtus gremium pannum menstrualem, et dicat quod, amica sus sit ebriosa, et quodmingai in lecto, et quod est epileptica et impudica, et quod in corpore suo sint excrescentiae enormes cum foetore anhelitus, et aliae enormitates, quibus vetulae sunt edoctae, si nolit his persuaderi subito extrahat 
g Hypatia Alexandrina quendam se adamantem prolatis muliebribus pannis, & in cum coniectis ab amoris insaniâ, liberavit. Suidas & Eunapius.  pamnum menstrualem, coram fancy portando, exclamando, talis est amica tua, et si ex his non demiserit, non est homo sed diabolus incarnatus. Idem ferè Avicenna cap. 24. de curà Ilishi lib. 3. Fen. 1. Tract. 4. narrent res immundas vetulae, ex quibus abominationem incurrat, & res 
h Savanarola reg. 5.  fordidas, & hoc assiduent. Idem Arculanus cap. 16. in 9 Rhasis, &c. Withal as they do discommend the old, for the better effecting a more speedy alteration, they must commend another Paramour, alteram inducere, set him or her to be wooed, or woe some other, that shall be fairer, of better note, better fortune, birth, parentage, much to be preferred, by this, which jason Pratensis wisheth, to turn the stream of affection another way, or as Valesius by 
i Distributio amoris fiat in plures, ad plures ami●as animum applicet.  subdividing to diminish it. 
k Ouid.  Horror & ut pariter binas habeatis amicas, &c. If you suspect to be taken, be sure saith the Poet, to have two mistresses at once, or go from one to another: or bring him to some public shows, plays, meetings, where he may see variety, and he shall likely loath his first choice. For as he observes, 
l Tatius lib. 6.  Priorem flammam nows ignis extrudit, & ea multorum natura, ut praesentes maxim ament. One fire drives out another, and such is womens' weakness, that they love commonly him hat is present. And so do many men (as he confessed) he loved. Amye till he saw Floriat, ● when he saw Cynthia, forgot them both: but fair Phillis was incomparably beyond them all, and yet when he espied Amarallis, she was his sole mistress, &c. 'Tis a thing which by Hieromes report hath been usually practised, 
m Epist. lib. 2.16. Philosophi saeculi veterem amorem novo quasi clawm clavo repellere, quod & Assu●ro regi septem Principes Per●●●●● esere, ut V●stae reginae desid●●ium amore compensarent.  Heathen Philosophers drive out one love with another, as they do a peg, or pin with a pin. Which those seven Persian Princes did to Assuerus, that they might requited the desire of Queen Vasth 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. 
n Ouid.  Alterius vires subtrahit alter amor Foelix Platter in the first book of his observations, boasts how he cured a widower in Basil, a patiented of his, by this stratagem alone, that doted upon a poor servant his maid, when friends, children nor persuasion 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, 
o Lugubri veste indutus, consolationes non admisit, donec Caesar ex ducali sanguine formosam virginem matrimonio coniunxit. Aeneas Siluius hist. de Eurialo & Lucretia.  Euryalus would admit of no comfort, till the Emperor Sigismunde married him to a noble Lady of his court, and so in short space he was freed.   

SUBSEC. 3 By counsel and persuasion, foulness of the fact, men's, womens' faults, miseries of marriage. events of lust, &c.  
AS there be many causes of this burning lust or heroical love. So there be many good remedies to ease and help, amongst which good counsel and persuasion, 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 headstrong passion, counsel can do no good.  


p Ter.  Quae enim res in se neque consilium neque modum.  
Habet, ullo eam consilio regere non potes.  
Which thing hath neither judgement, or an end  
How should advice or counsel it amend.   
But without question good counsel and advice must needs be of force, especially if they shall proceed from a wise, fatherly, reverend, discreet person, a man of authority whom the parties do respect, or standin awe of, or from a judicious friend; of itself alone, it is able to divert and suffice. q Gordonius the Physician attributes so much to it, that he would have it by all means used in the first place. Amoveatur ab illâ consilio vi●● quem timet, ostendendo pericula saeculi, iudicium inferni, gaudia Paradisi. He would have some discreet man to dissuade them, by foreshowing 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 incur. To expostulate and show them such absurdities, inconveniences, imperfections, discontents, as usually follow; which their blindness, fury, madness, cannot apply unto themselves, or apprehended. If he love at all, she is either an honest woman or a whore? If dishonest let him read or inculcate to him that 5. of Salomons Pro. 26. Ecclus. Ambrose lib. 1. cap. 4. in his book of Abel and Cain, Philo judaeus de mercede meret. Platinas dial in Amores, Aeneas Siluius tart. Epistle, which he writ to his friend Nicholas of Wartburge, which he calls medelam illiciti amoris, &c. 
r Quid enim meretrix nisi iwentutis expi●●trix, virorum rapina seu mors patrimonij devoratrix honoris pernities pabulum di●bo●i ianua mortis inferni supplimentum.  For what's an whore as he saith, but a pillar of youth, ruin of men, and a death, a devourer of patrimonies, a downfall of honour, fodder for the devil, the gate of death, and supplement of hell. Let him see the event and success of others, Sampson, Hercules, Holofernes, &c. those infinite mischiefs attend it. If she be honest, she is either maid, widow, or another man's wife: if another man's wife, 'tis abominable in the sight of God, and men, adultery, and expressly forbidden in God's commandment, a mortal sin, able to endanger his soul, & if he be such a one as fears God, or have any religion, he will eschew it, and abhor the loathsomeness of his own fact. If a maid, to abuse or marry her: if to abuse, 'tis fornication, a foul fact, and almost equal to adultery itself. If to marry, let him seriously consider what he takes in hand, look befoe he leap, and examine first the party and condition of his estate and hers, whether it be a fit match for fortunes, years, parentage, and such other circumstances. And whether it be likely to proceed: if not, let him wisely stave himself off at the first, kerb in his inordinate passion, & moderate his desire. If she be unequal in years, she young and he old, what an unfit match must it needs be, an unequal yoke, how absurd and undecent a thing it is as Lycinus in 
s Tom. 2. in votis caluus cum sis, nasum habeas s●●●um. &c.  Lucian told Timolaus, for an old bald crooke-nosed knave to marry a young wench, how odious a thing is it to see an old lecher: for a young man to marry an old wife for a piece of good. But put case she be equal in years, birth, fortunes, and other qualities correspondent, and he doth desire to be coupled in marriage, which is an honourable estate, but for what respects? her beauty belike, and comeliness of person, that is commonly the main object, she is a most absolute form in his eye at lest, but do other men affirm as much? or is it an error in thy judgement? It may be to thee thyself upon a more serious examination, or after a little absence, she is not so fair as she seems. Quadam videntur & non sunt. It may be not she that is so fair but her clotheses, or put another in her clotheses, and she will seem all out as fair; as the 
t Ovid.  Poet than prescribes, separate her from her clotheses: suppose thou sawest her in a base beggar's weed, or else dressed in some old hirsute attires out of fashion, foul linen, course clotheses, besmeared with soot, colly, perfumed with Opoponax, Sagapenum, Assa foetida, or some such filthy gums, dirty, about some undecent action or other. wouldst thou affect her as thou dost? Suppose thou sawest her in a 
u Si ferueat deformis eccè formosa est si frigeat formosa iam sit informis. Th. Morus Epigram.  frosty morning, in cold whether, or in some passion or perturbation of mind, reviled & ill favoured to behold: She many times that in a composed looks seems so amiable and delicious, if she do but laugh or smile, makes an ugly sparrowmouthed face, and shows an homely pair of uneven, loathsome, rotten black teeth. She hath a black skin, gouty legs, a deformed crooked carcase under a fine coat. It may be for all her costly tires she is bald, and though she seem so fair by dark or by candlelight, or a fare of at such a distance, as Ca●●i●ratides observed in 
x Amorum dial. Tom. 4, si quis ad auroram contempletur multas mulieres à nocte lecto surgentes turpiores putabit esse bestijs.  Lucian, If thou should see her near or in a morning, she would appear more ugly than a beast. Fellow my counsel, see her undressed, see her if it be possible out of her attires, furtivis nudatan coloribus, it may be she is like Aesopes jaye, or an Egyptian temple, she will be loathsome, ridiculous, thou wilt not endure her sight: or suppose thou sawest her sick, pale, in a consumption, on her death bed, skin and bones, or now dead. Cuius erat gratissimus amplexus as Bernard saith, erit horribilis aspectus. Her embrace were not so acceptable, as now her looks be terrible, thou hadst better behold a Gorgon's head, then Helenas carcase. Some are of opinion, that to see a woman naked is able of itself to altar his affection, and it is worthy of consideration, saith 
y Apol. pro Rem. Seb.  Montagne the Frenchman in his Essays, that the skilfullest masters of amorous dalliances, appoint for a remedy of venereous passions a full survey of the body, As the Poet insinuates. 

z Ouid. 2. rem.  Ille quod obscaenas in aperto corpore parts,  
Viderat, in cursu qui fuit, haesit amor.  
The love stood still, that ran in full carrere,  
When once it saw those parts should not appear.  It is reported of Seleucus king of Syria●, that seeing his wife Sratonices bald pate, as she was undressing her by chance, he could never affect her after. Philip the French K. as Nubrigensis lib. 4. cap. 24. relates it, married the king of Denmark's daughter, 
a Post unam noctem incertum unde offensam cepit, propter faetentem eius spiritum, alij dicunt vellatentem faeditatem repudiavit, rem faciens plane illicitam, & regiae personae multum inde coram.  and after he had used her as a wife one night because her breath stunk some say, or for some other secret fault, sent her backe again. Many such matches are made for by-respects, or some seemly comeliness, which after honey moons past, turn to bitterness, for burning lust is but a flash, and hatred often follows in the highest degree, dislike and contempt.  
Yea but you will say, your mistress is complete, of a most absolute form in all men's opinions, no exceptions can be taken at her person, she is the mirror of women for her beauty, comeliness and pleasant grace. Put case she be, how long will she continued? Favour is deceitful, and beauty is vanity, Pro. 31.30. If she be fair as the saying is, she is commonly a fool, if proud, scornful, sequiturque superbia foram, or dishonest, rara est concordia formae atque pudicitiae, can she be fair & honest too? This beauty is but of the body alone, and what is that but as 
b Pulchritudo corporis temporis & morb. ludibrium. orat. 3.  Gregory Nazianzen telleth us, a mock of time and sickness, or as Boëthius as mutable as a flower, and 'tis not nature so makes us but most part the infirmity of the beholder. Or be she fair indeed, golden haired, as Anacreon his Bathillus, 
c Florun mutabilitate fugacior nec sua natura formosas facit, sed spectantium infi●mitas.  black eyed, of a pure sanguine complexion, little mouth, white teeth, soft and plump body, hands, feet, all fair and lovely to behold, composed of all graces, elegances, an absolute piece: 
d Bebelius ●●●gijs her.  her head from prague, paps out of Austria, belly from France, backe from Brabant, hands out of England, feet from Rhine, buttocks from Switzerland, let her have the Spanish gate the Venetian tire, Italian compliments and endowments, let her be such a one throughout, as Lucian deciphers in his Imagines, as Euphanor of old painted Venus, another Helena, Chariclia, Leucippe, Lucretia, Panthea, whom thou wilt, or all these in one, a little sickness, a fever, small pox, a blow, a wound, a scar, loss of an eye, or limb, a violent passion, a distemperature of heat or cold, mars all in an instant, disfigures all childbearing, old age, rivels her upon a sudden; after she hath been carried a small while, and the black ox hath trodden on her toe, she will be so much altered and grow out of fashion, thou wilt not know her. So Deianirae describeth it in the Poet, as a tree in winter. 

e Seneca act. 2. Hercules, Oeteus.  Deform solis aspicis truncis nemus?  
Sic nostra longum forma percurrens iter,  
Deperdit aliquid semper, & fulget minus,  
Malisque minus est quidquid in vobis suit,  
Olim petitu cecidit, & partu labit,  
Materque multum rapuit ex illa mihi,  
Aetas citato senior eripuit mihi.  
And as a tree that in the green wood grows,  
With fruit and leaves and in the summer blows,  
In winter like a stock deformed shows:  
Our beauty takes his race and journey goes,  
And doth decrease and lose and come to naught,  
Admired of old, to this by childbirth brought:  
And mother hath bereft me of my grace,  
And crooked old age coming on apace.  To conclude with chrysostom, 
f Vides venustam mulierem fulgidum habentem oculum, vultu hilari coruscantem eximium quendon aspectum 〈◊〉 decorem 〈◊〉 fe●en●●● 〈…〉 esse id quod ●mas, & quod admiraris stercus & quod te uri●, &c. cogita illam iam s●nescere, iam rugosam cavis genis aegrotare: tantis sordibus intus plena est. pituitâ stercore: reputa quid intra nares, oculos, cerebrum gestat, quas sordes, &c.  when thou seest a fair and beautiful person a comely woman, having bright eyes, a merry countenance, a shining lustre in her look, a pleasant grace, wring thy soul, and ●ncreasing thy concupiscence; bethink with thyself that it is but earth thou lovest, a mere 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 but a superficial skin and bones, nerves, sinews: suppose her sick, now riuiled, hoarie-headed, hollow-cheeked, old; within she is full of filthy phlegm, stinking putide, excremental stuff: snot and snevill in her nostrils, spittle 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 near her, and thou shalt perceive almost as much, and love less. as 
g Subtle. 13.  Cardan well writes, minus amant qui acute vident, though Scaliger deride him for it. If he see her near, or look exactly, whosoever he is, and according to the true rules of symmetry and proportion, examine him or her, he shall found many faults in physiognomy, many indecorums in their other parts. And 'tis true that he saith, 
h Cardan subtle. lib. 13.  diligentèr consideranti rarò facies absoluta, & quae vicio caret, seldom shall you found an absolute face without fault, as I have often observed; see her angry, merry, laugh, weep, hot, cold, dressed, undressed, in all attires, gestures, passions, and in some of these she will surely dislike: Besides these outward naeves or open faults, errors, there be many inward infirmities, secret and etc. some private which I will omit, and some more common to the sex. Consideratio faeditatis mulierum quam immundae sunt, quod Savanarola proponit regula septimâ, penitius obseruandum, & Platina dial Amoris, f●se perstingit. Lodovicus Boncialus mulieb. lib. 2. cap. 2. Albertus & infiniti ferè medici.  
I will say nothing of the vices of their minds, their pride, envy, inconstancy, weakness, malice, selfewill, lightness, insatiable appetite, jealousy. Ecclus' 25.14. No malice to a woman's, no bitterness like to hers, Eccles. 7.21. and as the same Author, Prou. 31.10. Who shall find a virtuous woman? He makes a question of it. Ter. Heaut. act. 4. sc. 1. neque ius neque bonum nec aequum sciunt melius peius prosit absit nihil vident nisi quod libido suggerit. They know neither equity, good nor bad, be it better or worse (as the comical, Poet hath it) beneficial or hurtful they will do what they list. 

l Ariosto lib. 25. st. 70.  For in a thousand good there is not one,  
All be so proud, unthankful and unkind,  
With flinty hearts, careless of others moan,  
In their own lusts carried most headlong blind,  
But more herein to speak I am forbidden,  
Sometime for speaking truth one may be chidden.  
† I honour the Sex as all good men do  I am not willing to prosecute the cause against them; let Mantuan, Platina in d●al. and such women haters bear the blame, if I have said amiss, I have not said an half of that which might be urged out of them and others. And now to proceed, if women in general be so bad, (and men worse than they) what an hazard is it to marry, where shall a man found a good wife, or a woman a good husband? A woman a man may eschew, but not a wife wedding is undoing, (some say) marrying, marring; wooing, wooing; 
m Febris hectica uxor, & non nisi morte a● ellen●a.  a wife is a fever hectic, as Scaliger calls her, and not to be cured but by d●ath, as out of Menander, 
n Dynosophist lib. 13. cap. 3.  Athenaeus. 
In pelagus te iacis negotiorum,—  
Non Libyum non Aegaeum ubi ex triginta non pereunt  
Tria navigia: ducens uxorem seruatur prorsus nemo.  
Thou wadest into a Sea itself of woes,  
In Lybicke and Aegaean each man knows,  
Of thirty not three ships are cast away,  
But on this rock not one escapes, I say.  The worldly cares, miseries, discontents, that accompany marriage, I pray you learn of them that have experience, for I have none, many married men exclaim at the miseries of it, and rail at wives down right; but I never tried. 
o Plautus Asini act. 1.  Mare haud mare, vos mare accrimum. An Irish Sea is not so turbulent & raging as a litigious wife, better devil with a Dragon or a Lion, then keep house with a 〈◊〉 wife. Ecclus. 25.18. better devil in a wilderness. Pro. 21. 1●. no wickedness like to her, Ecclus. 25.21. She makes a sorry heart, an heavy countenance, and a wounded mind, weak hands, and feeble knees, vers. ●5. as then the Comical Poet merrily saith, 

p Eubulus in Crisil. Athenaeus dypnosophist. lib. 13. cap 3.  Perdatur ille pessimè qui faeminam,  
Duxit secundus, nam nihil primo imprecor,  
Ignarus ut puto mali primus fuit.  
Fowl fall him brought the second match to pass,  
The first I wish no harm, poor man alas,  
He knew not what he did, nor what it was.  What shall I say to him that marries again and again, I pity him 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 
q Gomesius de sale lib. 3 cap. 7.  Syracusian in a tempest, when all ponderous things were to be exonerated out of the ship, quia maximum pondus erat, 
r Bachelors always are the bravest men. Bacon, seek eternity in memory not in posterity.  fling his wife into the Sea. But this I confess is Comically spoken, and so I pray you take it: in sober sadness marriage is a bondage, a thraldom, an yoke, an hindrance to all good enterprises, a rock on which many are saved●; many impinge and are cast away: not that the thing is evil in itself or troublesome, but full of all contentment and happiness: but to undiscreet sensual persons, that as brutes are wholly lead by lust, it is a serall plague, many times an hell itself, and can give little or no content, being that they are often so irregular and prodigious in their lusts, so divers in their affections. Vxor nomen dignitatis non voluptatis, as 
s Galliews imperator.  he said. A wife is a name of honour, not of pleasure, fit to bear the name, govern a family, to bring up children, sit at board's end & carve, as some carnal men say and think, 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 do as some Princes and great men do, keep as many Courtesans as they will themselves, fly out Impunè, or that polygamy of Turks, or Irish divorcement were in use: but as it is 'tis hard & gives not that satisfaction to these carnal men, beastly men as too many are, 
† Quod licet ingr●tum est.  what still the same? to be tied 
t For better for worse, for richer for poorer, in sickness and in health, &c. 'tis du●●s ser●●o to a sensual man.  to one be she never so fair, never so virtuous, is a thing they may not endure, variet●s delectat, 'tis loathsome and tedious as he said of Iberina. 

† Iwenal.  Vnus Iberinae vir sufficit? ocyus illud  
Extorquebis, ut haec oculo contenta sit ●n●.  
'Tis not one man will serve her by her will,  
As soon shel'e have one eye as one man still.  As true a Trojan as mine hostess daughter that Spanish wench in 
u Lib. 28.  Ariosto, as good wives as Messalina. And many men are as constant in their choice, and as good husbands as Nero himself, they must have their pleasure of all they see. Being that men & women are so irreligious depraved by nature, so wand'ring in their affections, so brutish, so subject to disagreement, so unobseruant of marriage rites, what shall I say? If thou be'st such a one, or thou light on such a wife, what concord can their be, what hope of agreement? 'tis twenty to one thou wilt not marry to thy contentment. If she be barren, she is not etc. If she have 
x Children make misfortunes more bitter. Bacon.  children, and thy state be not good, though thou be wary and circumspect, thy charge will undo thee, thou wilt not be able to bring them up, 
y Hensius' epist● Primiero. nihil miserius quam procreare liberos ad quos nihil ex haereditate tu● pervenire videas praeter famem & sitim.  and what greater misery can there be then to beget children, to whom thou canst leave n● other inheritance but hunger and thirst: To leave them to the wide world, to shifted for themselves. No plague like to want: and when thou hast good means, & art very careful of their education, they will not be ruled, thy son's a drunkard, a gamester, a spendthrift, thy daughter a fool, a whore, thy Servant's thiefs, thy neighbour's devils, they will make thee weary of thy life. 
z Lemnius. cap. 6. lib. 1. Si morosa si non in omnibus obsequaris omnia impacata in aed. bus omnia sursum misceri videas multae tempestates, &c.  If thy wife be froward, if she may not have her will, thou hadst better to be buried alive, she will be so impatient, nothing but tempests, all is in an uproar. If she be soft or foolish, thou hadst 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, 
a Lib. 2. number. 101. sil. nup.  mulierem doctam ducere periculosissimum, saith Nevisanus, she will be too insolent and peevish, 
b juvenalis.  mala Venusinam quam te Cornelia matter. Take heed. If she be a slut, thou wilt loathe her; if proud, she'll beggar thee: If fair and wanton, she'll make thee a Cuckold; If deformed thou canst not love her; that will make thee peradventure un honest, Cromerus lib. 12. hist. relates of Casimirus, 
c Subegit ancillas quod uxor eius deformior esset.  that he was unchaste, because his wife Adleida, the daughter of Henry Landsgrave of Hessia, was so deformed. If she be poor she brings beggary with her, saith Nevisanus, & discontent. If you marry a maid it is uncertain how she proves; if a rich 
d Sil. nup. lib. 2. num. 55. Dives inducit tempestatem pauper caram Ducens viduam se induced in laqueum.  widow, induces te in laqueum; thou dost halter thyself, she will make all away before hand, to her other children, &c she will hit thee still in teeth with her first husband. If she be rich, well descended, and bring a great dowry, or be nobly allied, thy wife's friends will eat thee out of house and home, she will be so proud, so high minded and so imperious, 
e Si dotata erit imperiosa continuoque viro inequitare conabitur. Petrarch.  she will ride upon thee, domineer as her list, wear the breeches, and beggar thee besides, uxores divites seruitutem exigunt, as Seneca hits them, declam. lib. 2. declam. 6. dotem accept, imperium perdidi. They will have sovereignty, they will have attendance, they will do what they list. 
f If a woman nourish her husband she is angry and impudent and full of reproach Ecclus. 25.24 scilicet uxori nubere nolo meae.  In taking a dowry thou losest thy liberty, hazardest thine estate; thou hadst better have taken a good huswifely maid in her smock. Since than there is such hazard, if thou be wise keep thyself as thou art and withal 
g Let a young man than marry not yet, an old man not at all. Bacon Ess ayes.  consider how free, how happy, how secure, how heavenly, in respect a single man is, how merrily he life's, he hath no man to care for but himself, none to please, no charge, 
h Daphne in laurum semper virentem immortalem docet gloriam paratan virginibus pudicitiam seruantibus.  none to control him, is tied to no residence, no cure to serve, may go and come, when, whether, live where he will, his own master, and do what he will himself; consider of the excellency of Virginity, virgo coelum meruit, 'tis a precious jewel, a fair garland, a fine picture, as 
i Diet. salut. cap. 22. pulcherrimun sertum infiniti precij gemma et ●ictura speciosa.  Bonaventure calls it, a blessed thing in itself, and if you will believe a Papist, meritorious. If this which I have said will not suffice, see more in Lemnius lib. 4. cap. 13. de occult. naet. mir. Espenseus de continentia lib. 6. cap. 8. Kornman de virginitate, Platina in Amor. dial. Practica artis amandi, Barbarus de re uxoria. Arniseus in polit. cap. 3. and he thatis instar omnium, Nevisanus the Lawyer in his Slva nuptialis, almost in every page.   

SUBSEC. 4. Philters magical and Poetical cures.  
WHere persuasions and other remedies will not take place, many fly to unlawful means, Philters Annulets, Magic spells, Ligatures, Characters, Charms, which as a wound with the spear of Achilles, if so made and caused, must so be cured. If made by Spells and Philters, saith Paracelsus, it must be so eased by Characters, Mag. lib. 2. cap. 28. and by Incantations. Fernelius Path. lib. 6. cap 13. 
k Extinguitur virilitas ex incantamentor 'em maleficiis neque enim fabula est nonnulli reperti sunt qui ex veneficiis amore privati sunt ut ex multis historiis patet.  Skenkius lib. 4. obseruat. med. hath some examples of such as have been so magically caused, and magically cured, & by witchcraft, so saith Baptist. Codro●chus lib. 3. cap. 6. de morb. ven. Malleus mallef. cap. 6. 'Tis not permitted to be done, I confess, yet often attempted: see more in Wierus lib. 3. cap. 18. de praestig. de remedijs per Philtra. Delrio To. 2. lib. 3. qu●st. 3. see. 3. desquisit magic. Cardan lib. 16. c. 90. reckons up many magnetical remedies, as to piss through a Ring, &c. Mizaldus, cent. 3.30. Baptista Porta, jason Pratensis, Lobelius, pag. 87. Mathiolus, &c. prescribe many absurd remedies. Radix mandragorae ebibitae. Annuli ex ungulis asini Stercus amatae sub ceruical positum, illâ nesciente quum odorem foeditatis sentit, amor soluitur. Noctuae owm abstemios facit comestum, ex consilio jarthae Indorum gymnosophistae apud Philostratum lib. 3. Sanguis amasiae ebibitus omnem amoris sensum tollit, Faustinam, Marci Aurelij uxorem gladitoris amore captum, ita penitus consilio Chaldeorum liberatam, refert julius Capitolinus. Our old Poets & Fantastical writers have many fabulous remedies for such as are lovesick, as that of Protisilaus' tomb in Philostratus, in that Dialogue betwixt Phoenix and Vinitor: Vinitor upon occasion discoursing of the rare virtues of that shrine, telleth him that Protisilaus altar and tomb, 
l Curate omnes morbos Ptyses hydropes & oculorum morbos, & febre quartana laborantes, & amore captos miris artibus eos demulcet.  cures almost all manner of diseases, consumptions, dropsies, quartan agues, sore eyes, and amongst the rest such as are lovesick shall there be helped. But the most famous is 
m The moral is vehement Fear expels Love.  Leucata Petra, that renowned rock in Greece, of which Strabo Geog. lib. 10. not fare from St Maures, saith Sands lib. 1. From which Rock if any Lover fling himself down headlong, he was instantly cured. Venus after the death of Adonis when she could take no rest for love, came to the Temple of Apollo to know what she should do to be eased of her pain: Apollo sent her to Leucata Petra, where she precipitated herself, and was forthwith freed, and when she would needs know of him a reason of it, he told her again, that he h●d often observed 
n Quum junonem deperiret jupiter impotenter ibi solitus lavari, &c.  jupiter when he was enamoured on juno, thither go to ease and wash himself, and after him diverse others. 
o Ovid. ep. 21.   
Hic se Devoalion Pyrrhae succensus amore  
Morsit & illaeso corpore pressit aquas  
Nec mora fugit amor, &c.—  
Hither Deucalion came, when Pyrrhus love  
Tormented him, and leapt down to the Sea,  
And had no harm at all, but by and by  
His love was go, and chased quite away.  
This medicine jos. Scaliger speaks of Ausoniarum lectionum lib, 18. Salmutz in Pancirol. de 7. mundi mirac. & other late writers. Pliny reports that amongst the Cyzeni, there is a well consecrated to Cupid, of which if any lover taste, his passion is mitigated. And Anthony Verdurius Imag. deorum de Cupid, saith that amongst the ancients there was 
p Apud antiquos amor Lethes olim fuit, is ardentes faces in profluentem in clinabat, buius statue veneris Elusinae templo visebatur, quo amantes confluebant qui amicae memoriam deponere volebant.  Amor Lethe's, he took burning torches, and extinguished them in the river, his statue was to be seen in the Temple of Venus Elusina, of which Ovid makes mention, and saith that all lovers of old went thither a pilgrimage, that would be rid of their love pangs. Pausanias' in Achaicis tells as much of the river Senelus in Greece, if any Lover washed himself in it, by a secret virtue of that water he was healed of Love's torments. Where none of all these remedies will take place, I know no other, but that all Lovers must make an head and rebel, as they did in 
q Cupido crucifixus lepidum poema.  Ausonius, and crucify Cupid, till he grant their request, or satisfy their desires.   

SUBSECT. 5. To let them have their Desire.  
THe last refuge and surest remedy, and 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 est ut heros amasiâ suâ potiatur, saith Guianerius cap. 15. tract. 15. The special cure, and if it be possible so let it be. 
r Patiens potiatur re amata si fieri possit optima cura. cap. 16. in 9 Rhasis.  Arculanus holds it the speediest and the best cure, 'tis 
s Si nihil aliud nuptiae & copulatio cum ea.  Savanarola's last precept, and a principal unfallible remedy, the last and sole refuge. When you have all done, saith 
t Cap. de Ilishi non invenitur curanisi regimen connectionis inter eos secundum modum promissionis & legis & sic vidimus ad carnem restitutum qui iam venerat ad arefactionem evanuit cura postquam sensit.  Avicenna, There is no speedier or safer course, then to join the parties together according to their desires and wishes, the custom and form of love, 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, & we thought it strange, our opinion is therefore, that in such cases nature is to be obeyed. Arateus, an old Author, lib. 3. cap. 3. hath an instance of a young man, 
u Fama est melancholicum quendam ex amore insanabiliter se habentem ubi puellae se coniunxisset restitutum &c.  when no other means could prevail, was so speedily relieved. What remains then but to join them in marriage. Yea but hic labour, hoc opus, this cannot conveniently be done, by reason of many and several impediments. Sometimes both parties themselues are not agreed Parents, Tutors, Masters, Guardians, will not give consent, Laws, Customs, Statutes hinder, poverty, superstition, fear and suspicion, and I know not what myself; what shall we do in such a case? He love's her most impotently, she love's not him, and so è contra. Many Gentlewomen are so nice, they scorn all Suitors, crucify their poor Paramours, and think no body good enough for them. They take a pride to prank up themselves, to make young men enamoured and dote on them, and to run mad for their sakes. As Atalanta they must be overrun, or won. Many young men are as obstinate, and as curious in their choice, as irrefragable and peevish on the other side, Narcissus like, 

x Metamorp. 3.  Multi illum juvenes, multae petierae puellae  
Sed fuit in tenerâ tam dira superbia formâ,  
Nullae illum Iwenes nullae petiere puellae.  
Young men and maids did to him sue,  
But in his youth so proud so coy was he,  
Young men and maids bade him adieu.  Echo wept and wooed him by all means above the rest, but he was obstinate, Ante ait emoriar quam sit tibi copiae nostri and would rather dye then give consent, as 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 Narcissus was, and to be contemned themselves of others, as he was of his shadow. Yet this is a common humour, and cannot be left.  
Hanc volo quae non vult, illam quae vult ego nolo  
Vincere vult animos non satiare Venus.  
I love a maid she love's me not: full fain  
She would have me, but I not her again;  
So love to crucify men's souls is bend,  
But seldom doth he 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 pariturque accendit & ardet, and their love cannot be reconciled.  
Or suppose it be, both parties pleased, mutuus amor, mutual love and great affection, their parents cannot agreed, & all is dashed, the match is unequal, one rich, another poor, durus pater, an hard hearted, unnatural, a covetous father will not marry his son, except he may have so much money, nor join his daughter in marriage to save her dowry, or for that he wants means to set her out, he hath no money, she must tarry. Many slack & careless parents measure their children's affections by their own; they are now cold & decrepit themselves, and past all such youthful conceits, & they will therefore starve their children's Genius, 
y Ter.  Illico nasci senes, they must not marry, nec earum participes esse rerum quas secum fert adolescentiae: as he said in the Comedy, they will stifle nature, their young bloods must not participate of youthful pleasures, but be as they are themselves old upon a sudden. And 'tis a general fault amongst most parents in bestowing of their children, the father wholly respects wealth, the mother good kindred, the son a proper woman. As 
z Plebeius & nobilis ambiebant puellam puellae certamen in parts venit. &c.  Livy relates dec. 1. lib. 4. a Gentleman and a yeoman wooed a wench in Rome (contrary to that statute that the gentry and commonalty must not match together) the matter was controverted. The Gentleman was preferred by the mother's voice, quae quàm splendidissimis nuptijs iungi puellam volebat, she would have her daughter a Lady by all means: the overseers stood on him that was most worth, &c. But parents aught not to be so strict in this behalf, Beauty is a dowry of itself, 
a Gen. 26.  Rahel was so married by jacob, and 
b Non peccat venialiter qui mulierem ducit ob pulchritudinem.  Bonaventure in 4. sent● denies that he so much as venially sins, that marries a wench for comeliness of person. The jews, Deut. 21.11. if they saw amongst the captives a beautiful 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. Poverty and base parentage may be sufficiently recompensed by many other good qualities, modesty, virtue, religion, and good bringing up. They must consider that Amor cogi non potest, Love cannot be compelled, they must affect as they may: Fatum est in partibus illis quas sinus abscondit, 
c juvenalis.  as the saying is marriage and hanging go by destiny, matches are made in heaven. And it may be to restrain their ambition, pride and covetousness, to correct those hereditary diseases of a family, God in his just judgement assigns and permits such matches to be made. For I am of 
d De repub. cap. de period. rerum. pub.  Bodines mind that Families have their bounds and periods as well as kingdoms, beyond which for extent or continuance they shall not exceed, but in a perpetual tenor (as we see by many pedigrees of Knights, Gentlemen, Yeomen) continued as they began, for many descents with little alteration. Howsoever let them give something to youth, to love, they must not think that they can fancy whom they appoint. 
e Plin. in Pana●  Amor enim non imperatur, affectus liber si quis alius & vices exigens, this is a free passion, as Pliny said in a Panegericke of his, and may not be forced, it requires mutual love, a corespondency. And consider withal the miseries of enforced marriages, take pity upon youth; and such above the rest as have 
f Puellis inprimus nulla danda occasio lapsus. Lemnius lib. c. 54. de vit. instit.  daughters to bestow, must be very careful and provident to marry them in due time, Virgins enim tempestiuè locandae, as Lemnius admonisheth, lib. 1. cap. 6. Virgin's must be provided for in season, to prevent many diseases, and other inconveniences, and for a thing that I know besides, they perchance 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, siluae nup. lib. 2. number. 30 
g Filia excedens annum 25. potest inscio patre nubere licet indignus sit maritus & eum cogere ad congruè dotandum.  A maid past 25 years of age, against her parent's consent may marry such a one is unworthy of her, and inferieur to her, and her father by law must be compelled to give her a competent dowry. For if they tarry longer they are past date, and no body will respect them. A Virgin, as the Poet saith, is like a flower, a Rose withered on a sudden.  

h Ausonius' edyl. 14.  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 sleales away.  
Let them take time then while they may, make advantage of youth, and as he prescribes,  
Collige virgo rosas dum flos nows & nova pubes,  

Idem.  Et memor esto aewm sic properare tuum.  
Fair maid go gather Roses in thy prime.  
And think that as a flower so goes on time.  
But they need no such exhortation, they are commonly too forward. If there be an escape, and all be not as it should, as Diogenes strooke the father when his son swore, because he taught him no better; if a maid or young man miscarry, I think their parents often times, Guardians, Overseers, Governors, are in as much fault, and aught as severely to be punished as the child, in providing for them no sooner.  
Another let or hindrance is strict and severe discipline, laws and rigorous customs that forbid men to marry at some set times, and in some places. As Prentices, Servants, Collegiates, states of lives in copy holds, or in some base inferior offices, 
i Apuleius in Catel nobis Cupido velle dat posse abnegat.  Velle licet in such cases, potiri non licet, as he said. They see but as prisoners through a grate, they m●y covet and catch, but as Tantalus à labris, &c. Their love is lost and in vain in such an estate to attempt. They may indeed, I deny not, marry if they will, and have free choice; but in the mean time their case is desperate, Lupum auribus tenent, they hold a wolf by the ears, they must either burn or starve. 'Tis Cornutum sophisma, hard to resolve, if they marry they forfeit their estates, they are undone and starve themselves through beggary and want: If they do not marry, in this heroical passion they furiously rage, and are tormented, torn in pieces by their predominate affections. Every man hath not the gift of continence, better it is to marry then burn, for their soul's health, but for their present fortunes, by some other means to pacify themselves, and divert the for their soul's health, but for their present fortunes, by some other means to pacify themselves, and divert the stream of this fiery torrent, to continued as they are, 
k The Fox would eat no Grapes. If she may not be had, let h●r go. as Tur●●● said: tua sit La●●●●● 〈◊〉.  rest satisfied: and with jepthes daughter to bewail their virginities.  
Of like nature is Superstition, those rash vows of Monk● and Friars, and such as live in religious orders, but fare more tyrannical and much worse. Nature, youth, and this furious passion forcibly inclines, and rageth on the one side: but their order and vow checks them on the other. What merits and Indulgences they heap unto themselves by it, what commodities I know not; but I am sure from such rash vows, and inhuman manner of life proceed many inconveniences, 
l Mercu●●ali. de P●●apis●o.  many diseases, many vices, mastupration, Satyriasis, Priapismus, melancholy, madness, fornication, adultery, Sodomy, theft, murder and all manner of mischiefs, read but Bales Catalogue of Sodomites, at the visitation of Abbeys here in England, Henry Stephen his Apol. for Herodotus, that which Vlricus writes in one of his Epistles, 
m Memorabile quod Vlricus epist la re●ert Gre●orium quum ex pis●●na quadam al●ata plus quam sex m●lle ●●●antum cap●ta vidisset ingemu●●se, & decretum de caelib●tu tantam caedis causam co●essus cond●gno illud paenitentiae f●u●tu purgasse Kemnisius ex consil. Trident. part. 3. de co●●ibatu sacerdotum  that Pope Gregory when he saw 600. sculls and bones of Infants taken out of a Fishpond near a Nunnery, thereupon to have retracted that decree of Priests marriages, which was the cause of such a slaughter, and was much grieved at it, and purged himself by repentance. Read many such and then ask what is to be done; Is this vow to be broke or not? Not, saith Bellarmine cap. 38. lib. de Monach melius est scortari & uri, quam de voto coelibatus adnuptias transire, better burn or fly out then to break thy vow, And Coster in his Eucherid. de caelibat: sacerdotum. saith it is absolutely gravius peccatum, 
n Si nubat quam si domi concubinam alat.  a greater sin for a Priest to marry, then to keep a Concubine at home. Gregory de Valence, cap. 6. de caelelat: maintains as much, as those Essei and Montaninsts of old, But St Paul teacheth otherwise, better marry then burn, and Cyprian Epist. 8. Adulterum est, impium est, sacrilegum est, quodcunque humano furore statuitur, ut dispositio divina violetur. It is abominable, impious, adulterous and sacrilegious, what men make and ordinate after their own furies to cross God's laws. It is an unnatural & impious thing to bar men of this Christian liberty, and too severe and inhuman an edict.  

