The anatomy of melancholy vvhat it is. VVith all the kindes, causes, symptomes, prognostickes, and seuerall cures of it. In three maine partitions with their seuerall sections, members, and subsections. Philosophically, medicinally, historically, opened and cut vp. By Democritus Iunior. With a satyricall preface, conducing to the following discourse.

THE THIRD PARTITION LOVE MELANCHOLY. (Book 3)

THE FIRST SECTION.

THE FIRST MEMBER.

THE FIRST SVBSECTION. The Preface.

THere will not bee wanting, I pre∣sume, some or other that will much discommend some part of this Trea∣tise of Loue Melancholy, and obiect (which a 1.1 Erasmus in his Preface to S^r Thomas Moore suspects of his) that it is too light for a Divine, too Comicall a subiect to speake of Loue Symptomes, and fit alone for a wanton Poet, or some such idle person. And some againe out of an affected grauity will dislike all for the name sake before they read a word, dis∣sembling with him in b 1.2 Petronius, and seeme to be angry that their eares are violated with such obscene speeches, that so they may be admired for graue Philosophers, and staid carri∣age. But let these Cavilleirs and counterfeit Catoes knowe, that Loue is a species of Melancholy, and a necessary part of this my Treatise, which I may not omit, of which many graue and worthy men haue written whole volumes, Plato, Plu∣tarch, Plotinus, Avicenna, Leon: Hebreus in three large Dia∣logues, Xenophon sympos. Theophrastus, if we may beleeue A∣theneus

lib. 13. cap. 9. Picus Mirandula, Marius Aequicola, both in Italian, Kornmannus de linea Amoris, lib. 3. Petrus Go∣defridus hath handled in three books, &c. and which almost euery Physitian, as Arnoldus Villanouanus, Valleriola obseruat. med. lib. 2. obser. 7. Aelian: Montaltus, and Laurentius in their Treatises of Melancholy, Iason Pratensis de morb. cap. Vales∣cus de Taranta, Gordonius, Hercules de Saxonia, Savanarola, Langius, &c. haue treated of a part, and in their works. I ex∣cuse my selfe therefore which Peter Godefridus, Valleriola, Ficinus, and in c 1.3 Langius words. Cadmus Milesius writ foure∣teene books of Loue,d 1.4 and why should I b e ashamed to write an Epistle in favour of young men, of this subiect? Dycearchus, and some other carpe at Platoes maiesty that hee would vouch∣safe to write of such loue toyes, but without cause (as Fici∣nus pleads) for all loue is honest and good, and they are worthy to be loued that speake well of loue. Being to speake of this admi∣rable affection of loue (saith Valleriola.) there lies open a vast and philosophicall field to my discourse, by which many louers be∣come mad: let me leaue my more serious meditations, & wander in these philosophicall feildes, & looke into these pleasant groues of the muses, e 1.5 where with vnspeakable variety of flowers, we may make garlands to our selues, not to adorne vs only, but with their pleasant smel and iuyce to norish our soules, and fill our mindes desirous of knowledge &c. After an harsh an vnpleasing dis∣course of melancholy, which hath hitherto molested your patience, and tired the author, giue him leaue with f 1.6 Godefri∣dus the lawier, & Laurentius cap. 5. to recreate himselfe in this kinde after his laborious studdies, since so many graue di∣uines and worthy men haue without offence to manners, to helpe themselues and others voluntarily written of it. Heliodorus a Bishop penned a loue story of Theagines and Cariclia, and when some Cato's of his time reprehended him for it, choase rather saith g 1.7 Nicephorus, to leaue his bishopricke then his

booke. Aeneas Sylvius an ancient Divine, and past 40. yeares of age as i 1.8 he confesseth of himselfe, (after Pope Pius quintus) endited that wanton history of Eurialus and Lucretia. And how many superintendents of learning, could I reckon vp that haue written of light subiects, Beroaldus, Erasmus, &c. giue me leaue then to refresh my muse a little & my wea∣ry Readers, to k 1.9 season a surly discourse; with a more pleasing aspersion of loue matters: edulcare vitam convenit, as the Poet inuites vs, curas nugis &c. t'is good to sweeten our life with some pleasing toyes to rellish it, and as Pliny tells vs, magna pars studio sorum amaenitates quaerimus, most of our students loue such pleasant toyes. And though Macro∣bius teach vs otherwise, that those old Saeges banished all such light Treatises from their studies, to Nurses cradles, to please only the eares; yet out of Apuleius I will oppose as honorable Patrons, Solon, Plato,m 1.10 Xenophon, Adrian &c. And which he vrgeth for himselfe, accused of the same fault,l 1.11

n 1.12 Lasciua est nobis pagina, vita proba est.

howsouer my lines erre, my life is honest. But I need no such Apologies, I need not as Socrates in Plato did cover his face when he spake of loue: it is no such lasciuious, obsceane or wanton discourse, but chast and honest, and most part serious and euen of religion it selfe. o 1.13 Incensed (as he said) with the loue of finding loue, we haue sought it, and found it. And thus much I haue thought good to say by way of preface, least a∣ny man (which p 1.14 Godefridus supected) should obiect vnto me lightnesse, wantonnesse, rashnesse, in speaking of loues causes, entisements, symptomes, remedies, lawfull and vnlawfull loues, and lust it selfe,q 1.15 I speake it onely to taxe and deterre o∣thers from it, not to teach it, but to apply remedies vnto it. Con∣demne 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 amisse, speak well at least and if thou likest it, wish me good successe. Extremum hunc Arethusa mihi concede laborem. I beginne.

SVBSEC. 2. Loues beginning, Obiect, Definition, Division.

LOues limits are ample and great, & a spacious walke it hath beset with thornes, and for that cause, which r 1.16 Scaliger re∣prehends in Cardan, not lightly to be passed ouer. Least I incur the same censure, I will examine all the kinds of loue, his na∣ture, beginning, differences, obiects, how it is honest or dis∣honest, a vertue or vice, a naturall passion or a disease, his power and effects, how farre it extends: of which although something hath beene said in the first Partition, in those Sec∣tions of Perturbations (s 1.17 for loue and hatred are the first and most common passions, from which all the rest arise, and are at∣tendant, as Picolomineus holds) I will now more copiously dilate through all his parts and severall branches, that so it may better appeare what Loue is, and how it varies with the obiects, how in defect, or (which is most ordinary and com∣mon) immoderate and in excesse, it causeth Melancholy.

Loue vniuersally taken, is defined to be a Desire, as a word of more ample signification: and though Leon: Hebreus the most copious writer of this subiect, in his third Dialogue makes no difference, yet in his first Dialogue, hee distinguish∣eth them againe, and defines loue by Desire. t 1.18 Loue is a volū∣tary affection and desire to inioy that which is good. u 1.19 Desire wi∣sheth, Loue inioyes, the ende of the one is the beginning of the o∣ther: that which we loue is present, that which we desire is ab∣sent. x 1.20 It is worth the labour, saith Plotinus, to consider wel of Loue, whether it be a God or a Divell, or passion of the mind, or partly God, partly Divell, partly passion. He concludes loue to

participate of all three to arise from Desire, of that which is beautifull and faire, and defines it to be an action of the minde, desiring that which is good. y 1.21 Plato calls it the great Divell, for his vehemency and souerainty ouer all other passions, & defines it an Appetite,z 1.22 by which we desire some good to be pre∣sent. Ficinus in his Comment addes the word Faire to this Definition, Loue is a desire of inioying that which is good & faire. Austin dilates this common Definition, and will haue loue to be a Delectation of the heart, a 1.23 for something which we seeke to winne or ioy to haue, coveting by desire, resting in ioy. b 1.24 Scaliger exerc. 301. taxeth all these former Definitions, and will not haue Loue to be defined by Desire or Appetite, for when we inioy the thing we desire, there remaines no more Appe∣tite, as he defines it, Loue is an affection by which we are either vnited to the thing we loue, or perpetuate our vnion, which a∣grees in part with Leon Hebreus.

Now this loue varies as his obiect varies, which is al∣wayes Good, Amiable, Faire, Gratious and Pleasant. c 1.25 All things desire that which is good, as we are taught in the E∣thicks, or at least that which to them seemes, to be good, from this goodnesse comes beauty, from beauty grace, and comlinesse, which result as so many rayes from their good parts, which makes vs to loue it, and so to couet it: for were it not pleasing and gracious in our eyes, we should not seeke it. d 1.26 No man loues (saith Aristotle 9. mor. cap. 5.) but hee that was first delighted with comlinesse and beautie. As this faire obiect varies, so doth our loue, for as Proclus holdes, Omne pulchrum amabile, euery faire thing is amiable, and what we loue is faire and gratious in our eyes. or at least we doe so apprehend, and esteeme of it still. e 1.27 Amiablenesse is the obiect of loue, the scope and end is to obtaine it, for whose sake we loue, and which our mind couets to enioy. And it seemes to vs especially faire and good, for good, faire, and vnity, can∣not

be separated. Beautie shines Plato saith, and by reason of it's spendor and shining causeth admiration, and the fairer the obiect is, the more eagerly it is sought. For as the same Plato defines it, f 1.28 Beautie is a liuely shining or glittering brightnesse, resulting from effused good By Ideas, seeds, rea∣sons, shadowes, stirring vp our minds, that by this good they may be vnited and made one. Others will haue beauty to be the perfection of the whole composition, g 1.29 caused out of the congruous symmetry, measure, order and manner of parts, and that comelinesse which proceeds from this beautie is called grace, and from thence all faire things are gratious. And grace and beauty are so wonderfully annexed, h 1.30 so sweetly and gent∣ly winne our soules, and strongly allure, that they confound our iudgement and cannot be distinguished. Beauty and Grace are like those beames and shinings that come from the glorious and diuine Sun, which are diuerse, as they come from the diuerse obiects and please and affect our seuerall sences. i 1.31 As the spe∣cies of beauty are taken at our eyes, eares, or conceiued in our in∣ner Soule as Plato disputes at large in his Dialogue de Pulchro, Phaedro, Hyppias, and after many sophisticall errors confuted, concludes that Beautie is a grace in all things, delighting the eyes, eares, and Soule it selfe; and as as Valesius inferres hence, whatsoeuer pleaseth our eares, eyes, and Soule must needs be beautifull and faire, and delightsome to vs. k 1.32 And nothing can more please our eares then Musicke, or pacifie our minds, faire houses, pictures, Orchards, Gardens, Fields, a faire Hawke, a faire horse is most acceptable vnto vs: what∣soeuer pleaseth our eyes and eares, we call beautifull and faire, l 1.33 Pleasure belongeth to the rest of the sences, but Grace and Beautie to these two alone. As the obiects varie and are diuerse, so they diuersly affect our eyes, eares, and Soule it selfe. which giues occasion to some, to make so ma∣ny seuerall kindes of Loue as their bee obiects: One Beau∣ty

ariseth from God, another frō his creatures, their is a beau∣ty of the Body, a beauty of the soule, a Beauty from vertue, forma martyrum as Austin cals it, quam videmus oculis animi, which we see with the eies of our soul, which Beauty as Tully saith, if we coulde discerne with these corporall eies, admira∣biles sui amores excitaret, would cause admirable affections, and rauish our Soules. This other Beautie which ariseth from those extreame parts, and those graces which proceed from gestures, speeches and seuerall motions and proporti∣ons of creatures, men and women, (especially from women, which made those old Poets put the three Graces still in Ve∣nus company, as attending on her, and holding vp her traine) are infinite almost, and varie their names with their obiects, as loue of mony, couetousnesse, loue of Beauty, Lust,* 1.34 Immo∣derate desire of any pleasure, concupiscence, friendship, loue, good will, &c. and is either vertue or vice, honest, dishonest, in excesse, defect, as shall be shewed in his place: Heroicall Loue: Religious Loue, &c. which may be reduced to a twofold Diuision, according to the principall parts which are affected, the Braine and Liuer. Amor & amicitia which Scaliger exercitat. 301. Valesius and Melancthon warrant out of Plato, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Out of that speech of Pausani∣as belike, that makes two Veneres and two loues. m 1.35 One Venus is ancient without a mother, and descended from heauen, whom we call caelestiall; The yonger, begotten of Iupiter and Dione, whom commonly we call Venus. Ficinus in his Coment vpon this place cap. 8. following Plato, calles these two loues, two diuells, n 1.36 or good or bad angells according to vs, which are still houering about our Soules, o 1.37 The one rears vs to heauen, the other depresseth vs to hell; the one good which stirres vs vp to the contemplatiō of that divine beauty for whose sake we performe Iustice, and all godly offices, study Phylosophy, &c. the other base in respect and bad, and yet to be respected, for indeed both are good in their owne natures: procreation of children is as necessary as that finding out of truth, but there∣fore called bad, because it is abused, and which drawes our soules

from the speculation of that other, to viler obiects. So far Fici∣nus. S^t Austin lib. 15. de civ: Dei & sup. Psal. 64. hath deliue∣red as much in effect.p 1.38 Every creature is good, and may bee lo∣ued well or ill. And q 1.39 Two citties make two loues, Ierusalem & Babylon, the loue of God the one, the loue of the world the other, of these two citties we are all cittizens, as by examination of our selues we may soone finde, and of which. The one loue is the root of all mischiefe, the other of all good. And in his 15. cap. lib. de mor. Ecclesiae, he will haue those foure cardinall vertues to be naught else but loue rightly composed, in his 15 booke de ci∣vitat. Dei cap. 22. he calls Vertue the order of Loue, whom Thomas following 1. part. 2. quaest. 55. art. 1. and quaest. 56.3 quaest. 62. art. 2. confirmes as much, and amplifies in many words. r 1.40 Lucian to the same purpose hath a division of his owne, One loue was borne in the Sea, which is as various and raging in young mens breasts as the Sea it selfe, & causeth bur∣ning lust: the other is that golden chaine which was let downe from heauen, and with a diuine Fury rauisheth our Soules, made to the image of God, and stirres vs vp to comprehend that innate and incorruptible beauty, to which we were once created. Beroal∣dus 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 parente, Quae casto sanctos nectit amore viros. Altera sed Venus est totum vulgata per orbem, Quae diuum mentes alligat at{que} hominum, Improba, seductrix, petulans, &c.

If diuine Platoes Tenents they be true, Two Veneres two loues there be The one from heauen, vnbegotten still, Which knitts our soules in vnitie, The other famous ouer all the world, Binding the hearts of God and men, Dishonest wanton and seducing she, Rules whom she will, both where and when.

This two-fold diuision of Loue, Origen likewise followes in his Comment on the Canticles, one from God, the other from the diuell as he holds (vnderstanding it in the worser sence) which many others repeate and imitate. Both which (to omit all subdiuisions) in excesse or defect, as they are a∣bused or degenerate cause melancholy in a particular kind, as shall be shewed in his place. Austin in another place makes a three-fold Diuision of this Loue, which we may vse well or ill. s 1.41 God our neighbour, and the world: God aboue vs, our neighbour next vs, the world beneath vs. In the course of our desires God hath three things, the world one, our neigh∣bour two. Our desire to God is either from God, with God, or to God, and ordinarily so runnes. From God when it receiues from him, whence and for which it should loue him: with God when it contradicts his will in nothing: to God, when it seekes to repose and rest it selfe in him. Our Loue to our neighbour, may proceede from him, and runne with him, not to him: from him, as when we reioyce of his good safety, and well doing: with him, when we desire to haue him a fellow•• and companion of our iourny in the way of the Lord: not in him, because there is no aide or hope or confidence in man. From the world our loue: comes, when wee come to admire the creator in his workes, and glorifie God in his creatures. With the world it should run, if according to the immutability of all temporalties, it should be deiected in aduersitie, or ouer eleuated in prosperitie: To the world if it would settle it selfe in his vaine delights and studies. Many such partitions of loue I could repeate and subdiuisions, but least (which Scaliger obiects to Cardan Exercitat. 501.) t 1.42 I confound filthy burning lust with pure and diuine Loue, I wil follow that accurate Diuision of Leon. Hebreus dial. 2. Be∣twixt Sophia and Philo, where he speakes of Naturall, Sen∣sible, and Rationall loue, and handleth each a part. Naturall loue or hatred, is that Sympathy or Antipathy which is to be seene in animate and inanimate creatures, in the foure E∣lements, Mettalls, Stones, Plants, Herbes, and is especially obserued in vegetalls: as betwixt the Vine and Elme a great

Sympathie, betwixt the Vine and Cabbage, betwixt the Vine and Oliue, u 1.43 Virgo fugit Bromium, betwixt the Vine and Bayes, a great Antipathie, the Vine loues not the Bay, x 1.44 nor his smell, and will kill him, if he grow neere him; the Burre and the Lintle cannot endure one another; the Oliue and the Myrtle embrace one another, in roots & branches if they grow neere. Read more of this in Picolomineus grad. 7. cap. 1.y 1.45 Crescentius lib. 5. de agric. Baptist a porta de mag. lib. 1. cap. de plant. odio & Element. sym. Fracastorius de sym. & Antip. of the loue and hatred of Planets, consult with euery Astrologer: Leon Hebreus giues many reasons, and morali∣seth them withall.

Sensible Loue, is that of brute beasts, of which the same Leon Hebreus dial. 2. assignes these causes. First for the pleasure they take in the act of generation, male and female loue one another. Secondly, for the preseruation of the species, and desire of young broode. Thirdly, for that mu∣tuall agreement as being of the same kind. Fourthly, for cu∣stome, vse, and familiaritie, as if a dogge be brought vp with a Lyon and a Beare, contrarie to their natures, they will loue each other. Hawkes, dogges, horses loue 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 dogges & horses, Agellius &c. Fiftly. for bring∣ing vp, as if a bitch bring vp a kid, a hen ducklings, an hedge∣sparrow a cuckowe &c.

The third kinde is Amor cognitionis, as Leon calls it, Rati∣tionall loue and is proper to men, on which I must insist. This appeares in God, Angels, Men. God is loue it selfe, the foun∣taine of loue, the disciple of loue as Plato stiles him, the ser∣uant of peace, the God of loue and peace, haue peace withall men, and God is with you.

— z 1.46 Quisquis veneratur Olympum Ipse sibi mundum subijcit at{que}, Deum.

a 1.47 By this Loue saith Gerson we purchase heauen, and buye the kingdome of God. This b 1.48 Loue is either in the Trinity

it selfe, for the holy Ghost is the Loue of the Father and the Sonne, &c. Iohn 3.35. and 5.20. and 14.31. or towards vs his creatures, as in making the world. Amor mundum fecit, Loue saith c 1.49 Leon made the world, and afterwards in redee∣ming of it, God so loued the world, that he gaue his onely begot∣ten Sonne for it. Iohn. 3.16. Behold what loue the Father hath shewed on vs, that we should be called the sonnes of God. 1. Ioh. 3.1. Or in his prouidence in protecting of it: either all in generall, or his Saints elect and Church in particular: whom he keepes as the apple of his eye, whom he loues freely, as Hosea 14.5. speakes. d 1.50 Charior est ipsis homo quam sibi. Not that we are faire, nor for merit or grace of ours, for we are most vile and base, but out of his incomparable loue and goodnesse, out of his diuine nature. And this is that Homers golden chaine, which reacheth downe from heauen to earth, by which euery creature is anexed and depends of his Crea∣tor. He made all saith e 1.51 Moses and it was good, and he loues it as good.

The loue of Angels and liuing soules is mutuall amongst themselues, and towards vs militant in the Church, and that loue God, there is ioy in heauen for euery sinner that re∣penteth, they pray for vs, are sollicitors for our good, f 1.52 Ca∣stigenij.

Vbi regnat, charitas, suaue desiderium. Laetitia{que} & amor deo coniunctus.

Loue proper to mortall men, is the third member of this subdiuision, and the subiect of my following discourse.

MEMB. 2.

SVBSEC. 1. Loue of men, which varies as his obiects, profitable, pleasant, honest.

VAlesius lib. 3. contro. 13. defines this Loue which is in men, To be g 1.53 an affection of both powers, Appetite & Rea∣son. The rationall resides in the Braine, the other in the Li∣uer,

(as before hath bin said out of Plato and others) the Heart is diuersly affected of both, and caried a thousand wayes by consent. The Sensatiue most part ouerrules Rea∣son, the soule is caried hudwinked, & the vnderstanding cap∣tiue like a beast. h 1.54 The Heart is diuersly inclined, sometimes they are merry, sometimes sad, and from Loue arise hope and Feare, Ielousie, Furie, Desperation. Now this loue of men is diuerse, and varies as the obiect varies, by which they are en∣tised, as vertue, wisedome, eloquence, profit, wealth, money, fame, or honour, comelinesse of person, &c. Leon Hebreus in his first Dialogue reduceth them all to these three, Vtile, Iucundum, Honestum, Profitable, Pleasant, Honest: of which he discourseth at large, and whatsoeuer is beautifull and faire, is referred to them, or any way to be desired. i 1.55 To pro∣fitable, is ascribed Health, Wealth, Honour, &c. Which is ra∣ther ambition, Desire, Couetousnesse then Loue. Friends, chil∣dren, loue of women, and all delightfull and pleasant things are referred to the second. The loue of honest things con∣sists in vertue and wisedome, and is preferred before that which is profitable and pleasant. k 1.56 The morall vertues are conuersant about that which is profitable & pleasant: Intel∣lectuall about that which is honest. l 1.57 Saint Austin calles pro∣fitable, worldly, Pleasant carnall, Honest spirituall. m 1.58 Of and from all three result, Charitie, Friendship, and true Loue, which respects God and our neighbour. Of each of these I will briefly dilate and shew in what sort they cause melancholy.

Amongst all these faire entising obiects which procure Loue, and bewitch the Soule of man, there is none so mo∣uing, so forcible as profite, and that which carieth with it a shew of commoditie. Health indeede is a precious thing, and to recouer and preserue which we will vndergoe any misery, drinke bitter Potions, freely giue our goods: restore a man to his health, his purse lies open to thee, bountifull he is, and thankfull and beholding to thee, but giue him wealth and honour, giue him gold, or what shall be for his aduan∣tage and preferment, and thou shalt command his affections,

oblige him eternally to thee, heart and hand, life and all is at thy seruice, thou art his deare and louing friend, good and gracious Lord and master, Mecaenas, he is thy slaue and thy vassall, most affectioned and bounden in all duety, tell him good tidings in this kind, there spoke an angell, a blessed honour that brings in gaine, he is thy creature, and thou his creator; he hugges thee and admires thee: he is thine for e∣uer. No Lodestone so attractiue as that of profite, none so faire an obiect as that of gold, n 1.59 nothing winnes a man soo∣ner then a good turne; bounty and liberalitie command Bo∣dy and Soule.

Munera crede mihi placant homines{que} deos{que}, Placatur donis Iupitur ipse datis.

Good turnes doe pacifie both God and men, And Iupiter himselfe is won by them.

Gold of all other is a most delitious obiect, a sweet light, a goodly luster it hath, gratius aurum quam solem intuemur saith Austin, and we had rather see it then the Sunne. Sweete and pleasant in getting, keeping, it seasons all our labours, intolerable paines we take for it, base imployments, bitter flouts and taunts, long iourneyes, heauy burdens, all are made light and easie by this hope of gaine, At mihi plaudo simul ac nūmos contēplor in arcâ. The sight of gold refresheth our spirits, and rauisheth our harts, as that Babylonian gar∣ment and o 1.60 golden wedge did Achan in the campe, the very sight and hearing of it wil set a fire his soule with desire of it, and make a man run to the Antipodes, or tary at home and turne parasite, lie, flatter, prostitute himselfe, sweare and beare false witnesse, he wil venture his body, kill a king, mur∣der his father, and damne his Soule to come at it. Formos••••r auri massa, as p 1.61 he well obserued, the masse of gold is fairer then all your Graecian pictures, what euer Apelles, Phydias, or any doting painter could euer make, we are inamored with it, q 1.62 Prima ferè vota & cunctius notissima templis, diuitiae vt crescant. All our labours, studies, endeuours, vowes, prayers and wishes are to get it, how to compasse it. If we

get it, as we thinke we are made for euer thrice happy, prin∣ces, lords, &c. if we loose it, we are dull, heauy, deiected, discontent, miserable, desperate and mad. Our estate, and benè esse ebbes and flowes with our commoditie, and as we are endowed and enriched so are we beloued: it lasts no lon∣ger then our wealth, when that is gone and the obiect remo∣ued, farwell friendship: as long as bounty and good cheere and rewards were to be hoped, friends enough; and they were tied to thee by the teeth, and would follow thee as Crowes doe a carcasse: but when thy goods are gone and spent, the lampe of their loue is out, and thou shalt be con∣temned, scorned, hated, iniured. r 1.63 Lucians Timon when hee was in prosperitie, was the sole spectacle of Greece, onely admired, who but Timon, euery body, loued, honored, ap∣plauded him, euery man offered him his seruice, and sought to be kinne to him, but when his gold was spent, and his faire possessions, farwell Timon, none so vgly, none so defor∣med, so odious an abiect as Timon, no man so ridiculous of a sudden, they gaue him a penny to buy a rope, no man would know him.

And 'tis the generall humor of the world, commoditie stirres our affections throughout, we loue those that are fortunate and rich, or by whom we may receiue mutuall kindnesse, or hope to receiue like curtesies, or get any good, or gaine, or profit, and hate those, and abhorre on the other∣side, which are poore and miserable, or by whom we may sustaine losse or inconuenience. And euen those that were euen now familiar and deare vnto vs, our louing and long friends, neighbours, kinsmen, alies, and with whom wee haue conuersed and liued as so many Geryons for many yeres past, striuing still to giue one another all good content and entertainement, with mutuall inuitations, feastings, disports, offices, for whom we would ride, run, spend our selues, and of whom we haue so freely and honorably spo∣ken, and giuen all those turgent tiltes and magnificent elogi∣ums, most excellent and most noble, worthy, wise, graue,

and magnified beyond measure, learned, valiant, &c. If any controversy arise betwixt vs, some trespas, iniurie, some parte of our goods be detained, a piece of land come to be litigious, or any way crosse vs in our suit, or touch the string of our commoditie, we detest him and depresse him vpon a sudden, neither affinity, consanguinitie, or old acquaintance can containe vs, but rupto iecore exierit Caprisicus, a golden apple sets s 1.64 altogether by the eares, as if a marow bone were flunge amongst Beares, father and sonne, brother and sister, kinsmen are at oddes, and looke what malice, deadly hatred can inuent, that shall be done, Terribile, dirum, pestilens, a∣trox ferum, mutuall iniuries, desire of revenge and how to hurt him and his, are al our studdies. If our pleasuers be in∣terrupte wee can tollorate it, our bodies hurte wee can put it vp, & be reconciled, but touch our cōmodities, wee are most impatient, faire becomes foule, the graces are turned to Har∣pyes, friendly salutations to bitter imprecations, mutuall feastings, to plotting villanies, minings and countermi∣nings, good words to Satyrs and inuectiues, we reuile, econtra, nought but his imperfections are in our eyes, he is a base knaue, a diuell, a monster, a caterpiller, a viper, an hog∣rubber &c. desinit in piscē mulier formosa supernè, the sceane is altered on a sudden, loue is turned to hate, mirth to melan∣choly: so furiously are we most part bent, and our affecti∣ons fixed vpon this obiect of our commodity, vpon money. The desire of which in excesse is couetousnesse, ambition ty∣ranniseth ouer our Soules, as t 1.65 I haue shewed, and in defect crucifies as much, as if a man by negligence, ill husbrandry, improuidence, waste and consume his goods and fortunes, beggery followes, melancholy, he becomes an abiect, odi∣ous, u 1.66 and worse then an infidell in not prouiding for his family.

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SVBSEC. ••. Pleasant obiectes of Loue.

PLeasant obiectes are infinite••, whether they be such as haue life or be without life. Inanimate Countries, Pro∣uinces, Towres, Townes, Citties, as he said. x 1.67 Pulcherimam insulam videmus, etiam cum non videmus, we see a faire Island by description when we see it not, The y 1.68 Sunne neuer saw a fairer Citty, Thessala Tempe. Orchardes, Gardens, pleasant Walkes, Groues, Fountaines, &c. The heauen it self is said to be z 1.69 faire or foule, faire buildings, faire pictures, all artificiall, elaborate and curious workes, and clothes giue an admirable lustre, we admire good clothes and gaze vp∣pon them vt pueri Iunonis auem, as children do on a peacock. A faire dogge,a 1.70 a faire horse and hawke, &c. are most gratious in our sight, and acceptable vnto vs, and whatsoeuer els may cause this passion, if it be superfluous or immoderately lo∣ued, as Guianerius obserues. These things in themselues are pleasing and good, singular ornaments, necessary, come∣ly, and fit to be had, but when we fixe an immoderate eye and dote on them ouer much, this pleasure may turne to paine, may cause much more sorrow, discontent vnto vs, worke our finall ouerthrow, and cause melancholy in the end. Many are carried away with those bewitching sports of gaiming, hawking, hunting, and such vaine pleasures as b 1.71 I haue said, some with immoderate desire of fame, to bee crowned in the Olympikes, knighted in the field, &c. and by these meanes ruinate themselues. The lasciuious dotes on his faire mistrisse, the Glutton on his dishes, which are infi∣nitely varied to please the palate, The Epicure on his seue∣rall pleasures, The superstitious on his Idoll, and fattes him∣selfe with future ioyes, as Turkes feede themselues with an imaginary perswasion of a sensuall paradise, and seuerall pleasant obiects diuersly affect diuers men. But the fairest

obiects, and enticings, proceede from men themselues, which most frequently captiuate and allure men, and make them dote beyond all measure vpon one another, and that for many respects. First, as some suppose by some secret force of starres, quod me tibi temperat astrum? f 1.72 They doe sin∣gularly dote on such a man, and hate againe, and can giue no reason for it. d 1.73 Non amo te Sabidi, &c. Alexander ad∣mired Ephestion, Adrian Antinous, &c. The Physitians referre this to their Temperament, Astrologers to trine and sextile aspects, or opposite of their seuerall Ascendents, lords of their genitures, loue and hatred of planets, but most to outward graces. A merry companion is welcome and ac∣ceptable to most men, and therefore saith e 1.74 Gomesius, Prin∣ces and great men entertaine iester's, and Players common∣ly in their Courts. But pares cum paribus facillime congregan∣tur, 'tis that similitude of manners which ties most men in an inseparable linke, as if they be addicted to the same studies or disports, they delight in one anothers companies, birdes of a feather will gather together: if they be of diuers inclinati∣ons or opposite in manners, they can seldome agree. Se∣condly, g 1.75 affability, custome, and familiaritie may conuert nature many times, though they be different in manners, as if they be country mē, fellow studēts, colleagues, or haue bin fellow souldiers, h 1.76 brethren in affliction, affinity, or some such accidental occasion, though they cannot agree amongst themselues, they will sticke together like burres, and hold a∣gainst a third, or after some discontinuance enmitie ceaseth, or in a forraine place. A third cause of Loue and hate may bee mutuall offices, commend him, vse him kindly, take his part in a quarrell, relieue him in his misery, thou winnest him for euer, doe the opposite, and be sure of a per∣petual enemie. i 1.77 Prayse & dispraise of each other do as much, though vnknowne, as k 1.78 Scoppius by Scaliger, and Ca∣saubonus, mulus mulum scabit. Who but Scaliger with him, what Encomions, Epithites, Elogiums. Antistes sapientiae, perpetuus dictator literarum, ornamentum, Europae miraculum,

noble Scaliger incredibilis ingenij praestantia &c. dijs potius quā hominibus per omnia comparandus. scripta eius aurea ancylia de caelo delapsa, poplitibus veneramur flexis &c. but when they began to varie, none so absurd as Scaliger so vile and base, as his Bookes de Burdonum familia, and other Satyricall in∣vectiues may witnesse, Ouid in Ibin, Archilochus himselfe was not so bitter. Another great tye or cause of loue is con∣sanguinity, parents are deare to their children, children to their parents, brothers and sisters, cosens of all sort••, as an hen and chickens all of a knott: every crow thinks her ow••e bird fairest. Many memorable examples are in this kinde, and tis portenti simile, if they doe not: a mother cannot forget her childe, Salomon so found out the true mother: loue of parents cannot be concealed, tis naturall, and they that are inhumane in this kinde, are vnworthy of that aire they breathe, & of the 4 elementes. yet many vnnaturall examples wee haue in this ranck,l 1.79 of hardhearted parents, disobedient children, of disa∣greeing brothers, nothing so common. The loue of kins∣men is growen cold, many kinsmen (as the saying is) fewe friends, if thine estate be good, & thou able par pari referre to requite their kindnesse, their will be mutuall correspon∣dence, otherwise thou art a burden most odious to them a∣boue all others. The last obiect that ties man and man is comlinesse of person, and beautie alone, as men loue women with a wanton eye: which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is called Heroicall or Loue Melancholy. Other loues saith m 1.80 Picolomineus are so called with some contraction, as the loue of wine, gold, &c. but this of women is predominant, in an higher straine, whose part affected is the liuer, and this Loue deserues a longer explication, and shall be dilated a part in the next Section.

SVBSECT. 3. Honest obiects of Loue.