o Lidgate in Chaucer's flower of courtesy.  The silly Wren, the Titmouse also,  
The little Redbrest have their election,  
They fly I saw and together go,  
Whereas hem lift, about environ  
As they of kind have inclination,  
And as nature Impress and guide,  
Of every thing list to provide.  
But man alone, alas the hard stoned  
Full cruelly by kinds ordinance  
Constrained is, and by statutes bound,  
And debarred from all such pleasance,  
What meaneth this, what is this pretence  
Of laws, I wis against all right of kind  
Without a cause so narrow men to bind?  
Many Laymen repined still at Priests marriages above the rest, and not at Clergy men only, but 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 Orphans, and the world full of beggars, but 
p 'Tis not multitude but Idleness which causeth beggary.  these are shallow politicians, they do not 
q Or to set them a work and bring them up in some honest trades.  consider that a great part of the world is not yet inhabited as it aught, how many Colonies into America, Terra Australis incognita, Africa may be sent? Those politic Romans were of another mind, they thought their City and Country would never be too populous. 
r Dion Cassius lib. 56.  Augustus Caesar made an Oration in Rome ad caelibes to persuade them to marry, some countries compelled them to marry of old, as 
s Sardus. Buxdorfius. Riccius.  jews, and Turks, Indians; Chinese, amongst the rest in these days, much wonder at our discipline to suffer so many idle persons to live in Monasteries, and much marvel how they can live honest. 
t Claude Albaville in his hist. of the Frenchmen to the Isle of Maragnan, An. 1614  In the Isle of Maragnan, the Governor and petty King there did wonder at the Frenchmen, and admire how so many Friars, and the rest of their company could live without wives, they thought it a thing impossible, and would not believe it. 
u Alexander ab Alexandro lib. 4. cap 8.  In most countries they do much encourage them to marriage, and give great rewards to such as have many children, and mulct such as will not marry, Ius trium liberorum, and in Agellius lib. 2. cap. 15. 
x Tres filii● sratrem ab excubiis quinque ab omnibus officiis liberabant●.  We read that three children freed the father from painful offices, and five from all contributions. A woman shall be saved by bearing children. Epictetus would have all marry, and 
y Precepto primo Cogatur nubere aut mulctator et pecunia templo junonis dedicetur, & publica fiat.  Plato 6. de legibus, he that marrieth not before 35 years of his age, must be compelled and punished, and the money consecrated to Juno's Temple, or applied to public vies. They accounted him in some country's unfortunate that dies without a wife, and lament him for it: oh my sweet son, &c. See Lucian de luctu. Sands fol. 83.  
And yet not withstanding many with us are of the opposite part, they are married themselves and for others let them burn, or fire and flame they care not, so they be not troubled with them, and be well themselves. Many poor people, and of the meaner sort are too distrustful of God's providence, they will not marry for such worldly respects, fear of want, woes, miseries, or that they shall light, as 
z Qui se capistro matrimonii alligari non pat●untur. Lemnius lib 4● 13. the occult. nat. Abhorrent multi à matrimonio, ne morosam, querulam acerbam, amaram uxorem prefer cogantur.  Lemnius saith, upon a Scold, a Slut, or a bad wife. But these men are too distrustful and much to blame, 
a Ovid.  parcite paucorum diffundere crimen in omnes; they must not blame all for some. As there be some bad, there be many good wives: read what Solomon hath said in their praises, Prou. 31. and Siracides cap. 26. & 36. mimuntur atrae coniuge curae. 
b A wife is a young man's mistress, a middle age's companion, an old man's nurse, Bacon's Essays.  a woman is the sole and only joy, and comfort of a man's life, because marriage is troublesome, to avoid it, is no argument; 
c Qui vult vitare molestias vitet mundum.  he that will avoid trouble must avoid the world, saith Eusebius praepar. Evangel. 5. cap 50. Some trouble there is in marriage I deny not, Etsi grave sit matrimonium, saith Erasmus, edulcatur tamen multis, &c. yet there be many things to 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quid vita est q●●so? quidue est sine ●ypride dulce. Mimner.  sweeten it, a pleasant wife, pretty children dulces nati, &c. And howsoever though it were all troubles, 
e Erasmus.  utilitatis publicae causa devorandum, grave quid libenter subeundum, it must willingly be undergone for public goods sake, and to propagate the Church. Matrimonium humano generi immortalitatem tribuit, 
f Lib. 3. nu●n. 1.  saith Nenisanus, Matrimony makes us immortal. 
g Palingenius.  Indign vivit per quem non vivit & alter.  
And as 
h Noli societatem habere, &c.  Trismegistus to his son Tatius, have no commerce with a single man. They hold him in some places unfortunate that so dies. Sands fol. 83. If we could live without wives, as Metellus Numidicus said in 
i Lib. 1. cap. 6. Si inquit, Quirites sine uxore esse possemus omnes careremus. Sed quoniam sic est saluti potius publicae quam voluptati consulendum.  Agellius, we would all want them, but because we cannot, let all marry, and consult rather to the public good than their own private pleasure o● estate. Let him that is averse from marriage read more in Barbarus de re●●or, lib. 1. cap. 1. Lemnius de institut. cap. 4. P. Godefridus de Amor lib. 3. cap. 1. 
k Domus non potest consistere sine uxore. Nevisanus lib. 3. num. 18.  Nevisanus lib. 3. Alex. ab Al●vandro, l. 4. cap. 8. Tunstall, Erasmus tracts inlaudem Matrimonij, &c. And I doubt but in the end he will rest satisfied, and be as willing to embrace marriage as the rest: 
l Nemo in severissima Stoicorun familia qui non barbam quoque et supercilium amplexibus uxoriis submiserit, aut in ista parte à rel quis dissenserit, Hensius Primiero.  No not in that severe family of Stoics, that will not submit his grave beard, and supercilious looks to the clipping of a wife, or disagree from his fellows in this point. Since then this of marriage, is the last and best refuge, and cure of Heroical love, all doubts are cleared, and all impediments removed; I say again what remains then, but according to both their desires, they be happily joined, since it cannot otherwise be helped. If all parties be pleased, 'tis a match. 
m Ovid.  Potiturque sua pu●r Iphi● janthi. As we commonly conclude a Comedy with a 
o Quid expectatis intus fiunt nuptiae.  wedding, and shaking of hands, let's shut up our discourse, and conclude all with an Epithalamium. God give them joy together. Bonum factum. 'Tis well done. 
— ᵖ judite ut lubet & brevi,  
Liberos date.—  
Then modestly go sport and play,  
And let's have every year a boy.  

q Catullus.  Hymen o Hymenaee, hymen ades o Hymenae.  

r Gallieni Epithal.  Ite agite o invenes, non murmura vestra columbae,  
Brachia non hoedere, non vincant oscula conchae.  

s Go give a sweet smell as incense and bring forth flowers as the Lilly. Ecclus 39.14.  OH gentle youths go sport yourselves betimes,  
Let not the Doves outpass your murmurings,  
Or Iuy clasping arms, or oyster kiss.  And in the morn betime as those 
t Theocritus edyl. 18.  Lacedaemonian lasses saluted Helena and Menelaus, singing at their windows, and wishing good success, do we at yours. 
Salue o sponsa salve faelix debt vobis Latona  
Foelicem Sobolem, Venus dea debt aequalem amorem  
Inter vos mutuò; Saturnus durabiles divitias,  
Dormite in pectora mutuò amorem inspirantes  
Et desiderium.—  
Good-morrow Master Bridegroom & Mistress Bride,  
Many fair lovely Bernes to your betide,  
Let Venus to you mutual love procure,  
Let Saturn give you riches to endure,  
Long may you sleep in one another's arms,  
Inspiring sweet desire, and free from harms.  And all your lives long. 

g crassus' E●●●tal. P. A●gidii. Nec saltent modo sed duo charissima pectora indissolubili mutue benevolentiae nodo copule●● ut nihil unquam eos incendere possit irae vel taedii Illa perpetuo nihil audiat nisi mea lux ille vicissim nihil nisi anime mi: Atque huic iuches ditati ne senectus d●●rahat. Imo potius a●iquid adaugea●.  Contingat vobis turturum concordia  
Corniculae vivacitas—  
The love of Turtles hap to you  
And Raven's years still to renew.  Let the Muses sing (as he said) the Grace's dance, not at their wedding only, but all their lives long; so couple their hearts that no irk someness or anger ever befall them; Let him never call her other name then my joy, my light, or her call him otherwise then sweetheart. And to this happiness of theirs let not old age any whit detract, but as their years, so let their mutual love and comfort increase. Faeliciter nuptis.  
Atque haec de amore dixisse sufficiat, sub correctione, 
h Knormannus de linea Amoris.  quod ait ille, cuiusque melius sentientis. Plura qui volet de remedijs Amoris legate jasonem Pratensem, Arnaldum, Montaltum, Savanorolam, Langium, Valescum, Crimisonum, Alexandrum Benedictum, Laurentium, Valleriolam. è Poetis Nasonem, è nostratibus Chaucerum, &c.     

SECT. 3.  

MEMB. 1.  

SUBSECT. 1. jealousy, his Equivocations, Name, Definition, Extent, several kinds, of Princes, Parents, friends, In Beasts, men, before marriage, as Corrivalls, or after as in this place.  
VAicscus de Taranta cap. de Melanchol. Aelian Montaltus, Faelix Platerus, Guianerius, put jealousy for a cause of Melancholy, others for a Symptom; because melancholy persons amongst other passions and perturbations of the mind, are most obnoxious to it. But me thinks for the latitude it hath, and that prerogative above other ordinary Symptoms, it aught to be treated of as a Species a part, being of so great and eminent note, so furious a passion, and almost of as great extent as Love itself, as 
i In his Oration of jealousy put out by Fran. Sansevino  Benedetto Varchi holds, No love without a mixture of jealousy. For these causes I will dilate it, & treat of it by itself, as a bastard branch or kind of Love-melancholy, and of like note; which as Heroical love goeth commonly before marriage, this usually follows, and tortures and crucifies in like sort, and deserves thereforé to be rectified alike, and requires as much care and industry in setting out the several causes of it, prognostics, and cures. Which I have more willingly done; that he that is or hath been jealous, may see his error as in a glass, he that is not may learn hence to detest it, avoid it himself, and dispossess others that are any way affected with it.  
jealousy is described and defined to be, 
k Benedetto Varchi.  a certain suspicion which the Lover hath of the party he chief loveth, lest he or she should be enamoured of another. or an eager desire to enjoy some beauty alone, to have it proper to himself only: a fear or doubt, lest any foreigner should participate or share with him in his love. Or as Scaliger adds, 
l Exercitat. 317 cum m●tuimus ne ama●ae rei ex●urbemur possessione.  a fear of losing her favour whom he so earnestly affects. Cardan calls it, a 
m Zelus de forma & invidentiae species, ne quis formá, quam amamus fruatur  zeal for love and a kind of envy lest any man should beguiel us. 
n 3. De anima.  Lodovicus Viues 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 redijt hac nocte à caenâ Aeschinus, neque seruulorum quispiam qui advorsum ierant? As the old man in the Comedy cried out in passion, and out of a solicitous fear & care he had of his adopted son, 
o R. De anima. Tangimur Zelotypia de pupillis liberis cha●isque cur● nostrae concreditis non de formâ sed ne ma lè sit iis aut ne nobis sibique parent ignominiam  not of beauty, but lest they should miscarry or do amiss, or any way discredit, disgrace (as Viues notes) or endanger themselves and us. 
p Plutarch.  Aegeus was so solicitous for his son Theseus, when he went to fight with the Minotaur, of his success, lest he should be foiled. 
q Senec. i● Herc. fur.  Prona est timori semper in peius sides. We are still apt to suspect the worst in such doubtful cases, as many wives in their husband's absence, fond mothers of their children, lest if absent they should be misled or sick, & are continually expecting news of 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, OH my dear child, &c. Paul was jealous over the Church of Corinth, as he confesseth 2. Cor. 11.2. With a godly jealousy to present them a pure Virgin to Christ, and he was afraid still lest as the Serpent beguiled Eva through his subtlety, so their minds should be corrupt from the simplicity that is in Christ. God himself in some sense is said to be jealous, 
r Exod. 20.  I am a jealous God, and will visit, &c. and Psal. 79.5. shall thy jealousy burn like fire for ever. But these are improperly called jealousies, & by a Metaphor, to express the care and solicitude they have of them. Although some jealousies express all the Symptoms of this which we treat of fear, sorrow, anguish, anxiety, suspicion, &c. the object only varied. As that of Princes which is most notorious, 
t Daneus aphoris. polit. semper metuunt ne e●rum authoritas minu●tur.  as when they fear corrivalls (if I may so call them) successors, aemulators, subjects, or such as they have offended. 
s Lucian.  Omnisque potestas impatiens consortis erit. They are still suspicious, lest their authority should be deminished, as one observes. And as Camineus truly hath it, 
u Belli Neapol. lib. 5.  It cannot be expressed, what slender causes they have of their grief and suspicion, a secret disease, that commonly lurks and breeds in princes families. Sometimes it is for their honour only, as that of Adrian the Emperor, 
x Dici non potest quam tenues & infirmas causas habent maeroris & suspitionis, & hic est morbus occultus qui in familiis principum regnat ● Omnes aemulos interfecit Lampridius.  that killed all his Emulators, Saul envied David; Domitian, Agricola; because he did excel him, obscure his honour as he thought, eclipse his fame. juno turned Proetus daughters into Cows, becave they contended with her for beauty, Cyparissae king Eteocles daughters were envied of the Goddesses for their excellent good parts, and dancing amongst the rest, saith 
y Constant. agricult. lib. 10. cap. 5. Cyparissaes Eteoclis filiae saltantes ad ●mulationem dearun in puteum demolitae sunt sed terra miserata, Cupressos inde produxit.  Constantine, and for that cause fling down headlong from heaven, and buried in a pit, but the earth took pity of them, and brought out Cypress trees to preserve their memories. 
z Ouid. Met.  Niobe, Arachne, and Marsias can testify as much. But it is most grievous when it is for a kingdom itself, or matters of commodity, it produceth lamentable effects, especially amongst Tyrants, and such as are more feared then beloved of their subjects, that get & keep their sovereignty by force. 
a Seneca.  Quod civibus tenere te invitis scias, &c. as Phalaris, Dionysius, Periander, held theirs. 
b Quis autem carnifex addictum supplicio crudelius afficiat quam metus? Metus inquam mortis, infamiae, cruciatus sunt ille ultrices furiae quae tyrannos exagitant, &c. Multó acerbius sauciant & pungunt quam crudeles domini seruos vinctos fustibus ac tormentis exulcerare possunt.  What slave, what hangman (as Bodin well expresseth this passion, l. 2 c. 5. de rep.) can so cruelly torture a condemned person, as this fear & suspicion. Fear of death, infamy, torments are those furies & vultures that vex & disquiet tyrants, and tortures them day & night, with perpetual terrors and affrights, envy, suspicion, fear, desire of revenge, and a thousand such disagreeing perturbations, turn and fear the soul out of the hinges of health, and more grievously wound and pierce, than those cruel masters can exasperated and u●xe their ●prentisess and servants with clubs, whips, chains and tortures. Many terrible examples we have in this kind amongst the Turks, especially many jealous outrages, 
c Lonicerus To●. 1. T●rc. hist. cap. 24.  Selimus killed Carnutus his youngest brother, five of his nephews, Mustapha Bassa, and many others. 
d jovius vita eius.  Ba●azet the second Turk jealous of the valour and greatness of Acmet Bassa caused him to be slain, 
e Kno●les. Bus●equius. Sands. fol 52. 
Alexander Gaguinus Muscovit hist. descript. cap. 5.   Solomon the magnificent murdered his own son Mustapha, and 'tis an ordinary thing amongst them to make away their own brothers, or any competitors: at the first coming 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? And what made pranks hath ᶠ Io. Basilius that Muscovian tyrant practised of late? It is a wonder to read that strange suspicion, which Suetonius relates of Claudius Caesar, and of Domitian, they were afraid of every man they saw. And which Herodian of Antoninus & Geta those two jealous brothers, the one could not endure so much as the other servants, but made away him and all his followers, and all that belonged to him or were his well wishers. 
g Dr. Fletcher. ●imet omnes ne insidiae essent.  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 parentage would be objected to him, caused all the Senators that were nobly descended, to be slain in a jealous humour, and turned all the servants of Alexander his predecessor out of doors, and slew many of them: because they lamented their master's death, suspecting them to be traitors. for the love they bore to him. When Alexander in his fury, had made Clitus his dear friend to be put to death, and saw now (saith 
h Herodia●li P. Maximinus invis●m se sentiens quod ex infim● loco in tantam fortunam venisset moribus ac genere barbarus, metuens ne natalium obscuritas obijceretur, omnes Alexandri praedecessores ministros ex aula eiecit, pluribus interfectis, quod maesti essent ad morlem Alexandri insidias inde metuens.  Curtius) an alienation in his subjects hearts, none durst talk with him, 
k Lib 8. tanquam ferae sol●udine vivehant, terrentes alios, timentes  he began to be jealous of himself lest they should attempt as much on him, and said they lived like so many wild beasts in a wilderness, one afraid of another. Our modern stories afford us many notable examples. 
i Serres sol. 567.  Henry the third of France, jealous of Henry of Lorraine Duke of Guise, Anno. 1588. caused him to be murdered in his own chamber. jews the eleventh was so suspicious, he durst not trust his own children, every man about him he suspected for a traitor. 
k Neapol. belli lib. 5. nulli prorsus homini fidebat, omnes insi diari sibi pu tabat.  Many strange tricks Comineus telleth of him. How jealous was our Henry the fourth, of king Richard the second so long as he lived, after he was deposed, and of his own son Henry, in his latter days? which the Prince well perceiving, came to visit his father in his sickness in a watchet velvet gown, 
l Camdeus Remains.  full ofilet holes, and with needles sticking in them (as an emblem of jealousy) and so pacified his suspicious father, after some speeches and protestations which he had used to that purpose. Perpetual imprisonment, as that of Robert Duke of Normandy in the days of Henry the first, 
m Mat. paris  forbidding of marriage to some persons and such like edicts, prohibitions, are ordinary in all estates. In a word as 
n R.T. notis in blazon jealousy.  he said, three things cause jealousy, a mighty state, a rich treasure, a fair wife, or where there is a crack title, much tyranny and many exactions. In our state as being freed from all these fears and miseries, we may be most secure and happy, under the reign of our fortunate Prince.. 

o Daniel in his panegyricke to the King.  His fortune hath indebted him to none,  
But to all his people universally,  
And not to them but for their love alone,  
Which they accounted as placed worthily.  
He is so set he hath no cause to be,  
jealous or dreadful of disloyalty,  
The pedestal whereon his greatness stands,  
Is held of all our hearts, and all our hands.  But I rove I confess. These Equivocations, jealousies and many such, which crucify the souls of men, are not here properly meant, or in this distinction of ours included, but that alone which is for beauty, and tending to love, and wherein they can brook no corrival, or endure any participation: and this jealousy belongs aswel to bruit beasts as to men. Some creatures saith 
p 3. de animá cap. de zel. animalia quaedam zelotypia tanguntur, ut olores, columbae, galli, tauri. &c. ob metum communionis.  Viues, as Swans, Doves, Cocks, Bulls, &c. are jealous as well as men, and as much moved for fear of communion. 

q Seneca.  Venere instructi quam magna gerunt,  
Grege pro t●to bellae invenci,  
Si coniugio timuere suo,  
Poscunt timidi praelia cerui,  
Et mugitus daunt concepti signa furoris.  
In Venus' cause what mighty battles make,  
Your raving Bulls, and stirs for their herds sake,  
And Hearts and Bucks that are so timorous,  
Will fight and roar if once they be but jealous.  In Bulls, Horses, Goats, this is most apparently discerned. R. T. in his blazon of jealousy, telleth a story of a Swan about Windsor, that finding a strange cock with his mate, did swim I know not how many miles after to kill him, and when he had so done, came backe and killed his hen, a certain truth he saith done upon Thames, as many watermen and neighbour gentlemen can tell. Fidem suam liberet, for my part I do believe it may be true, for Swans have ever been branded with that Epithet of jealousy. 

r Chaucer in his assembly of souls.  The jealous Swan against his death that singeth,  
And eke the Owl that of death bode bringeth.  
s Aldoverandus  Some say as much of Elephants, that they are more jealous than any other creatures whatsoever, and those old Egyptians, as 
t Lib. 12.  P●erius informeth us, expressed in their Hieroglyphickes, the passion of jealousy by a Camel, 
u Sibi timens circares venereas solitudines amat. quo solus sol● s●emina fruatur.  because that fearing the worst still about matters of venery, he love's solitudes, that he may enjoy his pleasure alone.  
But this furious passion is most eminent in men, and is aswell amongst Bachalours, as married men: if it appear amongst Bachalours, we commonly call them rivals or corrivals, and it breaks out many times into tempestuous storms, and produceth lamentable effects; murder itself itself itself with much cruelty, many single combats. They cannot endure the lest injury done to them before their mistress, and in her defence will bite off another's noses, they are most impatient of any flou●, disgrace, or lest emulation or participation in that kind. Constantine in the eleventh book of his husbandry, cap. 11. hath a pleasant tale of the Pinetree, 
x Pinus puella quondam fuit, &c.  she was once a fair maid, whom Pineus and Boreas two corrivals dear sought, but jealous Boreas broke her neck, &c. And in his eighteenth chapter, he telleth another tale of 
y Mars zel●typus Adonidem interfecit.  Mars, that in his jealousy slew Adonis. Petronius calleth this passion, amantium furiosam aemulationem, a furious emulation, and their symptoms are well expressed by Sr. jefferie Chaucer in his first Canterbury tale. It will make the nearest and dearest friends fall out, they will endure all other things to be common, goods, lands, moneys, participate of all other pleasures, and take in good part any disgraces, injuries in another kind, but as Propertius we●l describes it, in an Elegy of his, in this they will suffer nothing, have no corrivals. 
Tu mihi vel ferro pectus vel perde venono,  
A dominâ tantum te modo tolle meâ,  
Te socium vitae te corporis esse licebit,  
Te Dominum admitto rebus amice meis.  
Lecto te solum lecto te depresor uno,  

R.T.  Rivalem possum non ego far jovem.  
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 myself, my body, purse  
As thine own goods take all,  
And as my nearest dearest friend,  
I ever use thee shall.  
OH spare my love, to have alone  
Her to myself I crave,  
Swound's jove himself i'll not endure  
My Rival for to have.  This jealousy which I am to treat off, 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 pills of sorrow and grief, disastrous mischiefs and mischances, tortures, gripings, discontents are not to be separated from them. A most violent passion it is where it taketh place, an unspeakable torment, an h●llish torture, an infernal plague a A●●slo● calls it, A fury, a continual fever, full of suspicion ●●●re and sorrow, a martyrdom. The sorrow and grief of heart is one woman jealous of another, heavier than death. Ecclus. 28.6. as 
z 1. Sam. ●. ●.  Peninnah did Hannah, Vex her and upbraid her s●re, 'Tis asore vexation, a most intolerable burden, a frenzy, a madness itself, as 
a Blas●n●ealousie ●ealousie.  Beneditto Varchi proves out of that select Sonnet of Giovanni de la Casa, that reverend Lord as he styles him.   

SUBSEC. 2. Causes of jealousy, who are most apt. Idleness, Melancholy, Impotency, long Absence, Beauty, Wantonness, bade themselves, Allurements, from time, place, persons, bad usage.  
AStrologers make the stars a cause or sign of this bitter passion, and out of every man's Horoscope, will give a probable conjecture whether he will be jealous or not, and at what time: their Aphorisms are to be read in Albumazer, Pontanus, Scover, junctine &c. Bodine cap. 5. method. hist. ascribes a great cause to the country or clime, and discourseth largely there of this subject, saying that southern men are more hot lascivious & jealous, than such as live in the north, they can hardly contain themselves in those hotter climes, but are most subject to prodigious lusts. Leo Afer telleth incredible things almost of the lust and jealousy of his countrymen of Africa, & especially such as live about Carthage, and so doth every Geographer of them in Asia, Turkey, Spaniards, Italians. In Germany, Britain, Scandia, Poland, Muscovie, 
b Mulierum conditio misera nullam honesty eredunt nisi domo conclusa vivat.  they are not so troubled with this feral malady, altough Damianus a Goes, which I do much wonder at in his description of Laplaude and Herbastein of Russians, against the stream of all other Geographers would fasten it upon those Northern inhabitants. Altomarus, Podgius, and Munster in his description of Baden, 
c Nomen zelotypiae apud istos locum non habet.  reports that men and women of all forts go commonly into the Baths together, without all suspicion, the name of jealousy saith Munster is not so much as once heard of amongst them. 
d Busbequius Sands.  The Greeks on the other side have their private Baths for men and women, where they must not come near, not so much as see one another: and as 
e Praeamore & zolotypia saepius insaniunt.  Bodine observes lib. 5. de repub. the Italians would 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 together, so much as in the 
f Australes ne sacra quidem publica fi●ri patiuntur nisi uterque sexus pariete medio dividatur: & quum in Angliam inquit legationis causa profectus essem, audivi Mendoz●m legatum Hispaniarum dicentem turpe esse viros & faem●nas in &c.  Church, but with a partition between. He telleth moreover, how that when he was Embassader in England he heard Mendoza the spanish Legate finding fault with it, as a filthy custom 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 custom in Spain, where they could not contain themselves from lascivious thoughts in their holy places, but not with us. We are fare 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 lascivia, and suspect nothing to kiss coming & going, which as Erasmus writes in one of his Epistles, they cannot endure. Some make a question whether this headstrong passion, rage more in women than men, as Montaigne lib. 3. But sure it is more outrageous in women, as all other Melancholy is, by reason of the weakness of their sex. Scaliger Poet li. ca 13. concludes against women, 
g Idea, mulieres preterquam quod sint infidae suspicaces, inconstantes, insidiosae simulatrices, superstitiosae, & si potentesintolerabiles amore zelotypae supra modum. Ovid 2. de art.  Besides their inconstancy, treachery, suspicion, dissimulation, superstition, and desire of sovereignty, if they be great women, as he gives instance in juno, bitterness and jealousy are the most remarkable affections. 
Sed neque fuluus aper media tam fuluus in irâ est,  
Fulmineo rapidos dum rotat o'er canes.  
Nec Leo, &c.—  
Tiger, Boor, Bear, Viper, lioness,  
A woman's fury cannot express.  
h Bartello.  Some say redheaded women, pale coloured, black eyed, and of a shrill voice, are most subject to jealousy. 
High colour in a woman choler shows, 
R.T.   
Naught are the peevish, proud, malicious,  
But worst of all read, shrill and jealous.   
Comparisons are odious, I neither parallel them with others, nor debate them any more: men and women are both bad and too subject to this pernicious infirmity. It is most part a symptom and cause of melancholy, as Plater and Valescus teach us: melancholy men are apt to be jealous, and jealous, apt to be melancholy.  
Pale jealousy child of insatiate love,  
Of heartsick thoughts which melancholy bred,  
A hell tormenting fear, no faith can move,  
By discontent with deadly poison fed. 
R.T.   
With headless youth and error vainly led.  
A mortal plague, a virtue drowning flood,  
A hellish fire, not quenched but with blood.  
If idleness concur with melancholy, such persons are most apt to be jealous, and 'tis 
i Lib. 2. num. 8. mulier otiosa facile praesumitur luxuriosa, et saepe zelotypa.  Nevisanus note. An idle woman is presumed to be lascivious and often jealous. And 'tis not unlikely for they have no other business to trouble their heads with.  
Moore particular causes be these which follow. Impotentencie first, when a man is not able of himself, to perform those dews which he aught unto his wife, and he perceives her to be more craving, clamorous, unsatiable and prove to lust then is fit, he gins presently to suspect that wherein he is defective, she will satisfy herself, she will be pleased by some other means. This cause is most evident in old men, that are cold and dry by nature, and married succi plenis, to young wanton wives, with old doting janivere in Chaucer they begin to mistrust all is not well. And how should it otherwise be? Old age is a disease of itself, loathsome, fulsome, full of suspicion & fear, when it is at best, unable, unfit for such matters. 
k Lib. 2. num. 4.  Tam apta nuptijs quam bruma messibus, as welcome to a young woman as snow in harvest, saith Nevisanus. Et si capis invenculam faciet tib's cor●●●. Mary a maid and she will surely graced horns on thy head. 
l Quum omnibus infideles faeminae sevibus infidelissimae.  All women are slippery, unfaithful to their husband's most part, as Aeneas Siluius epist, 83. seconds him, but to old men most treacherous of all: they had rather mortem amplexarier le with a corpse then with such a man. On the other side most men saith Hieronymus are suspicious of their wives, 
m Vix aliqua non impudica, & quam non suspectum meritò quis habeat.  if they be lightly given, but old folks above the rest. In so much that she did not complain without a cause in 
n Lib. 5. de aur. asino. At ego misera patre meo seniorem, maritum nacta sum dien cucurbitâ caluiorem, & quovis puero pumiliorem, cunctam domum seris & cathenis obditam custodientem.  Apuleius of an old, bald, bedridden knave she had to her husband. Poor woman as I am, what shall do? I have an old grim sire to my husband as bald as a gourd, as little and as unable as a child, he keeps all the doors barred and locked upon me, woe is me, what shall I do? He was jealous, and she made him cuckolded for keeping her up: suspicion without a cause, hard usage is able of itself to make a woman fly out, that was otherwise honest. Nam quando mulieres cognoscunt maritum hoc advertere licentius peccant, as 
o Lib. 4. nu. 80.  Nevisanus holds, when a woman thinks her husband watcheth her, she will sooner offend, 
p Ovid 2. de art amandi.  Liberiùs peccant & pudor omnis abest, rough handling makes them worse, as the good wife of Bath in Chaucer brags.  
In his own grease I made him fry,  
For anger and for very Jealousy.  
Another just cause may be long absence of either party, when they must of necessity be much from home, as Lawyers, Physicians, Mariners, by their profe●sionss or otherwise make frivolous impertinent journeys, and tarry long abroad to no purpose, upon small occasions, it must needs yield matter of suspicion; when they use their wives otherwise unkindly and never tarry at home, it cannot choose but engender some such conceit. 

q Ter. Adelp. Act, 1. so. 1.  Vxor si cessas amare te cogitat,  
Aut tete amari aut potare, aut animo obsequy  
Et tibe benè esse soli, quum sibi sit malè.  
If thou be absent long, thy wife then thinks,  
thou'rt drunk at ease, or with some pretty minckes,  
'Tis well with thee, or else beloved of some,  
Whilst she poor soul doth far full ill at home.  Hypocrates the Physician had a smack of this disease, for when he was to go from home, as fare as Abdera, and some other remote cities of Greece, he writ to his friend Dionysius, (if at lest those 
r Fab. Calf. Ravenate interpret.  Epistles be his) 
s Dum rediero domam meam habitabis, & licet cum parentibus habitet, hac meâ peregrinatione, eam tamen & eius mores obseruabis uti absentia viri su● probè degat, nec alios viros cogitet aut quaerat.  to oversee his wife in his absence, although she lived in the house with her father and mother, whom he knew would have a care of her, yet that would not satisfy his jealousy, he would have his especial friend Dionysius to devil in his house with her, all the time of his peregrination, and to observe her behaviour, how she carried herself in her husband's absence, and that she did not lust after other men, 
t Faemina semper custode eget qui se pudicam contineat, suapte enim naturâ n●quitias insitas habet, quas nisi in dies comprimat, ut arbores stolones emittunt &c.  For a woman had need to have an overseer to keep her honest, they are bad by nature and lightly given all, and if they be not kerbed in time, as an unproyned tree, they will be full of wild branches, and degenerate of a sudden. Especially in their husband's absence, though one Lucretia were trusty, and one Penelope, yet Clitomnestra made Agamemnon cuckcolde in his absence, and no question their be too many of her conditions. If their husbands tarry too long abroad upon any necessary business, well they may suspect: or if they fly one way, their wives at home will fly out another, Quid pro quo. Of if present, and give them not that content which they aught, 
u Hensius.  Primum ingratae, mox invisae noctes quae per somnum transiguntur, They cannot endure to lie alone, or to fast long. 
x Vxor cuiusdam nobilis quum debitum maritale sacrâ passionis hebdomadâ non obtineret, alterum adijt.  Peter Godefridus in his second book of love and sixt chapter, hath a story out of St. Anthony's life, of a gentleman, that by that good man's advice, 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 had out of Abstemius, one persuaded a new married man, 
y Ne ●ribus prio●●●●● noctibus remhaberet cum eâ ut ess●t in p●●●●ibus fortunatus, ab ux●●e m●rae impatient, &c.  to abstain the three first nights and he should all his life time after be fortunate in cattles, but his impatient wife would not tarry so long: well he might speed in cattles, but not in children. Such a tale hath Hensius of an impotent and slack scholar, a mere student and a friend of his, that seeing by chance a fine damsel sing and dance, would needs have her, the match was soon made for he was rich. 
z Totam noctem benè & pudicè nemini molestus dormiendo transegit, mane autem quum nullius conscius facinoris sibi esset, & inertiae puderet. audisse se aiebat cum dolore calculi solere eam conflictari. Duo praecepta iuris una nocte expressit, neminem laeserat & honest vixerat. sed an suum cuique●e●didisset quaeri poterat, M●tius opinor & Trebatius hoc negassent.  The first night, having liberally taken his liquor (as in that country they do) my fine scholar was so fusled, that he no sooner was laid in bed, but he fell fast asleep, and never waked till morning, and then much abashed, he made an excuse, I know not what, out of Hypocrates 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 whilst he sat up late at his study about his Critisismes, mending some hard places in Festus or Pollux, and came cold to bed, and would tell her still what he had done, she did not much regard what he said, &c. 
a Alterius loci emendationem seriò optabat quem corruptum esse ille now iuvenit.  She would have another matter mended much rather which he did not perceive was corrupt: thus he continued at his study late, she at her sport, hating all scholars for his sake, till at length he began to suspect, and turn a little yellow, as well he might; for it was his own fault, and if men be jealous in such cases 
b Such anotale is Melander de jocosarijs his first tale.  as often it falls out, their mends is their own hands, they must thank themselves.  
A third eminent cause of jealousy may be this, when he that is deformed hirsute and ragged, and very virtuously given, will marry some very fair niec piece, or some light huswife, he gins to misdoubt (as well he may) she doth not affect him. 
c Ouid. rara est concordia formae atque pudicitiae.  Lisander est cum formâ magna pudicitiae. Beauty and honesty have ever been at odds. Abraham was jealous of his wife because she was fair; and it is hard to found saith Francis Philelphus in an Epistle of his to Saxola his friend, a rich man honest, a proper woman not proud or unchaste. Can she be fair and honest too? He that marries a wife that is snout fair, alone, let him look, saith Barbarus, 
d De re uxori● lib. 1.5. cap.  for no better success, than Vulcan had with Venus, or Claudius with Messalina. And 'tis impossible almost in such cases thy wife should contain, or the goodman not be jealous, for when he is so fare defective himself, ill proportioned, unpleasing in those parts which women most effect, and she most absolutely fair on the other side. If she be not very virtuously given, how can she love him, and although 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 siege to her stonestly: or else out of a deep apprehension of his infirmities, deformities, and other men's good parts, he suspects she cannot affect him, or be not so kind and loving as she should, she certainly love's some other man better than himself.  