Beautie is the common obiect of all Loue, n 1.81 as let drawes a straw, so doth beauty loue; vertue and honesty are as great motiues, and giue as faire a lustre as the rest, especially if they be sincere and true, and not fucate, but proceeding frō true forme, and an incorrupt Iudgement! For many times mē are deceived by their flattering Gnathoes, dissembling Ca∣melions, outsides, hypocrites, that make a shew of great loue learning, pretend honesty, vertue, zeale, modesty, with affe∣cted lookes and counterfeit gestures: faigned protestations steale away many times the hearts and favours of men, & de∣ceiue them, specie virtutis & vmbrâ, when as reuera and in∣deed, there is no worth or honesty at all in them, no truth, but meere hypocrisie, subtlety, knavery, and the like. As true friends as he that Caelius Secundus met by the highwaies side; & hard it is, in this temporizing age to distinguish such kind of men, or to finde them out. Such men as these for the most part belong to great men, and by this glozing slattery, affa∣bilities and such philters of theirs, so diue and insinuate into their favours, that they are taken for men of excellent worth, wisedome, learning, demygods, and so screw themselues into dignities, honors, offices: but these men cause rash confusion often, and as many stirres, as Ieroboams councellours in a cō∣monwealth, and overthrow themselues and others. Tandle∣rus & some others make a doubt whether loue & hatred may be compelled by philters, or charracters, Cardan & Marbo∣dius by pretious stones and amulets, Astrologers by election of times, &c: as o 1.82 I shall elsewhere discusse. The true obiect of this honest loue is vertue, wisedome, honesty, and p 1.83 reall worth, and this loue cannot deceiue or be compelled, vt ame∣ris amabilis esto, loue it selfe is the most potent philtrum, ver∣tue and wisedome, gratia gratum faciens, the sole and onely

grace, not counterfet but open, honest, simple, naked, q 1.84 descen∣ding from heaven, as our Apostle hath it, an infused habit frō 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. Ioseph found favour in Pharao's court, Gen. 39. for his r 1.85 for his person. And Da∣niel with the prince of the Eunuches, Dan. 19.19. Christ was gracious with God and men, Luk. 2.52. there is still some pe∣culiar grace as of good discourse, eloquence, wit, honesty, which is the primouent, & a most forcible loadstone to draw the favours & goodwils of mens eies, eares, & affections vn∣to them. When Iesus spake they were all astonied at his an∣swers (Luk. 2.47.) and wondred at his gracious words which proceeded from his mouth. An orator steales away the harts of men, & as another Orpheus; quo vult, vnde vult, he puls thē to him by speach alone, a sweet voice causeth admiration, and he that can vtter himselfe in good words, in our ordinary phrase we call him a proper man, a divine spirit. For which cause belike those old Poets made Mercurie the gentleman vsher to the Graces, and captaine of eloquence, & those Cha∣rites to be Iupiters and Eurymones daughters, descended from aboue. Though they be otherwise deformed, crooked, vgly to behold, these good parts of the minde denominate them faire. Plato commends the beauty of Socrates, yet who was more grim of countenance, sterne and gastly to looke vpon, and so are and haue bin most of your Philosophers, as s 1.86 Gre∣gory Nazianzen obserues, deformed most part in that which is to be seene with the eies, but most elegant in that which is not to be seene. Saepe sub attrita latitat sapientia veste. Aeesope, Poli∣tianus, Melancthon, Gesner, &c: withered old men, very harsh and impolite to the eie, but who was so terse, polite, e∣loquent, generally learned, temperate and modest? Honesty, vertue, faire conditions are great entisers to such as are well given, and much availe to get the favor and good wil of men. Abdolominus in Curtius, a poore man, (but which mine Au∣thor notes, t 1.87 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 auro{que} distincta, a purple embrodered garment was put vpon him, u 1.88 and they bad him wash himselfe, and as he was worthy take vpon him the stile and spirit of a king, continue his continencie, and the rest of his good parts. Operae pretium audire, &c. It is wor∣thy of your attendance Livie cries, x 1.89 you that scorne all but ri∣ches , and giue no esteeme to vertue, except they be wealthy with∣all, Q. Cincinnatu had but sowre acres, & by the consent of the Senate was chosen Dictator of Rome. Of such accompt were Cato, Fabritius, Aristides, Antoninus, Probus. For their emi∣nent worth, so Caesar Traian Alexander admired for valour, Titus delitiae humani generis and which Aurelius Victor hath of Vespatian the dilling of his time, as y 1.90 Edgar Etheling was in England, for his z 1.91 excellent vertues, their memory is yet fresh and sweet, and we loue 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 1.92 I haue ever loved as thou knowest (so Tully wrote to Dolobella) Marcus Brutus for his great wit, singular honesty, constancie, sweete conditions, and belieue it there is nothing so amiable and b 1.93 faire as vertue. And as S. Austin comments on the 84. Psalme, c 1.94 There is a peculiar beauty of Iustice, which we see with the eies of our harts, and loue, and are inamored with, as in Martyrs, though their bodies be torne a pieces with wilde beasts, yet this beauty shines, and we loue their vertues. The d 1.95 Stoikes are of opinion, that a wise man is only Faire, and Cato in Tullies 3. de Finibus, con∣tends the same, that the lineaments of the minde are farre fai∣rer then those of the body, and a wise and good man is onely faire. e 1.96 It is reported of Magdalen Queene of France, and

wife to Lewes the 11 ^th, a Scottish woman by birth, that wal∣king forth one evening with her Ladies, shee spied M^c A∣lanus one of the kings Chaplines, a silly, old, f 1.97 hardfavoured man, fast a sleepe in a bower, and kissed him sweetly; & when the young Ladies laughed at her for it, shee replyed that it was not his person, but shee did embrace and reverence the divine beauty of g 1.98 his Soule. Thus in all ages vertue hath bin adored, admired, & a singular luster hath proceeded from it, and the more vertuous he is, the more gracious, the more admired. No man so much followed vpon earth as Christ himselfe; and as the Psalmist saith, 44.3. he was fairer then the sonnes of men. Chrysostome, hom. 8. in Mat. Bernard ser. 1. de omnibus sanctis, Austin, Cassiodore, Hier. in 9. Mat. interpret it of the i 1.99 beauty of his person, there was a divine Maiestie in his lookes, and it shined like lightning, and drew all men to it, but Basil, Cyril, lib. 5. super 53. Esay, Theoderet, Arnobius, &c. of the beauty of his divinity, Iustice, 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 Ioseph and the vergin Mary. Be they present or absent, neere vs or a farre 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 Aegyptian Priests. Apollonius travelled into Aethiopiae, Persia, to consult with the Magi, Brachmanni, Gymnosophists. The Q. of Sheba came to visit Sa∣lomon, and many saith k 1.100 Hierome came out of Spaine and re∣mote places 1000 miles, to see that eloquent Livy. No beau∣ty leaues such an impression, or strikes so deepe, l 1.101 or linkes the soules of men closer then vertue. For that reason belike Ho∣mer faines the three Graces to be linked & tyed hand in hand, because the harts of men are so firmely vnited with such gra∣ces. m 1.102 O sweet bands (Seneca exclaimes) which so happyly com∣bine, that those which are so bound by them, loue their bin∣ders, and desire with all much more harder to be bound, and as so many Geryions to be vnited into one. For the nature of true friendship is to combine, to be like affected, of one minde,

n 1.103 Velle & nolle ambobus idem, satiata{que} toto mens aeuo, as the Poet saith stil to continue one & the same. And where this loue takes place there is peace & quietnes, a true correspon∣dence, perfect amitie, a Diapason of vowes and wishes, the same opinions, as betwixt David and Ionathan, o 1.104 Damon and Pithias, Pilades & Orestes, p 1.105 Nysus and Euryalus, Theseus & Pyrithous, q 1.106 they will liue and die together. Where this true loue is wanting there can be no firme peace, frendship from teeth outward, counterfeit, or for some by respects, so long dissembled til they haue satisfied their owne ends, which vp∣on every small occasion breakes out into enmity, open warr, defiance, heartburnings, whisprings, calumnies, contentions, and all manner of bitter melancholy discontents. And those men which haue no other obiect of their loue, then greatnes, wealth, authoritie &c, are rather feared then beloued; and howsoeuer borne with for a time, yet for their tyranny and oppression, griping, coueteousnesse, currish hardnesse, folly, intemperance, impudence and such like vices they are inge∣nerally odious,r 1.107 abhored of al, both God and men. Non vx∣or saluum te vult non filius, omnes vicini oderunt, wife & chil∣dren freinds neighbours all the world forsakes them, would faine be rid of them, and are compelled many times to lay vi∣olent hands on them or Gods iudgments ouertake them, in∣steed of graces come furies. So when faire s 1.108 Abigall, a woman of singular wisdome, was acceptable to David, Naball was churlish and euell conditioned, and therefore reiected.t 1.109 Mar∣dochy was receiued when Haman was executed. And though they florish many times, such hypocrites and temporising foxes, and bleare the worlds eies by flattery, briberie, dissem∣bling their natures, or other mens weaknesse that cannot soe soone apprehend their tricks, yet in the end they will be dis∣cerned, and precipitated on a sudden, surely saith David, thou hast set them in slippery places, ps. 73.5. as soe many Seiani they will come down to the Gemonian scales, & Eusebius in u 1.110 Am∣mianus, he that was in such authority ad iubendū imperatorē, castdowne headlong on a sudden. Or put case they escape

and rest vnmasked to their liues end, and after their death, their memory stinkes as a snuffe of a candle put out, and those that durst not so much as mutter against them in their liues, will prosecute their name with Satyrs, Libells, and bitter imprecations, and they shall male audire in all succee∣ding ages, and be odious to the worlds end.

MEMB. 3. Charity, composed of all three kindes, Pleasant, Profitable, Honest.

BEsides this loue that proceedes from Profite, Pleasure, Honesty, as one good turne askes another in equitie, or that proceedes from the law of nature, or from discipline and Philosophy; there is yet another loue compound of all these three, which is Charitie, commanded by God, which no man can well performe, but he that is a Christian, and a true rege∣nerate man. That is, x 1.111 To loue God aboue all, and our neigh∣bour as our selfe. Other Obiects are faire and very beautifull I confesse, kindred, alliance, friendship, the loue that we owe to our Countrey, nature, wealth, pleasure, honour, and such morall respects, &c. A man is beloued of a man in that he is a man, but all these are farre more eminent and great, when they shall proceede from a sanctified spirit, that hath a true touch of Religion, and a reference to God. Nature bindes a man to loue his Parents, and this loue cannot be dissolued, as Tully holds, y 1.112 without detestable offence: but much more Gods Commaundement, which enioynes a filiall loue and obedience in this kind. z 1.113 The loue of brethren is great, and like an arch of stones, where if one be displaced, all comes downe, no loue so forcible and strong, honest, to the combination of which nature, fortune, vertue happily concurre, yet this loue comes short of it. Dulce & decorum pro patria mori, a 1.114 and it cannot be expressed, what a deale of Charitie that one name of

Countrey containes. The Decij did se devouere Horatij, Curtij, Regulus, Codrus, sacrifice themselues for their Countries peace and good.

b 1.115 Vna dies Fabios ad bellum miserat omnes, Ad bellum missos perdidit vna dies.

Fiftie thousand natiue English men, lost their liues willingly at Battell Albye in defence of their Countrey.c 1.116 P. Aemilius l. 6. speaks of six Senators at Callis, that came with halters in their hands, to the K. of England to die for the rest. This loue makes so many writers take such paines, so many Histori∣graphers, Physitians, &c. or at least as they pretend for com∣mon good, and their Countries sake. d 1.117 Sanctum nomen ami∣citia sociorum communio sacra, Friendship is an holy name and a sacred communion of friends. e 1.118 As the Sunne is in the firmament, so is friendship in the world, a most diuine and hea∣uenly band, take this away and take all pleasure, all ioy, comfort, happinesse and true content out of the world, the greatest tye, and as the Poet decides, is much to be prefer∣red before the rest.

f 1.119 Hard is the doubt, and difficult to deeme, When all three kinds of loue together meet; And doe dispart the heart with power extreme, Whether shall waigh the ballance downe, to wit, The deare affection vnto kindred sweet, Or raging fire of loue to women kind, Or zeale of friends combind by vertues meete. But of them all the band of vertuous mind, Me thinkes the gentle heart should most assured bind.

For naturall affection soone doth cease, And quenched is with Cupids greater flame, But faithfull friendship doth them both suppresse, And them with mastering discipline doth tame, Through thoughts aspiring to eternall fame. For as the Soule doth rule the earthly masse,

And all the seruice of the body frame So loue of Soule doth loue of Body passe, No lesse then perfect gold surmounts the meanest brasse.

g 1.120 A faithfull friend is better then h 1.121 gold, a medicine of mi∣sery, andi 1.122 an onely possession, yet all this loue of friends, all three loues put together, are little worth, if they proceede not from a true Christian illuminated soule, if it be not done for Gods sake. Though I had the gift of Prophesie, spake with tongue of men and angels, though I feed the poore with all my goods, & giue my body to be burned, & haue not this loue, it pro∣fiteth me nothing. 1. Cor. 13.1, 2, 3. This is an all apprehending loue, loue with an addition, loue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, loue of God, and loue of men, k 1.123 The loue of God begets the loue of man, and by this loue of our neighbour, the loue of God is nourished and in∣creased. By this happy Vnion of loue, l 1.124 all well gouerned fa∣milies and citties are combined, the heauens annexed, and di∣uine soules complicated, the world it selfe composed, and all that is in it conioyned in God and reduced to one. m 1.125 This loue cau∣seth true and absolute vertues, the life and spirit and root of euery vertuous action, it finisheth prosperitie, n 1.126 easeth aduersitie, corrects all naturall incumbrances, inconueniences, sustained by Faith and Hope, which with this our loue make an indis∣soluble twist, a Gordian knot, an Aequilater Triangle. And yet the greatest of them is loue, 1. Cor. 13.13. which inflames eur soules with a diuine heate, and being so inflamed purgeth, and so purged eleuates to God, makes an attonement and recon∣ciles vs vnto him. o 1.127 That other loue infects the soule of man, this cleanseth, that depresseth, this creares, that causeth cares and troubles, this quietnesse of mind, this informes, that de∣formes our life, that leades to repentance, this to heauen. For if once we be truely linct' and touched with this Charity, we shall loue God aboue all, our neighbour as our selfe, as we are inioyned, Mark. 12.31. Mat. 19.19. and performe all those dueties and exercise those operations of a good Chri∣stian.

This loue suffereth long, it is bountifull, it enuieth not, boa∣steth not it selfe, is not puffed vp, It desceiueth not, it seeketh not his owne things, is not prouoked to anger, it thinketh not euill, it reioyceth not in iniquitie, bu in truth. It suffereth all things, beleeueth all things, hopetht all things, 1. Cor. 13.4, 5, 6, 7. it couereth all trespasses, Prou. 10.12. a multitude of sinnes, 1. Pet. 4. it will defend the fatherlesse and widowe, Isai. 1.17. will seeke no reuenge or be mindfull of wrong, Leuit. 19.18. Will bring home his brothers oxe if he goe astray as he is commanded, Deu. 22.1. Will resist euill, giue to him that asketh, and not turne from him that borroweth, blesse them, that curse him, loue his enemie, Mat. 5. beare his brothers burden, Galat. 6.2. He will be Hospitall, and distribute to the ne∣cessities of the Saints, he will if it be possible haue peace with all men, feede his enemy if he be hungry, if he be a thirst giue him drinke, he will make himselfe equall to them of the lower sort, reioyce with them that reioyce, weepe with them that weepe Rom. 12. he will speake truth to his neighbour, courteous and tender hearted, Forgiuing others for Christs sake, as God forgaue him. Ephe. 4.32 he will be like minded, Phil. 2.2. Of one Iudgement. Be humble, meeke, long suffering, Coloss. 3. for∣beare, forget and forgiue, 12.13.23. and what he doth shall be heartily done to God, and not to men. Be pittifull and courteous, 1. Pet. 3. seeke peace and follow it. He will loue his brother not in word and tongue, but in deed and truth, Ioh. 3.18. and he that loues God, Christ will loue him that is begot∣ten of him, Iohn 5.1. &c. This should we willingly doe, if we had a true touch of this Charitie, of this diuine loue, if we would performe this which we are inioyned, forgette and forgiue, and compose ourselues to those Christian lawes of loue.

p 1.128 O foelix hominum genus, Si vestros animos amor Quo caelum regitur regat.

Angelicall soules, how blessed, how happy should wee be, how might we triumph ouer the diuell, and haue another

heauen vpon earth.

But this we cannot doe, and which is the cause of all our woes, miseries, discontent, melancholy, q 1.129 want of this Cha∣ritie. We doe inuicem angariare, contend, consult, vexe, tor∣ture, molest & hold one anothers nose to the grinstone hard, prouoke, raile, scoffe, calumniate, challenge, hate, (hard-hearted, implacable, malicious, peeuish, inexorable as we are) to satisfie our lust or priuate spleene, for r 1.130 toyes trifles, and impertinent occasions, spend our selues, goods, friends, fortunes, to be reuenged on our aduersary, to ruine him and his. 'Tis all our study our practise and businesse, how to plot mischiefe, mine and countermine, defend and of∣fend, warde our seluess, iniury others, hurt all: as if wee were borne to doe mischiefe, and that with such egernesse and bitternesse, with such rancor, malice, rage, and furie, we prosecute our intended designes, that neither affinitie or con∣sanguinitie, loue or feare of God or men can containe vs, no satisfaction, no composition will be accepted, no offices will serue, no submission, though he shall vpon his knees as Sar∣pedon did to Glaucus in Homer, acknowledging his error, yeelde himselfe with teares in his eyes, begge his pardon, we will not relent, forgiue, or pardon, till we haue confounded him and his, made dice of his bones as they say, see him rot in prison, friends, followers, & omne inuisum genus, rooted him out and all his posteritie. Monsters of men, as we are Dogs, Wolues, s 1.131 Tygers, Bulles, Beares, Feindes and Diuells, we doe not onely contend, oppresse, and tyrannise our selues, but as so many firebrands we set on, and animate others, our whole life is a perpetuall combate, a conflict, a set battle, a snarling fit, Eris dea, is setled in our tents, t 1.132 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 turne our broade sides, or two milstones with continuall at∣trition we fire our selues, or breake anothers backes, and both are ruined and consumed in the end. Miserable wret∣ches as we are to fat and enrich our selues wee care not

how we get it, how many thousands we vndoe, whom wee oppresse, by whose ruine and downefall we arise, whom we iniurie, fatherlesse children, widowes, common societies to satisfie our owne priuate lust. And though we haue my∣riades, abundance of wealth and treasure (pittilesse, merci∣lesse, remorseless•• as we are, and vncharitable in the highest degree) and our poore brother in need, sickenesse, and in great extremitie, and now ready to be starued for want of food, we had rather as the foxe told the Ape, his taile should sweepe the ground still, then couer his buttockes, rather spend it idlely, consume it with dogges, hawkes, hounds, vn∣necessary buildings, apparell, ingurgitate, or let it be lost, then they should haue part of it, u 1.133 rather take from him that little which he hath, then relieue him.

Or like the dogge in the manger, neither vse it our selues, nor let others make vse of it, or inioy it, part with nothing while we liue, and for want of disposing our houshold, and setting things in order, set all the world together by the eares after our death. Poore Lazarus lies howling at his gates, for a few crums, he onely seeks chippings, offalls, let him roare and howle, famish and eate his owne flesh, he re∣spects him not. A poore decayed friend and kinsman of his sets vpon him by the way in all his iollity, and runs begging bareheaded by him, coniuring by those former bands of friendship, alliance, consanguinitie &c. vncle, cosen, brother, father. Per ego has lachrimas dextram{que}, tuam te, si quidquam de te merui, fuit aut tibi quidquam dulce meum, miserere mei. Shew some pitty for Christs sake, pitty a sick mā, an old man, he cares not, ride on, pretend sickenesse, incuitable losse of limmes, goods, pleade suertiship, and shipwracke, fires, common calamities, shew thy wants and imperfections.

Ets•• per sanctum iuratus dicat Osyrim, credite non ludo

Crudeles tollite claudum, sweare, protest, take God and all his Angels to witnesse, quaere peregrinum, he is not touched with it, pauper vbi{que} iacet, ride on, he takes no notice of it. Put vp a supplication to him in the name of a thousande Or∣phanes,

an hospitall, a spittle, a prison as he goes by, they crie out to him for aide, ride on, surdo narras, he cares not, let them eate stones, deuoure themselues with vermine, rot in their owne dunge he cares not. Shew him a decayed hauen, a bridge, a schoole, a fortification &c. or some publique good, ride on, good your worship, your honour, for Gods sake, for your countreys sake &c. ride on. But shew him a role, wherein his name shall be registred in golden letters, and his bounty commended to all posterity, his armes set vp, and his deuices to be seene, and then peraduentue he wil stay and contribute, or if thou canst thunder vpon him as Papists doe with satisfactory and meritorious workes, or perswade him by this means he shall haue his soule out of hell, & free it frō Purgatory, then in all likelyhood he will listen & stay, or that he haue no children, no neere kinsman, heire he cares for at least, or cannot well tell how and where to bestowe his possessions (for carry them with him he cannot) it may bee then he will build some schoole or hospitall in his life, or bee induced to giue liberally to pious vses after his death, for I dare boldly say that vaineglory, that opinion of merit, & this inforced necessity, when they knowe not otherwise how to leaue them, or what better to doe with them, is the maine cause of most of our good works. I will not say this to dero∣gate from any good mans charitable devotion or bounty in this kind, or censure any good worke, no doubt there be ma∣ny sanctified, heroicall, and worthy minded men, that out of true zeale & for vertues sake, diuine spirits, that out of com∣miseration and pitty extend their liberalty, and as much as in them lies doe good to all men, cloath the naked, feede the hungry, comfort the sicke & needy, releeue all, forget & for∣giue iniuries, as true charity requires; yet most part there is simulatum quid a deale of hypocrisie in this kinde, much de∣fault and defect. x 1.134 As Cosmus Medices that rich cittizen of Florence confessed to a neere friend of his, that would knowe of him why he built so many publike and magnificent buil∣dings, and bestowed so liberally on Schollers, not that he lo∣ued

learning more then others, but to y 1.135 eternize his own name, to be immortall by the benefit of Schollers: for when his friends were dead, walls decayed, and all inscriptions gone, books would remaine to the worlds end. Vaineglory 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 al the world may take notice of it. Such for the most part is the charity of our times, such our benefactors, Mecaenates & Patrons. Shew me amongst so many myriades a truly deuout, a right, honest, vpright, meeke, humble, a patient, innocuous inno∣cent, a mercifull, a louing, a charitable man. z 1.136 Probus quis no∣biscum vivit? Shew me a Caleb, or a Iosua. He that shall exa∣mine this a 1.137 iron age wherein we liue, where charity is cold, & iam terras Astraea reliquit, & the Divell loose, & see one man vilifie and insult over his brother,b 1.138 as if he were an innocent, oppresse, tyrannise, pray vpon, torture him, vex, gaul, tor∣ment and crucifie him, starue him, where is charity? to see men sweare and forsweare, lye, and beare false witnesse, to aduantage themselues, preiudice others, hazard goods, liues, fortunes, to be reuenged on their enemies, men so vnspeaka∣ble in their lusts, vnnaturall in malice, such bloody designe∣ments, Italian Blaspheaming, Spanish renouncing, &c. where is charity? He that shall see so many law sutes, such endlesse contētions, such plotting, vndermining, so much mony spent with such egernesse of fury, euery man for himselfe his owne ends, the Diuell for all, so many distressed soules, such lamen∣table complaints, so many factions conspiracies, seditions, such grudging, repining, discontent, so much emulation, enuy so many brawles, quarrels, monomachies, &c. where is chari∣ty? To see and read of such cruell warres, tumults, vproares, bloody battels, so many c 1.139 men slaine, so many citties ruinated &c. (for what else is the subiect of all our stories almost, but Bills, Bowes, and Gunnes) so many murders and massacres, &c. where is charity? To see men wholy deuote to God, Churchmen, professed Diuines, holy men, d 1.140 to make the trum∣pet

of the Gospell the trumpet of warre, a company of helborne Iesuits, and fiery spirited Friers, facem praeferre to all seditions as so many fierbrands set all the world by the eares (I say no∣thing of their contentions and rayling bookes, whole ages spent in writing one against another, and that with such viru∣lency and bitternesse Bioneis sermonibus & sale nigro) and by their bloody inquisitions that in 30. yeares Bale saith con∣sumed 39 Princes, 148 Earles, 235 Barons, 14755 Commōs worse then those ten persequtions, where is charity? He that shall obserue 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 Heauen nor Hel. Let them pretend religion, zeale, make what shewes they will, giue almes, peace makers, frequent sermons, if wee may gesse the tree by the fruit, they are no better then Hyprocrites, Epi∣cures, Atheists, with the e 1.141 foole in their hearts they say there is no God. Tis no maruell then if being so vncharitable, hard-hearted as we are, we haue so frequent and so many discon∣tents, such melancholy fits, so many bitter pangs, mutuall discords, all in a combustion, often complaints, so common grieuances, generall mischiefes, so many plagues, warres, vproares, losses, deluges, fires, inundations, Gods vengeance, and all the plagues of Egypt come vpon vs, since wee are so vncharitable one towards another, so respectlesse of God, and our neighbours, and by our crying sinnes pull these mi∣series vpon our owne heads. If we had any sense or feeling of these things sure we should not goe on as we doe, in such ir∣regular courses, practise all manner of impieties, our whole carriage would not be so auerse from God. If a man would but consider, when he is in the midst and full career of such prodigious and vncharitable actions, how displeasing they are in Gods sight, how noxious to himselfe, as Solomon told Ioab. 1. Kings 2. the Lord shall bring this blood vpon their heads. Prov. 1.27. sudden desolation and destruction shall come like a whirlewind vpon them: affliction, anguish, the reward of his hand shall be giuen him. Isa, 3.11. &c. they shall fall into the pit

they haue digged for others, and when they are scraping, ty∣rannising, getting, wallowing in their wealth, This night, O foole, I will take away thy soule, what a seuere account they must make, and how f 1.142 gratious on the other side a charitable man is in Gods eyes, haurit sibi gratiam. Mat. 5.7. blessed are the mercifull for they shall obtaine mercy. He that lendeth to the poore giues to God, and how it shall be restored to them again how by their patience and long suffering they shall heape coales on their enimies heads. Rom. 12. and hee that followeth after righteousnesse and mercy shall finde righteousnesse and glory. Surely they would checke themselues, curb in their vnnatu∣rall inordinate affections, agree amongst themselues, abstaine from doing evill, amend there liues and learne to do good. Be∣hold how comely and good a thing it is for brethren to liue toge∣ther in g 1.143 vnion: it is like the pretious oyntment, &c. How odi∣ous to contend one with the other. h 1.144 Miseri quid luctatiun∣culis hisce volumus, ecce mors supra caput est, & supremum illud tribunal, vbi & dicta & facta nostra examinanda sunt. Sapia∣mus. Why do we contend and vex one another, behold death is ouer our heads, and we must shortly giue account of all our vncharitable words and actions, thinke vpon it, and bee wise.

SECT. 2.

MEMB. 1.

SVBSECT. 1. Heroicall loue causing melancholy. His Pede∣gree, Power, and Extent.

IN the precedent Section mention was made amongst o∣ther pleasant obiects, of this comelinesse & beauty which proceeds from women, which causeth Heroicall, or loue melancholy, and is more eminent aboue the rest, and properly called Loue. The part affected in men is the liuer, and there∣fore called Heroicall, because commonly Gallants & Noble

men, the most generous spirits are possessed with it. His pow¦er and extent is very large, i 1.145 and in that twofold diuision of Loue, k 1.146 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those two Veneres which Plato and some others make mention of, it is most eminent, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 called Venus, as I haue said, or Loue it selfe. Which al∣though it be denominated from men, and most euident in them, yet it extends and shewes it selfe in vegitall and sensi∣ble creatures, and those incorporeall substances (as shall bee specified) and hath a large dominion and soueraignty ouer them. His pedegree is very ancient, and deriued from the beginning of the world, as l 1.147 Phaedrus contends, and his m 1.148 pa∣rentage of such antiquity, that no Poet could euer find it out. Hesiod makes n 1.149 Terra and Chaos to be Loues parents, before the Gods were borne: Plutarch amator: libello, will haue loue to be the sonne of Iris & Favonius, but Socrates in that plea∣sant dialogue of Plato when it came to his turne to speake of Loue, telleth this tale. When Venus was bo••ne all the Gods were inuited to •• banquet, and amongst the rest, o 1.150 Porus the God of bounty and wealth. Penia or pouerty came a beg∣ging to the doore. Porus well whitled with Nectar (for there was no wine in those dayes) walking in Iuppiters garden, in a Bowre met with Penia, and in his drinke got her with child, of whom was borne Loue, and because hee was begotten on Venus birth day, Venus still attends vpon him. The morall of this is in p 1.151 Ficinus. Another tale is there borrowed out of A∣ristophanes: q 1.152 In the beginning of the world, men had foure armes and foure feet, but for their pride because they com∣pared themselues with the Gods, they were parted into halfs and now peraduenture by Loue they hope to bee vnited a∣gaine and made one. Otherwise thus, r 1.153 Vulcan met two Lo∣uers, and bid them aske what they would and they should haue it, but they made answer, O Vulcane faber Deorum &c. O Vulcan the Gods great Smith, we beseech thee to worke vs a new in thy fornace, and of two nake vs one, which hee presently did, and euer since true louers are all one, and desire to be vnited. Many such tales you shall finde in Leon Hebraeus dial. 3. and

their s 1.154 morall to them. The reason why loue was still painted young, because young men are most apt to loue: soft faire & fat, because such folkes are soonest taken: naked, because all true af∣fection is simple and opens he smiles, because merry and giuen to delights: hath a quiuer, to shew his power, none can escape: is blinde, because he sees not where he strikes, whom hee hits, &c. His power and Soueraignty is expressed by the u 1.155 Poets, in that he is held to be a God, and a great commanding God, a∣boue Iuppiter himselfe, Magnus Daemon, as Plato calls him,t 1.156 & the strongest and merriest of all the Gods according to x 1.157 A∣theneus. Amor vivorum, rex amor rex & deum, as Euripides, the God of Gods, and gouernour of men, that conquers all, y 1.158 domineers ouer all, and can make mad and sober whom he list; insomuch that Cecilius in Tullies Tusculanes, holds him to be no better then a foole or an Idiot, that doth not ac∣knowledge loue to be a great God.

z 1.159 Cui in manu sit quem esse dementem velit, Quem sapere, quem sanari, quem in morbum inijci, &c.

That can make sicke and cure whom he list. Homer and Ste∣sichorus were both made blinde, if you will beleeue a 1.160 Leon Hebraeus for speaking against his godhead: he is of that pow∣er, maiesty, omnipotency, and dominion, that no creature can withstand him: Iuppiter himselfe was turned into a Bull, a Swanne, and what not for Loue, how did he insult ouer al the other Gods? c 1.161 Lucian brings in Iuppiter complaining of Cu∣pid that he could not be quiet for him, that monster conque∣ring Hercules was tamed by him:

Quem non mille ferae, quem non Stenileius hostis, Nec potuit Iuno vincere, vicit amor.

Whom neither beasts nor enimies could tame, Nor Iuno's might subdue, loue quei'd the same.b 1.162

Apollo that could cure all diseases, d 1.163 could not cure himselfe of this, and therefore e 1.164 Socrates calls Loue a tyrant, & brings him triumphing in a Chariot, whom Petrarch imitates in his

triumph of Loue, and Fracastorius in an elegant Poeme ex∣presseth at large, Cupid riding, Mars and Apollo following his Chariot, Psyche weeping, &c.

In vegetall creatures what a Soueraignty Loue hath, by many pregnant proofes and familiar examples may bee pro∣ued, especially of Palme trees, which are both he and she, and expresse not a sympathy but a loue passion, as by many ob∣seruations hath beene confirmed. Constantine de Agric. l.10. cap. 4. giues an instance out of Florentius his Georgickes, of a Palme tree that lou'd most feruently, f 1.165 and would not bee com∣forted vntill such time her loue applied himselfe vnto her, you might see the two trees bend and of their owne accords stretch out their boughs to embrace and kisse one another: They will giue manifest signes of mutuall loue. Ammianus Marcelimus lib. 24. reports that they marry one another, and fall in loue if they grow in sight, and when the winde brings the smell to them, they are maruellously affected. Philostratus in Imagi∣nibus obserues as much, and Galen. lib. 6. de locis affectis, cap. 5. ^y they will be sicke for loue, and ready to die and pine away, which the husbandmen perceauing, saith g 1.166 Constantine, stroke many Palmes that growe together, and so stroking againe the Palme that is enamoured, they carry kisses from the one to the other: or tying the leaues and branches of the one to the stem of the other, will make them both florish and prosper a great deale better: h 1.167 which are enamored they can perceaue by the bending of their boughs, and inclination of their bodies. If any man thinke this which I say to be a tale let him read that sto¦ry of two Palme trees in Italy, the male growing at Brundu∣sium, the female at Otranto (related by Iouianus Pontanus in an excellent Poem, sometimes Tutor to Alphonsus Iunior King of Naples, his Secretary of State, and a great Philoso∣pher) which were barren, and so continued a long time, til they came to see one another by growing vp higher, though many Stadiums asunder. Pierius in his Hierogliphiks, and Melchior Guilandinus memb. 3. tract. de papyro, cites this story of Ponta∣nus for a truth. See more in Salmuth comment in Pancirol. de

Nouarepert. Tit. 1. de nouo crbe, Mizaldus Arcanorum lib. 2. Sandes voiage lib. 2. fol. 103. &c.

If such fury be in Vegetals what shall we thinke of sensi∣ble creatures, how much more violent and apparent shall it be in them?

k 1.168 Omne adeò genus in terris hominum{que} ferarum{que} Et genus aquoreum, pecudes, pictae{que} volucres In furias ignem{que} ruunt, amor omnibus idem.

All kinde of creatures in the earth, And Fishes of the Sea. And painted birds doe rage alike, This loue beares equall sway.

l 1.169 Hic Deus & terras & maria alta domat.

Common experience and our sense will informe vs, how vi∣olent bruit beasts are carried away with this passion, horses aboue the rest. — furor est insignis equarum. m 1.170 Cupid in Lu∣cian bids Venus his mother be a good cheere, for he was now fa∣miliar with Lions, and often times did get on their backes, and hold them by the mane, and ride them about like horses, & they fawne vpon him with their tayles. Bulls, Beares, and Bores are so furious in this kinde that they kill one another: but especi∣ally Cocks,n 1.171 Lions and Harts, Which are so fierce that you may heare them fight halfe a mile off, saith Turberuile, & ma∣ny times kill one another, or compell them to abandon the Rutte, that they may remaine masters in their places; and when one hath driuen his corrivall away, he raiseth his nose vp into the aire, and lookes aloft as though he gaue thanks to na∣ture, which gaue him such great delight. How Birds are affe∣cted in this kinde, appeares out of that of Aristotle, that will haue them to sing ob futuram Venerem for ioy or in hope of their venery which is to come. Fishes pine away for loue and wax leane, if o 1.172 Gomesius authority may be taken so loue ty∣ranniseth in dumb creatures. Yet this is naturall for one beast to dote vpon another of the same kind, but what strange fury is that, when a Beast shall dote vpon a man? Saxo Gramma∣ticus lib. 10. Dan. hist. hath a story of a Beare that loued a wo∣man,

and kept her in his denne a long time, and begot a sonne of her, out of whose loynes proceeded many Northerne Kings: this is the originall belike of that common tale of Va∣lentine and Vrson. Aelian, Pliny, Peter Gillius are full of such relations. A Peacock in Leucadia lou'd a maid, and when she died, the Peacock pined. p 1.173 A Dolphin lou'd a boy called Herni∣as, and when he died, the Fish came a land and so perished. The like ads Gellius lib. 10. cap. 22. out of Appion Aegypt. lib. 15. a Dolphin at Puteoli loued a child, and would come often to him, and let him get on his backe and carry him about, q 1.174 and when by sicknesse the child was taken away, the Dolphin died. r 1.175 Euery booke is full (saith Busbequius the Emperors Orator with the Grand Senior not long since, epist. 3. legat. Turc.) & yeelds such instances, to beleeue which, I was always afraid, least I should be thought to giue credit to fables, vntill 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 loue with him. When my man was present, the beast would vse many notable entise∣ments and pleasant motions, and when he was going, hold him backe, and looke after him when hee was gone, very sad in his absence, but most iocund when he returned: and when my man went from me, the beast expressed his loue with continual sicknes, and after he had pined away for some fewe dayes, died. Such an∣other story he hath of a Crane of Maiorca that loued a Spa∣niard, that would walke any way with him, & in his absence would seeke about for him, and make a noise that hee might heare her, and knocke at his doore, s 1.176 and when he tooke his last farwell, famished her selfe. Such pretty pranks can Loue play with Birds, Fishes, Beasts: and if all bee true that is credibly reported, with the Spirits and Diuells themselues: who are as much inamored, and dote (if I may vse that word) as any other creature whatsoeuer. For if those stones bee true that are written of Incubus and Succubus, of Nymphes, lasciuious Faunes and Satyres, and those heathen Gods which were Di∣vells, or those familiar meetings in our daies and company of Witches and Diuells, there is some probability for it. I knew