e Cum steriles sunt, ex mutatione viri se po●se putant concipere●  Nevisanus lib. 4. num. 72. Will have barrenness to be a mean cause of jealousy. If her husband cannot play the man some other shall, they will leave no remedies unassaied, and thereupon the good man grows jealous, I could give an instance, but be it as it is.  
I found this reason given by some men, because they have been formerly naught themselves, they think they shall be so served by others: they shall have legem talionis, like for like. 

f Tibullus Eleg. 6.  Ipse miser docui quo posset ludere pacto  
Custodes, eheu nunc premor arte meâ.  
Wretch as I was I taught her bad to be,  
And now mine own fly tricks are put upon me.  Malamen, malus animus, as the saying is, ill dispositions 'cause ill suspicions. 

g Withers S●●.  There is none icalous I durst pawn my life,  
But he that hath defiled another's wife,  
And for that he himself hath go astray.  
He straightway thinks his wife will tread that way.  To these above named causes, I may very well annex those circumstances of time, place, persons, by which it ebbs and flows, as 
h 3. De animâ crescit ac decrescit zelotypiâ ex personis, locis, temporibus neg●tijs.  Viues very well observes, and such like accidents or occasions, proceeding from the parties themselves or others, which much aggravate and intent this suspicious 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, 
i Q●i cum legitimi iunguntur faedere lecti, virtute egregijs facieque domoque puellis, scorta tamen faed●sque lupa● in furnace querunt, & per adulterium nova c●rpere gaudia tentant. Marullus.  though their own wives be never so fair, noble, virtuous, honest, wise and well given, they must have change, tanta est alienâ in mess voluptas, or that stolen waters be more pleasant or as Vitellius the Emperor was wont to say, jucundiores amores, quae cum periculo habentur, like stolen Venison that is still the sweetest, is love which is most difficultly attained; they like better to hunt by stealth in another's man's walk, then to have the fairest course that may be at game of their own. 
Aspice ut in coelo modò sol mod● l●na ministret,  
Sic etiam nobis una puella parum est.  
As Sun and Moon in heavens change their course, 
k Aliases pers●●●ere uxores.   
So they change loves, though often to the worse.  Or that some fair object so forcibly moves them, 
l Propert. Eleg. 2  they cannot contain themselves, 
m Cap. 5.8.  but as an horse they neigh saith jemiah after their neighbour's wives, and if they be in company of other women, though in their wife's presence, they must be dallying with them. juno in Lucian complains of jupiter, that he was still kissing ganymed before her face.  
Or that they care little for their own wives, or fear no laws they dare freely keep whores at their wife's noses. 'tis to familiar with great men to be dishonest, Pietas probitas, fides privata bona sunt as 
n Seneca.  he said long since, piety, chastity and such like virtues are for private men. Great personages will familiarly fly out in this kind, and give occcsion of offence, 
o Lib. 2. cap. 23.  Montagne in his Essays gives instance in Caesar, Mahomet the Turk that sacked Constantinople, and Ladislaus king of Naples that besieged Florence, great men and great soldiers are commonly lascivious, Mars & Venus are equally balanced in their actions. Caesar saith Curio in Sueton, was omnium mulierum vir, he made love to Eunoe Queen of Mauritania, to Cleopatra, to Postumia wife to Sergius Sulpitius, to Lollia wife to Gabinius, to Tertulla of Crassus, and to Mutia Pompey's wife, and I know not how many besides: Every private History will yield such variety of instances. Otherwise good wise, discreet men, virtuous & valiant but too faulty in this. 
p Pontus' Heuter vita eius.  Philippus bonus left 14. bastards, Laurence Medici's a good Prince and a wise, but saith, 
q Lib. 8. Flor. hist. dux omni. 'em optimus & sapientissimus, sed in re venere● prodigiosus.  Machiavelli prodigiously lascivious. None so valiant as Castruccius Castrucanus, but as the same Author hath it, 
r Vita Castruccij Idem uxores maritis abalienavit.  none so incontinent as he was. And 'tis no marvel if poor women in such cases be jealous, when they shall see themselves manifesty neglected, and their disloyal husbands to entertain others in their rooms, and many times to court Ladies to their faces, other men's wives to wear their jewels, how shall a poor woman in such a case moderate her passions?  
And how on the other side shall a poor man contain himself from this feral malady, when he shall see so manifest signs of his wife's inconstancy? when as like Milo's wife in Apuleius she dotes upon every yvong man she sees. Though her husband be proper and tall, and fair and lovely to behold, and able to give contentment to any one woman; yet she will taste of the forbidden fruit, Iwenalls Iberina to an hair, she is as well pleased with one eye as one man. If a young gallant come by chance into her presence, a Fastidius Briske that can wear his clotheses well, in fashion with a lock, a gingling spur, a feather, that can cringe and with all compliment, court a gentlewoman, she raves upon him; o what a lovely proper man he was, how sweetly he carried himself, with how comely a grace, sic vultus sic or a ferebat, how neatly he did wear his clotheses, sing and dance, &c, and then she begins to loathe her husband, to hate him: and his filthy beard, his goatish complexion, how like a dizzard, a fool, an ass he looks, how like a clown he behaves himself. 
s Aeneas Siluius  So did Lucretia a Lady of Senes, after she had but seen Euryalus, In Eurialum tota ferebatur, domum reversa, &c. she would not hold her eyes of him in his presence, and in his absence could think of none but him, odit virum, she loathed her husband forthwith, and sought all opportunities to see her sweet heart again. Now when the good man shall observe his wife so lightly given, to be so free and familiar with every gallant, her immodesty and wantonness (as Camerarius notes) it must needs yield matter of suspicion to him, 
t Cont. 2. cap. 38 oper. subcis. muli●ris liberius & familiarius communicantis cum omnibus licentia & immodestia, sinistri sormonis & suspitionis materiam viro praebet.  when she still pranks up herself beyond her means and fortunes, and so frequently goes to plays, masks, feasts, and all public meetings, and shall use such immodest 
u Voces liberae oculorum colloquia, contrectationes parum veresundae, motus immodici, &c. Hensius.  gestures, free speeches, and withal show some distaste of her own husband, how can he choose, though he were another Socrates, but be suspicious and jealous? Moore especially when he shall take notice of their more secret and sly tricks, which to comute their husbands they commonly use, they pretend love, honour, chastity, and seem to respect their husbands before all men living, Saints in show, so cunningly can they dissemble, they will not so much as look upon another man in his presence, 
† What is here said is not prejudicial to honest women  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 outward carriage are most loving and officious, and will kiss their husbands, and hung 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 swound, (like jocundos wife in 
x Lib. 28. st. 13.  Ariosto when her husband was to departed) and yet arrant &c. care not for him. 
Ay me the thought (quoth she) makes me so fr●●d,  
That scant the breath abideth in my breast,  
Peace my sweet love and wife jocundo said,  
And weeps as fast & comforts her his best, &c.  
All this might not assuage the woman's pain,  
Needs must I die before you come again,  
Nor how to keep my life can I device,  
The doleful days and nights I shall sustain,  
From meat my mouth from sleep will keep mine eyes, &c  
That very night that went before the morrow,  
That he had pointed surely to departed.  
jocundos wife was sick and sounds for sorrow,  
Amid his arms so heavy was her heart.   
And yet for all these sergeant tears and protestations, coming backe in all haste for a jewel he had forgot, 
His chaste and yoke-fellow he found  
Yoked 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 sergeant, as 
y Dial. Amor. Pendet fallax et blanda circa osculamariti, qué in c●uce si fieri posset, deosculaeri velit. Illius vi●●m chariorem esse suâ iureiurando affirmat. qu●m certè non redimeret anim● catelli si posset.  Platina describes their customs, and kiss their husbands, whom they had rather see hanging on the Gallows, and swear they love them dearer than their own lives, whose soul they would not ransom for their little dogs. Many of them seem to be precise & holy forsooth, & will go to such a 
z Ade●at templum ut rem divinam audiant, ut ipse simulant, sed vel ut Monachum fratrem vel adulterum linguá, oculis ad libidinem provocent.  Church to hear such a good man by all, means, and excellent man, when 'tis for no other intent (as he follows it then) to see and to be seen, to observe what fashions, to meet some Pander, Bawd, Monk, Friar, or to entice some goodfellow. For they persuade themselves as 
a Lib. 4. num. 81 Ipsae sibi persuadent quod adulterium quu●● principe vel quum praesule non est pudor nec peccatum.  Nevisanus shows. That 'tis neither sin nor shame to lie with a Lord or a parish priest, if he be a proper man: 
b Deum rogat non pro salute mariti fi●ij cognati vota suscipit, sed pro reditu mechi si a●est pro valetudine lenonis si ●egrotet.  and though she kneel often, and seem to pray devoutly, 'tis (saith Platina) not for her husband's welfare or children's good, or any friend, but for her sweetheart's return, her Panders health. If her husband would have her go she feigns herself sick, 
c Tibullus.  & simulat subitò condoluisse caput: her head aches and she cannot go, but if her Paramour ask as much, she is for him at all seasons, at all hours of the night. 
d Gotardus Artus descript. indy Orient. Linchcosten  In the kingdom of Malabar, and about Goa in the East Indies, the women are so subtle, that with a certain drink they give them to drive away cares, as they say, 
e Garcias ab Horto hist. lib. 2 cap. 24. Daturan herbam vocat & describit. Tam proclives sunt ad venerem mulieres ut viros inebrient per 24 horas, liquore quodam ut nihil videant, recordentur, at dormiant, & post lotionem pedum ad serestituunt. &c. 
Ariosto.   They will make them sleep for 24 hours, or so intoxicate them, that they can remember naught of that they saw done or heard, and by washing of their feet restore them to themselves again, and so make them Cuckolds to their faces. But as he said, 

f Lib. 28. st. 75.  No pen could writ, no tongue atttaine to tell,  
By force of eloquence or help of art,  
Of womens' treacheries the hundreth part.  Both, to say truth, are often faulty, Men and Women, and give just occasions in this humour of discontent, and aggravate & yield matter of suspicion, but most part the chief causes proceeds from other adventitious accidents, and circumstances, though the parties be free and both well given themselves. The undiscreet carriage of some lascivious gallant, (& è contrae of some light woman,) by his often frequenting of an house, and bold unseemly gestures, may make a breach, and by his over familiarity, if he be inclined to yellowness, colour him quite out. If he be poor, basely borne, saith Benedetto Varchi, and otherwise unhandsome, he suspects him the less, but if a proper man, well descended, commendable for his good parts, he taketh on the more, & watcheth his doings. Now when those other circumstances of time and place, opportunity and importunity shall concur, what will they not effect? 
Fair opportunity can win the coyest she that is,  
So wisely he takes time as he'll be sure he will not miss,  
Then he that rules her gamesome vain, & tempers toys with art  
Brings love that swimmeth in her eyes, to dive into her heart.  As at Plays, Masks, great feasts and banquets, one singles out his wife to dance, another courts her in his presence, a third tempts her, &c. and then, as † he saith, 
She may un while in chastity abide,  
That is assayed on every side.  And after a great feast, 
g Tibullus.  Vino saepè suum nescit amica virum. The most continent may be overcome, or if otherwise they keep bad company, they that are modest of themselves, and dare not offend, confirmèd 
h Nihil audent primo post ab aliis confirmatae audaces & confidentes sunt Vbi semel verecundiae limits transierint.  by others, grow impudent and confident, and get an ill habit. Or if they devil in suspected places, as in an infamous Inn, near some Stews, near Monks, Friars, Nevisanus adds, where be many temptors and solicitors, idle persons that frequent their companies, it may give just cause of suspicion. 
i Cap. 18. de Virg.  Kornmannus makes a doubting jest in his lascivious country, Virgins illibata censeaturne castitas ad quam frequenter acc●dant scholar's. And Baldus the Lawyer scoffs on, quum scholaris inquit loquitur cum puella, non presumitur ei dicere, Pater noster. When a Scholar talks with a maid, or another man's wife in private, it is presumed he saith not a Pater noster. These are the ordinary causes of jealousy, which are intended or remitted as the circumstances vary.    

MEMB. 2.  

SUBSECT. 1. Symptoms of Icalosie, fear, sorrow, suspicion, strange actions, gesturès, outrages, locking up, oaths, trials, Laws, &c.  
OF all passions, as I have already proved, Love is most violent, & of all those bitter potions which this Love-melancholy affords, jealousy is the greatest, as appears by those prodigious Symptoms which it hath, and effects that it produceth. For besides that Fear and Sorrow, which is common to all melancholy, anxiety of mind, restless thoughts paleness, leanness, meagerness, neglect of business and the like, these men are farther yet misaffected, and in an higher strain. 'Tis a more vehement passion, a more furious perturbation, a bitter pain, a fire, madness, plague, hell. They are more than ordinarily disquieted, more than ordinary suspicious, jealousy, saith 
k 3 De anima. Omnes voces, arras, omnes susuros captat z●lotipus, & amplificat apud se cum iniquissimâ de singulis calumnia. 
Maximè suspitiosi & ad peiora credendum proclives.   Viues, begets unquietness in the mind night and day: he hunts after every word he hears, every whisper, and amplifies it to himself, with a most injust calumny of others, he misinterprets every thing is said or done, most apt to mistake and misconstrue, he pries in every corner, follows close, observes to an hair: Besides all those strange gestures of staring, frowning, grinning, rolling of eyes, menacing, ghastly looks, broken pace, interrupt, precipitate, half turns. He will sometimes sigh, weep, sob for anger, swear and belly, slander any man, curse, threaten, brawl, rave; and sometimes again flatter and speak fair, ask forgiveness, and then again impatient as he is, rave, and lay about him like a mad man, 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 incredible and impossible to be effected. As an Hearne when he fishes, still prying of all sides, gazing, listening, affrighted with every object, as he confessed in the Poet. 

l Propertius.  Omnia me terrent, timidus sum ignosce timori  
Et miser in tunica suspicor esse virum.  
Me laedit si multa tibi dabit oscula matter,  
Me soror & quum quâ dormit amica simùl.  
Each thing affrights me I do fear,  
Ah pardon me my fear,  
I doubt a man is hid within.  
The clothes that thou dost wear.  Is't' not a man in woman's apparel, is not some body in that great chest, or behind the door, or hangings, or in some of those barrels? May not a man come in at the window with a ladder of ropes, or come down the chimney, or have a false key, or come in when he is asleep? If a Mouse do but stir, or the wind blow, a casement clatter, that's the villain 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 Aeneas Silu.  Non it a bovem Argus, &c. Argus did not so keep his Cow, that watchful dragon the golden fleece, or Cerberus the coming in of Hell, as he keeps his wife. If the necessity of his business be such that he must go from home, he 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; and yet all this will not serve, though his business be very urgent, he will when he is half way come backe again in post hast, rise from supper, or at midnight and be go, and sometimes leave his business undone. Though there be no danger at all, no cause of suspicion, she live in such a place, in such a company where Messalina herself could not be dishonest if she would, yet he suspects her as much as if she were in a bawdy house, or some Prince's Court, or in a common Inn where all comers might have free access. no persuasion, no protestation can divert this passion, nothing can ease him, 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, all companies, as 
n Ant. dial.  jovianus Pontanus wife did by him, follow him whether soever he goes, it matters not, or upon what business, raving like juno in the Tragedy, cursing, swearing, and mistrusting every one she sees. Gomesius in his third book of the life and deeds of Francis Ximenius sometimes Archbishop of Toledo, hath a strange story of that incredible jealousy of joane Queen of Spain, wife to King Philip, and mother of Ferdinand and Charles the 5. Emperors; when her husband Philip either for that he was tired with his wife's jealousy, or had some great business went into the Low countries; she was so impatient and melancholy upon his departure, that she would scarce eat her meat or converse with any man, and though she were with child and the season of the year very bad, the wind against her, In all hast she would to sea after him. Neither Isabel her Queen mother, or the Archbishop, or any other friend could persuade her to the contrary, but she would after him. When she was now come into the Low-countrieses, & kindly entertained by her husband, she could not contain herself, 
o Rabie concepta caesariem abrasit pu●llaeque miserabiliter insultans faciem vibicibus faedavit.  but in her rage ran upon a yellow hai'rd wench, with whom she suspected her husband to be naught, cut of her hair, and did beaten her black and blue, and so dragged her about. It is an ordinary thing for women in such cases, to scrat the faces, slit the noses of such as they suspect. Or if it be so they dare not or cannot execute any such tyrannical injustice, they will rail and revile them, bear them deadly hate and malice, as 
p Annal. lib. 12. Principis mulieris zelotypae est in alias mulieres quas so spectas habet, odium inseparabile.  Tacitus observes, The hatred of a jealous woman is inseparable against such as she suspects. So did Agrippina by Lollia, and Calphurnia in the days of Claudius. But women are sufficiently kerbed in such cases, the rage of men is more eminent, and more frequently put in practice. See but with what rigour those jealous husbands tyrannize over their poor wives, In Greece, Spain, Italy, Turkey, Africa, Asia, and generally over all those hot countries, they lock them up still and will suffer no body to come at them, or their wives to come abroad, and if they be great persons they have Eunuches to keep them, as the Grand Senior amongst the Turks, the Sophies of Persia, those Tartarian Mogors, and Kings of China. Infants masculos castrant innumeros ut regi seruiant, saith 
q Expedit in sinas lib. 3. cap 9  Riccius, they geld innumerable infants to this purpose, the King of China 
r Decem Eunuchorum millia numerantur regia familia qui servant uxores eius.  maintains 10000 Eunuches in his family, to keep his wives. The Xeriffes of Barbary keep their wives in such 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 out at their windows, they must be put to death. The vulgar sort of women, if at any time they come abroad, which is very seldom to visit one another, or to go to their Baths, go so covered that no man can see them, 
s Semotos à viris servant in interioribus ab eorum conspectu immunes.  Velatae totae incedunt, which Alexander ab Alexandro relates of the Parthians, lib. 5. cap. 24. which with Andrea's Tiraquellus his commentator, I rather think should be understood of Persians. I have not yet said all, they do not only lock them up, sed & pudendis seras adhibent: Hear what Bembus relates, lib. 6. of his Venetian history, of those inhabitants that devil about Quiloa in Africa. Lusitani inquit quorundam civitates adierunt, qui natis statim foeminis naturam consuunt, quoad urinae exitus ne impediatur, easque quum adoleverint sic consutas in matrimonium collocant, ut sponsi prima cura sit conglutinatas puella oras ferro interscindere. In some parts of Greece at this day, like those old jews, they will not believe their wives are honest, nisi pannum menstruatum primâ nocte videant, our countryman 
t Lib. 1. fol. 7.  Sands in his peregrination, saith it is severely observed, in Zazinthus, or Zante, and Leo Afer in his time at Fez in Africa, non, creduat virginem esse nisi videant sanguineam mappam, si non, ad parents pudore reijcitur. Those sheets are publicly showed by their parents, and kept as a sign of incorrupt virginity. Those old jews examined their maids ex tenui membranâ, called Hymen, which Laurentius in his Anatomy, and julius Caesar Claudinus, Respons. 40. as that also de 
u Diruptiones hymenis saepe fiunt à propriis di gitis vel ab alijs instrumentis.  ruptura venaerum ut sanguis fluat: copiously confute, 'tis no sufficient trial, he contends, and yet others again defend it, and think they speak too much in favour of women. 
x Idem Rhasis Arabs cont.  Lodovicus Boncialus lib. 2. cap. 2. muliebr. naturalem illam uteri labiorum constrictionem in quà virginitatem consistere volunt, astringentibus medicinis fieri posse vendicat, etsi defloratae sint, astutae mulieres (inquit) nos fallunt in his. Sed haec extra callem. To what end are all those Astrological questions, an sit virgo, an sit casta, an sit mulier? And those strange absurd trials in Baptista Porta, Mag. lib. 2. cap. 21. & Wecker lib. 5. de secret. by Stones, Perfumes, to make them piss, & confess I 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 against Adulterers, Numb. 5. 14. as amongst the Hebrews, amongst the Egyptians, 
y Qui mulierem violasset virilia execabant, & mille virgas dabant.  Bohemus l. 1. c. 5. de mor. gen. of the Carthaginians, cap. 6. of Turks, lib. 2. cap. 11. amongst Italians at this day, wherein they are to be severely punished, or stoned to death. Are not those strange and several expurgations as so many Symptoms of Incredible jealousy? As for those Vestal Virgins to fetch water in a ●iffe, to run over hot irons, and the like. We read in Nicephorus that Chunegunda the wife of Henricus Bavarus Emperor suspected of adultery, insimulata adulterij per ignitos vomeres illae sa transijt, trod upon read hot coulters & had no harm, the like we find in Regino lib. 2. In Aventinus and Sigonius of Charles the third and his wife Richarda A ● 887. that was so purged with hot irons. Pansanias 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 2. in his description of Europe cap. 46. makes mention of the same, that it was commonly used at Diana's Temple, for women to go barefoot over hot coals, to try their honesties; Plinius, Solinus, & many writers make mention of 
z Viridi gauds Feronia luco. Virg.  Feronias' Temple, & Dionysius Halicarniseus. lib. 3. of Memnon's statue, which were used to this purpose. Tatius l. 6 of Pan his Cave, wherein they did use to try maids, whether they were honest, 
a Ismene was so tried by Diana's well, in which maids did swim, unchaste were drowned Eumathius lib 8.  when Leucippe went in, su●uissimus exaudiri sonus caepit. Austin. de civitat. Dei lib. 1●. c●p. 16. relates many such examples, all which Lavater de sp●●●● part. 1. cap. 19 contends to be done by the illusion of Divelis. Some, saith 
b Contra mend●c. ad confess. 21. cap.  Austin, compel their wives to swear they be honest, as if perjury were a lesser sin than adultery, 
c Phaerus Aegypti rex captus oculis per decennium oraculum consuluit de uxoris pudicitia ●●rod. Euterp.  some consult oracles. If all this will not serve, saith Alexander Gaguinus, cap. 5. descript. Muscoviae, the Muscovites, if they suspect their wives, will beaten them till they confess, & if this will not avail, like those wild Irish, be divorced at their pleasures, or else knock them on the heads: Of this tyranny of jealousy read more in Parthenius Erot. cap. 10. Camerarius cap. 53. hor. subcis. & cent. 2. cap. 34. Celia's Epistles, & Th. Claloner de repub. Ang. lib. 9 Ariosto lib. 31. staff. 1. Faelix Platerus obseruat. lib. 1. &c.    

MEMB. 3. Prognostics of jealousy, Despair, Madness, to make away themselves and others.  
THose which are jealous most part, 
d Animi dolores & z●●●typia si 〈…〉.  if they be not otherwise relieved, proceed from suspicion to hatred, from hatred to frenzy, madness, injury, murder, and despair. 

e A●●●sto 〈◊〉 31. st●ste 6.  A plague by whose most damnable effect  
Divers in deep despair to die have sought,  
By which a man to madness near is brought,  
As well with causeless as with just suspect.  In their madness many times, saith 
3 De anima. cap 3 de 〈◊〉 ●●●nsit in ●abiem & od●um & sibi & alijs ●●olen●as s●●pe manus inijciunt.  Vives, they make away themselves and others. Which makes Cyprian to call it Foecundam & multiplicem perniciem, fontem cladium & seminarium delictorum, a fruitful mischief, the seminary of offences, and fountain of murders. Tragical examples are too common in this kind, Both new and old in all ages. Shafalus and Procris, 
g Phaerus Aegypt● rex de caecitate oraculum co●sulens, u●sum ●i red turum a●●en●. si oculos abluisset 〈◊〉 mul e●is, quae aliorum unorum esset expers, uxoris urinam expertus nihil profecit & atiarum frustra eas omnes●ea ex●●●ta per quam curatus fuit) unum in locum coactas concremavit. Herod. Euterp.  Phaerus of Egypt, Tereus, A●reus, and Thyestes'. 
h Offic. lib. 2.  Alexander Phaereus murdere● of his wife, ob peliicatus suspitionem, Tully saith. Antoninus Verus so made away by Lucilla, Demetrius the son of Antigonus, Nicanor by their wives. Hercules' poisoned by Deianeira. 
i Aurelius' victor.  Cecinna murdered by Vespasian. justina a Roman Lady by her husband. 
k Herodot. lib. 9 in Calliope. Masistae uxorem excarnificat, m●millas praescindit, easque canibus adijcit. filiae nares praecidit lib a, ●i●gu●m &c.  Amestris, Xerxes' wife, because she found her husband's cloak in Masista his house, cut of Masista his wife's paps, and gave them to the dogs, & flayed her besides, and cut of her ears, lips, tongue, and slit the nose of Artaynta her daughter. Our late stories are full of such outrages. 
l Lib 1. Dum ●o●mae curande intenta, capillum in sole pect●t, à marito per lusum leviter percussa furtim superue●●ente virg●. R● so suborto mi Landrice dixit from 'em vir fortis pete, &c. Marito conspecto attonita, cum Landri●o mox in eius mortem conspirat & statim inter venandum effi●it.  Paulus Aemilius in his hist. of France, hath a tragical story of Chilpericus the first his death, made away by Ferdegunde his wife. In a jealous humour he came from hunting and stole behind his wife as she was a dressing, & combing her head in the sun, and 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 behind; but when she saw herself bewrayed by his presence, she instantly took order to make him away. Jerome Osorius in the eleventh book of the Deeds of Emanuel King of Portugal, to this effect hath a tragical narration, of one Ferdinandus Chalderia that wounded Gotherinus a noble country man of his, at Goa in the East Indies, 
m Qui Goae uxorem habens, Goterinun principem quendam virum quod uxori suae oculos adiecisset, ingenti vulnere deformavit in fancy, & tibiam abscidit, unde mutuae caedes.  and cut off one of his legs, for that he looked as he thought too familiarly upon his wife, which was afterward a cause of many quarrels, and much blood shed, Guianerius cap. 36. de agritud. matr. speaks of a silly jealous fellow, that seeing his child new borne included in a kell, thought sure a 
n Eo quod infans natus involutus esset panniculo credebat eum filium fratris Francisci, &c.  Franciscan that used to come to his house, was the father of it, it was so like a Friars Cowle, and thereupon threatened the Friar to kill him. Fulgosus of a woman in Narbone that cut off her husband's privities in the night, because she thought he played false with her. The story of 
o Knowles.  jonuses Bassa & fair Manto his wife, is well known to such as have read the Turkish history, and that of joane of Spain of which I treated of in my former section. Her jealousy, saith Gomesius, was cause of both their deaths; King Philip died for grief a little after, as 
p Zelotypia reginae regis mortem accele●●uit paulo post ut Martianus medicus mihi, retulit. Illa autem atrâ bile inde exagitata in letebras se subducens prae agritudine animi reliquum tempus consumpsit.  Martian his Physician gave it out, and she for her part, after a melancholy discontented life, misspent in lurking in holes and corners made an end of her miseries, Foelix Plater in the first book of his observations, hath many such instances, of a Physician of his acquaintance, 
q à Zelotypia redactus ad insaniam & desperationem.  that was first mad through jealousy, and afterwards desperate: 
r Vxorem inter●mit inde desperabundus ex alto se pracipitavit.  of a Merchant that killed his wife in the same humour, and after precipitated himself: of a Dr. of law that cut off his man's nose; of a Painter's wife in Basil Ao 1600. that had nine children, and had been 27 years married, and afterwards jealous, and so impatient that she become desperate, and would neither eat nor drink in her own house, for fear her husband should poison her. Skenkius obseruat. 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 jealousy ran mad: of a Baker that gelded himself to try his wife's honesty, &c. Such examples are too common.   

MEMB. 4.  

SUBSECT. 1. Cure of jealousy: by avoiding occasions, not to be idle: by good counsel: to contemn it, not to watch or lock them up: to dissemble it, &c.  
AS of all other melancholy, some doubt whether this malady may be cured or no; they think 'tis like the 
s T●llere n●d si nes●●t 〈◊〉 podag●am.  Gout, or Suitzers, whom we commonly call Wallownes, those hired soldiers, if once they take possession of a Castle, they can never be got out. 
Qui timet ut sua sit, ne quis sibi subtrahat illam,  
Ille Machaoniâ vix ope salvus erit.  

t Ariosto lib. 3● staff. 5.  This is that cruel wound against whose smart,  
No liquors force prevails or any plaster,  
No skill of stars, no depth of Magic 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 may say again, it may be cured or mitigated at lest by some contrary passion, good counsel and persuasion, if it be with stood in the beginning, maturely resisted, and as those ancient holds, 
u Veteres maturè suadent ungues amoris esse radendos priusquam producant se nimis.  the nails of it be pared before they grow too long. Not better means to resist or expel it then by avoiding idleness, to be still seriously busied about some matters of importance, to drive out those vain, fair, foolish fantasies, & irksome suspicions out of his head, and then to be persuaded by his judicious friends, to give ear to their good counsel and advice, and wisely to consider with himself, how much he discredits himself, his friends, grieves himself and others, what an argument of weakness it is, how absurd a thing in itself, how ridiculous, how brutish a passion, how sottish, how odious, how harebrain, mad and furious: If he will but hear them speak no doubt he may be cured. 
x Gomesius lib. 3. de rebus gestis Ximevii.  joane Queen of Spain, of whom I have formerly spoken, under pretence of change of 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. 
y Vrit enim praecordia aegritudo animi compressa, & in angustias adducta mentem subvertit, nec alio medicamine facilius erigitur, quam cordati hominis sermon.  For a disease of the soul if concealed tortures and ouerturnes it, and by no physic can sooner be removed then by a discreet man's comfortable speeches. I will not here insert any consolotary sentences to this purpose, or forestall any man's invention, but leave it every man to dilate and amplify as he shall think fit himself: let him advice with Siracides cap. 9.1. and read that comfortable and pithy speech to this purpose of Ximenius in the author himself, as it is recorded by Gomesius, or with Chaloner lib. 9 de repub. Anglòr: or Caelia in her Epistles &c. Only this I will add, that if it be considered aright, this which causeth this jealous passion, be it just or unjust, whether without cause true or false, it aught not so heinous 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 suspicion 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 stirs in it, the more he aggravates his own miseries. How much better in such a case to dissemble or contemn it, why should that be feared which cannot be redressed, multae tandem deposuerunt (saith 
z 3. De anima.  Viues) quum flecti maritos non posse vident. Many women when they see there is no remedy, have been pacified, and shall men be more jealous than 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 praeterito, or secure himself de futuro? If it were his case alone it were hard, but being as it is a common calamity, 'tis not so grievously to be taken. In some countries they make nothing of it, ne nobilis quidem, saith 
a Lib. 3.  Leo Afer, in some parts of Africa, if she be passed 14, there's not a Noble man that marries a maid, or that hath a chaste wife, 'tis so common. And as that Caledonian Lady 
b Argetocoxi Caledonii reguli uxor juliae Augustae cum i●sam morderet quod inhoneste versaretur respondet nos cum optimis viris consuetudinem habemus vos Romanas autem occulie passim homines constup●ant.  Argetocoxus, a British Prince his wife, told julia Augusta, when she took her up for dishonesty, We Britain's are naught at lest with some few choice men of the better sort, but you Romans lie with every base knave, you are a company of common whores. Severus the Emperor in his time made laws for the restraint of this vice, and as 
c Leges de maech●● f●●it ex civibus plures i● ius vocati.  Dion Niceus relates in his life, tria millia maechorum, three thousand Cuckold makers 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 times, these were of the commonalty all, the great ones were not so much as called in question. And 
d Lib. 3. Epig 26  Marshal's Epigram might have been generally applied in those licentious times, Omnia solus habes, &c. thy goods, lands, money, wits are thine own. uxorem sed habes Candid cum populo, but neighbour Candidus your wife is common. Husband and Cuckold in that age it seems were reciprocal terms, the Emperors themselves did not escape how many Caesar's might I reckon up together, and what a Catalogue of cornuted kings and Princes in every story. Agamemnon, Menelaus, Philippus of Greece, Ptolomeus of Egypt, &c. the bravest Soldiers and most heroical spirits could not avoid it. They have been active and passive inthis business. 
e Asser. Arthuri. parcerem libenter heroinarum laesae maiestati, si non historiae veritas aurem vellicaret. Leland.  King Arthur whom we call one of the nine Worthies, for all his great valour was unworthily served by Mordred one of his Round-table Knights, and Guithera, or Helena Alba his fair wife, as Lelande interprets it, was an arrant honest woman. I speak not of our times all this while, we have good honest, virtuous, men and women. whom fame, zeal, fear of God, religion & superstition contains, and yet for all that we have too many Knights of this order, so dubbed by their wives, many good women abused by dissolute husbands. In some places and some persons you may as soon enjoin them to carry water in a Ciffe, as to keep themselves honest. What shall a man do now in such a case? What remedy is to be had, how shall he be eased? By suing a divorce, that is hard to be effected, si non caste tamen cautè, they carry the matter so cunningly, that though it be as common as Simony, and as clear, as manifest as the nose on a man's face, yet it cannot be evidently proved. Much better put it up, the more he stirs in it, the more he shall diuulge and publish his own shame; make a virtue of necessity, and conceal it, there is no remedy but patience. It may be 'tis his own default, and he hath no reason to complain, 'tis qu●d pro quo, she is bad, he is worse, 
f Cogita an sic aliis tu unquam feceris an hoc tibi nunc sieri dignum sit; severus aliis indulgens tibi cur ab uxore exigis quod non ips● praestas. Pl●tarch.  Bethink thyself, hast thou not done as much for some of thy neighbours, why dost thou requited that of thy wife, which thou wilt not perform thyself. Thou rangest like a town Bull thyself, why art thou so incensed if she tread awry. 

h Ariosto lib. 28, staff. 80.  Be it that some women break chaste wedlock's laws,  
And leaves her husband and becomes unchaste,  
Yet commonly it is not without cause,  
She sees her man in sin her goods to waist, 
g Vagâ libidine cum ipse quovis rapiaris cur si vel modicum ab erret ipsa insanis   
She feels that he his love from her withdraws,  
And hath on some perhaps less worthy placed,  
Who strikes with sword, the scabbard them may strike,  
And sure love craveth love, like asketh like.  Ea semper studebit, saith 
i Syluae nupt. l. 4 num. 72.  Nevisanus, pares reddere vices, she will quit it if she can. I do not excuse her in accusing thee, but if both be naught, mend thyself first.  
Yea but thou repliest, 'tis not the like reason betwixt man & woman, through her fault my children are bastards, I may not endure it. 
k Lemnius lib. 4 cap. 13. the ocult. nat. mir.  Sit amarulenta, sit imperiosa, prodiga &c. Let her scold and brawl and spend, I care not, modo sit casta, so she be honest, I could easily bear it, but this I cannot. And why not this? Even this which thou so much abhorrest, it may be for thy progenies good, 
l Optimum bene nasci.  better be any man's sons then thine, thou thyself hast peradventure more diseases than an horse, make the worst of it, as it is vulnus insanabile, sic vulnus insensibile, as it is incurable, so is it insensible. But art thou sure it is so? It may be thou art over suspicious, and without a cause, as some are, if it be octimestris partus, borne at eight months, or like such and such a man, they fond suspect he got it; if she speak or laugh familiarly with such or such men, them presently she is naught with them, such is their weakness. Whereas charity, or a well disposed mind would interpret all unto the best. S. Francis by chance seeing a Friar familiarly kissing another man's wife, was so far from misconceaving it, that he presently kneeled down and thanked God there was so much charity left: but they on the other side will ascribe nothing to natural causes, indulge nothing to familiarity, mutual society, friendship, but out of a sinister suspicion, presently lock them close, watch them thinking by that means to prevent all such inconvenience, that's the way to help it, whereas by that means they do aggravate the mischief. 'Tis but in vain to watch that which will away. 

m Ouid. amor lib. 3. eleg. 4.  Nec custodiri si velit ulla potest,  
Nec mentem seruare potes, licet omnia serves,  
Omnibus exclusis intus adulter erit.  
None can be kept resisting for her part,  
Though body be kept close within her hart.  
adultery lurks, to exclude it there's no art.  Argus with an hundreth eyes cannot keep her, & hun● unus sape fefellit amor, as they in 
n Lib. 4. st. 72.  Ariosto. 
If all our hearts were eyes, yet sure they said  
We husbands of our wives should be betrayed.  Jerome saith, uxor impudica seruari 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 aught not to be kept, necessity is a keeper not to be trusted. Difficilè custoditur, quod plures amant. That which many covet can hardly be preserved, As 
o Policrat. lib. 8. cap. 11. De amor Eurial. & Lucret. qui uxores ●ccludunt meo judisio minus utiliter faciunt, sunt enim eo in genio mulieres ut id potissimum cupiant, quod maxim denegatur siliberas habent habenas, minus delinquunt frustra seram adhibes, si non sit spont e c●sla.  Salisburiensis thinks. I am of Aeneas Silvius mind, that those jealous Italians do very ill to lock up their wives, for women are of that disposition, they will most covet that which is denied most, and offend lest when they have free liberty to trespass. It is in vain to lock her up if she be dishonest; For when she perceives her husband observes her and suspects, liberius peccat, saith 
p Quando cognoscunt maritos hoc advertere.  Nevisanus, 
q Ausonius.  Toxica zelotypo dedit uxor maecha marito, she is exasperated, and seeks by all means to vindicate herself, and will therefore offend, because she is injustly suspected. The best course than is to let them have their own wills, give them free liberty, without any keeping. If she be honest as Penelope, Lucretia, she will so continued her honour, good name, credit, the vow she made unto her husband: love, virtue, religion, zeal, are better keepers than all those locks, Eunuch's, prisons, she will not be moved. 

r Virg. Aen.  At mihi vel tellus optem priùs ima dehiscat,  
Aut pater omnipotens adigat me fulmine ad umbras,  
Pallentes umbras Erebi, noctemque profundam,  
Ante pudor, quam te violem, aut tua iura resoluam.  
First I desire the earth to swallow me,  
Before I violate mine honesty,  
Or thunder from above drive me to hell,  
With those pale Ghosts, and ugly night to devil.  She is resolved with Dido to be chaste: Turn her lose to all those Tarquins, and Satires she will not be tempted. 
s OH quam formosus lacertus hic quidam inquit ad aequales conversus, at illa publicus inquit non est.  When one commended 〈◊〉 〈◊〉 arm to his fellows, she took him up short, Sir, said she, 'tis not common, she is wholly reserved for her husband. 
t Bilia Dinutum virum senem habuit & spiritum faetidum habentem, quem quum quidam exprobr●sset &c  Bilia had an old man to her good man and his breath stu●ke, so that nobody could abide it abroad, coming home one day he reprehended 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. 
u Num quid tibi Armena Tigranes videbatur esse pulcher? & illum inquit aedipol, &c. Xenoph. Cy●oped. l.b. 3.  Tigranes and Armena his wife, were invited to supper by king Cyrus, when they came home, Tigranes asked his wife how she liked Cyrus, and what she did especially commend in him; she swore she did not observe him; when he replied 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 herself; if otherwise she be naught, use all the means thou canst, she will be naught. She hath so many lies, excuses, tricks, Panders, Bawds, shifts to deceive, 'tis to no purpose to keep her up, or to reclaim her by hard usage. Fair means peradventure may do somewhat, 
x Ovid.  Obsequio vinces aptius ipse tuo. Men and women are both in a predicament, and in this behalf sooner won, better pacified. Many patiented 
y Read Petrarches tale of patiented Grizel in Chaucer.  Grysils by their obsequiousness in this kind, have reclaimed their husbands from their wand'ring lusts. In Nova Francia, and Turkey (as Leah, Rahel, Sarah did) they bring their fairest maids to their husband's beds; Livia seconded the lust full appetites of Augustus, Stratevica wife to king Deiotarus did not only bring a fair maid to her husband's bed, but brought up the children begot on her, as carefully as they had been her own. The best remedy is by fair means; if that will not take place to dissemble it as I say, or turn it off with a jest: Minus malum, 
z Sil. nupt. lib. 4. num. 80.  Nevisanus. holds, dissimulare, to be 
a Erasmus.  Cunarum emptor, a buyer of Cradles as the proverb is. 
b Quum accepisset uxorem peperisse secundo à nuptiis mense, cunas quinas velsenas coemit ne si forte uxor singulis bimestribus pareret.  A good fellow when his wife was brought to bed before her time, bought half a dozen Cradles before hand for so many children, as if his wife should continued to bear children at every two months. 
c julius Capitol. vita eius quum palam Citharaedus uxorem deligeret minimè curiosus fuit.  Pertinax the Emperor when one brought him word a Fiddler was too familiar with his wife, made no reckoning of it, sapientes portant cornua in pectore, stulti in front, saith Nevisanus, wise men bear their horns in their hearts, fools on their foreheads. jocundo in Ariosto found his wife in bed with a knave, both asleep, went his ways and would not so much as wake them, much less reprove them for it. 
d Sr john Harrington notes in 28 book of Arioste.  An honest fellow finding in like sort his wife had played false at tables, and born a man too many, drew his dagger, and swore if he had not been his very friend he would have killed him. Another hearing one had done that for him, which no man desires to be done by a deputy, followed in a rage with his sword drawn, and having overtaken him, laid adultery to his charge, the offender hotly pursued, confessed it was true, with whose honest confession he was satisfied, and so left him, swearing that if he had denied, he would not have put it up. How much better is it to do thus, then to macerate himself, impatiently to rave and rage's: how much better to contemn in such cases, or to take no notice of it, Melius sic errare quam zelotypia curis, saith Erasmus, se conficere, better be a witall & put it up, then to trouble himself to no purpose. And though he do not omnibus dormire, yet to wink at it as many do, if it be for his commodity, or some great man his Landlord, Patron, benefactor, or so to let it pass. Howsoever the best way is to contemn it, which 
d T. Dannel ●●●i●●at. French  Henry the second King of France, advised a Courtier of his, jealous of his wife, and complaining of her unchasteness, to reject it and comfort himself, for he that suspects his wife's incontinency, and fears the Pope's curse, shall never live merry hour, or sleep quiet night: no remedy but patience, when all is done according to that counsel of 
e Lib. 4. num. 80.  Nevisanus, si vitium uxoris corrigi non potest, ferendum est. If it may not be helped, it must be endured. There is no other cure, but time to wear it out; age will bereave her of it, and dies dolorem minuit, time and patience must end it, 

f R. T.  The minds affections patience will appease,  
It passions kills, and healeth each disease.    