that Biarmannus, Wierus lib. 3. cap. 19. & 24. & some others stoutly deny it, that the Diuell hath no carnall copulation with women, that the Diuell takes no pleasure in such facts, meere phantasies all such relations of Incubi, Succubi, lies and tales. But Austin. lib. 15. de ciuit. Dei. doth acknowledge it. Erastus de Lamijs, Iacobus Sprenger, and his colleagues, &c. Zanchius cap. 16. lib. 4. de oper. Dei. Dandinus in Arist. de ani∣mâ lib. 2. Text, 29. com. 30. Bodin lib. 2. cap. 7. and Paracelsus,t 1.177 a great champion of this Tenent amongst the rest, which giue many peculiar instances, and by many testimonies, proofes, & confessions euince it. Hector Boethius in his Scottish history hath three or foure such examples, which Cardan confirmes out of him lib. 16. cap. 43. of such as haue had familiar com∣pany many yeares with them, and that in the habit of men & women. Philostratus in his 4^th book de vitâ Apollonij, hath one memorable in this kind, which I may not omit: Of one Menippus Lycius a young man of 25 yeares of age, that go∣ing betwixt Cenchreas and Corinth met such a phantasine in the habit of a faire Gentlewoman, which taking him by the hand carried him home to her house in the suburbs of Co∣rinth, and told him she was a Phaenitian by birth, and if hee would tarry with her, u 1.178 she should heare him sing and play, and drinke such wine as neuer man druncke, and no man should mo∣lest him, but she being faire and louely, would liue and dye with him, that was faire and louely to behold. The young man a Phi∣losopher otherwise staied and discreet, and able to moderate his passious, though not this of loue, stayed with her a while with great content, and at last married her, to whose wed∣ding amongst other guests came Apollonius, who by some probable coniectures 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 meere illusions. When she sawe her selfe descried, she wept, and des••ed Apollonius to say no∣thing; but he would not be moued, and therevpon she, Plate, House, and all that was in it vanished in an instant, x 1.179 many thousands tooke notice of this fact, for it was done in the middle

of Greece. Sabine in his comment on the 10^th of Ovids Me∣tamorphosis, at the tale of Orpheus, telleth vs of a Gentle∣man of Bavaria, that for many months together bewailed the losse of his deare wife, at length the Diuell in her habit came and comforted him, and told him because he was so im∣portunate for her, that she would come and liue with him a∣gaine, on that condition he would be new married, and neuer sweare and blaspheame as he vsed formerly to doe, for if hee did she would be gone: y 1.180 He vowed it, and married, and liued with her, she brought him children, and gouerned his house, but was still pale and sad, & so continued, till one day falling out with him, he fell a swearing. shee vanished therevpon, and was neuer after seene. z 1.181 This I haue heard, saith Sabine, from persons of good credit, which told me that the Duke of Bauaria 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 tel∣leth it so confidently, as a thing in those dayes talked of all ouer 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 Euening to the Tennis court to recreate himselfe, whilst he plaied, he put his ring vpō the finger of Venus statua, which was thereby made in brasse, after he had sufficiently plaied, & now made an ende of his sport, he came to fetch his ring, but Venus had bowed her finger in, and he could not get it off. Whereupon loath to make his company tarry at the present, there left it, intending to fetch it the next day, or at some more conuenient time, and went thence to supper, and so to bedde. In the night when he should come to performe those nuptiall rites, Ve∣nus steppes betweene him and his wife (vnseene, vnfelt of her) and told him that she was his wife, and that he had betro∣thed himselfe vnto her by that ringe, which he put vpon her finger, she troubled him for some following nights. He not knowing how to helpe himselfe, made his moue to one Pa∣lumbus, a learned Magician in those dayes, who gaue him a letter, & bade him at such a time of the night, in such a crosse

way at the townes end, where old Saturne would passe by with his associates, in precession, as commonly he did, deli∣uer the letter with his owne hands to Saturne himselfe: the young man of a bold spirit accordingly did it, and when the old feind had read it, he called Venus to him, which ••id before him, and commanded her to deliuer his ringe, which forth∣with she did, and so the Gentleman was freed. Many such a 1.182 stories I find in seuerall Authors, to confirme this which I haue said; and though many be against it, yet I for my part will subscribe to Lactantius lib. 14. cap. 15. b 1.183 God sent An∣gels to the tuition of men, but whilst they liued amongst vs, that mischieuous all commander of the earth, and hote in lust, entised them by little to this vice, & defiled them with the company of women: And to Anaxagoras de resurrec.c 1.184 Many of those spi∣rituall bodies ouercome by the loue of maides, and lust failed, of whom those were borne we call Gyants. Iustin Martyr, Cle∣mens Alexandrinus, Sulpitius Seuerus, Eusebius, &c. to this sense make a twofold fall of Angels, one from the begin∣ning of the world, another a little before the deluge, as Mo∣ses teacheth vs, openly professing that these Genij can beget, and haue carnall copulation with women, many Diuines stiffely contradict this, but I will conclude with e 1.185 Lipsius, that since examples, testimonies,d 1.186 and confessions of those vnhap∣py women are so manifest on the other side, and many euen in this our towne of Louan, that it is likely to be so. f 1.187 One thing I will adde, that I suppose that in no age past, I know not by what destiny of this vnhappy time, there haue neuer appeared or shew∣ed themselues so many lecherous diuells, Satyres and Genij, as in this of ours, as appeares by the daily narrations, and iudiciall sentences vpon Record. Reade more of this question, in Au∣stin de ciui••at. dei lib. 15. Wierus lib. 3. de Praestig. Daem. Gi∣raldus Cumbrensis Itinerar. Camb. lib. 1 Malleus malefic. quaest. 5 part. 1. Iacobus 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.

SVBSEC. 2. How loue tyranniseth ouer men. Loue or Heroicall melancholy, his definition, part affected.

YOu haue heard how this tyrant Loue rageth amongst brut beasts & spirits, now let vs consider what passions he causeth amongst men. g 1.188 Improbe amor quid non mortalia pectora cogis? Horresco referens, I am almost afraid to relate, amased, h 1.189 and ashamed, it hath wrought such stupend and prodigious effects, such foule offences. Loue indeede (I may not denie) first vnited Prouinces, built Citties, and by a perpetuall generation preserues mankind; propagates the Church, but if he rage, he is no more Loue, but burning lust, a disease, Frensie, Madnesse, Hell.

i 1.190 Est orcus ille, vis est immedicabilis, est rabies insana.

He subuerts kingdomes, ouerthrowes citties, townes, fa∣milies, and makes a massacre of men; thunder and lightning, warres, fires, plagues, haue not done that mischiefe to man∣kinde, as this burning luste, this brutish passion. Let So∣dome and Gomorrha, Troia, and I know not how many Cit∣ties beare record, & fuit ante Helenam, &c. Besides those daily monomachies, murders, effusion of blood, rapes, ri∣ot and immoderate expence, to satisfie their lusts, beggery, shame, losse, torture, punishment, disgrace, lothsome disea∣ses, that proceed from thence, worse then calentures and pe∣stilent feauers, those often Gouts, Poxe, conbustians, &c. which torment the body, and that ferall melancholy which crucifies the Soule in this life, and euerlasting torments in the world to come.

Notwithstanding they know, these and many such mise∣ries, threats, tortures will surely come vpon them, rewardes, exhortations, è contra, yet either out of their own weakenes,

a depraued nature or loues tyranny, which so furiously ra∣geth, they suffer themselues to bee ledde like an oxe to the slaughter. Facilis descensus Auerni, they goe downe head∣long to their owne perdition, they will commit folly with beastes, men leauing the naturall vse of women, as Paul saith,† 1.191 burned in lust one towards another, and man with man wrought filthinesse.

Semiramis equo, Pasyphae tauro, Aristo Ephesius asinae se commiscuit, Fuluius equae, alij canibus, capris, &c. vnde monstra nascuntur aliquando, Centauri, Syluaui, & ad ter∣rorem hominum prodigiosa spectra. Nec cum brutis sed ip∣sis hominibus rem habent, quod peccatum Sodomia vulgo dicitur, & frequens olim vitium apud Orientales illos fuit, Gracos nimirum, Italos, Afros, Asianos. k 1.192 Hercules Hylam habuit, Policletum, Dionem, Perythoonta, Abderum & Phryga, alij & Euristium ab Hercule amatum tradunt. So∣crates pulchorum Adolescentum causâ frequens gymnasi∣um obibat, flagitioso{que} spectaculo pascebat oculos,l 1.193 quod & Philebus & Phaedon, Riuales, Charmides & reliqui Platonis dialogi satis super{que} testatum faciunt, quod vero Alcibiades de codē Socrate loquatur, lubens conticesco, sed & abhorreo; tantum incitamentum praebent libidini. At hunc perstrinxit Theodoretus lib. de curat. graec. affec. cap. vltimo. Quin & ipse Plato suum demiratur Agathonem, Xenophon Cliniam, Virgilius Alexin, Auacreon Bathyllum, Quod au∣tem de Nerone, Claudio, caeterorum{que} portentosâ libidine memoriae proditum, mallem à Petronio, Suetonio, caeteris{que} petatis, quando omnem fidem excedant, quam à me expe∣ctetis: sed vetera querimur. m 1.194 Apud Asianos, Turcas, Ita∣los, nunquam frequentius hoc quam hodierno die vitium; officinae horum alicubi apud Turcas, & frequentes quere∣lae, etiam inter ipsos coniuges hac de re, quae virorum concu∣bitum illicitum calceo iu oppositam partem verso magistratui indicant; nullum apud Italos familiare magis peccatum, qui & post n 1.195 Lucianum & o 1.196 Tatium, scriptis volumnibus defen∣dunt. Iohannes de la Casa Beneuentinus Episcopus diuinum

opus vocat, suaue scelus, adeo{que} iactat se non alia vsum Ve∣nere. Nihil vsitatius apud monachos, Cardinales, sacrificu∣los, etiam p 1.197 furor hic ad mortem, ad insaniam. q 1.198 Angelus Politianus ob pueri amorem violentas sibi manus iniecit. Et horrendum sanè dictu, quantum apud nos patrum me∣moriâ scelus detestandum hoc saeuierit. Quum enim Anno 1538. prudentissimus Rex Henricus Octauus, cucullatorum, caenobia & sacrificorum cóllegia, votariorum, per venerabi∣les legum doctores Thomam Leum, Richardum Laytenum vi∣sitari fecerat &c. tanto numero reperti sunt apud eos scortato∣res, cinaedi, ganeones, padicones, puerarij, paederastae, Sodomita, (r 1.199 Balei verbis vtar) Ganymedes, &c. vt in vnoquo{que} eorum nouam 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 for∣nices, quam non faeditatem, quam non spurcitiem? Sileo in∣terim turpes illas & ne nominandas quidem monachorum s 1.200 mastrupationes, Tribades illas mulierculas, quae se inui∣cem fricant, & praeter Eunuchos etiam ad venerem explen∣dam, artificiosa illa veretra habent: Et quod magis mirere, foemina foemniā Constantinopoli non ita pridam depetijt, ausa rem plenè incredibilem, mutato cultu mentita virum de nup∣tijs sermonem init, & breui nuptaest: sed authorem ipsum consule Busbequium. Omitto t 1.201 salinarios illos Aegyptiacos, qui cum formosarum cadaueribus concumbunt, & eorum vesanam libidinem, qui etiam Idola & imagines deperiunt. Nota est fabula Pigmalionis apud u 1.202 Ouidium. Mundi & Paulini apud Aegesippum belli Iud. lib. 2. cap, 4. Pontius C. Caesaris legatus referente Plinio lib. 35. cap. 3. quem suspi∣cor eum esse qui Christum crucifixit, picturis Atalantae & Helenae adeò libidine incensus, vt tollere eas vellet, si natura tectorij permisisset, alius statuā bonae Fortunae deperijt, (Ae∣lianus lib. 9. cap. 37.) alius bonae deae, &c. Et ne qua pars pro∣bro vacet. x 1.203 Raptus ad stupra, (quod ait ille) & ne y 1.204 os qui∣dem

á libidine exceptum▪ Heliogabalus per omnia caua corpo∣ris libidinem recepit, Lamprid. vita eius. Vt verum planè sit, quod apud z 1.205 Plutarchum Gryllus Vlissi obiecit. Adhunc vs{que} diem apud nos ne{que} mas marem ne{que} foemina foeminam amauit, qualia multa apud vos memorabiles & praeclari virifecerunt, vt viles missos faciam, Hercules imberbem sectans socium, ami∣cos deseruit &c. Vestra libidines intra suos naturae fines coer∣cerinon possunt, quin instar fluuij exudantes atrocem foedita∣tem, tumultum, confusionem{que} naturae gignant in re venerea, nam & capras, porcos, equos, inierūt viri & foeminae insano be∣stiarum amore exarserunt, vnde Minotauri, Centauri, Sylua∣ni, Sphinges &c. Sed ne confutando doceam, nolo quem diu∣tius hisce sordibus inquinare.

I come at last to that Heroicall Loue, which is proper to men and women, and is a frequent cause of melancholy, and deserues much rather to be called burning lust, then by such an honourable title. There is an honest loue I confesse which is naturall, and no man liuing can auoid it. a 1.206 Et qui vim non sensit amoris, aut lapis est aut bellua. He is not a man but a blocke, a very stone that hath not felt the power of it, dote we either young or old as b 1.207 he said, and none are excepted but Minerua and the Muses, for Cupid in c 1.208 Lucian complaines to his mother Venus, that amongst all the rest his arrowes could not pierce them. But this is a common passion, an ho∣nest, for men to loue in the way of marriage. You know marriage is honourable, a blessed calling, appointed by God himselfe in Paradise, it breedes true peace, tranquillity content and happinesse, when they liue without iarring, scol∣ding, louingly as they should doe.

d 1.209 Foelices ter & amplius, Quos irrupta tenet copula, Dinulsis queremonijs, Suprema citius soluit amor die.

Thrice happy they and more then that, Whom bands of Loue so firmely ties, That without braules till death them part, 'Tis vndissolu'd and neuer dies.

As Seneca liued with his Paulina, Abraham and Sara, Orpheus & Euridice, Arria & Poetus, Artemisia & Mauso∣lus, & Rubenius Celer, that would needs haue it ingrauen on his tombe, that he had liued with Ennea his wife, 43. yeeres, 8. moneths, and neuer fell out: there is no happinesse like vn∣to it, no loue so great as this of man and wife, no such com∣fort. Omnis amor magnus,e 1.210 sed aperto in coniuge maior, when they loue at last as fresh as they did at first, as Homer brings Paris kissing Helena, after they had bin married ten yeeres, protesting withall, that he loued her as deere as he did the first houre 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 1.211 Vxor vinamus quod viximus, & moriamur, Seruantes nomen sumpsimus in thalamo, Nec ferat vlla dies vt commutemur in aeuo. Quin tibi sim iuuenis, tu{que} puella mihi.

Deare wife lets liue in loue and die together, As hitherto we haue in all good will, Let no day change, or alter our affections, But lets be young to one another still.

'Tis an happy state this indeed, but this loue of ours is immoderate, inordinate, and not to be comprehended in any bounds. It will not containe it selfe within the vnion of mar∣riage, or applie it selfe to one obiect, but it is a wandring extrauagant, a domineering, a boundlesse, an irrefregable passion: sometimes this burning lust rageth after marriage, and then it is properly called Ielousie, sometimes before, and then it causeth this Heroicall melancholy, it extends some∣times to corriualls, sometimes it produceth rapes, incests, murders, &c. & is confined within no termes, of yeares, sexe or whatsoeuer else. Some furiously rage before they come to discretion or age. † 1.212 Quartilla in Petronius neuer remem∣bred she was a maid, & the wife of Bath in Chaucer cracks,

Since I was twelue yeeres old beliue, Husbands at Kirke doore had I fiue.

Generally women begin Pubescere as they call it, g 1.213 at 14 yeeres old, and then they begin to offer themselues, and some to rage. † 1.214 Leo Afer saith that in Africke a man shall scarce finde a maide at 14, yeeres olde, they are so for∣ward, and many amongst vs after they come into the teenes, doe not liue but linger. What prankes in this kind the mid∣dle age hath plaid, is not to be recorded. Si mihi sint cen∣tum linguae, sint ora{que} centum, no tongue can sufficiently de∣clare, euery story is full of men and womens vnsatiable lust, Nero's, Heliogabali, Bonosi, &c. They neye after other wiues (as Ieremy cap. 5.8. complaineth) like fed horses, or so many towne-bulles, as many of our great ones doe. Of womens vnnaturall, h 1.215 vnsatiable lust, what countrey, what village doth not complaine.

— Sed amor, sed aeffranata libido, Quid castum in terris intentatum{que} reliquit?

What breache of vowes, and othes, furie, dotage, mad∣nesse might I reckon vp. Yet this is more tollerable in youth, and such as are yet in their hote blood; but for an old foole to dote, and an old leacher, what more odious, what more absurd? and yet what so common? How many de∣crepit, hoarie, harsh, writhen, burstenbellied and crooked, toothlesse, bald, bleare-eyed, impotent, rotten old men shall you see flickering still in euery place. One gets him a young wife, another a Curtisan, and when he can scarce lift his legge ouer a sil, and hath one foote already in Charons boat, when he hath the trembling in his ioynts, the goute in his feete, a perpetuall rhume in his head, and all his moysture dried vp and gone, and cannot spit from him; a very child againe that cannot dresse himselfe, or cut his owne meat, yet he will be dreaming of, and honinge after wenches, what can be more vnseemely? Worse it is in women then in men, when she is i 1.216 so old a crone, a beldame, she can neither see, nor heare, goe nor stand, a meere k 1.217 carcasse, a witch, and can scarce feele; yet she catter woules, and must haue a stallion, a Champion, she must and will marrie againe, and betroth

her selfe to some young man, l 1.218 that hates to looke on, but for her goods, abhorres the fight of her, to the preiudice of her good name, her owne vndoing, griefe of her friends, ruine of her children.

But to enlarge or illustrate this power and effects of loue, is to set a candle in the Sunne. m 1.219 It rageth amongst all sorts and conditions of men, but it is most euident amongst such as are young and lusty, in the flower of their yeres, nobly de∣scended, high fedde, and such as liue idle and at ease, and for that cause which our Diuines call lust, or this n 1.220 ferinu•• insa∣nus amor, this mad and beastly passion, as I haue said, is cal∣called by our Phisitians, Heroicall loue, and a more honou∣rable title put vpon it, Amor nobilis as * 1.221 Sauanorola stiles it, because noble men make a common practise of it, and are so commonly affected with it, Auicenna lib. 3. Fen. 1. tract. 4. cap. 23. calleth this passion Hishi, and p 1.222 defines it, to be a dis∣ease or melancholy vexation or anguish of mind, in which a man continually meditates of the beauty, gesture, manners of his mistris, and troubles himselfe about it. And desires as Saua∣norola addes with all intention and egernesse of mind, to com∣passe or inioy her, q 1.223 as melancholy hunters trouble themselues about their sports, couetous their gold and goods, so is he tormen∣ted still about his mistris. Arnoldus Villanouanus in his booke of Heroicall loue, defines it, r 1.224 a continuall cogitation of that which he desires with a confidence or a hope of compassing it; which definition his commentator cauells at. For continu∣all cogitation is not the genus, but a symptome of loue, wee continually thinke of that which we hate and abhor, as well as that which we loue, and many things we couet and de∣sire, without all hope of attaining. Carolus a Lorme in his questions, makes a doubt, An Amor sit morbus, whether this Heroicall loue be a disease: s 1.225 Arnoldus will haue it im∣properly

so called, and a disease rather of the body, then of the mind. Tully in his Tusculanes, calls it a furious disease of the mind, Plato madnesse it selfe, Ficinus his Commentator cap. 12. a species of madnesse, but Rhases a t 1.226 melancholy passion, and most Physitians make it a species, or kind of me∣lancholy (as will appeare by the Symptomes) and treat of it apart: whom I meane to imitate, and to discusse it in all his kinds, to examine his seuerall causes, to shew his symp∣tomes, prognostickes, effects, that so it may be with more fa∣cilitie cured.

The part affected in the meane time as u 1.227 Arnoldus sup∣poseth, is the former part of the head for want of moisture, which his Commentator reiects. Langius med. epist. lib. 1. cap. 24. will haue this passion fited in the liuer, and to keepe residence in the heart, x 1.228 and proceed first from the eyes to bee carried by our spirits, and kindled with imagination in the liuer and heart, cogit amare iecur, as the saying is. For that cause Hemer faines, that Tityus liuer (who was enamored on La∣tona) was still gnawed by two vultures day and night in hell, z 1.229 For that young mens bowels that are inamored, are so continually tormented by loue. Gordonius cap. 2. part. 2. a 1.230 will haue the stones an immediate subiect or cause, the liuer an An∣tecedent. But b 1.231 properly it is a passion of the braine,y 1.232 as all other melancholy, by reason of corrupt immagination, and so doth Iason pratensis, cap. 19. de morb. cerebri, (who writes copiously of this Eroticall loue) place and reckon it a∣mongst the affections of the braine. c 1.233 Melanthon de animâ confutes those that put the liuer a part affected, and Guatine∣rius Tract. 15. cap. 13. & 17. though many put all the affe∣ctions in the heart, referres it to the braine. Ficinus cap. 7. in Conuiuium Platonis, will haue the d 1.234 blood to be the part af∣fected. Io. Frietagius cap. 14. noct med. will haue all foure affected, heart, liuer, braine, blood, but the maior part con∣curre

vpon the braine, e 1.235 'tis imaginatio laesa, and both ima∣gination and reason are misaffected, because of his corrupt iudgement, and continuall meditation of that which he de∣sires, he may truely be said to be melancholy. If it be vio∣lent, or 〈◊〉〈◊〉 disease inueterate, as I haue determined in the precedent partitions, both imagination and reas••n are mis∣affected, first one, then the other.

MEMB. 2.

SVBSEC. 1. Causes of Heroicall Loue. Temperature, full Diet, Idlenesse, Place, Climat, &c.

OF all causes the most remote are starres. f 1.236 Ficinus cap. 19. saith they are most prone to this burning lust, that haue Venus in Leo in their Horoscope, or that the Moone and Venus bee mutually aspected, or such as be of Venus com∣plection. g 1.237 Plutarch interpretes Astrologically that tale of Mars and Venus, That in whose genitures Mars and Venus are in coniūction, they are commonly lascivious, and if women queanes, as the good wife of Bath confessed in Chaucer.

I followed aye mine inclination, By vertue of my constellation.

Aptiores ad masculinam venerē sunt quorum genesi venus est in signo masculino, & in Saturni finibus aut oppositione, &c. Prolomeus in quadripart: plurade his & specialia habet Apho∣rismata longo procul dubio vsu confirmata, & ab experien∣tiâ multâ perfecta, inquit commentator eius Cardanus. Chi∣romantici ex cingulo veneris plerum{que} coniecturam saciunt, & monte veneris, de quorum decretis, Tasnerum, Iohan. de Inda∣gine, Goclenium, caeteros{que} si lubet, inspicias. Physitians con∣iecture wholly from the temperature and complection,

Phlegmaticke persons are seldome taken according to Fici∣nus Comment. cap. 9. naturall melancholy lesse then they, but once taken they are neuer freed, though most are of opinion flatuous or hypocondriacall melancholy are most subiect of all others to this infirmitie. Valescus assignes ••••••ir strong imagination for a cause, Bodine abundance of wind. San∣guine are soone coste, and most apt to loue, and by their good willes saith ^h Lucian, would haue about with euery one they see: the colts euill is common to all complections. Gui∣anerius Tract. 15. cap. 14. referres it ⁱ to the hote temperature of the coddes, and such as are very spermaticke and full of seede, for which cause yong men, such as are strong set, of able bo∣dies, are subiect to it. Hercules de Saxonia, hath the same words in effect. But most part such are most apt that 〈◊〉〈◊〉 young and lusty, and liue at ease, stall-fed, free from 〈◊〉〈◊〉 Idle persons.

k 1.238 Mens erit apta capitum quum laetissima rerum, Vt seges inpingui luxuriabit humo.

The mind is apt to lust, and hote or cold, As corne luxuriates in a better molde.

The place it selfe makes much wherein we liue, the clime and aire, and discipline if they concurre. In our Misnia saith Galen neere to Pergamus, thou shalt scarce finde an a∣dulterer, but many at Rome, by reason of the delights of the place. All hote and Southerne Countries are prone to lust, and farre more incontinent, then those that liue in the North, as Bodine discourseth at large Method. hist. cap. 5. Molles A∣••••atici, so are Turks, Greeks, Spaniardes, Italians, and all that latitude: and in those Countries, such as are more fruitfull, m 1.239 plentifull, and delitious, as Valence in Spaine, Capua in Ita∣lie, as Haniballs souldiers can witnesse, Canopus in Aegypt, Sibarys, Baiae, l 1.240 Cyprus, Lampsacus. In Naples, the fruits of the soyle and pleasant aire eneruates their bodies, and alters constitutions. In Italie and Spaine, they haue their stewes in euery great Cittie, as in Rome, Venice, Florence: which as some say hath 90000. inhabitants, of which 10000. are

whores, and yet for all this, euery gentleman almost hath a peculiar mistris, fornications, adulteries, are no whereso common: how should a man liue honest amongst so many prouocations? Now if youth, greatnesse, libertie I meane, and that i••punitie of sinne, which Princes take vnto them∣selues in this kind shall meet, what a gappe must it needs o∣pen 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 thinke they may doe what they list, professe it publikely, and rather bragge of it with Proculus, that write to a friend of his in Rome, n 1.241 what famous exploits hee had done in that kinde, then any way be abashed at it. o 1.242 Nicholas Saunders relates of Henrie the 8. (I rather thinke slaunders) quod paeucas vidit pulchriores quas non concupierit, & paucissimas non concupie∣rit, quas non violârit. He saw few faire maides that he did not desire, and desired few whom he did not inioy; nothing so familiar amongst them, 'tis most of their busines: Sarda∣napalus, Messalina, and Ione of Naples, are not comparable to p 1.243 meaner men and women. Solomon of old had a thousand concubines, Assuerus his Eunuches, and keepers, Nero his Tigillinus panders and baudes, the Turkes and Muscouites Xeriffes, and Persians, are no whit inferior to them in our times. Delectus fit omnium puellarum toto regno formâ prae∣stantiorum, (saith q 1.244 Ionius) pro imperatore, & quos ille linquit, nobiles habēt. They muster vp wenches as we doe souldiers, and haue their choice of all the beauties their countries can afford, & yet al this cannot keep them from adultery, incest, Sodomy, and such prodigious lustes. We may conclude that if they be fortunate and rich, high fed and idle withall, it is almost impossible they should liue honest, or not rage and precipitate themselues into all those inconueniences of burning lust.

r 1.245 Otium & reges prius & beatas, Perdidit vrbes.

Idlenesse ouerthrowes all. Vacuo pectore regnat amor, loue

tyranniseth in an idle person. If thou hast nothing to doe, s 1.246 Inuidiâ vel amore miser torquebere. Thou shalt be hailed a∣pieces with enuy, lust, or some passion or other,t 1.247 Homines nihil agende malè agere discunt; 'Tis Aristotles Simile, as a match or touchwood takes fire, so doth an idle person loue. Quaeritur Aegistus quare sit factus adulter &c. was Aegistus a whoremaster? You need not aske a reason of it. Ismene∣dora stole Baccho a woman a man, no maruaile saith u 1.248 Plu∣tarch, Luxurians opibus more hominum mulier agit.x 1.249 She was rich, and doth but as men doe in that case. The Poets there∣fore did well to faine all shepheards louers, and to giue them∣selues to songs and dalliances, because they liued such idle liues. For loue as Seneca describes him, Iuuentae gignitur, luxu nutritur, ferijs alitur, otio{que}, inter laetae fortunae bona. Youth begets him, riot mainetains him, idlenesse nourisheth him, &c. which makes Gordonius the Physitian cap. 20. part. 2. call this disease the proper passion of nobilitie. And if a weake iudgement and a strong obiect shall concurre, how saith Hercules de Saxonia shall they resist? Sauanorola ap∣propriates it almost to y 1.250 Monkes, Friers, and religious persons, because they liue solitary, fare well, and doe nothing as well hee 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 liues idlely, and fares well, of what condition soeuer, not to be in loue. As the wife of Bath in Chaucer telles.

For all to seeker as cold engendreth haile, A liquerish tongue must haue a liquorish taile.

Especially if they shall further it by choice Diet, as many times they doe, feede liberally, and by their good will eate nothing else but lasciuious meats, Vinum inprimis genero∣sum, legumen, fabas, radices omnium generum benè condi∣tas & largo pipere àspersas, carduos hortulanos, lactucas, z 1.251 erucas, rapas, porros, caepas, nucem piceam, amigdalas dulces, electuaria, syrupos, succos, cocleas, conchas, pisces optime praeparatos, auiculas, testiculos ainmalium, oua, con∣dimenta diuersorum generum: molles lectos puluinaria, &c.

Et quicquid ferè medici impotentiae rei venereae laboranti praescribunt, hoc quasi diasatyriō habent in delitijs, & his da∣pes multo delicatiores, mulsum, exquisitas & exoticas fru∣ges, aromata, placentas, expressos succos mul••is serculis variatos, ipsum{que} vinum suauitate vincentes, & quicquid culina, pharmacopaea, aut quae{que} ferè officina subministrare possit. Et hoc plerun{que} victu quum se ganeones infarciant, a 1.252 vt ille ob Creseida suam, se bulbis & cocleis curauit, etiam ad venerem se parent, & ad hanc palaestram se exerceant, quí fieri possit vt non miserè depereant, b 1.253 vt non penitu•• insani∣ant? Aestuans venter citò despuit in libidinem, Hieronimen ait. c 1.254 Post prandia, Callyroen dae, quis enim continere se po∣test? d 1.255 Luxuriosares vinum, fomentum libidinis vocat Au∣gustinus. Non Aetna non Vesuvius tantis ardoribus aestuant, ac iuueniles medullae vino plenae, addit e 1.256 Hieronimus: vnde ob op∣timum vinum Lampsacus olim Priapo sacer; Et haec si vi∣num simplex & per se sumptum praestare po••••it, quam non insaniam, quem non furorem à caeteris expectemus? f 1.257 Go∣mesius salem enumerat inter ea, quae intempestiuā libidinem prouocare solent, Et salatiores fieri foeminas ob esum salis contendit, Venerem ideo dicunt ab Oceano ortam, & foeta ma∣ter Salacea Oceani coniux, & verbum fortasse salax a sale es∣fluxit. Mala Bacchica tantum olim in amoribus praeualue∣runt, vt coronae ex illis statuae Bacchi ponerentur. g 1.258 Cubebis in vino maceratis vtunt••r Indi orientales, ad venerem exci∣tandam, & h 1.259 Surax radice Africani. Chinae radix eosdem effectus habet, talis{que} herbae meminit mag. nat. lib. 2. cap. 16. † 1.260 Baptista Porta ex India allatae, cuius mentionem fa∣cit & Theophrastus. Sed insinita his similia apud Rhasin Mathiolum, Mizaldum, caeteros{que} medicos occurrunt, quorum ideo mentionem feci, ne quis imperitior in hossco∣pulos impingat, sed pro virili tanquam syrtes & cautes con∣sulto effugiat.

MEMB. 2.

SVBSECT. 2. Other causes of Loue Melancholy. Sight, Beautie from the face, eyes, other parts, and how it pierceth.

MAny such causes may be reckoned vp, but they can∣not auaile, except oportunitie be offered of time, and place, and those other beautifull obiects, or artificiall en∣tisements, as kissing, conference, discourse, gestures concurre, and such like lasciuious prouocations. Kornmanus in his booke de Linea Amoris, makes fiue degrees of lust, out of i 1.261 Lucian belike, which he handles in fiue Chapters. Visus, colloquium, conuictus, Oscula, Tactus. Sight of all other is the first steppe to this vnruly loue, though sometime it be preuented by relation or hearing, or rather incensed. For there bee those so apt and credulous and facile to loue, that if they heare of a proper man or woman, they are in loue before they see them, and that meerely by relation as Achil∣les Tatius obserues. k 1.262 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 1.263 of Leucippe Sostratus faire daughter, was farre in loùe with her, and out of fame and common rumour was so much incensed, that he would needs haue her to be his wife. And some∣times by reading they are so affected,* 1.264 As he in m 1.265 Lucian confesseth of himselfe, I neuer read that place of Panthea in Xenophon, but I am as much affected as if I were present with her. Such persons commonly faine a kind of beauty to thē∣selues, and so did those three Gentlewomen in Balthasar Castilio, fall in loue with a young man; whom they neuer knew, but onely heard him commended,o 1.266 for there is a grace cómeth from hearing, p 1.267 as a morall Philosopher in∣formeth vs. as well as frō sight, & the species of loue are receiued into the phantasie by relatiō alone, Interdū & absentes amanues:

sometimes we loue those that are absent, saith q 1.268 Philostratus, and giues instance in his friend Athenodorus, that lou'd a Maid at Corinth whom he neuer saw, non oculi sed mens videt.* 1.269 We see with the eyes of our vnderstanding. But the most fa∣miliar and vsuall cause of Loue, is that which comes by sight, which conuayes those admirable wrayes of beauty and plea∣sing graces to the heart. Plotinus deriues Loue from sight, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, r 1.270 si neseis oculi sunt in amore duces, the eyes are the harbengers of loue, and the first step of loue is sight, as s 1.271 Lilius Giraldus proues at large, hist. deor. syntag. 13. which a•• two sluces let in the influence of that diuine, powerfull, Soule rauishing, and captiuating Beauty: which, as t 1.272 one saith is sharper then any dart or needle, and wounds deeper into the heart, and opens in a gap through our eyes to that louely wound, which pierceth the soule it selfe: Eccles. 18. through it loue is kindled like a fire. This amazing, confounding, admirable a∣miable Beauty, u 1.273 then which in all natures treasure, saith Iso∣crates, there is nothing so maiesticall and sacred, nothing so di∣vine, louely, pretious, whose power hence may bee descerned, we contemne and abhorre generally such things as are foule and vgly to behold, but loue and couet that which is faire. 'Tis Beauty in all things which pleaseth and allureth vs. It was Beauty first that ministred occasion to art, to finde out the knowledge of caruing, painting, building, to finde out models, per∣spectiues, rich furnitures, & so many rare inventions. Whitenes in the Lilly, red in the Rose, purple in the Violet, a lustre in al things without life, the cleere light of the Moone, the bright beames of the Sunne, splendor of Gold, pure marble, spark∣ling Diamond, the excellent feature of the Horse, the maiesty of the Lion, the colour of Birds, Peacocks tayles, the siluer scales of Fish, we behold with singular delight and admira∣tion. ^v And which is rich inplants,x 1.274 delightfull in flowres, won∣derfull in beasts,y 1.275 but most glorious in men, doth make vs affect it and earnestly desire it, as when we heare any sweet harmo∣ny an eloquent tongue, see any excellent quality, curious worke of man, elaborate art, or any thing that is ex∣quisite,