SUBSEC. 2. By prevention before or after marriage, Plato's community, marry a Courtesan, Philters, Stews, to marry one equal in years, fortunes, of a good family, education, good place, to use them well, &c.  
OF such remedies 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 right practised may do much good. Plato in his commonwealth, to prevent this mischief belike would have all things common, wives and children, all common, and which Caesar in his Commentaries observed of old Britain's that first inhabited 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 Turkey. The Nicholites sect that sprung saith Austin from Nicholas the Deacon, would have women indifferent, and the cause of this filthy sect, was 
g Lib. de heres. quum de zelo culparetur purgandi se causâ permisisse fertur, ut ea qui vellet uteretur quod eius fac●●m insectam turpissemam versum est, qua placet usus indifferens faeminarum. Sleidan.  Nicholas the Deacons jealousy, for which when he was condemned of this fault to purge himself, he broached this heresy, that it was lawful to lie with one another'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 Alcoran.  Mohomet that seducing prophet, would needs use women as he lift himself, to beget Prophets. Among the old Carthaginians, as 
i De mor. gent. lib. 1. cap. 6. nupturae regi devirginandae exhibentur.  Bohemus relates out of Sabellicus, the king of the country lay with the bride the first night, some fasten this on those ancient Bohemians & Russians: 
† Leander Albertus, flagitioso ritu cuncti in aedem convenientes post imparem concionem extinctis luminibus in vener●● ruunt.  others of those inhabitants of Mambrium in the Lucerne valley in Pedemont, & as I read it was practised in Scotland amongst Christians themselves, until king Malcomes time, the king or the lord of the town had their maidenheads. In some parts of 
k Lod. vertomannus Navig. li. 6. cap. 8.  India in our times and those 
l Dithmarus Bleskenius. ut Agetas Aristoni. pulcherimam uxorem habens amico prostituit.  Islanders 
m Herodot. in Erato, mulieres Babylonicae cum hospite permiscentur obargentum quod post veneri sacrum Bohemus lib. 2. cap. 2.  as the Babylonians of old will prostitute their wives and daughters, to such travellers or seafaring men as come amongst them by chance, to show how fare they were from this feral vice of jealousy, and how little they esteemed it: but those Essai and Montanists two strange sects of old in another extreme, they would not marry at all, or have any society with women, because of their intemperance they held them to be all naught. Nevisanus the Lawyer, lib. 4. num. 33. sil. nupt: would have him that is inclined to this malady, to prevent the worst marry a Qu●●ne. Capiens meretricem hoc habet saltem boni, quod non decipitur, quia scit eam sic esse, quod non contingit alijs: 
o Stephanus praesat Herod. alius è lupanari meretricem Pitho dictam in uxorem duxit. Ptolomeus Thaidem nobile scortum duxit & ex ea duos filios suscepit &c.  Jerome king of Syracuse in Sicily married himself to Pitho keeper of a stews, and Ptolemy took Thais a common whore to be his wife, and had two sons, Leontiscus and Lagus by her, and one daughter Iraene: 
n Bohemus lib. 2 cap. 3. ideo nubere nollent ob mulierum in temperantiam nullam seruare viro fidem putabant.  'tis therefore no such unlikely thing. 
p Podgius Florent.  A citizen of Eugubine gelded himself, to try his wife's honesty, and to free himself from jealousy, and so did a baker in 
q Faelix Plater.  Basil, but of all other precedents in this kind that of 
r Lucian Salmutz Tit. 2. de porcellanis come. in Paneirol de nova repert. & Stephanus è lib. consor.  Combalus is most memorable: who to prevent his master's suspicion, for he was a beautiful young man, and sent by Seleucus his lord and king, which Stratonice his Queen to conduct her into Syria; Fearing the worst, gelded 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 yeeding to her was accused to Seleucus of incontinency, and that by her; and at his coming home cast into prison the day of hearing appointed, he was sufficiently cleared and acquitted by showing his privities, which to the admiration of the beholders, he had formerly 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, 
r Lucian Salmutz Tit. 2. de porcellanis come. in Paneirol de nova repert. ● Stephanus è lib. consor.  Saint Francis, because he used to confess women in private, to prevent suspicion, and prove himself a maid, stripped himself naked before the Bishop of Assize and others: and Friar Leonarde for the same cause, went through Viterbium in Italy stark belly naked. Our Pseudocatholickes, to help these inconveniences which proceed from jealousy, and keep themselves & their wife's honest, make severe laws against adultery, present death, and withal fornication a venial sin, as a sink to convey that furious and swift stream of concupiscence, they appoint and permit stews, the more to secure their wives in all populous cities, for they hold them as necessary 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 Colleges of Courtesans in all their towns and cities. For they hold it impossible for idle persons, young, rich and lusty, so many servants, Monks, Friars, to live honest, too tyrannical a burden to compel them to be chaste, and most unfit to suffer poor men younger brothers, soldiers, all to marry; as those diseased persons, votaries, priests, servants. Therefore as well to help and ease the one as the other, they tolerate and wink at these kind of brothelhouses 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 prescribe philters, spells, charms, to keep men and women honest. 
s Wecker lib. 5. secret.  Mulier ut alienum virum non admittat praeter suum: Accipe fell hirci & adipem & exicca, calescat in oleo, &c & non alium praeter to amabit. In Alexi, Porta, &c. plura his invenies, & multo his absurdiora, ut in Rhasi ne mulier virum admittat, & maritum solum diligat, &c. But these are most part Pagan, impious, irreligious, absurd, and ridiculous devices. The best means to avoid these and like inconveniences, are to take a away the causes and occasions, as first to make a good choice in marriage; an old man not to marry a young woman, or an young woman an old man, such matches must needs minister a perpetual cause of suspicion, and be distasteful to each other. 

t Alciat emb. 116.  Noctua ut in tumulis super atque cadavera bubo,  
Talis apud Sophoclem nostra puella sedet.  
Night-crows on tombs, Owls sits on carcase dead,  
So lies a wench with Sophocles in bed.  For Sophocles as 
u Dipnosophh. l. 13. cap. 12.  Athenaeus describes him, was a very old man, and doted upon Archippe a young Courtesan, than which nothing can be more odious. Plutarch in his book contra Coleten rails down right at such kind of marriages, which are attempted by such old men, and makes a question whether in some cases it be tolerable at lest for an old man to marry, that is now past those venereous exercises. Whether he may delight himself as those Priapeian Popes, which in their decrepit age lie commonly between two young wenches every night, contactu formosarum & contrectatione num adhuc gaudeat, & as many doting Sires still do to their own shame, their children's undoing, and their family's confusion: he abhors it tanquam ab agresti & furioso domino fugiendum it must be avoided as a mad bedlam master, and not to be obeyed. 
x Cap. 54 institut ad optimam vitam, maxima mortalium pars praecipitanter & inconsiderate nubit idque eâ aetate quae minus apta est quum senex adolescentulae, sanus morbidae, diues pauperi, &c.  Levinus Lemnius reckons up three things which generally disturb the peace of marriage, the first is when they marry intempestive or unseasonably, as many mortal men marry precipitately and inconsiderately when they are effeate and old; The second when they marry unequally for fortunes and birth, the third when a sick impotent person marries one that is sound, nova nuptae spes frustratur. Many dislikes instantly follow: many doting dizards it may not be denied, as Plutarch confesseth, 
y Absoleto intempestive turpi remedio fatentur se uti cum recordatione pristinarum voluptatum se receant, & adver●ante naturâ pollinctam carnem & enectam excitant.  recreate themselves with such absolete, unreasonable 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 tertio nubens, 
z Lib. 2 nu 35.  Nevisanus holds, praesumitur lubrica & inconstans, a woman that marries a third time, may be presumed to be no honester than she should. Of them both thus Ambrose concludes in his Comment upon Luke. 
a Qui vero non procreanda proli- said exp. endae libidinis causa sibi invicem copulantur, non tam coninges quam fornicarii habentur  they that are coupled together not to get children, but to satisfy them lust, are not husbands but fornicators, with whom St. Austin consents: matrimony without hope of children, non matrimonium sed concubium dici debet, is not a wedding but a jumbling or coupling together. In a word it is most odious, when an old Acheronticke dizzard, that hath one foot in his grave, shall flicker after a young wench, what can be more detestable. 

b Plautus mercator.  Tucano capite amas senex nequissimè,  
I am plenus aetatis animâque faetidâ,  
Senex hircosus tu osculare mulierem,  
Vtine adiens vomitum potius excuties.  
Thou old goat, hoary lecher, naughty man  
with stinking breath, art thou in love?  
Must thou be slavering, she spews to see  
Thy filthy face it doth so move.  And thou old Vetustina bedridden quean that art now skin and bones. 

c Martial lib. 3. 62. epigr.  Cui tres capelli quatuorque sunt dentes,  
Pectus cicadae, crustulamque formicae,  
Rugosiorem quae geras stola frontem,  
Et aranearum cassibus pares mammas.  
That haste three hairs, four teeth, a breast  
Like grasshopper, an Emmots crest,  
A skin more rugged than thy cote,  
And dugs like spider's webs to boot.  Must thou marry an youth again? And yet ducentas ire nuptum post mortes amant: 
b Lib. 1. miles.  howsoever it is as Apuleius gives out of his Meroe, congressus annosus, pestilens, abhorrendus, a pestilent match, abominable and not to be endured. In such c●se how can they otherwise choose but be jealous, how should they agreed one with another?  
Another main caution fit to be observed is this, that though they be equal in years, birth, fortunes, yet they do not omit virtue and good education, not prefer beauty before bringing up, and good conditions, 
c Rabelais hist. Pontaraguel. lib. 3. cap. 33.  Coquage God of Cuckolds, as one merrily said, accompanies the goddess jealousy, and both follow the fairest by jupiter's appointment, and they sacrifice to both together: beauty and honesty seldom agreed. Suspitionis plena res est & insidiarum, beauty saith 
f Hom. 80. qui pulchram habet uxorem nihil peius habere potest.  chrysostom, is full of treachery and suspicion, 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. 
g Arneseus.  Francis Sforsia Duke of Milan 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 laws, and Morus in his Utopian Commonwealth approves. 
h Itinerar. Ital. Coloniae edit. 1602. Nomine trium Ger. fol. 304 displicuit quod dominae filiabus immulent nomen inditum in Baptismo & pro Catherina, margareta &c. ne quid desit ad luxuriam appellent ipsas nominibus Cynthiae, Camenae: &c.  In Italy as a traveller observes, if a man have three or four daughters or more, and they prove fair, they are married eftsoons, if deformed, they change their lovely names of Cynthia, Camena, and call thm Dorothy, Vrsely, Bridgit, and so put them into Monasteries, as if none were fit for marriage but such as are eminently fair: but these are erroneous Tenants, a modest virgin well conditioned, to such a fair snout piece is much to be preferred. If thou wilt avoid them and take away all causes of suspicion and jealousy, marry a course piece, fetch her from Cassandra's Temple, which was wont●in Italy to be a Sanctuary for all deformed maids, and so thou shalt be sure that no man will make thee cuckold, but for spite. A citizen of Bizance in Thrace, 
i Leonicus de var. lib. 3. ca 43. Asylus virginum deformium Cassandrae templum. Plutarch.  had a filthy dowdy, deformed slut to his wife, & finding her in bed with another man, cried out as one amazed, o miser quae te necessitas huc adegit, OH thou wretch what necessity brought thee hither: as well he might, for who can affect such a one? but this is warily to be unstood, most offend in another extreme, they prefer wealth before beauty, and so she be rich they care not how she looks, but these are all out as faulty as the rest. Attendenda semper uxoris forma, as 
k Pelicrat. lib. 8. cap. 11.  Salisburiensis adviseth, nesi alteram aspexeris mox eam sordere putes, as the Knight in Chaucer that was married to an old woman. 
And all day after hid him as an Owl,  
So woe was him his wife looked so foul.  Have a care of thy wife's complexion, lest while thou seest another, thou loathest her, & she prove jealous. Molestum est possidere quod nemo habere dignetur, a misery to possess that which no man likes, Difficile custoditur quod plures amant. Both extremes are naught Pulchra citò adamatur, faeda facilè concupiscit, the one is soon beloved, the other love's, one is hardly kept, the other not worth keeping, what is to be done in this case? I resolve with Salisburiensis cateris parikus both rich alike, endowed alike, maiore miseriâ deformis habetur quam formosa seruatur, I had rather marry a fair one & put it to the hazard, then be troubled with a blouze, but do thou as thou wilt, I speak only for myself.  
Howsoever, I would advice thee thus much, be she fair or foul, to choose a wife out of a good kindred, parentage, well brought up, in a good place. He that marries a wife out of a suspected Inn or Alehouse, buys a horse in Smithfield, and hires a servant in Paul's, shall likely have a jade to his horse, a knave for his man, an arrant honest woman to his wife. Filia praesumitur esse matri similis, saith 
l Lib. 2. num. 159.  Nevisanus: Such 
m Si genetrix caste, castè quoque filia vivet, si meretrix matter, filia talis erit.  a mother such a daughter, mali corui malum ovum, Kat to the kind, If the mother be dishonest, in all likelihood the daughter will matrizare, take after her in all good qualities. My last caution is that a woman do not bestow herself upon a fool, or an apparent melancholy person, jealousy is a symptom of that disease, and fools have no moderation. justina a Roman Lady was much persecuted, and after made away by her jealous husband, she caused and enjoined this Epitaph as a caveat to others, to be engraven on her tomb. 

n Camerarius cent. 2. cap. 54. oper sibces.  Discite ab exemplo justinae discite patres,  
Ne nubat fatuo filia vestra viro, &c.  
Learn parents all and by justinas case,  
Your children to no dizards for to place.  After marriage I can give no better admonitions then to use their wives well, to maintain them to their means, and let them have liberty with discretion, as time and place requires: many women turn queans by compulsion, as 
o Lib. 4. syl. nupt num. 81. non curant de uxoribus nec volunt iis subvenire de victu, vestitu.  Nevisanus observes, because their husbands are so hard, and keep them so short in diet and apparel, paupertas cogit eas meretricari: poverty and hunger, want of means, makes them dishonest, or bad usage; their churlish behaviour makes them fly out, or bad example, 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, whilst they give their wives too much liberty to gad abroad and bountiful allowance, they are accessary to their own miseries, their wives as 
p Orat. contra ebr.  Basil notes, Impudentèr se exponunt masculorum aspectibus, iactantes tunicas, & coram tripudiantes, impudently thrust themselves into other men's companies, and by their undecent wanton carriage, provoke and tempt their spectators. Virtuous women should keep house, 
q Horol. principum lib. 2. ca 8. diligenter cavendum faeminis illustribus ne frequenter exeant.  & as Mr. Aurelius prescribes it as a necessary caution to be observed of all good women, that love their credits, to come little abroad. 'Tis good to keep them private, not in prison. Read more of this subject, Horol. princ. lib. 2. per totum. Arnifeus' polit, Cyprian, Tertullian, Bossus de mulier apparat. Godefriaus de Amor. lib. 2. cap. 4. Levinus Lemnius, cap. 54. de institut Christ. Barbarus de re uxor. lib. 2. cap. 2. &c.  
These cautious concern him; and if by these, or his own discretion, otherwise he cannot moderate himself, his friends must not be wanting by their wisdom, if it be possible to give the party 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, what places he is most incensed, in what companies. 
r Lib 5. num. 11  Nevisanus makes a question whither a young Physician aught to be admitted in case of sickness into a new married man's house. The Persians of old would not admit a young Physician to come amongst women. 
s Ctesias in Percisis, finxit vuluae morbum esse nec curari posse, nisi cum viro concumberet hac arte voti compos, &c.  Apollonides Chous made Artaxerxes cuckold, and was after buried alive for it. If such objects were removed, no doubt but the parties might easily be satisfied, or that they could use them gently and entreat them well, not to revile them, scoff at them, hate them, as in such cases commonly they do, 'tis an humane infirmity, a miserable vexation, and they should not add grief to grief, nor aggravate their misery, but seek to please them, 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 
t Rosinus lib. 2. 19 Valerius lib. 2. cap. 1.  Viriplaca Dea, whither if any difference happened betwixt man and wife, they did instantly resort, there they did offer sacrifice, and make their prayers for conjugal peace, and before some 
u Alexand●r ab Alex●ad 〈◊〉 ca 8 〈◊〉  common arbitrators 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. 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 that same 
x Str●●zius Cicogna lib 2. cap. 15 spirit, & lacan, habent ibidem uxores quot volunt cum oculis clarissimis q●os nunquamin aliquem preter maritum sixuri sunt, &c. Bredenbachius. Idem Bohemus &c.  Turkey paradise, Where they shall have as many fair wives as they will themselves, with clear eyes, and such as shall look on none but their own husbands, no fear, no danger of being cuckolds. Or else sue for a divorce. This is the best counsel I can give, which he that hath need as occasion serves may apply unto himself. In the mean time as the proverb is, from Heresy, jealousy, and Frenzy, good lord deliver us.     

SECT. 4  

MEMB. 1.  

SUBSECT. 1. RELIGIOUS MELANCHOLY His object God, What his beauty is! How it allureth. The part and parties affected.  
THat there is such a distinct Species of Love melancholy no man hath ever yet doubted, but whither this subdivision of 
y Called Religious because it is still conversant about Religion and such divine objects.  Religious Melancholy be warrantable it may be controverted. No Physician hath as yet distinctly written of it as of the rest, all acknowledge it a most famous symptom, some a cause, but few as a Species or kind. 
z Lib. 1 cap. 16. nonnulli opinionibus addicti sunt & futura se praedicere arbitrantur.  Areteus, Alexander, Rhasis, Auicenna, and most of our late writers, as Gordonius, Fuchsius, Platter, Bruel, Montaltus, &c. repeat it as a symptom. 
a Aliis vide●ur quod sunt Prophetae & inspirati à spiritu sancto & incipiunt prophetare & multa futura praedicunt.  Some seem to be inspired of the Holy Ghost, some take upon them to be Prophets, some are addicted to new opinions, some foretell strange things, de statu mundi & Antichristi, saith Gordonius. Some will prophesy of the end of the world to a day almost, and the fall of Antichrist, as they have been addicted or brought up, so melancholy works with them as 
b Cap 6. de Melan.  Laurentius holds. If they have been precisely given, all their meditations tend that way, and in conclusion produce strange effects, the humour imprintes symptoms according to their several inclinations and conditions, which makes 
c Cap. 5. Tractat. multi ob timorem dei sunt melancholici, & timorem gebenne. They are still troubled for their sins.  Guianerius and Foelix Platter put too much devotion, blind zeal, and fear of eternal punishment and that last judgement, for a cause of those Enthusiastickes and desperate persons: but some do not obscurely make a destinct Species of it, dividing love Melancholy into that, whose object is women; and into the other, whose object is good. As Plato doth in his Conuivio, make mention of two distinct furies, 
d Plater ca 13.  and amongst our Neotericks, Hercules de Saxonia lib. 1. pract. med. cap. 16. cap. de Melan. doth expressly treat of it, as a distinct Species. 
e M●●●●choli● 〈…〉 nomen me●●●choliae 〈…〉  Love Melancholy (saith he) is twofold, the first of which is that (to which some per adventure will not vouch safe 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 delivereth as much, and in the same words: and they have a ground of th●● they say forth of Areteus and Plato. 
f A●ia reperitur furoris species à prima vel à secunda deorum rogantium, vel a●flatu numinum suror hic venit.  Arateus 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. 
g Qui in Delphis futura praedicunt vates & in Dodoná sacerdotes furent●s quidem multa iocunda Gra●is deferunt, sani vero exigua 〈◊〉 nulla.  Plato in his Phaedrus hath 〈…〉, Apollo's priests in Delphos, and at Dodona in their fury do many pretty feats, and benefit the Greeks, but never in th● right wits. He makes them all mad, as well he might, 〈◊〉 that shall but consider that superstition of old, and those prodigious effects of it, as in his place I will show the several furies of our Sibylls, Enthusiasts, Pseud prophets, Heretics, and schismatics in these our latter ages, shall instantly confess, that all the world again cannot afford so much matter of madness, so many stupend symptoms: as superstition, heresy, scisine hath brought out, that this species alone may be paralled to all the former, hath a greater latitude, and moré miraculous effects, that it more besotts and infatuates men then any other above named whatsoever, doth more harm, wrought more disquietness to mankind, and hath more crucified the soul of mortal men (such hath been the devil'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, gulfs, Euripes and contrary tides, full of fearful monsters, uncouth shapes, roaring waves, tempests, and Siren calms, Haltionian Seas; unspeakable misery, such Comedies and Tragedies, such absurd and ridiculous, feral and lamentable fits, that I know not whether they are more to be pitied or derided, or may be believed, but that we daily see the same still practised in our days, fresh examples, fresh spectacles, 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 bosoms.  
But before I can come to treat of these several errors and obliquities, their causes, symptoms, affections &c. I must say something necessarily of the object of this love, God himself, what it is, how it allureth, whence it proceeds, and (which is the cause of all our miseries) how we mistake it, and wander and swarm from it.  
Among all those divine attributes that God doth vindicate to himself, Eternity, omnipotency, immutability, wisdom, majesty, justice, mercy, & his 
h Deus, ●onus, iustus, pulcher iuxta Platonem  beauty is not the lest, One thing saith David have I desired of the Lord, and that will I still desire, to behold the beauty of the Lord Psal. 27.4. And out of Zion which is the perfection of beauty hath God shined, Psal. 50.2. All other creatures are ●●ire I confess, and many other objects do much enamour us, a fair house, a fair ho●se, a comely person. 
i Miror & stupeo cum caelum aspicio & pulchritudinem syderum angelarum &c &, vis digne laudet quod in nob●s viget corpus tam pulchrum, frontem pulchrum nares genas, oculos, intellectum omnia pulchra, si sic in creaturis laboramus, quid in ipso deo?  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 beauty of the soul which cannot be discerned. If we so labour & be so much affected with the comeliness of creatures, how should we be ravished with that admirable lustre of God himself? If ordinary beauty have such a prerogative and power, and what is amiable and fair, to draw the eyes and ears, hearts and affections of all spectators unto it, to move, win, entice, allure, how shall this divine beauty ravish our souls, which is the fountain and quintessence of all beauty? Caelum pulchrum, sed pulchior caeli fabricator, If heaven be so fair, the Sun so fair, how much fairer shall he be, that made them fair. This beauty and 
k Fulgor divinae maiestati● Austin.  splendour of this divine God, is it that draws all creatures to it, to seek it, love and admire it, adore it; and those Heathens, pagan, Philosophers, out of these relics 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 itself, and beauty of all his creatures, his goodness, providence, protection, enforceth them to love him, seek him, fear him, though a wrong way: but for us that are Christians, regenerate, that his adopted sons, illuminated by his word, and having the eyes of our hearts and understandings opened, how fairly doth he offer and expose himself? Ambit nos deus (Austin saith) donis & formâ suâ, He woos by his beauty, gifts, promises to come unto him, 
l In Psal. 64. misit ad nos Epistolas & totam scripturam, quibus nobis faceret amandi desiderium.  the whole Scripture is a message, an exhortation a love letter to this purpose, to incite us & invite us. 
m Epist. 48. li. 4. quid est tota scriptura nisi Epistola omnipotentis dei ad ● creaturam suam  God's Epistle as Gregory calls it, to his creatures. He sets out his son and his Church, in that Epithalamium 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. cap. his eyes like doves, on rivers of waters washed with milk, his lips as lilies, dropping down pure juice, his hands as rings of gold set with crysolite: and his Church to a vineyard a garden enclosed, a fountain of living waters, an orchard of Pomegranates, with sweet scents of saffron, spike, calamus and cinnamon, and all the trees of incense, as the chief spices, the fairest amongst women, no spot in her, 
n Cap. 6.8.  his sister, his spouse, undefiled, the only daughter of her mother, dear unto her, fair as the Moon, pure as the Sun, looking out as the morning. That by these figures, that glass, these spiritual eyes of contemplation, we might perceive some resemblance of his beauty, the love betwixt his Church and him. And so in the 45. Psal. this beauty of his Church, is compared to a Queen in a vesture of gold, of Ophir, embroidered raiment of needlework, that the king might take pleasure in her beauty. To incense us farther, yet 
o Cap. 27.11.  john in his Apocalypse, makes a description of that heavenly jerusalem, and the beauty of it, and in it the maker of it. Likning it to a city of pure gold, like unto clear glass, shining and garnished with all manner of precious stones, having no need of Sun or Moon, for the lamb is the light of it, the glory of God doth illuminate it: to give us to understand the infinite glory, beauty and happiness of it. Nor that it is not fairer, than 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 it, no heart conceius 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. Sensibile forte destruit sensum. A strong object overcometh the sight, according to that axiom in Philosophy, fulgorem Solis far non potes, multo magis creatoris, if thou canst not endure the Sun beams, ho● canst thou endure that fulgour and brightness of him that made the Sun? the Sun itself and all that we can imagine are but shadows of it, 'tis visio precellens, as 
p In Psal. 85. omnes pulchritudines terrenas, auri argenti nemorum & camp●rum pulchritudinem Solis & Lunae stellarum, & angelorum omnia pulchra superans.  Austin calls it, the quintessence of beauty this, which fare excels the beauty of heavens, Sun and Moon, Stars, Angels, gold and silver, woods and fair fields, and whatsoever is pleasant to behold. All those other beauties fail, vary, are subject to corruption, to loathing, 
r Immortalis haec visio immortalis amor, indefessus amor & visio.  But this is an immortal vision, a divine beauty, an immortal love, an indefatigable love and beauty, with sight of which we shall never be tired, nor wearied, but still the more we see him the more we shall covet him. 
s Osorius, ubicunque, visio & pulchritudo divini aspectus ibi voluptas ex eodem fonte omnisque beatitudo nec ab cius aspectu voluptas nec ab illa voluptate aspectus separari potest.  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 hereafter as john saith see him as he is, thine eyes as Isai. promiseth, 33.17. Shall behold the King in his glory, then shall we be perfectly enamoured, and have a full fruition of it, and desire and behold and love him alone, as the most amiable and fairest object, our summum bonum or chiefest good.  
And this likewise should we now have 
t Leon Hebreus Dubitatur an humana felicitas deo cognoscendo an amando terminetur.  done, had not our will been corrupted, and as we are enjoined to love God with all our heart, and all our soul: for to that end were we borne, to love this object as 
u Lib. de anima. Ad hoc obiectum amandum & fruendum nati sumus, & hunc expetisset unicum hunc amasset humana voluntas, ut summum bonum & caeteras res omnes eo ordine.  Melancthon discourseth, and to enjoy it. And him our will would have loved and sought alone, as our summum bonum or principal good, and all other good things 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 corrupt: and a man is like to that monster in 
x 9 De repub.  Plato, composed of a Sylla a lion and a man, we are carried away headlong with the torrent of our affections, the world, and that infinite variety of pleasing objects in it, do so allure and enamour us, that we cannot so much as look toward God, seek him or think on him as we should: we cannot contain ourselves from them, their sweetness is so pleasing to us. Marriage saith 
y Hom. 10. i● epist johannis cap 2. Multos coniugium decepit res alioqui salutaris & necessaria eo quod checo eius amore decepti divini amoris & gloriae studium in universum abiecer●nt, pl●rimos cibus & potus perdit.  Gualther, detains many, a thing in itself laudable and good, and necessary, but deceived and carried away with the blind love of it, they have quite laid aside the love of God, and desire of his glory. Meat and drink hath overcome as many, whilst they rather strive to please, satisfy their guts and belly, then to serve God and nature. Some are so busied about merchandise to get money, they lose their own souls, whilst covetously carried, and with an unsatiable desire of gain they forget God, as much we may say of honours, leagues, friendships, health, wealth, and all other profits or pleasures in this life whatsoever. 
z ●n mundo splendour opum, gloriae, majesty, amicitiarii praesi●ia, verborum ●landitiess, voluptatum omnis generis illecebrae, victory, triumphi & infinita alia ab amore dei nos abstrahunt, &c.  In this world there be so many beautiful objects splendours 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 cannot look after him. And this is it which Christ himself, those Prophets and Apostles so much thunder against. joh. ●. 15. dehortes us from, love not the world nor the things that are in 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, is lust of the flesh, the lust of the eyes, and pride of life, is not of the father but of the world, and the world passeth away and lusts thereof, but he that fulfilleth the will of God abideth for ever. No man saith our Saviour, can serve two masters, but he must love the one and hate the other, &c. and this is that which all the Fathers inculcate. He cannot (
a In Psal. 32. Dei amicus esse non potest qui mundi studijs delectatur ut hanc formam videas munda cor serena cor &c.  Austin admonisheth) be God's friend, that is delighted with the pleasures of the world, make clean thine heart, purify thine heart, if thou wil● see this beauty, prepare thyself 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 by 
b Contemplationis ple●ma nos sublevat, atque inde erigimur intention cordis dulcedine contemplationis. destract. 6. de 7. Itineribus.  Bonaventure. And as 
c Lib de victimis, amans deum sublimia petit sumptis alis & in caelum recta volat, relictâ terrâ, cupid●s aberrandi cum sole, luna, stellarumque sacra militia, ipso deo duce.  Philo judeus seconds him, he that love's God will soar aloft and take him wings, and leaving the earth fly up to heaven, and 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 dazzle 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 material objects, all sense, and then thou shalt see him as he is. Thou covetous wretch, as 
e Auare● quid inhias his &c. pulchrior est qui te ambit ipsum visurus ipsum habi●urus.  Austin expostulates, why dost thou stand gaping on this dross, muckhills, filthy excrements, 
d In come. Plat. cap 7. ut Solemn videas oculis fieri debes so●aris. ut diumam aspicias pulchritudinem, demitte materiam demitt● sen●um, & de●m qualis sit videbis.  behold a far fairer object God himself woos thee, behold him, enjoy him, he is sick for love of thee. 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. 
† Prou. 8.  Wisdom cries 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 than gold or precious stones, no pleasures can be compared to it: leave all them and follow her; vos exhorter o amici & obsecro, 
f Cap 18. Rom. Amorem hunc divinum totis unibus amplexamini, deum vobis omni ossi●iorum genere propitium facite.  In Ficinus words I exhort and beseech you, that you would embrace and follow this divine love with all your hearts and abilities, and by all offices and endeavours make this so loving God propitious unto you. For whom alone, saith 
g Cap. 7. de pulchritudine. regna imperia totius terrae & maris & caeli oportet abiicere si ad ipsum conversus velis inseri.  Plotinus, we must forsake all the kingdoms and Empires of the whole earth, Sea and Land, and Air, if we desire to be engrafted into him, leave all and follow him.  
And forasmuch as this love of God, is an habit infused of God, as 
h Habitus à deo infusus per qu● inclinatur homo ad diligendum deum super omnia  Thomas holds, 2.1. quaest. 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, make clear our hearts, that we be capable of his glorious rays, and to perform those duties that he requires of us. Deut. 6. and jos. 23. To love God above all and our neighbour as ourself, 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 dwelleth in God, and God in him, and love presupposeth knowledge, faith, hope, & unites us to God himself, as 
i Dial. 1 omnia convertit amor in ipsius pulchri naturam.  Leon Hebreus delivereth unto us, and is accompanied with the fear of God, humility, meekness, patience, and all those virtues, and charity itself. For if we love God, we shall love our neighbour, and perform all those duties which are required at our hands, to which we are exhorted. 1. Cor. 15.4.5. Ephes. 4. Col●ss. 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, endure all things, Endeavour to keep the unity of the spirit, the bond of peace. Forbear one another, forgive one another, cloth the naked, visit the sick, and perform all those works of mercy which 
k Stromatum lib. 2.  Clemens Alexandrinas calls amoris & amicitiae impletionem & extensionem, the extent and compliment of love. And that not for fear or worldly respects, but ordine ad deum, 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 two 
l Greenham.  defective, in worldly things too excessive, there is a jar in both. We love the world too much, God too little, and our neighbour not at all, or for our own ends. Vulgus amicitias utilitate probat. The chief thing we respect is our commodity, and what we do is for fear of worldly punishment, for vainglory, praise of men, or for fashion's sake, and such by-respects, not for God's sake. We neither know God aright, nor seek or love or worship him as we should. And for these defects, we involve ourselves into a multitude of errors, we swerve from this true love and worship of God, which is a cause unto us of unspeakable miseries, running into both extremes, we become fools, madmen, without sense, as now in the next place I will show you.  
The parties affected are innumerable almost, and scattered over all the face of the earth fare and near, and so have been in all precedent ages, from the beginning of the world to these times, of all sorts and conditions. For methods sake I will reduce them to a twofold division, according to those two extremes of Excess and Defect. 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 duties as we aught, as Papists hold, or have any perfection in this life, much less supererogate, when we have all done, we are unprofitable servants. But because we d●●e aliud agere, zealous without knowledge, and too solicitous about that which is not necessary, busying ourselves about impertinent, needless, I●le and vain ceremonies, as the jews did about sacrifices, oblations, offerings, incense, new moons, feasts, &c. but as ●say taxeth them, 1.12. Who required this at your hands: We have too great an opinion of our own worth, that we can satisfy the law, and do more than is required at our hands, by performing those Evangelicall counsels, and such works of supererogation, merit for others, which Bellarmine, Gregory de Valentia, and all their jesuits, and other champions defend that if God should deal in rigour with them, some of their Franciscans, and Dominicans are so pure, that nothing could be objected to them. Some of us again are too dear as we think, more divine and sanctified than others, of a better mettle, greater gifts, and with that proud Pharisee contemn others in respect of ourselves, we are better Christians, better learned, choice spirits, inspired, know more, & have special revelations, and know God's secrets, and the ●upon presume and say and do that many times, which is not befitting to be said or done. Of this sort are all superstitious Idolaters, Ethnics, Mahometans, jews, Heretics, 
m De primo praecepto.  Euthusiasts, Divinators, Prophets, Sectaries, and Scismaticks. Zanchius reduceth all Infidels to four chief sects, but I will insist and follow mine own intended method: all which with many other curious persons, Monks, Hermit's, &c. may be ranged in this extreme, and fight under this superstitious banner, and all those rude Idiots and infinite swarms of people that are seduced by them. In the other extreme or in defect, march all those Epicures, Libertines, Atheists, Hypocrites, Infidels, worldly, secure, impenitent, unthankful, and carnal minded men, that attribute all to natural causes, that will acknowledge no supreme power, that have cauterised consciences, or live in a reprobate sense: Or such desperate persons as are too distrustful of his mercies. Of these there be many subdivisions, and diverse degrees of madness and folly, some more than others, as shall be showed in the Symptoms. And yet all miserably out, perplexed, doting, and besides themselves for religions sake. For as 
n De relic. lib. 1 Thes. 1.  Zanchy well distinguisheth, 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 &c. Timorem deorum inanem, 
o 2 De nat. deorum.  Tully could term it, or as Zanchy defines it, Vbi falsi dij, 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 mere madness, Religiosa insania, as 
p Hist. Belgic. lib. 8.  Meteran calls it, or insanus error, as 
q Superstitio error insonus est. epist. 123.  Seneca, a mad error, proper to man alone, 'em superbia avaritia, superstitio, saith Pliny, li. 7. ca 1. atque etiam post saevit de futuro, which rings his soul for the present, and to come. The greatest misery belongs to mankind, a perpetual servitude, a slavery. 
r Greg.  Ex timore timor, an heavy voke, an intolerable burden. They that are suspicious, are still fearing, suspecting, vexing themselves with auguries, prodigies, false tales, dreams, idle, vain works unprofitable labours, as 
s Polit, lib. 2. cap. 13.  Boterus observes, curâ mentis ancipiti versantur, Enemies to God & to themselves: in a word as Seneca concludes, Religio Deum colit, superstitio destruit, superstition destroys, but true religion honours. True religion, ubi verus Deus verè colitur, where the true God is rightly worshipped, is the way to heaven, the mother of all virtues, Love, Fear, Devotion, Obedience, knowledge, &c. It earers the dejected Soul of man, and amidst so many cares, miseries, persequtions, which this world affords, it is a sole ease, an unspeakable comfort, a sweet reposall, an anchor, an haven. It adds courage, boldness, & begets generous spirits, although tyrant's rage, and persecute, and that bloody Lictor or Sergeant be ready to martyr them, aut lita aut morere (as in those persecutions of the Primitive Church, it was put in practice, as you may read in Eusebius and others) though enemies be now ready to invade, and all in an uproar. 
t Hor.  Si fractus illabatur orbis, impavidos ferient ruinae, though heaven should fall on his head, he would not be dismayed. But as a good Christian Prince once made answer to a menacing Turk, facilè scelerata hominum arma contemnit qui deum praesidio tutus est. Or as 
u Epist. Phalar.  Phalaris writ to Alcander in a wrong cause, He nor no other enemy could terrify him, for that he trusted in God. Si Deus nobiscum quis contra nos: In all calamities, persecutions whatsoever, as David did Sam. 2.22. he will sing with him: The Lord is my rock, my fortress, my strength, my refuge, the tower 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 In Psal. 3  Austin, vita vitae 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, counterpoysing our hearts in all misery. Superstition, torments, and is from the Devil ●he author of lies, but this is from God himself: as Lucian that Antiochian Priest made his divine confession in 
y Lib 9 cap. 6.  Eusebius, Author nobis de Deo Deus est, God is the author of our religion himself, his word is our ru●e, a lantern to us, dictated by the holy Ghost, he plays upon our hearts as so many harpestrings, and we are his, his temples, he dwelleth in us and we in him.  
The party affected of superstition is the Brain, heart, will, understanding Soul itself, and all the faculties of it, totum compositum, All is mad, dotes. And for the Extent as I say, all the world itself is the Subject of it, all times have been misaffected, past, present, there is not one that doth good no not one, from the Prophet to the Priest, &c. A lamentable thing it is to consider how many myriades of men this Idolatry and superstition (for that comprehends all) hath infatuated in all ages, besotted by this Idolatry, which is religions ape, what torturès, miseries it hath procured, what slaughter of Souls it hath made, how it hath raged amongst those old Persians, Syrians, Egyptians, Greeks, Romans, Tuskans, Gauls, Germane, Britain's, etc. Britannia eam hodie celebrat tam atto●itè saith 
z Lib 3. cap.  Pliny, tantis ceremonijs (speaking of superstition) ut dedisse Persis videri possit. The Britons are so stupendly superstitious in their ceremonies, that they go beyond those Persians. 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? The Patriarches and their families, the Israelites a handful in respect, Christ and his Apostles, and not all of them neither. Into what straits hath it been compinged, a little flock: how hath superstition on the other side dilated herself, error, ignorance, and barbarism, folly, madness, deceived, triumphed and insulted over the most wise, discreet, & understanding men, Philosophers, Monarches, all were involved and overshadowed in this mist, in more than Cymmerian darkness. At this present, quota pars? How small a part is truly religious, how little in respect. Divide the world into 6 parts, and 5 are not so much as Christians. Idolaters, and Mahometans possess almost Asia, Africa, America, Magellanica. The kings of China, great Cham, Siam and Bornaye, Pegu, Decan, Narsinga, japan, &c. are Gentiles, Idolaters and many other petty Princes in Asia, Monomotapa●, Congo, and I know not how many Negro Princes in Africa, all Terra incognita, most of America, pagan, differing all in their several superstitions, and yet all Idolaters. The Mahometans extend themselves all over the great Turk's dominians in Europe, Africa, Asia; to the Xeriffes of Barbary and his Territories in Fez, Sus, Morocco, &c. The Bohemian-tartar, the great Moger, the Sophy of Persia, with most of their dominions and subjects, are at this day Mahometans. See how the Devil rageth? Those at odds or differing amongst themselves, some for 
a Purchas Pilgrim lib. 1. cap. 3  ali, some for Enbocar, for Aomar, and Ozimen, those four Doctors, Mahomet's successors, and are subdivided into 72. inferior Sects, as 
b Lib. 3.  Leo Afer reports. The jews as a company of vagabonds are Scattered over all parts. A fift part of the world, and scarce that now professeth Christ, but so inlarded and interlaced with several superstitions, that there is scarce a sound part to be found, or any agreement amongst them. Presbyter john in Africa, Lord of those Abyssines, or Aethiopians, is by his profession a Christian, but so different from us, with such new absurdities and ceremonies such liberty, and such a mixture of Idolatry and Paganism, 
c Titlemannus Maginus. Bredenbachius. Fr. Aluaresius Itin. de Abissinis berbis solum vescuntur votarii aquis mento tenus dormiunt, &c.  that they keep little more than a bore title of Christianity. They suffer Polygamy, Circumcision, stupend fastings, divorce as they will themselves &c. & as the Papists call on the Virgin Mary, so do they on Thomas Didymus, before Christ. 
d Bredenbachius jod. a Meggen.  The Greek or Eastern Church is rend from this of the West, and as they have four chief Patriarches, so have they four subdivisions besides those Nestorians, jacobines, Syrians, Armenians, Georgians, &c. scattered over Asia minor, Syria, Egypt, &c. Greece, Val●chia, Cyrcassia, Bulgary, Bosnia, Albania, Illyricum, 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 See Possevinus Herbastein, Magin D. Fletcher. jovius, Hacluit, Purchas, &c. of their errors.  one saith, temporis successu multas illi addiderunt superstitiones. In process of time they have added so many superstitions, that they be rather semi-christians than otherwise. That which remains is the Western Church with us in Europe, but so eclipsed with several schisms, heresies & superstitions, that one knows not where to find it. The Papists have Italy, Spain, part of Germany, France, Poland, and a sprinkling in the rest of Europe. In America they have all that which Spaniards inhabit, Hispania nova, Castilia Aurea, Peru &c. In the East Indies, the Philippinae, some small holds about Goa, Malacha, Ormus, &c. which the Portugal got not long since, and those land-leaping jesuits have assayed in China, japan as appears by their yearly letters. In Africa they have Melinda, Quiloa, Mombaza, &c. and some few towns, they drive out one superstition with another. Poland is a receptacle of all religions, where Samosetans, Arrians, Anabaptiss are to be found, as well as in some Germane cities. Scandia is Christian, but as 
f Deplorat gentis Lapp.  Damianus A-goes that Portugal Knight complains, so mixed with Magic, Pagan rites and ceremonies, they may be as well counted Idolaters. Yet very superstitious, like our wild Irish: the remnant are Caluinists, Lutherans, In Germany equally mixed, Sueden, Denmark, France, Britain, more defecate than the rest, yet at odds amongst themselves, and not free from superstition. As a dam of water stopped in one place, breaks out in another; so doth superstition. I say nothing of Anabaptiss, Brownists, Barrowists, Familists, &c. There is superstition in our prayers, in our hearing of Sermons, besides bitter contentions, invectives, persecutions, quid quaeso in Dorpi, as Erasmus concludes to Dorpius, hisce Theologis faciamus, aut quid preceris nisi forte fidelem medicum, qui cerebro medeatur. What shall we wish them, but a good Physician? but more of their differences, paradoxes, opinions, mad pranks, in the Symptoms. I now hasten to the causes.   