there ariseth instantly in vs a longing for the same. Wee loue such men but most part for comelinesse of person. z 1.276 We envy (saith Isocrates) wise, iust, honest men, except with mutuall offices and kindnesse, some good turne or other, they extortibis loue from vs, only faire persons we loue at first sight, and desire their acquaintance, and adore them as so many Gods: we had rather serue them then command others, and account our selues more beholding to them the more seruice they enioyne vs. Though they be otherwise vitious, vnhonest: wee loue them, fauour them, and are ready to doe them any good office for their a 1.277 beauties sake; though they haue no oth•••• good quality beside. Many men haue been preferred for their person alone, chosen Kings, Saeul was a goodly person and a faire, Maximinus chosen Emperour, &c. Beauty is a dowre of it selfe, a sufficient patrimony, an ample commendation, an accurate epistle, as b 1.278 Lucian, ^c Apuleius, Tiraquellus, and some others conclude. Imperio digna forma, Beauty deserues a kingdome, saith Abulensis, paradox. 2. cap. 101. immortality, and more haue gotte this honour and eternity for their beauty, then for all other vertues besides: and such as are faire g 1.279 are wor∣thy to be honoured of God and men. Ganymedes was therefore fetched by Iuppiter into heauen, Hephaestion deare to Alex∣ander, Antinous to Adrian,d 1.280 Plato calls Beauty therefore a priuiledge of nature, naturae gaudentis opus, h 1.281 a dumbe com∣ment, Theophrastus, a silent fraud, still Rhetoricke Carneades, that perswades without speech, a kingdom without a guard, because beautifull persons commande as so many Captaines, Socrates a tyranny,f 1.282 which i 1.283 tyranniseth ouer tyrants them∣selues. And 'tis a great matter, saith k 1.284 Xenophon, and of which all faire persons may worthely bragge of that a strong man must labour for his liuing, if he will haue ought, a valiant man must fight and endanger himselfe for it, a wise man speake and shewe

himselfe and take paines; but a faire and beautifull person doth all with ease, he compasseth his desire without any paines taking: God and men, Heauen and Earth conspire to honour him, e∣uery one pitties him aboue othe••s, if he be in need, l 1.285 and all the world is willing to doe him good. m 1.286 Cariclia fell into the hands of Pyrats, but when al the rest were put to the sword, she alone was preserued for her person. n 1.287 When all Constan∣tinople was sacked by the Turke, Irene escaped, and was so far from being made a captiue with the rest, that she euen capti∣vated the grand Signior himselfe. Formosam barbari verentur & ad aspectum pulchrum immanis animus mansueseit, Helud. lib. 5. The Barbarians stand in awe of a faire woman, and at a beautifull aspect, a fierce spirit is pacified. Beasts them••elues are moued with it. Sinalda was a woman of such excellent feature, o 1.288 and a Queene, that when shee was to be troden on by wild horses for a punishment, the wild beasts stood in ad∣miration of her person, (Saxo Grammaticus lib. 8. Dan. hist.) and would not hurt her. Inanimate creatures I suppose haue a couch of it; when a drop of p 1.289 Psyches Candle fell on Cupids shoulder, I thinke sure it was to kisse it; and as •• Helidorus holds, aer ipse Amore inficitur, the aire it fel•••• is in loue. But men are mad,r 1.290 stupefied many times at the 〈…〉〈…〉 of it, a∣mased, as q 1.291 Lucian in his Imagines, cōfesseth of him 〈…〉〈…〉 was at his mistris presence voi•• of all 〈…〉〈…〉 if he had seen a Gorgons head: which was no 〈…〉〈…〉, as s 1.292 Cael••us interprets it, lib. 13. cap. 9. but 〈…〉〈…〉 ••∣scence of Beauty, as without doubt the 〈…〉〈…〉 the first fiction of it.t 1.293 Miseri 〈…〉〈…〉, poore wretches are compelled at the very sight 〈…〉〈…〉 lookes to runne mad, or make away themselues▪ 〈◊〉〈◊〉 lib. 1. brings in Thyamis almost besides himselfe, when hee saw Cariclia first,u 1.294 and not daring to looke vpon 〈…〉〈…〉 time, for he thought it ••mpossible for any man 〈◊〉〈◊〉 to ••ee her and containe himselfe. The very same of Beauty will fetch them to it many miles of, such an attractiue power this load∣stone

hath, ouer hedge, ditch, thicke and thinne, as they did to see x 1.295 Psyche, many mortall men came farre and neere to see th••t glorious obiect of her age. Paris for Helena, Corebus to Troia. Illis Romam qui forte diebus venerat insano Cassandra incen∣sus amore. And not only come to see, but as to a F••ulkoner doth an hungry hauke houer about and follow, and giue at∣tendance and seruice, and spend goods liues and all their for∣tunes, looke after and runne to see. When faire y 1.296 Hero came abroad, the eyes, hearts, and affections of her spectators were still attendant on her. Charmides in Plato was a pro••er yong man, and in comelinesse of person, and all good qualities farre exceeding other men, whensoeuer faire Charmides came abroad,z 1.297 they seem'd all to be in loue with him (as Critias describes their carriage) and were troubled as it were at the very sight of him, many came neere him, many followed him wheresoeuer hee went. Many a man will condemne these men that are so enamored, for fooles, but some againe commend them for it, many re∣iect Paris iudgement, and yet Lucian approues of it, & much admires Paris for his choice, hee would haue done as much himselfe, and by good desert in his mind, Beauty is to be pre∣ferred a 1.298 before wealth or wisdome.b 1.299 Athaeneus D••pnosophist. lib. 13. cap. 7. holds it no such indignity for the Troians & Greeks to contend tenne yeares, to spend so much labour, so many men liues for Helens sake, c 1.300 for so faire a Ladies sake.

Ob talem vxorem cui praestantissima forma. Nil mortale refert.

That one woman was worth a kingdome, 100000 other women, a world it selfe. The same testimony giues Homer of the old men of Troy, that were spectators of that single com∣bat betwixt Paris and Menelaus at the Seian gate, when Helena her selfe stood in presence, they said all, the warre was worthely prolonged and vndertaken d 1.301 for her sake. e 1.302 Great Alexander married Roxane, a poore mans 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 Piramus, Dido for Aeneas, who doth not weepe, as f 1.303 Austin did in commiseration of her estate; shee died for him, mee thinkes (as he said) I could weepe for her.

But this is not the matter in hand, what prerogatiue this Beauty hath, of what power and soueraignty she is, and how farre such persons that so much admire her, and dote vpon her, are to be iustified no man doubts: the question is how & by what meanes this Beauty produceth this effect? By sight: the Eye betraies the soule, and is both Actiue and Passiue in this businesse; it wounds and is wounded, and is an especiall cause and instrument, both in the subiect and in the obiect. It conuayes these beauteous rayes, as I haue said, vnto the heart. Vt vidi vt perij.g 1.304 Mars videt hanc, visam{que} cupit. She∣chem saw Dinah the daughter of Leah, and hee defiled her. Gen. 34.2. Iacob, Ràhel. 29.17. for she was beautifull and faire▪ Dauid espied Bersheba a farre off, 2. Reg. 11.2. the Elders Su∣sanna, and were captiuated in an instant. Ammon fell sicke for Thamars sake, 2. Sam. 13.2. The Beauty of Ester was such, that she found fauour not only in the fight of Assuerus but of all those that looked vpon her. Gerson, Origen, and some o••hers, contend that Christ himselfe was the fairest of the sonnes of men, and Ioseph next vnto him, spetiosus praesilijs hominum, & they will haue it literally taken, his very person was such, that he found grace and fauour of all such as looked vpon him. Ioseph was so faire, that as the ordinary Glosse hath it, filiae decurrerent per murum, & ad fenestras, they ran to the top of the walls,i 1.305 and to the windowes, as wee doe commonly to see some great personage goe by: as Mathew Paris describes Matilda the Empresse going through Cullin. h 1.306 P. Morales the Iesuite saith as much of the Virgin Mary. Anthony no sooner saw Cleopatra, but, saith Appian lib. 1. hee was ena∣mored on her. k 1.307 Theseus at the first sight of Helen was so besotted, that hee esteemed himselfe the happiest man in the world if he might enioy her. When Venus came first to hea∣uen,

her comlinesse was such, that (as my author saith) l 1.308 all the Gods came and saluted her, and each of them went to Iup∣piter, and desired he might haue her to be his wife. When faire Antilogus came in presence, as a candle in the darke his beauty shined, and all mens cies (as m 1.309 Xenophon describes the manner of it) were instantly fixed on him, and moued at the sight, in somnoh that they could not conceale themselues, but that in gesture or lookes 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 mouit Achillem, Achilles was touched in the midst of a battell. Iudith captiuated that great captaine Ho∣lofernes, Dalilah Sampson, Rosamond n 1.310 Henry the second, Roxolana, Solymon the Magnificent, &c.

o 1.311 Naught vnder heauen so strongly doth allure, The sence of man and all his mind possesse, As beauties loueliest bait, that doth procure Great warriers erst their rigor to suppresse, And mighty hands forget their manlinesse, Driuen with the power of an heart-burning eye, And wrapt in flowers of a golden tresse, That can with melting pleasure mollifie, Their hardned hearts inur'd to cruelty.

p 1.312 Clitiphon ingeniously confesseth, that he no sooner came in Loucippes presence, but that he did corde tremere, & oculis la∣seiuius intueri, q 1.313 he was wounded at the first sight, his heart panted, and he could not possibly turne his eyes from her. So doth old Calysiris in Heliodorus. lib. 2. Isis Priest, and a reue∣rent old man, that by chance at Memphis seeing that Thraci∣an Rodophe, could not hold his eyes off her, r 1.314 I will not conceale it, she ouercame me with her presence, and quite assalted my con∣tinency, which I had kept vnto mine olde age, I resisted a long time my bodily eyes with the eyes of my vnderstanding, at last I was conquered, and as in a tempest carried headlong. No, saith

s 1.315 Lucian of his mistris, shee is so faire, that if thou dost but see her, shee will stupesie thee, kill thee straight, and Medusa like turne thee to a stone, thou canst not pull thine eies from her, but as an adamant doth iron, she will carry thee bound headlong whether she will her selfe.

Obstupuit primo aspectu Sydonia Dido.

It holds both in men and women, Dido was amazed at Ae∣neas presence; and as he feelingly verified out of his experi∣ence.

t 1.316 Quam ego postquam vidi non ita amaui vt sani solent Homines, sed eodem pacto vt insani solant.

I lou'd 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 1.317 Chaucer of Palamon.

He cast his eye vpon Emilia And there with he blent and cryd ha ha As though he had bin stroke vnto the harca.

If you desire to knowe more particularly what this Beauty is, how it doth Influere, how it doth fascinate (for as all hold loue is a fascination) thus in briefe. x 1.318 This comelinesse or beau∣ty ariseth from the due proportion of the whole, or from each se∣verall part. For an exact delineation of which, I referre you to Poets, Historiographers, and those amorous writers, To Lucians Imagines, and Charidemus, Xenophons description of Panthea, Petronius Catalectes, Heliodorus Cariclia, Tatius Leucippe, Longus Sophistas Daphnis and Cloe, Balthasar Ca∣stilio, lib. 14. de aulico, Laurentius cap. 10. Aeneas Siluius his Lucretia, and euery Poet almost, which haue most accurately described a perfect beauty, an absolute feature, and that through euery part, both in men and women. Each part must concurre 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 vniuersa facies admirationem singulis par∣tibus dedit. Shee is no faire woman, whose arme, thigh, &c. are commended, except the face and all the other parts bee

correspondent, and the face especially giues a lustre to the rest. The Face is it which commonly denominates faire or fowle, arx forma facies, the Face is Beauties Tower, and though the other parts be deformed, yet a good face carries it, (facies non vxor amatur) that alone is most part respe∣cted, principally valued, & of it selfe alone able to captiuate.

y 1.319 Vrit te Glyceraenitor— Vrit grata proteruitas Et vultus nimium lubricus aspici.

Glyceras too faire a face was it that set him on fire, too faire to be beheld. It was Aeneas countenance rauished Q. Dido, Os humeros{que} Deo similis, he had an angelicall face.

z 1.320 O sacros vultus Baccho vel Apolline dignos, Quos vir, quos tutò foemina nulla videt.

O sacred looks besitting Maiesty, Which neuer mortall wight could safely see.

And though for the most part this beauty bee most eminent in the face, ye•• many times those other members yeeld a most pleasing grace, and are alone sufficient to enamour, as a high browe like vnto the bright heauens, white and smooth like the polished alabaster, a paire of cheeks of Vermilian colour, a blacke browe, corall lippe, white and round necke, dimple in the chinne, black eye-browes, sweet breath, white & euen teeth, which some call the sale-peece: a fine soft round pappe, which giues an excellent grace, (a 1.321 Forma papillarum quam fuit apta premi: & vrebant oculos durae stantes{que} mamillae.) A flexen haire, golden haire was euer in great account, for which Virgil commends Dido,b 1.322 Nondum sustulerat flavum Proserpina crinem. And crines nodantur in aurum. Apollonius Argonaut. lib. 4. Iasonis flaua coma incendit cor Medeae. Ho∣mer commends Helena, and makes Patroclus, and Achilles yellow and golden hair'd, Pulchricoma Venus: and Cupid himselfe was yellow hair'd:

— and Hero the faire Whom young Apollo courted for her haire.

Leland commends Guithera King Arthurs wife for a faire

flaxen haire, and Paulus Aemilius, Clodoueus that faire King of France. c 1.323 Sinesius holds euery effeminate fellow or adulte∣rer is faire hair'd: and Apuleius, that Venus herselfe, Goddesse of Loue cannot please, c 1.324 Though shee come accompanied with the Graces, and all Cupids traine to attend vpon her, girt with her owne girdle, and smell of Cinnamon and Bawme, yet if shee be bauld, or bad haird, shee cannot please her Vulcan. A little hand, a straight and slender body, a small foot, and well pro∣portioned legge, a soft and white skinne, &c. haue their pecu∣liar graces. d 1.325 Nebula haud est mollior ac huius cutis est, aedipol papillam bellulam. Though in men these parts are not so much respected; a grimme Saracen sometimes a martiall hirsute face pleaseth best, a blacke man is a pearle in a faire womans eye, and many women, as e 1.326 Petronius obserues, sordibus ca∣lent (As many men are more moued with kitchen wenches, and a poore country market-maid, then with all these illu∣strious Court and Citty Dames.) will sooner dote vpon a slaue, a Seruant, a Durt-dawber, a Cooke, a Player, if they see his naked legges, or armes, though he be all in ragges, ob∣scene and durty, then vpon a Noble Gallant, Embroadered Courtiers all in Gold. f 1.327 Iustines wife a Cittizen of Rome fell in Loue with Pylades a Player, and was ready to run mad for him, had not Galen himself helped her by chance. Faustina the Empresse on a Fencer. There is not one of a thousand falls in loue but their is some one part or other, which plea∣seth him most, and enflames him aboue the rest: All parts are attractiue, but especially the eyes, which are loues fowlers, g 1.328 Aucupium amoris, the shoowinghornes, and as Athaeneus lib. 13. dip. cap. 5. and Tatius hold,h 1.329 the chiefe feats of loue, as Iames Lernutius hath facetely expressed in an elegant Ode of his.

Amorem ocellis flammeolis herae Vidi infidentem,i 1.330 credite posteri: Fratres{que} circumludibundos Cum pharetrâ volitare & arcu.

I saw loue sitting in my mistris eyes, Beleeue it all posterity—

And his attendants playing round about, With bowe and arrowes for to fly.

Scaliger calls the eyes, k 1.331 Cupids arrowes, the tongue, the light∣ning of loue, the papps, the tents: Balthasar Castilio, the causes, the chariots of loue, the lamps of loue,

—amula lumina stellis, Lumina quae possent sollicitare Deos.

Eyes emulating starres in light, Entising Gods at the first sight.

Loues Orators, n 1.332 Petronius,

O blandos oculos & ô facetos, Et quadâm propriâ notâ loquaces, Illic est Venus & leves amores, At{que} ipsa in medio sedet vòluptas.

O sweet and pretty speaking eles, Where Venus loue and pleasure lies.

Loues Torches, Tuchbox and Matches, p 1.333 Tibullus.

Illius ex oculis quum vult exurere diuos, Accendit geminas lampadas acer amor.

Tart loue when he will set the Gods on fire, Lightens the eyes as Torches to desire.

Lean••••r at the first sight of Hero's eies was incensed saith Musaeus.

Simul in q 1.334 oculorum radijs crescebat fax amorum, Et corferuebat inuicti 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.

Loues torches ganne to burne first in her eyes, And set his heart a fire, which neuer dies, For the faire beauty of a virgin pure, Is sharper then a dart, and doth inure A deeper wound, which pearceth to the heart Byth' eyes, and causeth such a cruell smart.

r 1.335 A moderne Poet brings in Ammon complaining of Thamar.