SUBSEC. 2. Causes of religious Melancholy. From the Devil by miracles, apparitions, oracles. His instruments or factors, politicians Priests, Impostors, Heretics, blind guides. In them simplicity, fear, blind zeal, ignorance, solitariness, curiosity, pride, vainglory, presumption, &c. his engines, fasting, solitariness, &c.  
WE are taught in holy Scripture, that the Devil rangeth abroad like a roaring Lion, still seeking whom he may devour, and as in several shapes, so by several engines and devices he goeth about to seduce us; sometimes 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 
g Plato in Crit. daemons custodes sunt homi num & eorum domini, ut nos animalium, nec hominibus sed et regionibus imperant, vaticiniis, arguriis, somniis oraculis, nos reg●●t.  God himself, and is so adored by the Heathen and esteemed. And in imitation of that divine power, as 
h De preperat Evangel.  Eusebius observes, 
i Vel in abúsum dei vel in aemulationem. Dandinus come in lib. 2. Arist. de An. Text. 29.  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, and by this means infatuats the world, deludes, intrappes, and destroys many a thousand souls. Sometimes by dreams, visions (as God to Moses by familiar conference) the Devil in several shapes talks with them, in the Indies 'tis common, and in China, apparitions, inspirations, oracles, apparitions by terrifying them with false prodigies; 
k Daemons consulant & familiares habent demones plerique sacerdotes. Riccius, lib, 1. cap. 10. expedit. Sinar.  sending storms, tempests, diseases, plagues, raising wars, seditions, by spectrums, by promises, benefits, and fair means, he 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 the more to stand in awe of him, 
l Vi●am turban so●an ●si●quiet●nt, irrep●●te▪ etiam in cor●or● ineates te●●●nt, valerud●●e●● frang●●●, morbos l●●●scunt, ut ad c●l●m 〈…〉 nec aload his●st●● dium q●●m ut ● vera religione ad superstitionem vertant, ●um sint ipsi p●enales, quaerunt sibi ad paenas co●i●es ut habeant, erroris participes.  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 true religion to superstition, and because he is damned himself and in an error, he would have all the world participate of his errors & be damned with him. The primum mobile therefore, and first mover of all superstition is the Devil, that great enemy of mankind, the principal agent; who in a thousand several shapes, after several fashions, with several engines, illusions, and by several names hath deceived the inhabitants of the earth, in several places, and countries, still rejoicing at their falls. All the world over almost before Christ's time he freely domineered, and held the souls of men in most slavish subjection, saith 
m Lib. 4. praeparat. Euangel cap tantamque victoriam amentiá hominum consequnti sunt, ut si collig●re in unum vel●● universum orbem, islis scele●●i●us spiritibus subiectum, fuisse inaeays. Vsque ad salvatoris adventum hominum caede pernitiosissimos daemons placabant &c.  Eusebius, in divers forms, ceremonies, and sacrifices till Christ's coming. As if those Devils of the air had shared the earth amongst them, which the Platonists held, and were our Governors and keepers. In several places they had several rites, orders, names. 
n Strozius, Cicogna omnis. mag. ib. 3. cap. 7 Ezek 8.4. Reg. 11.4. Reg. 3. & 17.24. jer. 49. Numb. 21.3. Reg. 13.  Adonided amongst the Syrians; Adramilech amongst the Capernaites; Asiniae amongst the Emathites; Astartes with the Sydonians; Asteroth with the Palestines; Dagon with the Philistines; Tartari with the Honaei; Melchonis amongst the Ammonites; Beli the Babylonians, Belzebub and Baal with the Samaritans and Moabites. Isis and Osiris amongst the Egyptians; Apollo at Delphos; jupiter at Rome; Venus at Cyprus; Diana at Ephesus; Pall●s at Troy, &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 ceremonies are they adored? See but what Vertomannus li. 5. ca 2. Marcus Polus, Lerius, Benzo, P. Martyr, in his Ocean Decades, and Mat. Riccius expedit. Christi: in Sinas lib. 1. relate. 
o Lib. 4. cap. 8. praepar.  Eusebius wonders how that wise city of Athens, and florishing kingdoms of Greece should be so besotted, and we in our times, how those witty Chinese so perspicacious, in all other things, should be so gulled, so tortured with superstition, so blind as to worship stocks and stones. But it is no marvel, when as we see all out as great effects, amongst Christians themselves: how are those Anabaptiss, Arrians, and Papists above the rest miserably besotted. Mars, jupiter, Apollo, and Aesculapius have resigned their interest names and offices to St George, St Christopher, and a company of fictitious Saints, Venus to the Virgin Mary. And as those old Romans had several and distinct Gods, for all distinct offices, persons, places, so have they Saints, as 
p Part. 1. cap. 1. & lib. 2. cap. 9  Lavater well observes out of Lactantius, mutato nomine tantum, 'tis the same Devil that deludes them still. The manner how, as I say, is by rewards, promises, terrors, affrights, punishments. How often hath jupiter and Apollo sent plagues in 
q Polid. Virg. lib. 1. de p●odigijs  Greece and Italy, because their sacrifices were neglected, to terrify them, to rouse them up and the like: see but Livy, Dionysius Halicarnaseus, Thucydides, Philostratus, &c. What prodigies and miracles, dreams, visions, apparitions, oracles, have been of old at Delphos, what strange cures performed by Apollo & Aesculapius? Juno's Image and that of 
r Grata lege me dicastis mulieres. Dionysius Halicarnaseus.  Fortune spoke, 
s Tully de nat. deorum lib. 2. ● Aequa Venus Te●cris, Pallas iniqua fuit.  Castor & Pollux fought in person for the Romans against Hanniballs army, as Pallas, Mars, juno, Venus, for Greeks and Troyans', &c. Among our Pseudocatholikes, 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. 
t Io. Molanus. lib. 3. cap. 59  S. Sabine was seen fight for Arnulphus Duke of Spoleto, 
u Pet. Olive● de johanne primo Portugallie R●ge. strenuè pugnans & ad versae partis ictus clypeo excipiens.  S. George fought in person for john the bastard of Portugal, against the Castilians. In the battle of Bannoxburne, where Edward the 2, our English king was foiled by the Scots, S. Philanus arm was seen to fight (if 
x L. 14. Loculos sponte aperuisse & pro ijs pugnasse.  Hector Boethius doth not tell an arrant lie) that was before shut up in a silver capcase: Another time in the same Author, S. Magnus fought for them. Now for visions, revelations, miracles, not only out of the Legend, and out of Purgatory, but every day news from the Indies, and at home read the jesuits letters, Ribadeneira, Thurselmus, Acosta, Lippomanus, Xaverius, Ignatius life's, &c. and tell me what difference.  
His ordinary instruments or factors which he useth, as God himself did good Kings, lawful Magistrates, Patriarches, Prophets to the establishing of his Church, 
y Religion as they hold is policy, invented alone to keep men in awe.  are Politicians, Statesmen, Priests, Heretics, blind guides, Impostors, Pseudoprophets, to propagate his superstition. And first to begin with Politicians; it hath ever been a principal axiom with them, to maintain religion, or superstition, they make religion policy, nihil aequè valet ad regendos vulgi animos ac superstitio, as 
z 1. Annal.  Tacitus and 
a Omnes religione mo●entur. 5. inverrem.  Tully hold. 'Tis 
b Zeleuchus. praesat. legis. qui urbem aut regionem inhabitant persuaso● esse oportet esse Deos.  that Aristotle and Plato inculcate in their Politics, and all our late Politicians ingeminate. Cromerus lib. 2. pol. hist. Boterus lib. 3. de incrementis urbium, Clapmarius, lib. 2. cap. 9 de Arcanis rerump. Arneseus. cap. 4. lib. 2. polit. Captain Machiavelli will have a Prince by all means to sergeant religion, to be superstitious in show at lest, as Numa, Lycurgus, and such lawmakers were, non ut his fidem habeant, sed ut subditos religionis metu facilius in officio contineant, to keep the people in obedience. But this error of his, Innocentius jentilettus a french Lawyer, Theorem. 9 comment. 1. de Releg. hath copiously confuted. Many Politicians I do not deny maintain Religion as a true means, and sincerely speak of it without hypocrisy, & are truly zealous and religious themselves. justice, Religion, Peace, are the three chief props of a well governed Commonwealth: but most of them are but Machiavellians, counterfeits only for political ends; as knowing, 
c Lipsius. lib. 1. cap. 3.  magnum eius in animos imperium, and that as 
d Homo sine religione sicut equus sine fraeno  Sabellicus delivers, a man without religion, is like an horse without a bridle. No way better to kerb then superstition, to terrify men's consciences, and to keep them in awe: they make new laws, statutes, invent new Religions, ceremonies to their own ends. Therefore, saith 
e Lib. 10. Ideo Lycurgus, &c. non quod ipse superstitiosus, sed quod videret mortales paradoxa f●●lius am plecti, nec res gra●es audere sine periculo deorum.  Polybius of Lycurgus, did he maintain ceremonies, not that he was superstitious himself, but that he perceived mortal men more apt to embrace paradoxes, than aught else, & durst attempt no evil thing for fear of the Gods. This was Numa's plot, when he said he had conference with the Nymph Aegeria, Sertorius an Hart. Caligula in Dion feigned himself to be familiar with Castor and Pollux, and many such, which kept those Romans under, who as Machiavelli proves, lib. 1. disput. cap. 11. & 12. were Religione maximè moti, and most superstitious; and did kerb the people more by this means, then by force of arms, or severity of humane laws. To this end the old Poets feigned those 
f De his lege Lucianum de luctu To. 1. Homer Odiss. 11. Virg. Ae● 6. Caelium lib 6.  Elysian fields, their Ae●us, Minos, & Rhadamantus, those infernal judges, and those Stygian lakes, fiery Phlegeton's, Pluto's kingdom, and variety of torments after death. 'Tis this which Plato labours for in his Phaedon; the Turks in their Alcoran, when they set down rewards, and several punishments for every particular virtue and vice, 
g Boterus.  and persuade men that they that die in battle shall go directly to heaven, &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 convenient place in a pleasant valley, environed with hills, in 
h Citra quam virilarium plátavit maximum & pulcherrimun floribus odoriferis & suavibus fructibus plenum, &c.  which he made a pleasant park, full of all odoriferous flowers, and first-fruits, and a Palace full of all worldly contents, that could possibly be devised, Music, Pictures, variety of meats, &c. and chose out a certain young man, whom with a 
i Potum quendam dedit quo inescatus & gravi sopore oppressus, in viridarum interim ducebatur, &c.  soporiferous potion, he so benumbed, 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 a while, in all such pleasures a sensual man could desire, 
k Atque iterum mem●ratu● potum hibendum exhibuit & sic ●●tro Parad sum reduxit ut cum ●vigilare● sopore soluto, &c.  He cast him into a sleep again, and brought him forth, that when he waked he might tell others be had been in Paradise: The like he did for Hell, and by this means brought his people to subjection. Many such tricks and impostures are acted by Politicians in China especially, but with what effect I will discourse in the Symptoms.  
Next to Politicians, if I may distinguish them, are our Priests, (for they make Religion Policy) if not fare beyond them, for they domineer over Princes and Statesmen themselves. Carnificinam exercent, one saith, they tyrannize over men's consciences, more than any other tormentors whatsoever. Partly for their commodity and gain, for sovereignty, credit to maintain their state and reputation. What have they not made the common people to believe? Impossibilities in nature, incredible things, what devices, traditions, ceremonies, have they not invented in all ages to keep men in obedience to enrich themselves? Quibus quaestui sunt capti superstitione animi, as Livy saith. Those Egyptian Priests of old got all the sovereignty into their hands, and knowing, 
l Lib. 4.  as Curtius saith, nulla res efficacius multitudinem regit quam, 
m Lib. 4.  superstitio, meliùs vatibus quam ducibus parent, vana religione capti, etiam impotentes faeminae, the common people will sooner obey Priests than Captains, & 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 besotted in this kind, amongst our Britons and old Gauls there Druids, Mag● in Persia; Philosophers in Greece, Chaldeans amonnst the Babylonians, Barchmani in India, Gymnosophists in Aethiopia, the Turditanes in Spain, Augurs in Rome, have insulted, Apollo's Priests in Greece, by their oracles and phantasms, Amphiaraus & his companions; now Mahometans. & Pagan priests, what do they not effect? How do they not infatuate the world? But above all others that high priest of Rome, that three-headed Cerberus hath played his part. 
n Sr. Ed. Saved  Whose religion at this day is mere policy, a state wholly composed of superstition and wit, and needs nothing but superstition and wit to maintain it, that useth Colleges and religious houses, to as good purpose as forts and castells, and doth more at this day by a company of scribilng Parasites, fiery spirited Friars, zealous anchorites, hypocritical confessors, and those praetorian soldiers, his janisary 
o jesuits stand now in the forefront of the battle. Excipiunt soli totius vulnera belli.  jesuits, than ever he could have done by garrisons and armies. What power of Prince, or poenall 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, abandon the world, wilful poverty, perform canonical and blind obedience, to prostrate their goods, fortunes, bodies, lives, and offer up themselves at their superiors feet, at his command. What so powerful an engine as superstition? which they right well perceauing, are of no religion at all themselves! Primum enim (as Calvin rightly suspects, and the tenor and practice of their life proves) arcanae illius Theologiae, quod apud eos regnat, caput est, nullum esse deum. They hold there is no God, as Leo 10. did, Hildebrand the Magician, Alexander the 6. julius' 2. mere Atheists, and what is said of Christ, to be fables and impostures, of heaven and hell, day of judgement, Paradise, 

p Seneca.  Rumores vani, verbaque inania,  
Et par sollicito fabula somnio.  Dreams, 
q Vice cotis acutum reddere quae ferrum valet exorsipsa secandi.  toys, and old wife's tales. Yet as so many whetstones that makes other tools cut, but cuts not themselves, though they be of no religion at all, they will make others most devout and superstitious, and 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 kingdom, or seek his glory or common good, but to enrich themselves, to enlarge their territories, to domineer and compel them to stand in awe, to live in subjection to the Sea of Rome. As well may witness their intolerable covetousness, strange forgeries, fopperies, impostures and illusions, new doctrines, paradoxes, traditions, false miracles, which they have still maintained, to enthrall and subjugated them, to maintain their own estates. 
r Seeking their own saith Paul, not Christ's.  One while by Bulls, Pardons, Indulgences, & their doctrine of good works, that they be meritorious, hope of heaven by that means, they have so flieced the commonalty, and spurred on this free superstitious horse, that he runs himself blind, and is as an Ass to carry burdens. They have so amplified Peter's Patrimony, that from a poor Bishop, he is become Rex Regum, Dominus dominautium, a Demigod, as his Canonists make him, Felinus and the rest, above God himself. And for his wealth and 
s He hath the Duchy of Spoledo in Italy, the Marquesdome of Ancora, beside Rome and the territories adjacent, Bologne, Ferrara, &c. Avinion in France, &c.  temporalties, is not inferior to many kings; 
t Estote fratres mei & principes huius mundi. words of their creation.  his Cardinal's Princes companions, and in every kingdom almost, Abbots, Priors, Monks, Friars, &c. and his Clergy have engrossed a 
u The Laity suspect their greatness, witness those statutes of mortmain.  third part, half, in some places all into their hands. Three prince Electors in Germany Bishops, besides, Magdeburge, Spire, Saltsburg, Bamberge, &c. How many towns in every kingdom hath superstition enriched? What a deal of money by musty relics, Images, have their mass Priests engrossed, and what sums have they scraped by their other tricks. Lauretum in Italy, Walsingham in England, In those days, Vbi omnia auro nitent, saith Erasmus, S. Thomas Shrine, many witness, &c. If they can get but a relic of some Saint, or the Virgin Maries picture, or the like, that city is for ever made, it needs no other maintenance. And for their authority, what by auricular confession, satisfaction penance, Peter's keys, thunderings, excommunications, &c. roaring bulls, this high Priest of Rome, shaking his Gorgon's head hath so terrified the soul of many a silly man, and insulted over Majesty itself, and swaggered generally over all Europe for many ages, & still doth to some, holding them as yet in slavish subjection, as never tyrannising Spaniards did by their poor Negroes, or Turks by their Galleyslaves. 
x Pontisex Romanus prorsus iaermis regibus terrae iura dat, ad regna eve●it ad pacem cogit & peccantes castigat, &c. quod Imperatores Romani 40 legionibus armati non essecerunt.  The Bishop of Rome (saith Stapleton, a parasite of his, de mag. Rom. Eccle. lib. 2. cap. 1.) hath done that without arms which those Roman Emperors could never achieve with 40 legions of soldiers, deposed Kings and crowned them again with his foot, made friends, and corrected at his pleasure, &c. 
y Mirum quanta passus fit H. 2. quomodo se submisit ea se facturum pollicitus, quoram body ne privatus quidem partem faceret.  'tis a wonder (saith Machiavelli Florentinae hist. li. 1) what slavery King Henry the second endured for the death of Th. a Becket, what things he was enjoined 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 Sigonius 9 hist. Ital.  Henry the fourth deposed of his Empire, stood barefooted with his wife at the gates of Canossus. 
a Curio lib. 4. Fox Martyrol.  Frederick the Emperor was trodden on by Alexander the third. Another held Adrian's stirruppe: king john kissed the knees of Pandulphus the Popes Legate, &c. What made so many thousand Christians go from France, Britain, &c. into the holy land, spend such huge sums of money, go a pilgrimage so familiarly to jerusalem, to creep and couch, but superstition? What makes them so freely venture their lines, to leave their native countries, to go seek martyrdom in the Indies, but superstition to be asa●●●natss to meet death, murder Kings, but a false persuasion, of merit, of canonical, or blind obedience which they instill unto them, & animate them by strange illusions, hope of being Martyrs and Saints? Such pretty feats can the Devil work by Priests, and so well for their own advantage can they play their parts. And as if it were not yet enough, by Priests and Politicians to delude mankind, and crucify the souls of men, he hath more actors in his Tragedy, more irons in the fire, another Scene of Heretics, Schismatics, Impostors, false Prophets, blind guides, that out of pride, singularity, vainglory, blind zeal, cause much more madness yet, set all in an uproar, by their new doctrines, paradoxes, figments, crotchets, make new divisions, subdivisions, new sects, oppose one superstition to another; one kingdom to another, brother against brother, father against son, to the ruin and destruction of a Commonwealth, to the disturbance of peace, and to make a general confusion. How did those Arrians rage of old, how many did they circumvent? those Pelagians, Mamchies, &c. their names alone would make a just Volume. How many silly souls have Impostors still deluded, Lucian's Alexander, 
b Hierocles contends Apollonius to have been as great a Prophet as Christ whom Eusebius confutes  Simon Magus, Apollonius Tianaeus, Cynops, Eumo, of whom Florus lib. 3. cap. 19 makes mention, 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: and that Eudo de Stellis of whom Nubrigensis speaks lib. 1. cap. 19 that in king Stephen's days, imitated many 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 many silly souls. How many such impostors, false prophets, have lived in every king's 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 wind, a rude inconstant multitude, that follow all, and are cluttered together like so many pebbles in a tide. What prodigious follies, madness, vexations, persecutions, absurdities, impossibilities, these impostors, heretics, &c. have thrust upon the world, what strange effects, shall be showed in the symptoms.  
Now the means by which, or advantages the devil and his infernal ministers, take so to delude and disquiet the world, with such idle ceremonies, false doctrines, superstitions, fopperies, are from themselves, innate fear, ignorance, simplicity, &c. and that same decayed image of God which is yet remaining in us. Os homini sublime dedit, caelumque videre iussit, our own conscience doth dictate so much unto us, we know there is a God, and nature doth inform us, Nulla gens tam Barbara, saith Tully, Cuinon insideat haec persuasio deum esse, There is no nation so barbarous, that is not persuaded there is a God, The Heavens declare the glory of God, and the Firmament showeth his handiwork, Psal. 19 Every creature will evince it. The Philosophers, Socrates, Plato, 
c Lib. 1. de u●● Daeorum.  Plotmus, Trismegistus, Seneca, Epictetus, those Magi, Druids, &c. went as fare as they could by the light of nature, 
d Zanchius  multa praeclara de natura dei scripta reliquerunt, written many things well of the nature of God, but they had but a confused light, a glimpse, Quale per incertam lunam sub luce maligna est iter in siluis, as he that walks by moonshine in a wood, they groped in the dark; they had a gross knowledge, as he in Euripides, ôdeus quicquid es, sive caelum, sive terra, sive aliquid, and that of Aristotle, Ens entium miserere mei. So some said this, some that, as they conceived themselves, which the devil perceiving, led them farther out, 
e Superstitio ex ignorantia divinitatis emersit, ex vitiosa aemulatione & daemonis illecebris, inconstans, timens, fluctuans, & cui se addicat, nesciens, quem imploret, cui se committat à daemone facile decepta, Lemnius lib. 3. cap. 8.  as Lemnius observes, and made them worship stocks and stones, and torture themselves to their own destruction, as he thought fit himself; inspired his Priests and Ministers with hes and fictions to prosecute the same, which they for their own ends were as willing to undergo, taking advantage of their simplicity, fear and ignorance. For the common people are as a flock of sheep, a rude illiterate rout, voided many times of common sense, a mere beast, bellua multorum capitum, will go whethersoever they are led: as you lead a ram over a gap by the horns, and all the rest will follow. 
f Seneca.  Non qua eundum, sed quâ itur, they will do as they see others do, and as their prince will have them, let him be of what religion he will, they are for him. 
g De rerum varietate li. 7. c. 38. parum vero distat sapientia u●rorum à puerili multo minus senum & mulicrum, cum metu & superstitione & alienâ stultitia & in probitate simplices agitantur.  And little difference there is betwixt the discretion of men and children in this case, especially of old folks and women, as Cardan discourseth, when as th●y are tossed with fear and superstition, and with other men's folly and dishonesty. So that I may say their own ignorance is a cause of their superstition, a symptom and madness itself, supplicij causa est suppliciumque sui, their own fear, folly, stupidity is that which gives occasion to the other, and pulls these miseries on their own heads. For in all these false religions and superstitions, amongst all Idolaters, you shall still found that the parties first affected are silly, rude, ignorant people, old folks, that are naturally prove to superstition, weak women, or some poor rude illiterate persons, that are apt to be wrought upon, and gulled in this kind, prove to believe any thing. And the best means they have to broach it first, and to maintain it when they have done, is to keep them still in ignorance. This hath been the devil's practice, and all his infernal ministers in all ages, not as our Saviour, by a few silly fishermen to confounded the wisdom of the world, to save Publicans and Sinners, but to make advantage of their ignorance, to confounded them and all their associates: and that they may better effect what they intent, they begin as I say with poor 
h In all superstition wise men follow fools. Bacon Essays.  stupid, illiterate person s. So Mahomet did when he published his Alcoron, which is a piece of work saith Bredenbachius, full of nonsense, barbarism, confusion, 
i Peregrin. Hieros'. cap. 5. totum scriptum consusum sine ordine vel colore absque sensu & ratio●e ad rusticissimos idem dedit rudissimos & prorsus agrestes, qui nullius erant discretionis, ut diiudicare possent.  without rhyme, reason or any good composition, and first published to a company of rude rustics, hogge-rubbers, that had no discretion, judgement, art, or understanding, and so still maintained. For it is a part of their policy to let no man comment, or dare to dispute or call in question to this day any part of it, be it never so absurd, incredible, ridiculous, fabulous as it is, it must be believed implicitè, upon pain of death no man must dare to contradict it: What else do our Papists but by keeping the people in ignorance, vent and broach all their new ceremonies and traditions, when they conceal the Scriptures and read it in Latin, and to some few alone, feeding the 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, or sooner circumvent? So do all our schismatics and heretics. 
k Lib. 1. cap. 9 valent haeres. 9  Marcus and Valentinian heretics in Irinaeus seduced first I know not how many women, and made them believe they were Prophets. 
l Meteranus l. 8. hist. Belg.  Friar Cornelius of Dort seduced a company of silly women. What are all our Anabaptists, Brownists, Barrowists, Familists, but a company of rude illiterate base fellows? What are most of our Papists, but rude and ignorant blind baiards, how should they otherwise be? when as they are brought up and kept still in darkness. 
m Si Doctores suum fecissent officium & plebem fidei commissum recte instituissent de doctrinae Christianae capitib. nec sacris scriptures interdixissent, de multis proculdubio rectè sensissent.  If their Pastors saith Lavater had done their duties, and instructed their flock as they aught 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 misled all their lives in superstition, & carried hood-winked like so many hawks, how can they prove otherwise then blind Idiots, and superstitious Asses: what shall we expect else at their hands. Neither is it sufficient to keep them blind, and in Cimmerian darkness, but withal as a schoolmaster doth by his boys, sometimes by promises and encouragements, but most of all by strict discipline, severity, threats & punishment, to make them follow their books, do they collogue and south up their silly Auditors, and so bring them into a fool's Paradise. Rex eri● aiunt si rectè facios, do well thou shalt be crowned, but for the most part by threats, terrors and affrights, they tyrannize and terrify their distressed souls: knowing that fear alone is the sole and only means to keep men in obedience, according to that he●●slichium of Petronius. Primus in orbe deos fecit timor, they play upon their consciences; 
n Curtius' lib. 4.  which was practised of old in Egypt, by their Priests, when there was an Eclipse, they made the people believe God was angry, great miseries to come, they take all opportunities of natural causes, to delude the people's senses, and with fearful tales out of purgatory, samed apparitions, earthquakes in japona and China, tragical examples of devils, possessions, obsessions, &c. They do so insult over, and restrain them, never Hoby so dared a la●ke, that they dare not 
o See more in Kemnisius Examen. council. Trident. de Purgatorio.  offend the lest tradition, tread or scarce look awry: Deus bone 
p Part. 1. cap. 16 pars. 3. cap. 18. & 14.  Lanater exclaimes, quot hoc commentum de purgatorio misere affixit●, good God: how many men have been miserably afflicted by this fiction of purgatory.  
To these advantages of fear, ignorance, and simplicity, he hath several engines, traps, devices to batter and enthrall, omitting no opportunities, according to men's several inclinations, habilities to circumvent and humour them, to maintain his superstition: sometimes to stupefy, besotte them, sometime again by oppositions, factions to set all at odds, and in an uproar, sometimes he infects one man, and makes him a principal agent, sometimes whole cities, countries. If of meaner sort, by stupidity, blind Canonical obedience, blind zeal &c. If of better note, by pride, ambition, vainglory. If of the Clergy, and more eminent of better parts, than the rest, more learned, eloquent, he puffs them up with a vain conceit of their own worth, scientia inflati, they begin to swell and scorn all the world in respect of themselves, to admire themselves, & thereupon turn heretics, schismatics, broach new doctrines, frame new crotchtes 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 preferment to their worth, have some disgrace, repulse, neglected, or not esteemed as they fond value themselues, or out of emulation they begin presently to rage and rave, caelum terrae 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. 
q Austi●●.  Donaetus when he saw Cecilianus preferred before him in the Bishopric of Carthage, turned heretic, and so did Arian, because Alexander was preferred: we have examples at home and too many experiments of such persons. If they be say men of better note, the same engines of pride, ambition, emulation & jealousy take place, they will be Gods themselves. 
r Curtius' lib. 8.  Alexander in India after his victories, become so insolent, he would be adored for a God, and those Roman Emperors came to that height of madness they must have temples built to them, sacrifices, oblations to their Deities, Diws Augustus. D. Claudius, D. Adrianus, 
s Lampridi●s vita eius virgins vestales & sacrum ignem Romae extinxit & omnes ubique per orbem terrae religiones, unum hoc students ut solus deus coleretur.  Heliogabalus put out the vestal fire at Rome, expelled the virgins, and banished all other Religions all over the world, and would be the sole God himself. Our Turks, China kings, great Cham's, and Mogors, do little less, assuming divine and bombast titles to themselves, the meaner sort are too credulous, and led with blind zeal, blind obedience to prosecute and maintain whatsoever their sottish leaders shall propose, what they in pride or singularity, revenge, spleen or for gain, shall rashly maintain and broach, their disciples make a matter of conscience, of hell and damnation if they do it not, and will rather forsake wives, children, house, and home, lands, goods, fortunes, life itself, then omit or abjure the lest title of it, and to advance the common cause, undergo any miseries, turn traitors, assassinates, with full assurance and hope of reward in that other world, that they shall surely merit by it, win heaven, be canonised for Saints. Now when they are throughly possessed with blind zeal, and nuzzled with superstition, he hath many other baits to inveigle & infatuate them farther yet, to make them quite mortified and mad, and that under colour of perfection, to merit by penance, going wolward, whipping, alms, fastings &c. ex opere operato, ex condigno, for themselves and others, to macerate and consume themselves, specie virtutis & umbrâ, those Evangelicall counsels, as our pseudocatholickes call them, of Canonical obedience, wilful poverty, 
t Votum c●libatus monachatus.  vows of chastity and monkery, and a solitary life, which extend almost to all religions and superstitions, to Turks, Chinese, Gentiles, Abyssines, Greeks, Latins, and all countries. Among the rest fasting, contemplation, solitariness, are as it were certain Rams, by which he doth batter and work upon the strongest constitutions: Nonnulli saith Peter Forestus, ob longas inedias, stadia & meditationes caelestes, derebus sacris & religione semper agitant, by fasting overmuch, and divine meditations, are overcome. Not that fasting is a thing of itself to be discommended, for it is an excellent means to keep the body in subjection, 
u Mater sanitatis, clavis caelorum: ala animae quae leaves penuas producat ut in sublime ferat, currus spiritus sancti, vexillum fidei, porta paradisi, vita angelorum, &c.  a preparative to devotion, the Physic of the Soul, by which chaste thoughts are engendered, true zeal, a divine spirit, whence wholesome counsels do proceed, concupiscence is restrained, vicious and predominate 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, spiritual wing to ereare us, the chariot of the holy Ghost, banner of Faith, &c. And 'tis true they say of it, if it be moderately and seasonably used, as Moses, Elias, Daniel, Christ, and his 
x Castigo corpus meum. Paul.  Apostles made use of it, but when by this means they will supererogate, and as 
y Mor. encem.  Erasmus well taxeth. Caelum non sufficere putant suis meritis, heaven is to small a reward for it. They make choice of times and meats, and buy and cell their merits, and attribute more unto it then to the ten Commandments, and count it a greater sin to eat meat in lent, then to kill a man. And as one saith, Plus respiciunt assum piscem, quam Christum crucifixum, plus salmonem quam Solomonem quibus in ore Christus, Epicurus in cord, when some counterfeit, and some attribute more to such works of theirs then to Christ's death and passion, the devil sets in a foot, and strangely deludes them, and by that means makes them to overthrew the temperature of their bodies, and hazard their souls. Never any strange illusion of devils amongst Hermits, Anachorites, never any visions, phantasms, apparitions, Enthusiasms, Prophets, any revelations, but immoderate fasting, bad diet, sickness, melancholy, solitariness, or some such things were the precedent causes, the forerunners or concomitantes of them: The best opportunity and sole occasion the devil takes to delude them. Marsilius Caguatus lib. 1. cont. cap. 7. hath many stories to this purpose, of such as after long fasting have been seduced by devils, and 
z Lib. 8 cap. 10 de rerum varietate. admiratione digna sunt quae per ieiunium hoc modo contingunt, somnia, superstitio, contemptus tormentorum, mortis desiderium solitado futurorum divinatio, obstinata opinio, insania, leiunium, naturaliter praeparat ad hac omnia.  'tis a miraculous thing to relate (as Cardan writes) what strange accidents proceed from fasting, dreams, superstition, contempt of torments, desire of death, prophecies, paradoxes, madness; fasting naturally prepares men to these things. Monks, Anachorites and the like, after much emptiness become melancholy, vertiginous, they think they hear strange noises, confer with Hobgoblines, devils, rivell up their bodies, & dum hostem insequimur, saith Gregory, civem quem diligimus trucidamus, they become bore Skeletons, skin and bones. Carnibus abstinentes proprias carnes devorant, ut nil praeter cutem & ossa fit reliquum. Hilarion, as 
a Epist. lib. 3. Ita attenuatus fuit ieiuniis & vigiliis, intant● exeso corpore, ut ossibus vix haerebat, unde nocte infantum vagitus, balatus pecorum, mugitas boum, voces & ludibria daemonum. &c.  Hierom reports in his life, was so bore with fasting, that the skin did scarce stick to the bones, for want of vapours he could not sleep, & for want of sleep become idle headed, and heard every night infants cry, oxen low, wolves howl, lions roar (as he thought) clattering of harness, strange voices, and illusions of devils. Such symptoms are common to those that fast long, are solitary, given to contemplation, overmuch solitariness & meditation. Not that these things (as I said of fasting) are to be discommended of themselves, but very behooveful in some cases and good: sobriety and contemplation join our souls to God, as that heathen 
b Lib de abstinentiâ, sobrietas & continentia m●ntemem deoconiungunt.  Porphyry can tell us. 
c Extasis nihil est aliud quam gustus futurae beatitudinis (Erasmus. epist. ad Dorpium) in quâ toti absorbemur in deum.  Extasis is a taste of future happiness, by which we are united into God, a divine melancholy, a spiritual wing, Bonaventure terms it, to lift us up to heaven. But as it is abused, a mere dotage, madness, a cause and symptom of Religious melancholy. If you shall at any time see (saith Guatinerius) a religious person over superstitious, too solitary, or much given to fasting, that man will certainly be melancholy, thou mayst boldly say it, he will be so. P. Forestus hath almost the same words, 
d Si religiosum nimis ●eiunia videris obseruantem, audacter melancholicum pronunciabis Trat. 15. c. 5.  and 
e Solitudo ipsa, mens aegra laeboribus anxijs & ieiuniis, tum temperaturâ cibis mutata agrestibus, & humour melancholicus heremitis illusionum caus●e sunt.  Cardan. subtle. lib. 18. & cap. 40. lib. 8. de rerum varietate▪ solitariness, fasting, and that melancholy humour, are the causes of all Hermit's illusions. Lavater de spect. cap. 19 part. 1. and part. 1, cap. 10. puts solitariness a main cause of such spectrums & apparitions, none, saith he, so melancholy as Monks and Hermit's, the Devil's bath melancholy, 
f Solitudo est ●●usa apparitionum, nulli visionibus & huic delirio magis abobnoxii sunt, quam qui collegiis & eremo soli viwnt monachi, tales plerumque melancholici ob victum & solitudinem.  none so subject to visions and dotage in this kind, at such as live solitary lives, they hear and see strange things in their dotage. 
g Monachise putant prophetare ex de●, & qui solitariam agunt vitam, quum sit instinctu ●●monu●, & sic falluntur fatidi●●, à malo genio habent, quae putant à deo, & sic Euthusiastae  Polidor Virgil. lib. 2. de prodigijs, holds that those prophecies and Monks revelations, Nuns dreams, which they suppose come from God, to proceed wholly ab instinctu doemonum, by the Devil's means, and so those Enthusiasts, Anabaptists, Prophets have the same cause. 
h Sibyllae. Pythei & prophetae qui divinare solent omnes phanatici sunt melancholici.  Fracastorius lib. 2. d● intellect. will have all your Pythonisses, Sibylles and Prophets to be mere melancholy, so doth Wierus prove lib. 1. cap. 8. and lib. 3. cap. 7. and Arculanus in 9 Rhasis, that melancholy is a sole cause, & the Devil together, with fasting & solitariness of all such Sibylline prophecies, if there were ever any such, which with 
i Exercit & 1  Causabon and others I justly except at. But whosoever there be no Sibylles, I am most assured there be other Enthusiasts, Prophets, &c. and ever have been in all ages, and still proceeding from those causes. 
k Post 15. dierum process & 〈◊〉, mirabiles videbat visi●●es.  That which Matthew Paris relates of the Monk of Euesham, that saw heaven and hell in a vision, of 
l Fol. 84. vitâ 〈◊〉 fol. 177 〈…〉 per 9 dies nihil comede●●ant b●henss.  Sir Owen that went down into Saint Patriarches Purgatory in king Stephen's days, and saw as much: Walsingham of him that was showed the like by St. julian, Beda lib. 5. ca 13.14.15. & 20. reports of king Sebba lib. 4. cap. 11. eccles hist. that saw strange 
m After contemplation in an Extasis, so Hiero●e was whipped for reading Tully, see millions of examples in our Annals, Bedes, Gregory, jacobus de Voragi●●, Lippoma 〈◊〉, Hieronimus john Maior de vitis patrum, &c.  visions, and Stumphius Heluet. Cronic. of a cobbler of Basil. 1520. that saw rare apparitions at Ausborough in Germany, was still after much solitariness, fasting, or long sickness, when their brains were addle, and their bellies as empty of meat, as their heads of wit. Florilegus hath many such examples, fol. 191. one of Saint Gultlake of Crowlade that fought with devils, but still after long fasting, overmuch solitariness, 
n Fol. 199. pos● abstinenti● curas, miras illusiones daemonum audivit.  the devils persuade him there to fast, as Moses and Elias did, the better to delude him. 
o Fol. 255. post seriam 〈…〉 diei dominicae visionem habuit de purgatorio.  In the same Author is recorded Carolus Magnus' vision An. 885. or Extasis, wherein he saw heaven and hell after much fasting and meditation. So did the devil of old with Apollo's Priests, Amphiaraus and his fellows, those Egyptians, still enjoin long fasting before he would give any oracles, and Strabo Georg. lib. 14. describes Charon's den, in the way betwixt Tralles and Nissum, whether the Priests led sick and fanatike men. but nothing performed without 
p Vbi multos dies manent ieiuni consilio facerdotum auxilia invocantes.  long fasting, no good to be done. That scoffing 
q In Necromant: & cibus quidem nobis glanss erant, potus aqua lectus sub di●, &c.  Lucian conducts his Menippus to hell by the directions of that Chaldean Mithrobarzanes, but after long fasting, and such like idle preparation. Which the jesuits right well perceiving, of what force this fasting and solitary meditation is, to altar men's minds when they would make a man mad, and ravish him, and make him go beyond himself, to undertake some great business of moment, to kill a king or the like, 
r John Everardus Britano Romanus lib. edit. 1611. describes all the manner of it.  they bring him into a melancholy dark chamber, where he shall see no light for many days together, no company, little meat, ghastly pictures of devils all about him, and leave him to lie as he will himself, on the bore flower in this chamber of meditation as they call it, on his back, side, belly, till by this strange usage they make him quite mad & beside himself. And then after some 10 days, as they found him animated & resolved, they make use of him. The devil hath many such factors, many such engines, which what effect they produce, you shall hear in these following Symptoms.   

SUBSEC. 3 Symptoms general, love to their own sect, hate of all other religions, obstinacy, peevishness, ready to undergo any danger or cross for it, martyrs, blind zeal, blind obedience, fastings, vows, belief of incredibilities, impossibilities: Particular of Gentiles, Mahometans, jews, Christians, and in them Heretics old and new, schismatics, Schoolmen, Prophets, Enthusiastes, &c.  
FLeat Heraclitus an rideat Democritus, in attempting to speak of these Symptoms, shall I laugh with Democritus, or weep with Heraclitus, they are so ridiculous and so absurd on the one side, so lamentable and tragical on the other, a mixed Scene offers itself, so full of errors, & a promiscuous variety of objects, that I know not in what strain to represent it. When I think of that Turkish paradise, those jewish fables, and pontificial rites, those Pagan superstitions, as to make Images of all matter, and adore them when they have done, to see them kiss the pax, creep to the cross &c. I cannot choose but laugh with Democritus, but when I see them whip and torture themselves, grinned their souls with toys and trifles, I cannot choose but weep with Heraclitus. When I see a Priest say Mass, with all those apish gestures, murmurings, &c. or read the customs of the jews Synagogue, or Mahometan Meschites. I must needs 
s Varius maps componere risum, vix poterit.  laugh at their folly, risum teneatis amici? but when I see them make matters of conscience of such toys and trifles to adore the devil, and 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 & focis, with such have & hold, de luna caprinâ, some writ such great Volumes to no purpose, take so much pains to so small effect, their Satyrs, invectives, Apologies, dull and gross fictions, me thinks 'tis pretty sport and fit 
t Pleno ridet Calpburnius or● Hor.  for Calphurnius and Democritus to laugh at. But when I see so much blood spilt, so many murders and massacres, so many cruel battles fought, &c. 'tis a fit subject for Heraclitus to lament. 
u Alanus de Insulis.  As Merlin when he sat by the lakes side with Vortiger, and had seen the white and read dragon fight, before he began to interpret or to speak, in sletum prorupit, fell a weeping, and then proceeded to declare to the King, what it meant: I should first pity and bewail this misery of humane kind, with some passionate preface, and then to my task. For it is that great torture, that infernal plague of mortal men, and able of itself alone to stand in opposition to all other plagues, miseries & calamities whatsoever, and fare more cruel, more pestiferous, more grievous in itself, more general, more violent, of a greater Extent. 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 hurt one Province alone, and the loss may be recovered, but this superstition inuolues all the world almost, and can never be remedied. Sickness and sorrows come and go, but a supestitious soul hath no rest, 
x Cicero ●. de finibus.  superstitione imbutus animus nunquam quietus esse potest, no peace, no quietness. True Religion and Superstition are quite opposite, long diversa carnificina & pietas, as Lactantius describes, the one is an ereares, the other dejects, the one is an easy yoke, the other an untolerable burden, an absolute tyranny, the one a sure anchor, an haven, the other a tempestuous Ocean, the one makes, the other mars, the one is wisdom, the other folly, madness, indiscretion, the one unfeigned, 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 Symptoms. What Religion is, and of what parts it doth consist, &c. every Catechism will tell you, what Symptoms it hath, and and what effects it produceth, but for this superstition no tongue can tell, no pen can express, they are so many, so diverse, so uncertain, inconstant, and so different from themselves. Tot mundo superstitiones, quot coelo stellae, one saith, there be as many superstitions in the world, as there be stars in heaven, or devils themselves that are the first founders of them: With such ridiculous absurd Symptoms and signs, so many several rites, ceremonies, torments and vexations accompanying, as may well express & beseem the devil to be the author and maintainer of them. I will only point at some few of them, ex ungue leonem, guess at the rest, and those of the chief kinds of superstition, which beside us Christians, now domineer and crucify the world, Gentiles, mahometans, jews. &c.  
Of these Symptoms some be general, some particular to each private sect: general to all, are an extraordinary love and affection they bear and show to such as are of their own sect, and more than Vatinian hate ro such as are opposite in religion as they call it, or disagree from them in their superstitious rites, blind zeal, which is as much a symptom as a cause, vain fears, blind obedience, needless works, incredibilities, impossibilities, monstrous rites and ceremonies, wilfulness, blindness, obstinacy &c. For the first which is love and hate, as 
y In Michah. comment.  Montanus saith, nulla firmior amicitia quam quae contrahitur hinc, nulla discordia maior, quam quae à religione fit, no greater concord no greater discord, then that which proceeds from Religion, we are all brethren in Christ. servants of one lord, members of one body, and therefore are or should be at the least dear beloved, inseparately allied in the greatest band of love and familiarity, united partakers not only of same cross, but coadjutors, comforters, helpers, at all times upon all occasion; As they did in the Primative Church, Acts the 5. 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, 
z Lactanius.  &c. In imitation of whom the devil belike (nam superstitio irrepsit verae religionis imitatrix, superstition is still religions ape, as in all other things, so in this) doth so combine and glue 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, aut lita aut morere, sacrifice or die. Not 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 and wife, City against City, Kingdom against Kingdom: as of old at Tentira and Combos. 

a junenalis' Sa●. 15.  Immortal odium, & nunquam sanabile vulnios,  
Ind 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 tothers2 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, and 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 all good esteem, a Muselman or a believer 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 Messiah should be a common Saviour to us all, and rather as 
b Comment. in Micha far non possunt ut illorum Messiah communis seruator sit, nostrum g●ud●●m, &c. Messiah vel decem decies crucifixuri ess●nt, ● sumque deum si ●il f●er posset, una cum Angelis ● creaturis omnibus, nec absterrentur ab ●ac facto, etsi mille inferna ●●beunda forent.  Luther writes, than they that now scoff at them, curse them, persecute and revile them, shall be cohe●reses and brethren with them, or have any part or fellowship with their Messiah, they would crucify their Messiah ten times over, and God him●elfe his Angels, and all his creatures, if it were possible, though they did endure a thousand hells 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 pseudocatholikes will declare unto us, and how bitter on the other side to their adversaries, how violently bend, let those Marian times record, the Spanish Inquisition, the Duke of Alva's Tyranny in the Low-countrieses, the French Massacres and Civil wars. Not there only, but all over Europe, we read of 
c Tantum Religio petuit sundere malorum Lucret.  bloody battles, racks and wheels, seditions, factions, oppositions, signa pares aquilas & pila minantia pilis, invectives and contentions. They had rather shake hands with a jew, Turk, or as the Spaniards do, suffer Moores to live amongst them, & jews, than Protestants. My name saith 
d Ad Galat. comment. meum nomen odiosius quam ullus homicula aut ●ur.  Luther is more odious to them, than any thief or murderer. So it is with all heretics and schismatics whatsoever: And none so passionate, violent in their Tenants, opinions, Obstinate, Wilful, Refractory, Peevish, factions, singular & stiff in defence of them, they do not only persecute and hate, but pity all other Religions, account them damned, blind, as if they alone were the true Church, they alone to be saved. The jews at this day are so incomprehensibly proud and churlish, saith 
e In comment. Michah. adeo incomprehensibilis & aspera eorum superbia, &c.  Luther, that soli saluari soli domini terrarum salutari volunt. And as 
f synagogue. jude●●um ca 1 inter eorum intelligentissimos Rabbinos nil prater ignorantiam & in spicaliam grandem iuve●●●s ●orrendam indurationem & obstinationem, &c.  Buxdorfius adds, so ignorant and self-willed withal, that amongst their most understanding Rabbins, you shall found naught but gross dotage, horrible hardness of heart, and stupend obstinacy, in all their actions, opinions, conversations: and yet so zealous withal, that no man living can be more; and venditate themselves for the elect people of God. 'Tis so with all other superstitious sects, Mahometans, Gentiles in China and Tartary, and our Ignorant Papists, Anabaptiss, and peculiar Churches of Amsterdam, they alone and none but they can be saved. 
g Great is Diana of the Ephesians. Act. 15  Zealous as Paul, saith without knowledge. Rom. 10. 2. the will endure any misery, any troubles, take any pains, vow chastity, wilful poverty, forsake and follow their Idols, and die a thousand deaths rather than abjure, or forsake, deny the lest particle of that religion which their fathers profess, and they themselves have been brought up in, be it never so absurd, ridiculous, they will take much more pains to go to hell, than we shall do to heaven; single out the most ignorant of them, convince his understanding, show him his errors, grossness, and absurdities of his sect, Non persuadebis etiamsi persuaseris, he will not be persuaded. As those still told the Jesuits in japona, 
h Malunt cum illis in●anire, quam cum aliis bene sentire.  they would do as their forefathers have done, and with Ratholde that Frisian Prince go to hell for company, if most of their friends go thither: They will not be moved, no persuasion, 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 than all this, I shall show you, is & hath been done by these superstitious Gentiles, pagan, Idolaters: their blind zeal and superstition in all kinds is much at one, and is it hard to say which is the greatest, which is the grossest. In a word, this is common to all superstition, there is nothing so absurd, so ridiculous, impossible, incredilble which they will not believe, and willingly perform as much as in them lies. I know that in true Religion itself many mysteries are so apprehended alone by faith, as that Trinity, Resurrection of the body at the last day, &c. many miracles not to be controverted, or disputed of. But he that shall but read the 
i As true as Homer's Iliads, Ovid's Metamorphosis, Aesop's Fables.  Turks Alcoran, the jews Talmud, & Papists Golden Legend will swear that such gross fictions, fables, vain traditions, prodigious paradoxes and ceremonies, could never proceed from any other spirit then that of the devil himself, which is the author of all confusion and lies, and wonder withal how such wise men as have been of the jews, such learned understanding men as Auerroes, Auicenna, or those Heathen Philosophers could ever be persuaded to believe, or to subscribe to the lest part of them: but I will descend to particulars, read their several symptoms and then guess.  
Of such Symptoms that properly belong to superstitious, 
Superstitions, Symptoms in particular.  I may say as of the rest, some are ridiculous, some again fearful to relate. Of those ridiculous, there can be no better testimony than the multitude of their gods, their ridiculous names, actions, offices they put upon them, ●heir Feasts, Holidays, Sacrifices, and the like. The Egyptians worshipped as Diodorus Siculus records, Sun and Moon under the name of Isis and Osiris, and after such men as were beneficial to them, or any creatures that did them good. In the City of Bubasti they worshipped a Cat, saith Herodotus, Ibis and Storks, an ox saith Pliny, Leeks and Onions, Macrobius. The Syrians, Chaldeans, had as many of their own Inventions, see Selden de dijs Syris, Purchas Pilgrimage, and Lilius Giraldus of the Greeks. The 
k Raesinus Antiquit. Rome lib. 2. cap. 1. & de●aceps.  Romans borrowed from all, beside their own which were maiorum and minorum gentium as Varro holds, certain and uncertain; some celestial select and great ones, others Indigites and Semidei, some for Land some for Sea, some for Heaven, some for Hell; some for passions, diseases, some for birth, some for weddings, husbandry, woods, waters, gardens, orchards, &c. and all actions and offices, Pax, Quies, Salus, Libertas, Faelicitas, Strenua, Stimula, Horta, Pan, Syluanus, Priapus, Flora, Cloacina, Febris, Pallor, Invidia, Risus, Angeronia, Volupia, Vacuna, Viriplaca, Kings, Emperors, valiant men that had done any good offices for them, and arrant whores amongst the rest. For all actions places, creatures, 
Et domibus, tectis, thermis, & equis soleatis  
Assignare solent genios—  saith Prudentius. Cuna for Cradles, Diverra for sweeping houses, Nodina knots. Prema, Premunda, Hymen Hymeneus, Comus the God of good fellows. Hesiodus reckons up at lest 30000 Gods, Varro 300 jupiter's. as jeremy told them their Gods were to the multitude of cities, 
Quicquid humus, pelagus, coelum miserabile gignit  
Id dixere deos, colles, freta, flumina, flammas  
What ever heavens, Sea and land begat,  
Hills, Seas, and rivers. God was this and that.  That which was most absurd they made Gods upon such ridiculous occasions: the Matrons of Rome, as Dionysius Halicarniseus relates, because at their entreaty Coriolanus desisted from his wars, consecrated a Church Fortunae muliebri, and 
l A●th. Verdure Imag. deorum.  Venus Barbata had a temple erected, because somewhat was amiss about hair, and so the rest. Their holidays and adorations were all out as ridiculous, those Lupercalls, of Pan, Anna, Perenna, Saturnals, &c. Idols, Images of wood, brass, stone, olim truncus eram, &c. and that which was impious and absurd they made their God's whoremasters, and some whine, lament, to be wounded, vexed, and the like, that it is no marvel if 
m jupiter Tragoedus.  Lucian, & Pliny could so scoff at them as they did: If Diagoras took Hercules Image and put it under his pot to seethe his pottage, which was as he said his 13. labour. But see more of their fopperies in Cypr. 4. tract, de idol varietate, chrysostom advers. Gentil. Arnob. adu. Gentes, Austin de ciu. dei. Theodoret de curate. Graec. affes. Clemens Alexandrinus, &c. Lamentable, tragical, and fearful those symptoms are, that they should be so fare forth affrighted with those fictitious Gods, as to spend their goods, lives, fortunes, precious time, best days in honour of them, to sacrifice unto them to their inestimable loss so many Sheep, Oxen, Goats, as 
n 
Superstitiosus julianus innumeras sine parcimo●iá pecudes mactavit, Ammianus. 25.  
Boves albi M. Caesari salutem fi tu viceris perimus. lib. 3. Romani obseruatissimi sunt ceremoniarum bello praesertim.   Marcus, julianus, and the rest, usually did with such labour and cost, and men themselves. As Curtius did to leap into the gulf, to go so fare to their Oracles, to be so gulled by them as they were, both in war and peace, as Polybius relates, and which, Augurs, Priests, vestal Virgins can witness: and to be so superstitious, that they will rather lose goods, and lives, then omit any ceremonies, or offend their heathen Gods. Niceas that generous and valiant Captain of the Greeks, overthrew that Athenian Navy, by reason of his too much superstition; 
o Boterus polit. lib. 2. cap. 16.  because the Augurs told him it was ominous to set seal from the haven of Syracuse, whilst the Moon was eclipsed, he tarried so long till his enemies besieged him, & he and all his army was overthrown. It is stupend to relate what strange effects this Idolatry and superstition hath brought forth; of later years in the Indies, and those bordering parts; 
p In templis immania Idolorum monstra conspiciuntur, ma●morea lignea lutea, &c. Riccius.  in what fearful shapes the Devil is adored, how he terrifies them, how they offer men and women sacrifices unto him, an 100 at once, as at 
q Fer. Cortesius.  Mexico, when the Spaniard first overcame them, 
r M. Polus. Lod. Vertomannus, navig lib. 6 cap 9 P. Martyr ocean. dec.  how they bury their wives, best goods, horses, servants, when a great man dies, 
s Mathias a Michou.  12000 at once amongst the Tartars when a great Cham departs: how they plague themselves, which abstain from all that hath life, as those old Pythagorians, with immoderate fastings, 
t Epist. jesuit, A 1549 à Xaverio & ●o●ijs. Idemque Riccius expedit. as Sinas lib. 1. per totum. jeiunatores apud eos toto die carnibus abstinent & piscibus ob religionem nocte & die Idola colentes nusquam igredientes.  as they of China, that for superstitions sake never eat flesh nor fish all their lives, never marry, but live in deserts and by places, and some pray to their Idols 24 hours together, without any intermission. Some again are brought to that madness by their superstitious priests; (that tell them such vain stories of immortality, and the joys of heaven in that other life) 
u Ad immortalitatem morte aspirant summi magistratus &c. Et multi mortales hac insania & praepostero immortalitatis study laborant & misere pereunt, rex ipse clam u●n●num hausisset nisi à seruo fuisset detentus.  that many thousands voluntarily break their own necks, as Theombrotus Ambrociatus auditors of old, precipitate themselves, that they may participate of that unspeakable happiness in the other world. One poisons, another strangles himself, and the King had done as much, deluded with this vain hope, had he not been detained by his servant. But who can tell of their several superstitions, vexations, follies, torments? I may conclude with 
x Cautione in lib Ich. Bodi●i de repub fol. 111  Possevinus, Religio facit asperos mites, homines è feris superstitio ex hominibus feras. 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 than dizards. 'Tis exitrosus error & maximè periculosus, 'tis a most periculous and dangerous error of all others, as 
y Lib. de superst.  Plutarch holds, turbulenta passio hominem co●sternans, a troublesome passion that utterly undoeth men. Unhappy superstition; 
z Hominibus vitae finis mor● non autem superstitionis. profert haec suos terminos u●tra vitae sinem.  Pliny calls it, morte non finitur, death takes away life, but not superstition. Impious and ignorant are fare more happy than they that are superstitious, no torture like to it, none so continuate, so general, so destructive, so violent.  
In this superstitious roe, jews for antiquity may go next to Gentiles, what of old they have done, and what Idolatries they have committed in their groves and high places, what their Pharesies, Sadduces, Esset, 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 and blind, superstitious, wilful, obstinate and peevish, tiring the●selueses, with vain ceremories to no purpose, he that shall but read their Rabines, ridiculous comments, their strange interpretations of Scriptures, their absurd ceremonies, fables, childish tales, which they steadfastly believe, will think they be scarce rational creatures, their foolish 
a Buxdorfius synagogue jud. c. 4 In●er precandun nemo pediculos attingat vel pulicem, aut per guttur inferius ve●tum emittat, &c. Id. cap. 5. & sequent cap. 36.  ceremonies, when they rise in the morning, and how they prepare themselves to prayer, to meat, with what superstitious washing, how to their Saboth, how to their other feasts, their weddings, burials &c. Last of all the expectation of their Messiah, & those figments, miracles, and vain pomp that shall attend him, as how he shall terrify the Gentiles, and overcome them by new diseases, how Michael the Archangel shall sound his Trumpet, how he shall gather all the scattered jews into the holy land, and there make them a great banquet, 
b Illic omnia animalia, pisces, aves quos Deus unquam creavit mactabuntur & vinum generosum, &c.  Wherein shall be all the birds, beasts, fishes, that ever God made, and a cup of wine that grew in Paradise, and that hath been ke●t in Adam's Cellar ever since. As the first course shallbe served in that great Ox in job. 4.10. that every day feeds on a thousand hills, Psal. 50.10. that great Leviathaen, and a great Bird, that laid an Egg so big, 
c Cuius lapsu cedri altissimi 300 deiecti sunt quumque è lapsu owm fuerat confractum pa. 160 inde submersi, & allwione inundati.  that by chance tumbling out of the nest it broke down 300 tall Ceders, and breaking as it fell, drowned 300 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 seven years. Of their Messiah 
d Every King in the world shall sand him one of his daughters to be his wife because it is written Ps. 45.10. king's daughters shall attend on her, &c.  wives and children; Adam & Eve, &c. & that one stupend fiction amongst the rest. When a Roman Prince asked of Rabbi jehosua ben Hanania, why the jews 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 prayed to God he might, and forthwith the Lion set forward, 
e Quum quaedringentis adhuc miliaribus ab Imperatore Leo bis abesset tam fortiter rugiebat ut mulieres Romanae abortierint, omnes murique &c.  But when he was 400 miles from Rome, he so roared that all the great bellied women in Rome made aborts, the city walls fell down, and when he came an hundred miles nearer, and roared the second time, their teeth fell out of their heads, the Emperor himself fell down dead, and so the Lion went backe. With an infinite number of such lies and forgeries, which they verily believe, and feed themselves with vain hope, and in the mean time, will by no persuasions be diverted, but still crucify themselves with a company of idle ceremonies, and live like slaves and vagabonds, and will not be relieved.  
Mahometans are a compound of Gentiles, jews, and Christians, & so absurd in their ceremonies, as if they had taken, that which is most sottish out of every one of them, full of idle fables in their superstitious law, their Alcoran itself a gallimafery of lies, tales, ceremonies, traditions, precepts, stolen from other sects, and confusedly heaped up to delude a company of rude and barbarous clowns. As how birds, beasts, stones, saluted Mahomet when he came from Mecha, the Moon came down from heaven to visit him, 
f Strozius Cicogna, omif. mag. lib. 1 cap. 1 putida multa recenset ex Alcorano de coelo stellis Angelis. Lonicerus. cap. 21.22. lib. 1.  how God sent for him, spoke to him, &c. with a company of stupende figments of the Sun, Moon, and Stars, &c. Of the day of judgement, and three found'st to prepare to it, which must last 50000 years, of Paradise, which is so ridiculous that Virgil, Dantes, Lucian, nor no 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, 
g Quinquies in die orare Turco tenentur ad meridiem. Bredenbachius cap. 5.  they must pray five times a day, and still towards the south, wash before and after all their bodies over, with many such. For fasting, vows, religious orders, peregrinations, they go fare beyond all Papists, 
h In quolibet anno mensem integrum ieiunant interdiu nec comedentes nec bibentes, &c  they fast a month together many times, and must not eat a bit till sun be set. Their Calendars, Deruises, and Torlachers, &c. are more 
i Nullis unquam multi per totam aetatem carnibus vescuntur. Leo Aser.  abstemious some of them, than Carthusians, Franciscans, Anachorits, forsake all, live solitary, far hard, go naked, &c. 
k Lonicerus to. 1 cap. 17.18.  Their pilgrimages are as fare as Mecha to Mahomet's tomb, miraculous and meritorious, the ceremonies of slinging stones to stone the Devil, of eating a Camel at Cairo by the way; their fastings, their running till they sweated, their long prayers, Mahomet's Temple, Tomb, and building of it, would ask 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 many of them with hot bricks when they return, will put out their eyes, 
l Quia nil volant deinceps u●dere  that they may never after see any profane thing: They look for their Prophet Mahomet as jews do for their Messiah: read more of their customs, rites, ceremonies in Lonicerus Turcic. hist. tom. 1. from the tenth to the 24 chap. Bredenbachius cap. 4.5.6. Leo Afer lib. 1. Busb●quius, Sabellicus, Purchas lib. 3. cap. 3. & 4.5. &c. Many foolish ceremonies you shall find in them, and which is most to be lamented, the people generally so curious in observing of them, that if the lest circumstance be omitted, they think they shall be damned, 'tis an irremissible offence & can hardly be forgiven. I kept in mine house amongst my followers (saith Busb●quius sometimes the Turks Orator in Constantinople) a Turkey boy that by chance did eat shellfish, a meat forbidden by their law, but the next day when he known what he had done, he was not only sick to cast and vomit, but very much troubled in mind, would weep, and 
m Nullum se conflictandi finem fecit.  grieve many days after, torment himself for this fowl offence. Another Turk being to drink a cup of wine in his Cellar, first made a huge noise and filthy faces, 
n Vt in aliquen angulum se reciperet ne rea fieret eius delicti, quod ipse erat admissurus.  to warn his soul, as he said, that it should not be guilty of that fowl fact which he was to commit. With such toys as these are men kept in awe and so cowed, that they dare not resist, or offend the lest 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 Christians, in describing of whose superstitious symptoms, I may say that which S. Benedict once saw in a vision, one Devil in the market place, but 10 in a Monastery, because there was more work; in populous cities, they would swear & forswear, lie, falsify deceive fast enough of themselves, one Devil could circumvent a 1000, but in their religious houses 1000 Devils could scarce tempt one silly Monk. All the principal Devils I think busy themselves in subverting Christians. jews, Gentiles, & Mahometans are extra caulem, out of the fold, and need no such attendance, they make no resistance, but Christians have that shield of faith, sword of the spirit to resist, and must have a great deal of battery before they can be overcome. That the Devil is most busy amongst us, that are of the true Church, appears by those several oppositions, heresies, schisms, which in all ages he hath raised to subvert it, and in that of Rome especially, wherein Antichrist himself now fits, and plays his● prize. This mystery of iniquity began to work even in the Apostles time, many Antichrists and Heretics 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 captivated their souls. Their symptoms I know not how better to express then in that twofold division of such as lead, and such as are lead. Such as lead are Heretics, schismatics, false prophets, impostors, and their ministers: they have some common symptoms, some peculiar. Common, as madness, folly, pride, insolency, arrogancy, singularity, peevishness, obstinacy, impudence, scorn and contempt; of all other sects; nullius addicti iurare in verba magistri, they will approve of naught, but what they first invent themselves, no interpretation good but what their spirit dictates, none shall be in secundis, not not in tertijs, they are only wise, only learned, in the truth, all damned but they, caedem 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 
o Epist. 190.  Bernard speaks of P. Aliardus, omnes patres sic, atque ego sic. Though all the Father's counsels, and all the world contradict it they care not, they are all out: and as Gregory well notes, 
p Orat. 8. ut vertigine correptis videntur omnia moveri omnia ijs falsa sunt, quum error in ipsorum cerebro sit.  of such as are vertiginous, they think all turns round and moves, all err, when as the error is wholly in their own brains. Magallianus the jesuite, in his comment on the 1. of Timothy cap. 16. ver. 20. and Alphonsus de Castro lib. 1. adversus haereses. gives two more eminent notes, or probable conjectures to know such men by (they might have taken themselves by the noses when they said it) 
q Res novas affectant & inutiles, falsa ●eris praeserunt. 2. quod temeritas effutierit id superbia, post modum tuebitur & contumacia, &c.  First they affect novelties, and toys, and prefer falsehood before truth, 
r See more in Vincent. Lyrin.  secondly they care not what they say, that which rashness and folly hath brought out, pride afterward peevishness, and contumacy shall maintain to the last gasp. Peculiar symptoms are prodigious paradoxes, new doctrines, vain phantasms, which are as many and as divers as they themselves. 
s Aust. de h●reses. Vsus mulierum indifferens.  Nicholites of old would have wives in common, Montanists will not marry at all, nor Tatians, forbidding all flesh, Severians wine. Adamians go naked, 
t Quòd ante peccavit Adam nudus erat.  because Adam did so in Paradise, and some 
u Alij nudis pedibus lemper ambulant.  barefoot all their lives. because God Exod. 3. and josua 5. bid Moses so to do, and isaiah 20. was bid put off his shoes. Manichies hold that Pythagorean transmigration of souls from men to beasts. 
x Insana feritate sibi non parcunt, nam mortes varias praecipitiorum aquarum & ignium, scipsos necant, & in ist●m furorem alios c● gunt mortem minantes ni faciant.  The Circumcellions in Africa, with a mad cruelty made away themselves, some by fire, water, breaking their necks, and seduced others to do the like, threatening some if they did not, with a thousand such, as you may read in Austin, Epiphanius, Alphonsus de Castro, Danaeus, 
y Elench. haeret. ab orbe condito.  Gab. Prateolus. &c. Of Prophets and Enthusiasts Impostors, our Ecclesiastical stories afford many examples, of Elias and Christ's, as our 
z Nubrigensis lib. 1. cap. 19  Eudo de stellis, a Britain, in King Stephen's time, and many such, nothing so common as visions, revelations, prophecies. Now what these brain sick heretics once broach, and impostors set on foot, be it never so absurd, false, and prodigious, the common people will follow and believe. It will run along like Murrian in cattles, scab in sheep. Nulla scabies, as 
a jovian. Pont. Ant. dial.  he said, superstitione scabiosior, as he that is bitten with a mad dog bites others, and all in the end become mad, either out of affectation of novelty, simplicity, or blind zeal, the giddy headed multitude will embrace it. Sed vetera querimur, these are old, haec priùs fuere. In our days we have a new scene of superstitious impostors and heretics, a new company of Actors, of Anti-christs, that great Anti-christ himself. A rope of Popes, who from that time they proclaimed themselves universal Bishops, to establish their own kingdom, sovereignty, greatness, and to enrich themselves, brought in such a company of humane traditions, Purgatory, Mass, adoration of Saints, alms, fastings, bulls, Indulgences, orders, Friars, Images, Shrines, musty relics, excommunications, confessions, satisfactions, blind obedience, vows, that the light of the Gospel was quite eclipsed, darkness over all, the Scriptures concealed, legends brought in, religion banished, superstition exalted, and the Church itself 
b Cum per Paganos nomen eius persequi non poterat, sub specie religionis fraudulenter subvertere dispo●ebat.  more obscured, persecuted. Christ and his members crucified, more, saith Benzo, by a few Necromanticall●, Atheistical Popes, than ever it was by those heathen Emperors, Huns, Goths, and Vandals. What each of them did by what means, at what times, quibus, auxilijs, superstition came to this height, traditions increased, and Anti-christ himself came to this estate, let Magdeburgenses, Kemnisius, Osiander, Bale, Mornay, & many others relate. In the mean time, he that shall but see their profane rites and foolish customs, and how superstitiously kept, how strictly observed, their multitude of Saints, Images, for trades, professions, diseases, persons, offices, countries, places, St George for England, saint Denis for France, Patrick Ireland, Andrew Scotland; jago Spain; &c. Gregory for Students, Luke for Painters, Cosmus & Damian for Philosophers, Crispin Shoemakers, Katherine Spinners, &c. Anthony for Pigs Gallus Geese, Wendeslaus Sheep, Pelagius Oxen, Sebastian the plague, Valentine falling sickness, Apollonia teethach, 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, Adorations, Pilgrimages, they make to them, what creeping to Crosses, our Lady of Laurettas' rich 
c One Image, one Gown worth 400. thousand crowns and more.  gowns, her donaries, the cost bestowed on Images, and number of suitors; S● Nicholas Burge in France, our S. Thomas Shrine of old at Canterbury, those relics at Rome, jerusalem, Genua, Lions, Pratum, S. Denis; and how many thousands come yearly to offer to them, with what cost, trouble, anxiety, superstition, how they spend themselves, times, goods, lives, fortunes, in such ridiculous observations, their tales and figments, false miracles, buying and selling of pardons, Indulgences for 40000 years to come, their Processions on set days, their strict fastings, Monks, Anachorits, Friar Mendicants, Franciscans, Carthusians, &c. Their vigils and feasts, their ceremonies at Christmas, Shrovetide, Candlemas, Palme-Sunday, Blaze, S. Martin, S. Nicholas day, their adorations, exorcisms, &c. would think all those Graecian, Pagan, Mahometan superstitions, Gods, Idols and Ceremonies, the name, time, and place, habit only altered, to have degenerated into Christians. Whilst they prefer traditions before Scriptures, and keeping those Evangelicall counsels, poverty, obedience, vows, alms, fasting, supererogations, before God's commandments, and their own ordinances before his precepts, and keep them in ignorance, blindness, they have brought the common people into such a case that upon pain of damnation, they dare not break the lest ceremony, tradition, edict: hold it a greater sin to eat a bit of meat in Lent, then kill a man, their consciences are so terrified, that they are ready to despair if a small ceremony be omitted, what mulct, what penance soever is enjoined, they dare not but do it, tumble with S. Francis in the mire amongst Hogs, if they be appointed, go woolward, whip themselves, build Hospitals, Abbeys, &c. go to East or West Indies, kill a King, or run upon sword point; They perform all, do all, believe all. 

d Lucilius lib. 1 cap. 22. de falsa relic.  Vt pueri infants credunt signa omnia ahena  
Vivere, & esse hommes, & 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, and 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 Punks, they do Indulgere genio, and make much of themselves. The middle sort some for gain, hope of preferment, and for fear are content to subscribe, and do all that in them lies, to maintain and defend their present government, as Schoolmen, Canonists, and jesuits, Friars, Orators, Sophisters, who either for that they had nothing else to do, luxuriant wits known not how to busy themselves, or better to defend their lies, miracles, transubstantions, and Pope's pardons, purgatories, masses, impossibilities have coined a thousand idle questions nice distinctions, Obs and Sols, such tropological, allegorical expositions, to salve all appearances, objects, such quirks and quiddities, Quodlibetaries, as Bale saith of Ferribrigge & Strode, instances, ampliations, decrees, glosses, canons, instead of so●●●●ommentarieses, good preachers, came a company of ma● 〈◊〉 〈◊〉 rs, primo secundo secundarij, sectaries, Canonists, Sor●onists, Minorites, with a rabble of idle controversies and questions, 
e 
Hospinian Osiander. An haec propositio Deus sit cucurbita vel scarabeus sit. aeque possibilis ac deus est homo.  
An possit respectum producere fine fundamento & termino.  
An levius sit hominem iugulare quam die dominico calceum consuere.   an Papa sit Deus au quasi Deus? An participet utramque Christi naturam? Whether it be as possible for God to be a Humble-bee, or a gourd as a man? Whether he can produce a respect without a foundation or term, make a whore a Virgin? Fetch Traian's soul from Hell and how? with a rabble of questions about hell fire, whether it be a greater sin to kill a man, or to clout shoes upon a Sunday? Whether God can make another God like unto himself? Such, saith Kemnisius, are most of your Schoolmen, 200 commentators on Peter Lombaerd, Scotists, Thomists, Reals, Nominals, &c.  
T●●● 〈…〉 ●●●tinued in such error, blindness, decrees, sophisms, and superstitions, idle ceremonies and traditions were the sum of their religion, and the true Church, as wine and water mixed, 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. But see the Devil! that will never suffer the Church to be quiet or 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 Priests, Schismatics, and some Heretics even in our own bosoms in another extreme, Dum vitant stulti vitia in contraria currunt. That out of too much ●eale, in opposition to Antichrist and humane traditions, and those Romish ceremonies and superstitions, will quite demolish all, they will admit of no ceremonies at all, no fasting days, no cross in Baptism, kneeling at Communion, no Church music, &c. no Bishops Courts, and Church government, rail at all our Church discipline, and will not hold their tongues, and all for the peace of thee OH Sy●●, not not so much as degrees some of them or Universities, all humane learning, hoods, habits, cap and surplice, & such as are things indifferent in themselves, and wholly for ornament and decency, or for distinction sake, they abhor & hate, and snuff at, as a stone horse when he meets a Bear: They make matters of conscience of them, & will rather forsake their liuings then subscribe to them. They will admit of no holidays, or honest recreations, no Churches, no Bells some of them, because Papists use them. No discipline, no ceremonies, but what they invent themselves. Not interpretations of Scriptures, no comments of Fathers, no Counsels, but such as their own fantastical spirits dictate, by which spirit misled many times they broach as prodigious paradoxes as Papists themselves. Some of them turn Prophets, and have secret revelations, and will be of privy council with God himself, and know all his secrets. 
f Agrippa ep. 26  Per capillos spiritum sanctum tenent, & omnia sciunt cum sint asini omnium obstinatissimi. A company of blockheads 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, & those hidden mysteries to private persons, times, places, as their own spirit informs them, and precisely set down when the world shall come to an end, what year, what month, what day. Some of them again have such strong faith, so presumptuous, they will go into infected houses, expel Devils, & fast 40 days, as Christ himself did; some call God and his attributs into question, as Vorstius, some Princes, civil magistrates, and their authorities, as Anabaptists, and will do all their own private spirit dictates, and nothing else. Brownists, Barrowists, Familists, and all those Amsterdamian sects and sectaries, are led all by so many private spirits. It is a wonder to relate what passages Sleiden relates in his commentaries, of Cretinke and Knipperdoling and their associates, those mad men of Munster in Germany, what strange Enthusiasms sottish revelations, how absurdly they carried themselves, deluded others; that as profane Machiavelli in his political disputations, holds of Christian religion, in general it doth ever●ate, debilitate and take away men's spirits, and courage from them, and breeds nothing so courageous soldiers as that Roman, we may say of these peculiar sects, their religion takes away not spirits only, but wit and judgement, and deprives them of all understanding: for some of them are so fare go with their private Enthusiasms, and revelations, that they are quite mad, out of their wits. What greater madness can there be, then for a man to take upon him to be God, as some do? To be the holy Ghost, Elias and what not? 
g Alex. Gaguin. 12. Discipulis ascitis mirum in modum populum decepit.  In Poland 1548. in the reign of king Sigismond, one said he was Christ and got him 12 Apostles, come to judge the world and strangely deluded the commons. 
h Guicciard. discip. Belg. complures habuit asseclas ab iisdem honoratus.  One David George, an illiterate painter, not many years since, did as much in Holland, took upon him to be the Messiah & had many followers. Benedictus victorius Faventinus, consil. 15. writes of one Honorius that thought he was not only inspired as a Prophet, but that he was a God himself, and had 
i Henry Nicholas at Leiden, 1580. such a one.  familiar conference with God and his Angels. Lavater de spect. cap. 2. part. 1. hath a story of one john Sartorius, that thought he was the Prophet Elias, & cap. 7. of diverse others, that had conference with Angels, were Saints, Prophets, Wierus lib. 3. de Lamijs cap. 7. makes mention of a Prophet of Groaning, 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, Coppinger that said he was Christ, Hacket and Arthington his Disciples; 
k See Camden's Annals, fol. 242, & 285.  Burchet, Hovatus burned at Norwich. We are never likely seven years together without some such new Prophets, that have several inspirations, some to convert the jews, some fast forty days, some foretell strange things, some for one thing, some another. Great precisians most part by a preposterous zeal, fasting, meditations, melancholy, are brought into those gross errors & inconveniences. Of these men I may conclude generally, that howsoever they may seem to be discreet and men of understanding in other matters, discourse well, laesam habent Imaginationem, they are like Comets, round in all places but only where they blaze, caetera sani, they have impregnable wits, and discreet otherwise, but in this their madness and folly breaks out, in infinitum erumpit stultitia. They are certainly far go with melancholy, if not quite mad, and have more need of physic then many a man that keeps his bed, more need of Hellebor, than those that are in Bedlam.   

SUBSECT. 4. Prognostics of Religious Melancholy.  
YOu may guess at the Prognostics by these Symptoms what can these signs foretell otherwise then folly, dotage, madness, gross ignorance, despair, obstinacy, a reprobate sense, 
l 
Arrius his bowels burst, Montanus hanged himself, &c.  
Eudo de stellis his disciples ardere potius quam ad vitam cor●igi maluerunt, tanta vis infixi semel erroris, they died blaspheming.  
Nubrigensis cap. 19 lib. 1.  
jer. 7. ver. 23. Amos. 5.5.   a bad end? What else can superstition, heresy produce, but wars, tumults, uproars, torture of souls, & despair, a desolate land, as jeremy treateth, cap. 7.34. when they commit Idolatry and walk after their own ways: how should it be otherwise with them? What can they expect but blasting, famine, dearth, and all the plagues of Egypt, as Amos denounceth, cap. 4. ver. 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, cloth and be not warm, &c. Haggeis, 1.6 we look for much and it comes to little. And why? his house was waste, they came to their own houses, ver. 9 therefore the heaven stayed his dew, the earth his fruit. because we are superstitious, irreligious, we do not serve God as we aught, all these plagues and miseries come upon us, what can we look for else, but mutual wars, slaughters, fearful ends in this life, and in the life to come eternal damnation. What is it that hath caused so many feral battles to be fought, so much Christian blood shed, but superstition? That Spanish Inquisition, Racks, Wheels, tortures, torments whence do they proceed? from superstition. Bodine the French man in his 
m 5. Cap.  method hist. accounts English men Barbarians, for their civil wars: but let him but read those Pharsalian fields 
n Poplinerius. Lerius praes● hist.  sought in France of late, 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 have been but velitatious to theirs. But it hath ever been the custom of all heretics, Idolaters, when they are plagued for their sins, and Gods just judgement come upon them, not to acknowledge any fault in themselves, but still impute it unto others. In Cyprians time it was much controverted betwixt him and Demetrius an Idolater. Who should be the cause of those present calamities. Demetrius laid all the fault on Christians, 
o Quod nec ●yeme nec aestare ●anta im●●●um copia, nec frugibus tor●end●● so lit● fragranti●, nec vernali teperie sata tam ●●tasint, nec ●rboriis faetibus autumni saegundi, minus de ●●tibus ●n armour eruatur min●● aurum &c.  that there were not such ordinary showers in winter, the ripening heat in summer, so seasonable springs, fruitful autumnes, no marble mines in the mountains, less gold and silver then of old, that husbandmen, seamen, soldiers, all were scanted, justice, friendship, skill in arts, all was decayed, and that through Christians default, and all their other miseries from them, quod dij nostri à 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, sednon ut tu quereris ista accidunt quod dij vestri à nobis non colantur, sed quod à vobis non colatur Deus, à quibus nec quaeritur, nec timetur, not as thou complainest 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 aught. Our Papists object as much to us, and accounted us heretics, we them; the Turks esteem of both as Infidels, & we them as a company of pagan, jews, against all. When as indeed there is a general fault in us all, and something in the very best, which may justly deserve God's wrath, and put these miseries upon our heads. I will say nothing here of those vain cares, torments, needless works, pseudomartyrdome, &c. We heap upon ourselves unnecessary troubles, observations, we punish our bodies as in Turkey, saith 
p Solitus erat oblectarese fidibus & voce musicá canentium sed hoc omne sublatum Sibyllae eviusdam interuentu, &c. Ind quicquid erat instrumentorum Sympho●iacorum auro gemmisque egregio opere distinctorum comminuit & in i●nem iniecit, &c.  Busbequius leg. Turcic. epist. 3. one did that was much affected with Music, and to hear boys sing, but very superstitious; an old Sibyl coming to his house, or an holy woman (as that place yields many) took him down for it, and told him that in that other world he should suffer for it, thereupon he fling all his rich and costly instruments which he had, bedecked with jewels and precious stones, all at once into the fire. He was served in silver Plate and had goodly household stuff: a little after another religious man reprehended him in like sort, and from thence 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 Constantinople might drink any wine at all. In like sort amongst Papists, fasting at first was generally proposed as a good thing, after from such meats at such times, and then last of all so rigorously proposed to bind the conscience upon pain of damnation, First friday, saith Erasmus, and then saturday, & nunc periclitatur dies Mercurij, & wendesday now is in danger of a fast. 
q Obid genus obseruatiunculas videmus homines miserè affligi, & denique mori & sibi ipsi Christianos videri, quum revera sint judaei.  and for some such toys some so miserably afflict themselves, to despair, and death itself rather then offend, and think themselves good Christians in it, when as indeed they are superstitious jews. So saith Leonardus Fuchsius, a great Physician in his time, 
r Ita in corpora nostra fortunasque decretis suis saevit ut parum abfuerit nisi deus Lutherum virum perpetuâ memoriâ dignissimum excitasset quin nobis faeno mox communi cum iumentis cibo utendum fuisset.  we are so tortured in Germany with these popish edicts, our bodies so taken down, our goods so diminished, that if God had not sent Luther a worthy man in time, to redress these mischiefs, we should have eaten hay with our horses before this. 
s The Gentiles in India will eat no sensible creatures, or aught that hath blood init.  As in fasting, so in all other superstitious edicts, we crucify one another without a cause, barring ourselves of many good and lawful things, honest disports, pleasures and recreations, and whilst we make a conscience of every toy, we tyrannize over our brother's souls, lose the right use of many good things, 
t Nuda ac tremebunda cruentis erepet genibus sicandida iusserit Ino juvenalis. Sat. 6.  punish ourselves without a cause, lose our liberties, and sometimes our lives. 
u De benefit. 7.2.  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 itself.   

SUBSEC. 5. Cure of Religious Melancholy.  
TO purge the world of Idolatry and superstition, will require some monster taming Hercules, or a divine Aesculapius, or Christ himself to come in his own person. They are all generally so refractory, self-conceited, obstinate, so firmly addicted to that Religion, in which they have been bred and brought up, that no persuasion, 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 Synagogues, Spaniards permit Moores to live amongst them, the Mogullians' Gentiles, the Turks all Religions. In Europe, Poland, and Amsterdam, are the common Sanctuaries. Some are of opinion, that no man aught to be compelled for conscience sake, but let him be of what Religion he will, he may be saved, jew, Turk, Anabaptist, &c. If he be an honest man, live soberly and civilly in his profession, and serve his own god, with that fear and reverence as he aught. Plinius Secund. as appears by his Epistle to Traian, would not have the Christians so persecuted, and in some time of the reign of Maximinus, as we found it registered in Eusebius lib. 9 cap. 9 there was a decree made to this purpose, 
x Sed habeant pro arbitrio suo quo ritu velit, deum coli.  Nullus cogatur invitus ad hunc vel i llum deorum cultum &c. The like edict came forth in the reigns of Arcadius and Honorius. 
y In Epist. Sym.  Symmachus the Orator in his time, to procure a general toleration used this argument. 
z Quia deus immensum quidd●● est & infinitum, cuius natura perfectè cognosci non potest, aequum ergo esse ut diversâ ratione colatur, prout quisque aliquid de deo percipit aut intelligit.  Because God is immense & infinite, & his nature cannot perfectly be known, it is convenient he should be as diversely worshipped, as every man shall conceive or understand. This Tenent was stiffly mainetained in Turkey not long since, as you may read in the third Epistle of Busbequius, 
a Aeternae beatitudinis consortes fore, qui sanctè innocenterque hancvitam traduxerint, quamcunque illi religionem sequti sunt.  that all those should participate of eternal happiness that lived an holy and innocent life what Religion soever they professed; Rustan Bassa was a great Pation of it. Some again will approve of this for jews, Gentiles, Infidels, that are aught 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 Heretics, Shismatickes, or the like. Let the Spanish Inquisition that fourth fury speak for some of them, the civil wars and Massacres in France, our Marian times. 
b Comment. in C. Tim. 6. ver. 20. & 21. severitate cum haereticis agendum & non alitèr.  Magallianus the jesuite will not admit of conference with an heretic, but severity and rigour to be used, and Theodosius is commended in Nicephorus lib. 12. ca 15. 
c Quod silentium hereticis indixerit.  That he put all Heretics to silence. Bernard epist. 190. will have club law, fire and sword for Heretics compel them, stop their mouths not with disputations, or refute them with reasons, but with fists, & this is their ordinary practice. Another company are as mild on the other side, 
d Igne & fusie potius agendum cum hereticis quam cum disputationibus os alia logiscus &c  to avoid all heartburning; and contentious wars and uproars, they would have a general toleration in every kingdom, no mulct at all, no man for Religion or Conscience to be put to death. Martin Bellius and his companions maintained this opinion not long since in France, whose error is confuted by Beza in a just Volume. The medium is best, and that which Paul prescribes Gal. 6.1. If any man fall by occasion, to restore such a one with the spirit of meekness, by all fair means, gentle admonitions, but if that will not take place, Post unam & alteram admonitionem haereticum de vita, he must be excommunicate as Paul did by Hyminaeus, deliver him over to Satan. Immedicabile vulniu ense recidendum est. As Hypocrates said in Physic, I may well say in Divinity, Qua ferro non curantur ignis curate. For the vulgar, restrain them by laws, mulcts, burn their books, forbidden their conventicles, for when the cause is taken away,' the effect will soon cease. Now for Prophets, dreamers & such rude silly fellows that through fasting too much, meditation, preciseness, or by Melancholy itself are distempered, the best means to induce them Ad sanam mentem, is to altar their course of life, and with conference, threats, promises, persuasions to intermix Physic. Hercules de Saxoniâ had such a Prophet committed to his charge in Venice, that thought he was Elias, and would fast as he did, he dressed a fellow in Angel's attire, that said he came from heaven that brought him divine food, and by that means he stayed his fast, and administered his Physic, and by the mediation of this forged Angel he was cured. 
e Quidam conquestus est mihi de hoc morbo, & deprecatus est ut illum curarem, ego quaesini ab eo quid sentiret, respondit, semper imaginor & cogito de deo & angelis &c. & ita demersus sum hác imaginationes, ut nec edam nec dormiam nec negotijs &c Egocuravi medicina & persuasione, & sic plures ●l●os.  Rhasis an Arabian Cont. lib. 1. cap. 9 speaks of a fellow that in like case complained to him, and desired his help, I asked him (saith he) what the matter was, he replied, I am continually meditating of heaven and hell, & me thinks I see and talk with fiery spirits, smell brimstone, &c. and am so carried away with these conceits, that I can neither eat, nor sleep, nor go about my business, I cured him saith Rhasis, partly by persuasion, partly by Physic, and so have I done by many others. We have many such Prophets and dreamers still amongst us, whom we persecute with fire and faggot, I think the most compendious cure had been in Bedlam. Sed de his satis.    

MEMB. 2.  

SUBSECT. 1. Religious Melancholy in defect, parties affected, Epicures, Atheists, Hypocrites, worldly secure, Carnalists, Impenitent sinners, &c.  
IN that other extreme, or defect of this love of God knowledge, faith, fear, hope &c. are all manner of Atheists, Epicures, Infidels, that are secure in a reprobate sense and fear not God at all, and such as are too distrustful and timorous, as desperate persons are. 
f De animâ cap de humoribus.  That grand sin of Atheism as Melancthon calls it, monstrosam melancholiam, monstrous melancholy, or venenatam melancholiam, poisoned melancholy. A company of Cyclopes or Giants, that war with the gods, as the Poet feigned, that scoff at all Religion, at God himself, deny him and all his attributes, his wisdom, power, providence, his mercy and judgement.  

g juvenal.  Esse aliquos manes & subterranea regna,  
Et contum & Stygio ranas in gurgite nigras,  
Atque unâ transire vadum tot millia cymbâ,  
Nec pueri credunt, nisi qui nondum aere lavantur.  
That there is either heaven or hell, or any such peace or happiness, things to come, credat judaeus Apella, for their parts they esteem them as so many Poet's tales. They fear neither God nor Devil. But with that Cyclops in Euripides..  
Haud ulla numina expavescunt caelitum,  
Sed victimas uni deorum maximo,  
Ventri offerunt, deos ignorant caeteros.  
They fear no God but one,  
They sacrifice to none;  
But Belly, and him adore,  
For gods They know no more.  
Their God is their belly, as Paul saith, Sancta matter saturitas, and all their endeavours are to satisfy their lust and appetite, how to please their Genius, and to be merry for the present, Ede, bibe, lude, post mortem nulla voluptas; 
h Wisd. 2.2.  Our life is short and tedious, 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 borne 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. 
i Ver. 6.7.8.  Come let us enjoy the pleasures that are present, let us cheerfully use the creatures as in youth, let us fill ourselves with costly wine and ointments, let not the flower of our life pass by us, let us crown ourselves with rose buds before they are withered, &c for this is our portion, this is our lot. For the rest of heaven and hell, let children and superstitious fools believe it, for their parts, they are so fare 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 desperate, so immoderate in lust and pleasure, so prove to revenge, that as Paterculus said of some Caitiffs in his time in Rome, Quod nequiter ausi, fortitèr executi, it shall not be so wickedly attempted, as desperately performed, what ere they take in hand: were it not for Gods restraining grace, fear and shame, disgrace and temporal punishment, and their own infamy, they would Lycaon like exenterate, or as so many Cannibals eat up, or Cadmus' soldiers consume one another. These are commonly professed Atheists, that never use the name of God but to swear by it, that express naught else but Epicurism in their carriage, that love, fear, obey, 
Or Bressela● Vsque adeo insanus ut nec inferos nec supcros esse dicat, animasque cum corporibus interire credat, &c.  and perform all civil duties, as they shall found them expedient or behooveful to their own ends. Bulco Opiliensis sometimes Duke of Silesia was such an one to a hair, he lived saith 
k Europe descript. cap. 24.  Aeneas Siluius at Vratislavia, and was so mad to satisfy his lust, that he believed neither heaven nor hell, or that the soul was immortal, 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 days: say what you can, dehort, exhort persuade to the contrary, heaven and hell; 'tis to no purpose, laterem lanas, they answer as Ataliba that Indian Prince did to Friar Vincent, 
m Fratres à Bry. Amer. part, 6. librum à Vincentio monacho datum abiecit nihil se videre ibi huiusmodi dicens, rogansque unde haec sciret quum de caelo & Tartaro couteneri ibi diceret.  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, and asked withal how he knew it: they will but scoff at it. Let them take heaven, paradise and that future happiness that will, bonum est esse hic, It is good being here: there is no talking to such men, no hope of their conversion, they are in a reprobate sense, mere carnalists, worldly minded men, that howsoever they may be applauded in this world by some few parasites, and held for worldly wise men, 
n Non minus high furent quam Hercules qui coniugem, liberos interfecit, habet hec aetas plura huiusmodi portintosa monstra.  They seem to me saith Melancthon, to be as mad as Hercules was when he raved and killed his wife and children. Cousin Germans to these men, are many of our great Philosophers, howsoever they may be more temperate in this life, give many good moral precepts, and sober in their conversation, yet in effect they are the same, nimis altum sapiunt, too much learning makes them mad. Whilst they attribute all to natural causes, or make 
o Omnia contingentèr fieri voluit. Melancthon in praeceptum primum.  contingency of all things as Melancthon calls them, Pertinax hominum gens, a peevish generation of men, that misled by Philosophy & the devil's suggestion, their own innate blindness, deny God as much as the rest. In spiritual things God must demonstrate all to sense, or leave a pawn with them, or else seek some other creditor. They will acknowledge Nature, but not God, but as 
p Non intelligis te quum haec dicis, mutare te ipsum nomen dei? quid enim est aliud natura quam deus &c. tot habet appellationes quot munera.  Seneca well discourseth with them lib. 4. de Benificijs, ca 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, 
q Austin.  à quo & per quem omnia Nam quodcunque vides deus est quocunque moveris.  
God is all in all, God is every where, in every place. And yet this Seneca that could confute and blame them, is all out as much to be blamed & 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 Mathematitions, Nigidius Figulus, Magicians, and Priscilianists, whom Saint Austin so eagerly confutes, those Arabian questionaries, novem judices, Albumasar, Dorotheus, &c. and our Countrymen Estuidus, that take upon them to define out of those great conjunctions of stars, the periods of kingdoms, of religions, of all future accidents, wars, plagues, schisms, heresies, and what not, all from stars, and such things saith Maginus, Quae sibi & intelligentijs suis reseruavit deus, 
p Principio Ephemer.  which God hath reserved to himself and his Angels, they will take upon them to foretell, as if stars were immediate, inevitable causes of all future accidents. In Rome saith Dionysius Halicarnassaus, lib. 7. when those meteors and prodigies appeared in the air, after the banishment of Cori●●●nus, 
s Variè homines affecti alii dei iudicium ad tam pii exilium alii ad naturam referebant non ab indignatione dei sed humanis causis &c.  Men were diversely affected, some said they were Gods just judgements for the execution of that good man, some referred all to natural causes, some to stars, some thought they came by chance, some by necessity decreed ab initio, and could not be altered; This last was Senecas Tenent, that god was alligatus causis secundis, so tied to second causes, to that inexorable necessity, that he could altar nothing of that which was once decreed, sic erat in fatis, it cannot be altered, 
t 2. Natural. quaest 33.36. quaest.  semel iussit, semper paret deus. nulla vis rumpit, nullae preces, nec ipsum fulmen. God hath once said it & it must for ever stand good, no prayers, nor threats, nor power, nor thunder itself can altar it. Zeno, Chrysippus & those other Stoics, as you may read in Tully 2. de divinatione, Gellius lib. 6. cap. 2. &c. maintained as much. In all ages there have been such, that either deny God in all, or in part, some that deride him, blasphem● him, derogate at their pleasure from him. 
u De I●a 16.34 Iratus caelo quod obstr●peret ad pugnam vocavit, jovem quanta dem●ntia, putavit, sibi noceri ne posse, & se nocetamen jovi posse.  Claudius' the emperor was angry with heaven because it thundered, & challenged jupiter into the field? with what madness saith Seneca: he thought jupiter could not hurt him, but he could hurt jupiter. Diagoras, Demonax, Epicurus, Pliny, Lucian, Lucretius, professed Atheists, all in their times. Gilbertus' Cognatus labours much, and so doth Erasmus, to vindicate Lucian from scandal, and there be those that Apologise for Epicurus, but all in vain: Lucian scoffs at all, Epicurus he denies all, and Lucretius his Scholar defends him in it.  

x Lib. ●. ●.  Humana ante oculos faede cum vita iaceret,  
In terris oppressa gravi sub religione,  
Quae caput à caeli regionibus ostendebat,  
Horribili super aspectu mortalibus instans &c.  
When humane kind was drenched' in superstition,  
With ghastly looks, aloft which frighted mortal men &c  
He alone as another Hercules, did vindicate the world from that monster. Uncle Pliny lib. 2. cap. 7. nat. hist. & lib. cap. 5. in express words denies the immortality of the Soul. Aristotle is hardly censured of some, Pomponatius and Scaliger acknowledge as much. Auerroes oppugnes all spirits, and supreme powers, of late Brunus, infoelix Brunus, 
y Dissert, cum 〈◊〉 cider.  Kepler calls him, hath publicly maintained such Atheistical paradoxes.  
To these we may well add that carnal' crew of worldly minded men, impenitent sinners, who though they be professed Christians, yet they do, Nullâ pallescere culpâ, make a conscience of nothing they do, they have cauterised consciences, and are indeed in a reprobate sense, they do know there is a God, a day of judgement to come, and yet for all as Hugo saith, Ita comedunt ac dormiunt, ac si diem judicij ●uasissent, ita ludunt ac rident ac si in calis cum deo regnarent, they are as merry for all the sorrow, as if they had escaped all dangers, and were in heaven already. All those rude idiots and ignorant persons, that neglect and contemn the means of their salvation may march on with these, but above all others, those temporizing statesmen, politic Machavellians and Hypocrites, that make a show of Religion, but in their hearts laugh at it, simulata sanctitas duplex iniquitas; They are in a double Fault, that fashion themselves to this world, which 
z Rom. 12.2.  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 Puritans, Papists with Papists; omnium horarum homines, ambodexters, 
a Omnis Aristippum decuit colour & status & res.  All their study is to please, and their God is their commodity, all their labour for to satisfy their own lusts, and their endeavours to their own ends. Whatsoever they pretend in public, they seem to do, 
b Psal 13.1.  with the fool in their hearts they say there is no God. Their words are as soft as oil, but bitterness is in their hearts, like Pope 
c Guiccardine.  Alexander the 6 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, oppressors as others are, no bribers, no simoniacal contractors, no such ambitious, lascivious persons as some others are, no drunkards, Sobrij solemn vident orientem, sobrij vident 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 lest, very zealous in Religion, very charitable, meek, humble, peacemakers, keep all duties, very devout, honest, well spoken of, beloved of all men, but he that knows better how to judge, he that examines the heart, he saith they are Hypocrites, Cor ●olo plenum; sonant vitium percussa malignè, they are not found within. As it is with writers 
d Erasmus.  often times, Plus sanctimoniae in libello, quam libelli authore, more holiness is in the book then in the Author of it. Many come to Church with great Bibles, whom Cardan said he could not choose but laugh at, and will now and then dare operam Augustino, read Austen, frequent Sermons, and yet professed Usurers, mere gripes, tota vitae ratjo Epicurea est; all their life is Epicurism & Atheism, come to Church all day, and lie with a Courtesan at night. Qui Curios simulant & Bacchanalia vivant.  
Yea and many of those holy Friars, sanctified men, Cappans saith Hierom, & cilicium induunt, sed intus latronem tegunt. They are wolves in sheep's clothing, Introrsum turpes speciosi pelle decorâ fair without, and most foul within. 
e Jerome.  Latet plerumque sub tristi amictu lascivia, & deformis horror vili veste tegitur. Oftentimes 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, show me a plain dealing true honest man? & pudor & probitas & timor omnis abest. He that shall but look into their lives, and see such enormous vices, men so immoderate in lust, unspeakable 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 accounted, their melancholy is at hand, and Hell itself is ready to receive them.   

SUBSEC. 2. Despairs, Aequinocations, Definitions, parties and parts affected.  
THere be many kinds of desperation, whereof some be holy, some unholy, as 
s Abernethy cap. 24 of his Physic of the soul.  one distinguisheth, that unholy he defines out of Tully, to be Aegritudinem animi sive ulla rerum expectatione meliore, a sickness of the soul without any hope or expectation of amendment: Thomas sec. sec. distinct. 40. art. 4. Recessus à re desiderata propter impossibilitatem 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 yield to the passion by death itself, or else attempt impossibilities, not to be performed by men. In some cases this desperate humour is not much to be discommended, as in wars it is a cause many times of extraordinary valour; it makes them improve their worth beyond itself, and of a forlorn impotent company become conquerors in a moment. Vna salus victis nullam sperare salutem. In such cases when they see no remedy, but that they must either kill or be killed, they take courage and oftentimes, praeter spem, beyond all hope vindicate themselves William the Conqueror when he first landed in England, sent backe his ships, that his soldiers might have no hope of retiring backe. 
g Method hist. cap. 5.  Bodine excuseth his countrimens' overthrow, at that famous battle of Agincourt, in Henry the 5. time (cui simile saith Frossard tota historia producere non possit, which no history can parallel almost, wherein one handful of Englishmen, overthrew a Royal army of Frenchimen) With this refuge of despair pauci desperati, a few desperate fellows being compassed in by their enemies, past all hope of life, fought like so many Devils, and gives a caution, that no soldiers hereafter set upon desperate persons. Many such kinds there are of desperation, when men are past hope of obtaining any suit. Desperatio fácit Monachum as the saying is, but these are equivocal, unproper, When I speak of Despair, saith 
h Super praecep 'em primum de Rellig & partibus cius. N●n loquor de omni desperatione sed tantum de eâ qua desperare solent homines de deo ●●ponitur 〈◊〉 est peccatur gravissim●● &c.  Zanch●, I speak not of every kind, but of that alone which concerns God. It is opposite to hope, and it is a most pernicious sin, wherewith the Devil seeks to entrap men. Musculus makes four kinds of Desperation of God, ourselves, 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. Hope ●rearess, and in the midst of miseries it gives content: spes alit agricolas, and were it not for hope, we of all others were most miserable, as Paul saith, in his life, were it not for hope the heart would break: yet doth it not so rear, as despair doth deject, this violent and sour passion of Despair, and of all perturbations most grievous as 
i ●. 5. 〈◊〉. 21. de regis instuut.  Patritius holds. Some divide it into final and temporal, 
k Reprobi●sque ad finem pertinacitér persistunt Zanchius.  final is incurable which befalleth reprobates, temporal is a rejection of hope and comfort for a time, which may befall the best of God's children, and it commonly proceeds 
l Vitium ab infidelitate prof●ciscens.  from weakness of faith, as in David when he was oppressed, he cried out, OH Lord thou hast forsaken me, but this was for a time. This ebbs and flows with hope, 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 wholly upon God: but that kind is not here meant. This pernicious kind of Desperation is the subject of our discourse, homicida animae, 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 burden, and impatient of his cross, that he hopes by death alone to be freed of his calamity, (though it prove otherwise) & chooseth with job 6.8.9.17.5. Rather to be strangled and die, then to be in his bones. 
m Abernethie.  The part affected is the whole soul, and all the faculties of it, there is a privation of joy, hope, trust, confidence, of present and future good, and in their place succeed fear, sorrow, &c, as in the Symptoms shallbe showed: The heart is grieved, the conscience wounded, the mind Eclipsed with black fumes, arising from those perpetual terrors.   

MEMB. 3. Causes of Despair, The Devil, Melancholy, Meditation, Distrust, Weakness of Faith, Rigid Ministers, Misunderstanding Scriptures, Guilty Conscience, &c.  
THe principal agent and procurer of this mischief is the Devil, those whom God forsakes the Devil by his permission lays hold on. Sometimes he persecutes them with that worm of conscience as he did judas 
n 1. Sam. 2.16.  Saul and others. The Poets call it Nemesis, but it is indeed Gods just judgement, serò sed seriò, he strikes home at last, and setteth upon them as a thief in the night. 1. Thes. 2. 
o Psal. 38.  This temporary passion made David cry out. Lord rebuke me not in thine anger, neither chaesten me in thine heavy displeasure, for thine arrows have light upon me, &c. there is nothing sound in my flesh, 
Ver. 9  because of thine anger. And again I roar for the very grief of mine heart, and Psal. 22. My God my God why hast thou forsaken me, and art so fare from my health, and the words of my crying, I am like to water poured out, my bones are out of joint, mine heart is like wax, that is melted in the midst of my bowels. 
Ver. 14.  And so Psal 28. 15. and 16. ver. and Psal. 102. I am in misery at the point of death, from my youth I suffer thy terrors doubting for my life, thine indignations have go over me, and thy fear hath cut me off. job doth often complain in this kind, and those God not still assists, the Devil is ready to try and to torment, still seeking whom he may devour. If he found them merry saith Gregory, he tempts them forthwith to some dissolute Act, if pensive and sad to a desperate end, aut suadendo blanditur aut minando terret. Sometimes by fair means, sometime again by foul, as he perceives men severally inclined. His ordinary engine by which he produceth this effects, is the melancholy humour itself, which is Balneum Diaboli, the Devil's bath; and as in Saul these evil spirits get in 
p I●niscent se mali gen●j. L●●●n li● 1. c. 16  as it were and take possess on of us. Black colour is a shooing horn, a bait to allure them, insomuch that many writers make melancholy an ordinary cause, & a Symptom of Despair. The body works upon the mind, by obfuscating the spirits, and corrupted instruments, which 
q Cas●ss of conscience, lib. 1, 16.  Perkins illustrates by that simile of an Artificer, that hath a bad tool, his skill is good, ability correspondent, by reason of bad tools, his work must needs be lame, and unperfect. But Melancholy and Despair though often, do not concur: much Melancholy is without affliction of conscience, as Bright & Perkins illustrate by four reasons; and yet Melancholy alone again may be sometimés a sufficient cause of this terror of conscience. 
r Cap. 3. de 〈◊〉 a●ion: deo minus se cu●e esse●nce ad sa utem praedesti●atos esse.  Foelix Plater so found it in his observations, è melancholicis alij damnatos seputant, &c. They think they are not predestinate, God hath forsaken them; and yet otherwise very zealous and Religious, and 'tis common to be seen, 
s Ad Desperaonem saepe ducit haec mela●cholia & est frequen●issima ob supplicii 〈…〉 mae●or & metus in desparationem 〈◊〉 desinunt.  Melancholy for ●eare of God's judgements and hell fire, drives men to desperation, fear and sorrow if they be immoderate and often with it. Loss of goods, loss of friends, and those lesser griefs do sometimes effect it, or such dismal accidents: Foelix Platter hath a memorable example in this kind, of a painter's wife in Basil that was melancholy for her son's death, and from melancholy become desperate, she thought God would not pardon her sins, 
t Damnatam se putavit & per quatuor menses gehenn● paenam sentire.  and for four months still raved, that she was in hell fire, already damned. When the humour is stirred up, every small object aggravates & incenseth it, as the parties are addicted. 
u 1566. ob triticum diutius seruatum conscientiae simulis agitatur, &c.  The same Author hath an example of a merchant man, that for the loss of a little wheat, which he had overlong kept, was troubled in conscience, for that he had not sold it sooner, or given it to the poor, and yet a good Scholar, and a great Divine, no persuasion would serve to the contrary; but that for this fact he was damned, he ran about the streets crying he was damned, in other matters very judicious and discreet. Solitariness, much fasting, divine meditations and contemplations of God's judgements, most part accompany this Melancholy. Nonnulli ob long as inedias studia & meditationes coelestes de rebus sacris & religione sempèr agitant, &c. Many saith Pet. Forestus through long fasting, serious meditations of heavenly things, fall into such fits, and as Lemmuis adds, 
x Solitarios & superstitio●●● plerumque exagitat conscientia, non mercatores, le●ones, caupones saeneratores &c. largiorem high nacti sunt conscientiam Invenes plerumque conscientiamnegligunt s●n●s autem &c.  lib. 4. c. 21. If they be solitary given, superstitious, precise or very devout: seldom shall you found a Merchant, a Soldier, an Inn keeper, a Bawd, an Host, an Usurer so troubled in mind, they have Chiverill consciences that will stretch, they are seldom moved in this kind or molested: young men and middle age are more wild, and less apprehensive, but old folks most part & such as are timorous & are religiously given. Peter Forestus obseruat, lib. 10. cap. 12. de morbis cerebri, Hath a fearful example of a Minister, that through precise fasting in Lent, and overmuch meditation contracted this mischief, and in the end become Desperate, thought he saw Devils in his chamber, and that he could not be saved, he smelled nothing as he said but fire and brimstone, and was already in hell, and would ask them still, if they did not 
y Anon sentis sulphur inquit &c.  smell as much. I told him he was Melancholy, but he laughed me to scorn, and replied, that he saw Devils, talked with them in good earnest, and would spit in my face, and ask me if I did not smell brimstone, and at last he was by him cured. Such another story I found in Plater, obserat. lib. 1. a poor fellow had done some soul offence, and for fourteen days would eat no meat, in the end become Desperate, the Divines about him could not ease him, 
z Desperabundus miserè periit.  but so he died. Continual meditation of God's judgements trouble many, Multi ob timorem futuri judicij, saith Guatinerius cap. 5. tract. 15. & suspicionem desperabundi sunt; David himself complains that God's judgements terrified his soul. Psal. 119. par●. 16. ver. 8. My flesh trembleth for fear of thee, and I am afraid of thy judgements. Quoties diem illum cogito, saith Jerome, t●to corpora contremisco, I tremble as often as I think of it. Especially if their bodies be predisposed by Melancholy, and they religiously given, & have tender consciences, every small object affrights them, the very reading of Scriptures itself, and misinterpretation of some places of it, as many are called few are chosen. Not every one that saith Lord. Fear not l●●tel flock. He that stands, let him take heed jest he fall, work out your salvation with fear and trembling &c. These and the like places terrify the souls of many, predestination reprobation, offends many; They doubt of their Election, how they shall know it, by what signs? and so fare forth saith 
a In 17. ●o●u●nis. 〈…〉 sed serucint & ●●arniplicant in tertian ut non pary●malysint ab insa●●l neque tamen aliad hac mentis anxietate efficiunt quam ut duria●lo potestanten facinunt ipsos per ●esperationem ad infe●nos producendi.  Luther, with such nice points, torture and crucify themselves, that they are almost mad, and all they get by it is this, they lay open a gap to the devil by Desperation to carry them to hell. But the greatest harm of all proceeds from those thundering Ministers, a most frequent cause they are of this malady: and do more harm in the Church saith 
b Ecclesiast li. 1 Haud sci● an ma●us disertimen ab his qui bla●diuntur an ● bis qui territant ingens utiumque periculum, ali● ad seeu●itatem d●cunt, alii afflictionum magnitudine memen obsorbent & in desperationem trahunt.  Erasmus then they that flatter; great danger on both sides, the one lulles them asleep in carnal security, the other drives them to Desperation. Whereas Saint 
c Bern super 6. Cant. alterum sine altero proserre non expedit recordatio solius indicii in desperationem praecipitat & misericordiae fallax ostentatio pessimam general securitatem.  Bernard well adviseth, We should not meddle with the one without the other, nor speak of judgement without mercy, the one alone brings Desperation, the other security. But these men are wholly for judgement, of a rigid disposition themselves, that can speak of nothing but hell, fire and damnation, as they did, Luke 11.46. lad men with burdens grievous to be borne, which they themselves touch not with a finger. 'Tis familiar with our Papists to terrify men's souls with Purgatory tales, visions, apparitions, to daunt even the most generous spirits, to require Charity, as Brentius odserues, of others, bounty meekness, love, patience, when they themselves breathe naught but lust, envy covetousness. They teach others to fast, give alms, do penance, & crucify their mind with superstitious observations, bread and water, hair clotheses, whips and the like, when they themselves have all the dainties the world can afford, lie on Down beds, with a courtesan in their arms. hen quantum patimur pro Christo as 
e Leo Decimus.  he said, what a cruel tyranny is this, so to insult over & terrify men's souls. Our indiscreet pastors many of them come not fare behind, whilst in their ordinary sermons they still aggravate sin, thunder out God's judgements without respect, rail at & pronounce them damned, for giving so much to sports and recreations, making every small fault and a thing indifferent an irremissible offence they so wound men's consciences, that they are almost at their wits ends.  
Those bitter potions saith 
f De suturo indicio de damnatione horendum crepunt & amaras ill●● potiones in ore semper habent ut multos inde in desperationem cogant.  Erasmus are still in their mouths nothing but gall and horror, & a mad noise, they make all their auditors desperate many are wounded by this means, & they commonly that are most devout and precise, that follow sermons, that have lest cause, they are most apt to mistake, and fall into these miseries; I have heard some complaine of People resolution and other books of like nature, (good otherwise) they are too tragical, too much deiecting men, aggravating offences, great care and choice, much discretion is required in this kind.  
The last and the greatest cause of this malady, is our own conscience, a guilty conscience for some fowl offence formerly committed. A good conscience is a continual feast, but a gauled conscience is a great torment as can possibly hap, another hell. Our conscience, which is a great Ledgier book wherein are written all our offences, a register to lay them up (which those 
g Ple●ius.  Egyptians in their Hierogliphics, 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, and makes us reflect upon ourselves, accuse and condemn our own selves. 
h Gen. 4.  Sin lies at door, &c. I know there be many other causes assigned by Zanchius 
i 9 causes Musculus makes.  Musculus and others, as Incredulity, infidelity, presumption, ignorance, blindness, ingratitude, discontent, &c. But this of conscience is the greatest, 
k Plutarch.  Instar ulceris corpora iugitèr percellens: This scrupulous conscience, as 
l Al●os miseré affligit plena scruple conscientia nodum in scirpo quaerunt, & ubi n●lla causa subest, miserecordiae divinae diffidentes se orco destinant  Peter Forestus calls it, which tortures so many, that either out of a deep apprehension of their own unworthiness, and consideration of their own dissolute life, accuse themselves, and aggrau at every small offence, when there is no such cause, misdoubt in the mean time God's mercies they fall into th●se inconveniences. The Poets call them 
m Coelius. lib. 6,  Furies, Dire, but it is this conscience alone which is a thousand witnesses to accuse us. After many-pleasant days, and fortunate adventures, merry tides, this conscience at last doth arrest us. Well he may escape temporal punishment, 
n Prima haec est ultio quod se judice nemo nocens absoluitur, improba quamuis gratia fallacis praetoris vicerit urnam. Iwenal.  bribe a corrupt judge, avoid the censure of the law, and flourish for a time. 
o Quis unquam vidit avarum ringi dum lucrum adest, adulterum dum potitur voto, lugere in perpetrando scelere, voluptate sumus e●rij, proinde non sentimus, &c.  Who ever saw, saith chrysostom, a covetous man troubled in mind when he is telling of his money, an adulterer morn with his mistress in his arms, we are then drunk with pleasure, and perceive nothing, but as the prodigal son had dainty fare, sweet music at first, merry company, jovial entertainment, but a cruel reckoning in the end, as bitter as wormwood, a fearful visitation commonly follows. And that Devil that then told thee that it was a light sin or no sin at all, now aggravates on the other side, and telleth thee that it is a most irremissible offence, as he did Cain and judas, to bring them to despair. Tragical examples in this kind are too familiar & common, Adrian, Galba, Nero, Otho, Vitellius, Caracalla, were in such horror of conscience for their offences committed, murders, rapes, extorsions, injuries, that they were weary of their lives, and could get no body to kill them. It is strange to read what 
p De bello Neapol.  Comineus hath written of Lews the two that French King, of Charles the 8. and of Alphonsus' King of Naeples, In the fury of this passion how he came into Sicily, and what pranks he played. Guicciardine, a man most unapt to believe lies, relates how that Ferdinand his father's ghost, who before had died for grief, came and told him that he could not resist the French King, he thought every man cried France, France, the reason of it, saith Comineus, was because he was a vile tyrant, a murderer, an oppressor of his subjects, he bought up all commodities, and sold them at his own price, sold Abbeys to jews, and Falconers, both Ferdinand his father, and he himself never made conscience of any committed sin, and to conclude, saith he, it was impossible to do worse than they did. Why was Pausaenias that Spartan Tyrant, Nero, Otho, Galba, so persecuted with spirits in every house they came, but for their murders which they had committed? 
q Thyreus de locis infestis, par. 1 cap. 2.  Why doth the Devil haunt many men's houses after their deaths, and take possession, as it were, of their palaces, but because of their several villainies? Why had Richard the 3 such fearful dreams, saith Polidor, but for his frequent murders? Why was Theodoricus that king of the Goths, so suspicious, and so affrighted with a fish head alone, but because he had murdered Symmachus and Boethius his son in law, those worthy Romans? Caelius lib. 27. cap. 2●. See more in Plutarch in his tract de his qui serò à numine puniuntur, & in his book de tranquillitate animi, &c. Yea & sometimes God himself hath a hand in it, to punish them for their sins, God the avenger, as 
r Ps. 44.1.  David calls him, ultor à tergo deus▪ which the Poets expressed by Adrastia, or Nemesis, Assequitur Nemesisque virûm vestigia seruat, ne malè quid facias. And she is as 
s Regina causa rum & arbitra rerum nunc erectas ceruices opprimit, &c.  Ammianus l. 14. describes her, the Queen of causes, and moderator of things, now she pulls down the proud, now she rears and encourageth those that are good, he gives instance in his Eusebius, Nicephorus, lib. 10. cap. 35. Eccles. hist. in Maximinus and julian. Fearful examples of Gods just judgement and vengeance are to be found in all histories, of some that have been eaten to death with Rats and Mice, as 
t Alex. Gaguinus. cattle. reg. Pol.  Popelius the second king of Poland An ᵒ 830, his wife and children; the like story of a Bishop is in 
u Cosmog.  Munster, and in Giraldus Cambrensis, Itin. Cam. lib. 2. cap. 2. and where not?   

SUBSEC. 4. Symptoms of Despair. Fear, Sorrow, Suspicion, anxiety, horror of conscience, fearful dreams, and visions.  
AS Shoemakers do when they bring home shoes, still cry leather is dearer and dearer, may I justly say of these melancholy Symptoms; these of despair, are most violent, tragical and grievous, fare beyond the rest: all that is singular in other Melancholy, Horribile, dirum, pestilens, atrox, ferum, is extended in this, concur all in this: Melancholy in the highest degree, a burning fever of the soul, so made, saith 
x Cap. 15. in 9 Rhasis.  jacchinus by this misery; fear, sorrow, & despair, he puts for common Symptoms of Melancholy. They are in great pain and horror of mind, distraction of soul, restless, full of continual fears, cares, torments, anxieties, they can neither eat, drink, nor sleep, for them, take no rest 

y Iwenal. Sat. 13.  Perpetua anxietas nec mensae tempore cessat  
Exagitat vesana quies, somnique furentes.  
Neither at bed, nor yet at board,  
Will any rest D●spaire afford.  Fear takes away their content, and alters their countenance, even in their greatest delights, singing, dancing, dalliance, they are still, saith 
z Mentem eripit timor hic vul tum totumque corporis hab●tum immutat, etiam in delitijs in tripudijs, in symposiis in amplexu coniugis carnisicinam exercet. lib. 4 cap. 21.  Lemnius, tortured in their souls. It consumes them to naught. I am like a Pelican in the wilderness, saith David of himself, temporally afflicted, an Owl because of thine indignation. Ps. 102. ver. 8, 10. and Psal. 55.4. My heart trembleth within me, and the terrors of death have come upon me, fear and trembling are come upon me &c. at death's door, Psal. 107.18. Their soul abhors all manner of meat. Their 
a Non sinit conscientia tales homines recta verba proffer aut rectis quenquam oculis aspicere, ab omni hominum caetu eosdem exterminat & dormientes perterrefacit, Philost. lib. 7. de vit. Apollonij.  sleep is, if it be any, unquiet, subject to fearful dreams, and terrors. Peter in his bands 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 Primative Church were most 
b Eusebius Nicephorus eccles. hist. lib. ●. c. 17.  cheerful and merry in the midst of their persecutions, but it is fare otherwise with these men, tossed as a Sea, and that continually without rest or intermission, they can think of naught, 
c Seneca lib. 18. Epist. 106. conscientia aliud agere non patitur, perturbatam vitam agunt nunquam vacant, &c.  their conscience will not let them be quiet, in perpetual fear, anxiety, that 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 roars for the very grief of heart, Ps. 38.8. as David did, as job did, 3.20.21.22. &c. Wherefore is light given to him that is in misery, and life to them that have heavy hearts? Which long for death, and if it come not, search it more than treasures, and rejoice when they can found the grave. They are generally weary of their lives, a trembling heart they have, a sorrowful mind, and have no rest. 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. And so for the most part it is with them all, they think they hear and see visions confer with Devils, that they are tormented, and in hell fire already damned quite, and not be revoked. Some thing talks within them, they spit fire & brimstone, they cannot but blaspheme, they cannot repent, or think a good thought, so far carried, ut cogantur ad impia cogitandum etiam contra voluntatem, saith 
d Lib. 1. obser.  Faelix Plater. They think evil against their wills, that which they abhor themselves, they must needs think and speak. He gives instance in a patiented of his, that when he would pray, had such evil thoughts still suggested to him, & wicked 
e Ad maledicendum Deo.  meditations. Another instance he hath of a woman that was often tempted to curse God, to blaspheme, & kill herself. Sometimes the Devil, as they say, stands without and talks with them, sometimes he is within them, as they think, & there speaks and talks as to such that are possessed; As Apollidorus in Plutarch, thought his heart spoke within him. There is a most memorable example of 
f Goulart.  Francis Spira an Advocate of Milan. Ao 1545. that being desperate, by no counsel of learned men could be comforted, he felt as he said, the pains of hell in his soul, in all other things he discoursed a right, but in this most mad. Frisemelica, Bellovat and some other excellent Physicians, could neither make him eat, drink, or sleep, no persuasion could ease him. Never pleaded any man so well for himself, as this man did against himself, and so he desperately died: Springer a Lawyer hath written his life. Cardinal Crescence died so likewise desperate at Verona, still he thought a black dog followed him to his death bed, no man could drive the dog away, Sleidan come. 23. cap. lib. 3. Whilst I was a writing this Treatise, saith Montaltus, cap. 2. de melancholia 
g Dum haec scribo implorat opë meam monacha in reliquis sana & iudicio recta per 5. annos melancholica damnatam se dicit conscientiae stimuls oppressa, &c.  A Nun came to me for help, well for all other matters, but troubled in conscience for 5 year's last passed 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 Alios conquerentes audivise esse ex damnatorum numero Deo non esse curae all aque infinita, quae proffer non audebant vel abhorrebant.  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 than he was most especially tempted. These and such like Symptoms, are intended and remitted, as the m●lady itself is more or less, some will hear good counsel, some will not, some desire help, some reject all, and will not be eased.   

SUBSECT. 5. Prognostics of Despair, Blasphemy, violent death, &c.  
MOst 
i Musculus. Patritius. ad vim sibi infere●dam cogi● homines.  part these kind of persons make away themselves some are mad, but most offer violence to their own persons. A wounded spirit who can bear, Prou. 18.14. As Cain, Saul, Achitophel, judas, blasphemed and died. Bede saith Pilot died desperate eight years after Christ, 
k 3. De mentis alienat. obseruat lib 1.  Faelix Plater hath collected many examples, 
l Vxor Mercatoris diu vexationibus te●tata & ●.  A Merchant's wife that was long troubled with such temptations, in the night rose out of 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 hung 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 not? If they die so obstinately and suddenly, that they cannot so much as wish for mercy, the worst is to be suspected, because they die impenitent. 
m Abernethy.  If their death have been a little more lingering, wherein they might have some leisure in their hearts to cry for mercy, charity may judge the best, diverse have been recovered out of the very act of hanging and drowning themselves, and so brought ad sanam mentem, they have been very penitent, & much abhorred their former fact, & have confessed that they repent in an instant, and cried for mercy in their hearts. If a man put desperate hands upon himself by occasion of madness or melancholy, if he have given testimony before of his regeneration, in regard he do this not so much out of his will, as ex vi morbi, we must make the best construction of it, as 
n Busbequius.  Turks do, that think all fools and madmen go directly to Heaven.   

SUBSECT. 6. Cure of Despair by Physic, good counsel, comforts, &c.  
EXperience teacheth us, 
o john Maior vitis patrum quidam negavit Christum per Chirographum● p●st restitutus.  that though many die obstinate, and wilful in this malady, yet many again are able to resist and overcome, seek for help and find comfort, are taken è faucibus Erebi, from the chaps of hell and out of the Devil's paws, though they have by obligation given themselves to him. Some out of their own strength & God's assistance. Though he kill me, saith job, yet will I trust in him, out of good counsel, advice; and physic. 
p Trincaveli●s lib. 3. consil. 46.  Bellonacus cured a Monk by altering of his habit and course of life: Plater many by Physic alone. But for the most part they must concur, and they take a wrong course that think to overcome this feral passion by physic alone, & they are as much out, that think to work this effect by good advice alone, though both be forcible in themselves, yet vis unita fortior, they must go hand in hand in this disease:— alterius sic altera poscit opem. For Physic the same course is to be taken with this as in other melancholy, diet, air, exercise, all those passions and perturbations of the mind, &c. are to be rectified by the same means. They must by no means be left solitary, or to themselves, never idle, never out of company. Counsel, good comfort is to be applied as they shall see the parties inclined, or to the causes; whether it be loss, fear, grief, discontent, or some such feral accident, a guilty conscience, or otherwise by frequent meditation, or too grievous an apprehension, and consideration of his former life, by hearing, reading of Scriptures, good Divines, good advice and conference it must be corrected and counterpoysed. Many excellent exhortations, pa●●neticall discourses are extant to this purpose, for such as are any way troubled in mind Perkins, Grenham, Hayward, Bright, Hemingius, &c. are copious in this subject. Consult with them and such others.     
SPERATE MISERI, CAVETE FOELICES.  
FINIS.   
AUGUSTIN. 
Quicquid feceris, quantumcunque peccaveris, adhuc in vitâ es: unde te omninò, si sanare nollet, Deus auferret: qui enim clamando tibi persuasit, ne recederes, parcendo clamat, ut redeas.  
Omnipotenti medico nullus languor insanabilis occurrit: tantum tu curari te sinas, manus eius ne repellas: novit quid agate: non tantum delecteris, cùm fovet, sedtoleres, cùm secat.  
Vis à dubio liberari: Vis, quod incertum est, evadere: age paenitentiam, dum sanus es: si sic agis, dico tibi, quod securus es, quia paenitentiam egisti eo tempore, quo peccare potuisti.  
The Conclusion of the Author to the Reader.  
THe last Section shall be mine, to cut the strings of Democritus visor, to unmask and show him as he is. 


Hor. — Amphora coepit  
Institui, currente rotâ cur urceus exit?   Democritus began as a Prologue in this Tragicomedy, but why doth the Author end, and act the Epilogue in his own name? I intended at first to have concealed myself, but secundae cogitationes &c. for some reasons I have altered mine intent, and am willing to subscribe. 

Mendoza me adsum qui feci, in me convertite ocellos  
Lectores, meus hic labour est.—   If aught be otherwise then it should be, since I have now put myself upon the stage, I must undergo and abide the censure of it, iacta est alèa, and I may not escape it. It is most true, stylus virum arguit, our style betrays us, 
Vt venatores feram è vestigio impresso ex script●unculâ virum Lipsius.  and as hunters found their game by the trace, so is a man descried by his writings. I have laid myself open (I know it) in this Treatise, and shall be censured I doubt not, yet this is some comfort, ut palata sic iudicia, out censures are as various as our palates: If I be taxed, exploded by some, I shall happily be as much approved and commended by others. It was Democritus fortune, Idem irrisioni & admirationi habitus, and 'tis the common doom of all writers: I seek not to be commended; non sum adeo informis, I would not be vilified. I fear good men's censures, 
Iwenal Sat. 9  & linguas mancipiorum contemn, as the barking of a dog, I securely contemn the malicious and scurrile obloquys, flouts, calumnies of those railers and detractors, I scorn the rest. Primus vest●um non sum nec imus. I am none of the best of you, I am none of the meanest; Howsoever, I am now come to retract some part of that which I have writ 


Ovid de pont. Eleg. 1.6.  Cum relego, scripsisse pudet quia plurimae cerno,  
Me quoque qui scripsi judice digna lini:   

When I peruse this tract which I have writ,  
I am abashed, and much I hold unfit.   I could wish it otherwise, expunged, and to this end I have annexed this Apologetical Appendix, to crave pardon for that which is amiss. I do suspect some precedent passages have been distasteful, as too Satirical & bitter; some again as too Comical, homely, broad, or lightly spoken. For the first, I grant that of 
Annal. 15.  Tacitus to be true, Asperae facetiae ubi nimis ex vero traxere, a●rem sui memoriam relinquunt, a bitter jest leaves a sting behind it; And as 
Sr Fr. Bacon in his Essays, now L. high Chancellor of England.  an honourable & worthy man observes, They fear a Satirists wit, he their memories. I might therefore suspect, but I hope I have wronged no man. And though for this 
Prefat. Democ.  I have Apologized already. 
Seneca Med. Act. 3.  Yet in Medea's words. 

— Illud iam voce extremâ pet●  
Ne si qua noster dubius effudit dolour.  
Maneant in animo verba, sed melior tibi  
Memoria nostri subeat, haec irae data— Obliterentur.   

And in my last words this I do desire,  
That what in passion I have said or ire;  
May be forgotten and a better mind,  
Be had of us hereafter as you found.   To the other of lightness, I make answer, Omnia munda mundis, and as Augusta Livia sometimes said, viros nudos castae foeminae nihil à statuis distare, A naked man to a modest woman, is no otherwise then a picture. Mala mens, malus animus, Honeysuckle Soit qui mal ye pense. If in thy censure it be to light, I advice thee, as Lipsius did his reader for some places of Plautus, Istos quasi Sirenum scopulos praeteruchare, if they like thee not, let them pass; or oppose that which is good to that which is bad, reject not therefore all: but to invert that verse of Marshal and apply it to my present use, which 
Praefat. Suid.  Jerome Wolfius did to his Translation of Suidas;  
Sunt mala, sunt quadam mediocria, sunt bona plura, levicula quaedam & ridicula adscribere non sun● gravatus, quae pro suo candore quisque interpretetur; some is bad, some indifferent, some good; I have inserted some things more homely or light, which I would request every man to interpret to the best, † and conclude in Scaligers words to Cardan, Sime cognitum haberes, non solum donares nobis has facetias nostras, sed ●tiam indignum duceres tam humanum animum, lean ingenium vel miniman suspitionem deprecari oportere. But this likewise I have formerly excused withal those harsh compositions, tautological repetitions, perturbation of tenses and numbers &c. I should indeed (had I wisely done) observed that precept of the Poet.— 
Hor.  Nonumque prematur in annum. And have taken more care: or as Alexander, the Physician would have done by Lapis Lazuli 50. times washed before it be used; I should have perused, corrected and amended this Tract, but I had not that happy leisure, no amanuenses, assistants; and was enforced as a Bear doth her whelps, to 
Canis festi●ans caecos parit caetulos.  bring forth this confused lump, and had not space to lick it into form, as she doth her young ones; but even so to publish it, as it was written at first, once for all, in an extemporanean stile, quicquid in buccam venit, as I do commonly all other exercises, stans pede in uno, as he made verses, out of a confused company of notes; effudi quicquid dictanit Genius meus, and writ with as small deliberation, as I do ordinarily speak. So that as a river runs precipitate & swift, & sometimes dull and slow; now direct, now per ambages about; now deep then shallow; now muddy, then clear; now broad, then narrow doth my style flow, now more serious, then light, now more elaborate or remiss. Comical, Satirical, as the present subject required, or as at that time I was affected. And if thou vouchsafe to read this Treatise, it shall seem no otherwise to thee, than the way to an ordinary traveller; sometimes fair, sometimes foul, here Champion, there enclosed; barren in one place, better soil in another; by woods, groves, hills, dales, plains, &c. I shall lead thee per ardua montium & lubrica val lium & roscidae cespitum, & glebosae camporum, through variety of objects, that which thou shalt like and dislike.  
For the matter itself or method, if it be faulty, consider I pray you that of Columella, nihil perfectum aut à singulari consummatum industriâ, no man can observe all, much is defective, and may be justly taxed, altered in Galen Aristotle, and the very best. Boni venatoris, (
Pet. Nannius notis in Hor.  one observes) plures far as capere non omnes, he is a good huntsman can catch some, not all, 
Non hic colonus domicilium habeo sed topiarij in morem hinc inde florem vellic●.  I have done mine endeavour. Besides, I dwell not in these humane studies, or Physic, they are no part of my profession, non hic sulcos ducimus, non hoc puluere de sudamus, I am but a stranger, a smatterer in them, here and there I pull a flower. And I do easily grant, if a rigid censurer should criticise on this which I have writ, he should not found three faults as Scaliger in Terence, but 300. even as many as he hath done in Cardan's subtleties, or Borocius on Sacro-Boscus. If aught be amiss, I require a friendly admonition, no bitter invective, otherwise as in ordinary controversies, funem contentionis nectamus. sed cui bono? we may contend, and likely misuse one another, but to what purpose? we are both scholars, say, 

— Arcades ambo,  
Et cantare pares & respondere parati.   If we do wrangle, what shall we get by it? trouble and wrong ourselves, make sport for others.  
When all is done, it may be, that which thou so much reprehendest, and in thy judgement dost so much condemn, is not faulty, not to be condemned: Quot homines tot sententiae, I like it, so doth he, thou dost not, is it therefore unfit, absurd and ridiculous? Vnusquisque abundat sensu suo, 
Fieri non potest ut quod quisque cogitat dicat unus.  and one man cannot express what every man thinks, or please all. It is the common humour, 
Muretus.  Si quid forsan omissum, quod is animo conceperit, si quae dictio &c. to discommend that which they dislike themselves, if aught be omitted, added, if he say not point blank, as they would have it, he is an idiot, an afse, nullus est. An easy matter it is to found fault, to censure, vilify, detract from others, 
Lipsius.  facilia putant omnes quae iam facta, nec de salebris cogitant ubi via strata, a thing of nothing when it is done, and who could not have done as much?  
As for the end and use of this precedent Discourse, 
Prefat. Democ.  I refer you to that which hath been formerly said. In the mean time, if any man shall say, Medice cura teipsum, or as Wisdom. 17.8. it was objected to those wizards, They that promised to drive away fear and trouble from the sick person, were sick for fear, and worthy to be laughed at. I reply with 
Tullij epist. fam. lib. 3.  Sulpitius; Medici qui in alienis morbis profitentur se tenere medicinae scientiam ipsi se curare non possunt, they that cure others, cannot well prescribe Physic to themselves.  
It now remains, that I make a thankful remembrance of such friends, to whom I have been beholden for their approbation, or troubled in perusing several parts, or all of this Treatise. For I did impart it to some of our worthiest Physicians, whose approbations I had for matters of Physic, and to some Divines, and others of better note in our University, as well as to my more private Collegiate friends: whose censures when I had passed, and that with good encouragement to proceed, I was the bolder to hasten it. permissu superiorum, to the Press. I will name no man, or prefix as the custom is any Encomiasticke verses, which I thank my friends have been offered, lest if either whole or part should be misliked, I should prejudice their judgement, I acknowledge myself much beholding and bound to them: If aught be amiss, I take it wholly to myself, and say again. 

Mendoza me adsum qui feci, in me convertite linguas  
O Momi, meus hic error, nihil iste probavit,  
Nec voluit.—   But I am overtroublesome, I will conclude, if first I may request a favourable censure of such faults as are omitted in the Press. The Copy (as I have said) was once written and in haste, I could not alway be there myself; or had I been still present, Non omnem molitor quae fluit unda videt. The Miller sees not all the water goes by his Mill. Besides many letters mistaken, misplaced, added, omitted as i for y, or a for e, or oh, false points, &c. which are in some copies only, not throughout: (To point at each particular of which were to pick out the seeds of a foul bushel of corn) some of the chiefest, as thou shalt found them corrected, I desire thee to take notice of. My translations are sometimes rather Paraphrases, and that only taken which was to my purpose; quotations are often inserted in the Text, which make the Style more harsh, or in the Margin as it happened. Greek Authors, Plato, Plutarch, Athenaeus, &c. I have cited out of their interpreters, because the Original was not so ready &c. I have indeed mingled Sacra prophanis, but I hope not profaned; and in repetition of Author's names, not according to chronology, ranked them per accidens; sometimes neoterics, before Ancients, as my memory suggested.  
These are the things which I thought good to mention in this Epilogue, the consideration of which I leave to thy favourable censure, and withal submissiunesse, as I aught, myself and these my labours to a friendly Reader.  
Vale & Faue. From my Study in Christ-Church Oxon. Decemb 5. 1620. ROBERT BURTON.   

Errata.  
PA●gin 6 linea 1. read 300000. die of &c. p. 98. l. 22. r. so did Alcibiades, p. 100 l. 3. r. Camels milk p. 108. l. 34 r. Braga. p. 116. l. 16. r. subrusticus p. 109. l. 10. r. 13. p. 148. l. 16. r. reserve. p. 154. l. 26. r. Naboths p. 169. mar. ●tuae non sunt imitanda Dianae. p. 186. l. 20. r. venditarînt. p. 187. l. 36. parasiti p. 206. l. 10. r. stercus p. 207. l. 7. puluenari p. 231. l. 20. r. palpitantes p. 134. l. 12. r. Lues the 11. p. 241. l. 14. r. Pierius p. 252. l. 1. r. by that &c. p. 269. l. 10. r. things signified to come. p. 165. l. 16. r. patiented. p. 224. l. 11. it aught.  
Pag. 283. l. vlt. deal ☊. p. ●83. for ☊. read ☽. p. 295. l. 2●. r. justify p. 302. l. 12. r. be. 324. marg. r. birds that live, p. 219. l. 10. towards and from. p. 335. l. 18. & 19 (〈◊〉 &c. to days) add parenthesis. p. 367. l. 19 deal to lordship 390 mar. r. illate p. 409. l. 12. r. infelicity. p. 411. l. 16. r. Columbus p. 414. l. 29. r. Crito p. 463. l. 13. r. or be●no●. &c.  
Pag. 503. l. 35. r. titles p. 599. mar. r. subolfeceram p. 612. l. 22. r. Hippolytus p. 623. l. 36. r. depopulate p. 635. l. 6. r. out of p. 651. l. 6. cervicali l. 11. r. captam p. 6●3. l. ●5. r. C●ytem ●●tra p. 731. l. 16. r. valentine p. 735. mar. r. haereret. p. 744. l. 24. d. ●● p● 748 m●r. pagi. p. 764. l. 8. transire p. 767. mar. r. nocere p. 773. mar. r. immiscent.