—& me fascino Occîdit ille risus, & formae lepos Ille nitor,s 1.336 illa gratia, & verus decor, Illae aemulantes purpuram & rosas genae, Oculi{que}, vinctae{que} aureo nodo comae.—

It was thy Beauty, 'twas thy pleasing smile, Thy grace and comelinesse did me beguile, Thy rose like cheekes, and vnto purple faire Thy louely eyes and golden knotted haire.

t 1.337 Philostratus Lemnius cries out of his mistris eies, they had so enflamed his foule, that no water could quench it. What a tyranny, saith he, what a penetration of bodies is this, thou draw∣est me with violence, and swallowest me vp, as Charybdis doth Saylers, with thy rockie eies, he that falls into this gulfe of Loue can neuer get out. The strongest beames of beauty are still darted from thy eies, and as men catch dotrells, by putting out a legge or an arme, by those mutuall glances of the eyes they first inveagle one another. Of all eies, by the way, black are the most amiable, entising, and the fairest.

* 1.338 Spectandam nigris oculis nigro{que} capillo —& Leda fuit nigra conspicienda comâ.

x 1.339 Homer vseth that Epithite of Ox-eyed, in describing Iuno, because a round blacke eye is the best, and the farthest from blacke the worse. Which y 1.340 Polidore Virgil taxeth in our nati∣on, Angli vt plurimum caesiis oculis, wee haue gray eyes for the most part. Many commend on the other side Spanish La∣dies, and those z 1.341 Greeke Dames at this day, for the blacknesse of their eyes.

Now last of all, I will shew you by what meanes Beauty doth fascinate, bewitch, as some hold, and worke vpon the Soule of a man by the eie. For certainely I am of the Poets minde, Loue doth bewitch vs, and strangely change vs,

a 1.342 Ludit amor sensus, oculos perstringit, & ausert Libertatem animi, mirâ nos fascinat arte. Credo aliquis daemon subiens praecordia flammam Concitat, & raptam tollit de cardine mentem.

Loue mocks our senses, and curbs our liberties. And doth bewitch vs with his art and ringes, I thinke some Diuell gets into our entrals, And kindles coles, and heaues our soules from the hin∣ges.

Heliodorus lib. 3. proues it at large, b 1.343 that Loue is witchcraft, it gets in at our eyes, pores, nostrels, and ingenders the same qua∣lities, and affections in vs, as were in the party whence it came. The manner of the fascination, as Ficinus comm. 10. cap. con. Plat. declares it, is thus. Mortall men are then especially be∣witched, when as by often gazing one on the other, they direct sight to sight, and ioyne eye to eye, and so drinke and sucke in loue betweene them, for the beginning of this disease is the Eye. And therefore he that hath a cleere eye, though he be otherwise defor¦med, by often looking vpon him will make one mad, and ty•• him fast to him by the eyes. Leonard. Varius lib. 1. cap. 2. de fascinat. telleth vs that by this enteruew, c 1.344 the purer spirits are infected, the one eye pearceth through the other with his rayes, which he sends forth: and many men are of such excellent piercing eyes, that which Suetonius relates of Augustus, their bright∣nesse is such they compell their spectators to looke off, and they can no more endure them, then the Sunne beames. d 1.345 Bar∣radius lib. 6. cap. 10. de Harmoniâ Evangel. reports as much of our Sauiour Christ, and e 1.346 Peter Morales of the Virgin Mary, whom Nicephorus describes likewise to haue beene yellow hair'd, of a wheat colour, but of a most amiable and piercing eie. The rayes, as some think, sent from the eyes, car∣ry certaine spirituall vapors with them, and so infect the o∣ther party. I knowe they that hold visio fit intra mittendo will make a doubt of this, but Ficinus proues it from bleare eyes, f 1.347 That by sight alone make others bleare-eyed, and it is more thē manifest, that the vapour of the corrupt blood doth get in toge∣ther with the rayes, and so by the contagion the spectators eyes are infected. Other arguments there are of a Basilisk, that kils a far off by sight alone, as that Ephesian did, of whom g 1.348 Phi∣lostratus speakes, of so pernitious a sight, hee poisoned all hee looked steddily on: and that other argument menstruae

faeminae, out of Aristotles Problems, that contaminats a loo∣king glasse with beholding it.h 1.349 so the beames 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 griefe, thy eyes peircing through mine eyes to my inner parts, haue set my bowels on fire, and therefore pitty me that am now ready to dy for thy sake. Ficinus illustrates this with a familiar example of that Marhusian Phaedrus and Lycias.k 1.350 Lycias hee stares on Phaedrus face, and Phaedrus againe fastens the balls of his eyes vpon Lycias, and with those sparkling rayes sends out his spirits.i 1.351 The beames of Phaedrus eyes are easily mingled with the beames of Lycias, and spirits are ioyned 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 loue speeches, my sweet heart Phaedrus, and mine own selfe, my deare bowels. And Phaedrus again to Lycias, O my light, my ioy, my soule, my life. Phaedrus followes Lycias, be∣cause his heart would haue his spirits, and Lycias followes Phae∣drus, because he loues the seat of his spirits, both follow, but Lyci∣as the more earnest of the two. The riuer hath more need of the fountaine, then the fountaine of the riuer, as iron is drawne to that which is touched with a loadstone, but drawes not it againe, so Lycias drawes Phaedrus. But how comes it to passe then, that a blinde man loues that neuer saw? 'Tis true indeed of naturall and chast loue, but not of this heroicall passion, or rather bru¦tish burning lust, on which we treat, we speake of wandring, wanton, adulterous eyes, which as l 1.352 he saith, lye still in wait, as so many souldiers, and when they spie one fixed on them, sho••t him through and presently bewitch him. Especially when they shall gaze and glote, as wanton louers doe one vpon another, and with a pleasant eye conflict, participate one anothers soules. And here you may perceaue how easily and how quickly we may be taken in loue, since at the twinkling of an eye, Phae∣drus

spirits may so pernitiously infect Lyceas blood. m 1.353 And tis no wonder if we but consider how many other diseases as closely, and as sodenly are token by infection, Plague, Itch, Scabs, Flux, &c. The spirits taken in will not let him rest, that hath re∣ceaued them, but egge him on.

n 1.354 Id{que} corpus mens vnde est saucia amore,

as we may manifestly perceaue 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.

SVBSECT. 3. Arteficiall allurements of Loue, causes and provocati∣ons to lust. Gestures, Cloathes, Dowre, &c.

NAturall Beauty is a strong loadstone of it selfe, as you haue heard, a great temptation, and peirceth to the very heart, but much more when those artificiall entisements and prouocations of Gestures, Clothes, Iewels, Pigments, Exor∣nations,o 1.355 shall be annexed vnto it, and other circumstances, opportunities of time, and place shall concurre, which of themselues alone were all sufficient, each one in particular to produce this effect. It is a question much controuerted by some wise men, An forma debeat plus arti an naturae, whether naturall or arteficiall obiects be more powerfull, but not de∣cided: for my part I am of opinion, that though beauty of it selfe be a great motiue, and giue an excellent lustre in sordibus and in beggery, as a Iewell on a dunghill, it will shine and cast his rayes, it cannot be suppressed as Heliodorus faines of his Cariclia, though she were in beggers weeds: yet as it is vsed, arteficiall is of much more force. Iohn Lerius the Bur∣gundian cap. 8. hist. nauigat. in Brasil. is altogether on my side. For whereas (saith he) at our comming thether, wee found both men and women starke naked as they were born,

without any couering, so much as of their priuities, & could not be perswaded by our French men that liued a yeare with them to weare any. p 1.356 Many will thinke that our so long com∣merce with naked women, must needs bee a great prouoc••tion to lust, but he concludes otherwise, that their nakednesse did much lesse entice them to lasciuiousnesse, then our womens cloathes. And I dare boldly affirme (saith he) that those glittering attires counterfeit colours, head-geares, curled haires, plaited co••te••, cloakes, gownes, costly stomachers, garded and loose garments, & all those other accoutrements, wherewith our country women counterfeit a beauty, and so curiously set out themselues, cause more inconuenience in this kinde, then that Barbarian homeli∣nesse, although they be no whit inferior vnto them in Beauty. I could euince the truth of this by many other arguments, but I appeale (saith he) to my companions at that present, which were all of the same minde. His country man Montagne in his Es∣sayes, is of the same opinion, and so are many others. Out of whose assertions thus much in breese we may conclude that Beauty is more beholding to art then to nature, & stronger prouocations proceed from outward ornaments, then such as nature hath prouided. It is true that those faire sparkling eyes, white neck, corall lippes, turgent pappes, Rose-colou∣red cheekes, &c. of themselues are potent entisers, but when a comely arteficiall, well composed look, gesture, an affected carriage shall be added, it must needs be farre more forcible then it was, when those curious needleworkes, variety of co∣lours, Iewels, pendants, launes, faire and fine linnen, embro∣deries, calamistrations, oyntments, &c. shall bee added, they will make the veriest doudy otherwise a Goddesse, when na∣ture shall be farthered by art. For it is not the eye of it selfe that entiseth to lust, but an adulterous eye, as Peter tearmes it 2.2.14. a wanton, a roling lasciuious eye, A wandring eye, which I say taxeth, 3.16. Christ himselfe, and the Virgin Ma∣ry had a beautifull eye, as amiable an eye as any persons, saith q 1.357 Barradius, that euer liued, but withall so modest, so chast, that whosoeuer looked on them, was freed from that passion

of burning lust, if we may beleeue r 1.358 Gerson & s 1.359 Bonaventure, there was no such Antidote against it, as the Virgin Maries fa•••• 'Tis not the eye but carriage of it, as they vse it, the eye is a secret Orator, the first bawde, and with priuate lookes, winking glances, and smiles, as so many dialogues they make vp the match many times, and vnderstand one anothers mea∣nings, before euer they come to speake word. t 1.360 Eurialus and Lucretia were so mutually enamored by the eye, and prepa∣red to giue one another entertainment, before euer they had conference: and that u 1.361 Thracian Rodophe, was so excellent at that dumbe rhetoricke, that if she had but looked vpon any one almost, saith Calisiris she would haue bewitched him & he could not possibly escape it. For as x 1.362 Saluianus obserues, the eyes are the windowes of our sonles, by which as so many channels, all dis∣honest concupiscences get into our hearts. They reueale our thoughts, and as they say, frons animi Index, but the eye of the countenance. I may say the same of smiling, gate, naked∣nesse of parts, gestures, &c. To laugh is the proper passion of a man; an ordinary thing to smile, but those counterfeit com∣posed, affected, artificiall and reciprocall, and counter smiles, are the dumbe shewes and prognosticks of greater matters,

Stultus quando videt quod pulchra puellula ridet, Tum fatuus credit se quod amare velit.

When a foole sees a faire maid for to smile, He thinkes she loues him, 'tis but to beguile.

They make an art of it, as the Poet tells vs.

y 1.363 Quis credat discunt etiam ridere puellae. Quaritur at{que} illis hac quo{que} parte decor.

Who can beleeue to laugh maides make an art, And seeke a pleasant grace in that same part.

And 'tis as great an entisement as any of the rest.

z 1.364 —subrisit molle puellae, Cor tibirite salat—

She makes thine heart pant, with a 1.365 a pleasing gentle smile of hers: b 1.366 dulce ridentē Lalagen amabo, dulce loquentē, I loue La∣lage as much for smiling as for discoursing, delectata illa risit

tam blandum, as he said in Petronius, of his mistris, being well pleased she gaue so sweet a smile. It wonne Ismenius, as hee c 1.367 confesseth, Ismene subrisit amatorium, Ismene smiled so lo∣uingly vpon me the second time I saw her, that I could not chuse but admire her. All other gestures of the body will en∣force as much (many women dote vpon a man for his com∣plement only, & good carriage, they are wonne in an instant) and amongst the rest an vpright, a comely carriage, curtesies, gentle salutations, cringes, a mincing gate, a decent and an affected pace: Which the Prophet Esay obiected to the daughters of Sion, 3.16. they minced as they went, and made a tinkling with their feet. When they shew their faire hand, fine foot and legge withall, magnum sui desiderium, nobis relin∣qunt, saith d 1.368 Balthasar Castilio lib. 1. they set vs a longing, and so when they pull vp their petty-coats, & outward garments as vsually they do, to shew their fine stockings, gold fringes, laces, embroderings (it shall goe hard but when they goe to Church, or to any other place all shall bee seene) 'tis but a springe to catch Woodcocks; and as e 1.369 Chrysostome telleth them downe right, though they say nothing with their mouths, yet they speake in their gate, they speake with their eyes, they speake in their carriage of their bodies. And what shall wee say otherwise of that baring of their necks, shoulders, naked breasts, armes and wrists, to what end are they but onely to tempt men to lust. Nakednesse, as I haue said, is an odious thing of it selfe, remedium amoris, yet it may bee so vsed in part,f 1.370 & at such times that there can be no such entisement as it is. Dauid so espied Bersheba, the Elders Susanna. Apelles was inamored with Campaspe when hee was to paint her na∣ked. Tiberius in Suet. c. 42. supped with Sestius Gallus an olde leacher, libidinoso sene, eâ lege vt nudae puellae administrarent some say as much of Nero, & P. Huter of Carol. Pugnax. A∣mongst the Babyloniās, it was the custome of some lasciuious Q. to dance Friskin in that fashion, saith Curtius l. 5. & g 1.371 Sar∣dus de mor. gent. lib. 1. The Tuskans at some set banquets had naked women to attend vpon them, which Leonicus de Va∣ria

hist lib. 3. cap. 96. confirmes of some other baudy nations. Nero would haue filthy pictures still hanging in his cham∣ber, which is too commonly vsed in our times, and Helioga∣balus, Etiam coram agentes, vt ad Venerem incitarent, So things may be abused.h 1.372 Antoninus Caracalla spied his mo∣ther in law with her breasts amorously laid open, he was so much moued, that he said, Ah si liceret, which she by chaunce ouerhearing, replied as readily, Quicquid libet licet. And vpon that temptation he married her, this obiect was not in cause, not the thing it selfe, but that vnseemely vse, vnde∣cent carriage of it.

But when you haue all done, veniunt à veste sagittae, the greatest prouocations of lust are from our apparell. God makes, they say, man shapes, and there is no motiue like vn∣to it, a filthy knaue, deformed queane, a crooked carcasse, a witch, a rotten post, an hedgestake may be so set out and tricked vp, that it may make all out as faire a shew, as much enamour as the rest: many a filthy fellow is so taken. Pri∣mum luxuriae aucupium, one calles it the first snare of lust, i 1.373 Bossus aucupium animarum, lethalem arundinem, a fatall reed, the greatest bawde, forte lenocinium. Not that come∣linesse of clothes is therfore to be condemned, & those vsuall ornaments: there is a decency and decorum in this as well as in other things, and fit to be vsed, becomming seuerall per∣sons, and befitting their estates, he is onely phantasticall, that is not in fashion, when a manner of attire is generally recei∣ued: but when they are so new fangled, so vnstaide, so pro∣digious in their attires, beyond their meanes and fortunes, vnbefitting their age, place, qualitie, condition, what should we otherwise thinke of them. Why doe they adorne them∣selues with so many colours of herbes, flowers, curious nee∣dleworkes, deuices of sweet smelling odors, with those ine∣stimable riches of precious stones, pearles, diamonds, eme∣ralds, &c. Why doe they crowne themselues with gold and siluer, vse coronets and tires of seuerall fashions, decke them∣selues with pendants, bracelets, earings, chaines, girdles,

rings, pinnes, spangles, embroderies, shadowes, rebatoes, ribbins; why doe they make such glorious shewes with their feathers, fannes, maskes, furres, laces launes, tif••••inies, ruffes, falls, calls, cuffes, damaskes, veluets, tinsells, cloth of gold, siluer, tissue? with colours of heauens, starres, planets, the strength of mettalls, stones, odors, flowers, birds, beastes, fishes, and whatsoeuer Africke, Asia, America, sea, land, arte and industrie of man can afford? Why doe they vse and couet such noueltie of inuentions, such new f••ngled tyres, and spend such inestimable somes on them? To what end are those crisped, false haires, painted faces, as k 1.374 the Sat••••ists ob∣serue, such a composed gate, not a steppe awry? why are they like so many Sybarites, or Neroes Poppaea, Assuerus concu∣bines so costly, so long a dressing, as Caesar was marshalling his armie, or an hawke in pruning?l 1.375 Dum moliuntur, dum co∣muntur annus est, such setting vp with corkes, streightning with whale-bones, but as a day-net catcheth larkes, to make young men stoupe vnto them. Quid sibi vult pixidum turba, saith m 1.376 Lucian, pots, glasses, oyntments, irons, combes, bodkins, setting stickes, and bestow all their patrimonies and husbands yearely reuenues on such fooleries, vse dragons, waspes, snakes, for chaines, inamelled Iewells on their necks, eares, dignum potius foret ••e••ro manus ist as religari, at{que} vtinam monilia verè dracones essent, they had more neede some of them be tied in Bedlam with iron chaines, and haue a whippe for a fann, and haire-cloathes next to their skines, in steede of wrought smocks, and haue their cheekes stigmatised with a hote i••on some of them in steede of painting if they were well serued. But why is all this labour, all this cost; preparation, riding, running, farre fetched, and deare bought stuffe? but as hee saith, n 1.377 Because forsooth they would bee faire and fine, and where nature is defectiue, supplie it by arte, Sanguine quae vero non rubet, arte rubet, Ouid. and to that purpose they annoynt and paint their faces, crush in their feet and bodies, and hint and crucifie themselues, sometimes in laxe clothes, an hun∣dred yeardes I thinke in a gowne, a sleeue, and sometimes a∣gaine

so close, vt nudos exprimant artus. o 1.378 Now long tailes and traines, and then short, vp, downe, high, lowe, thicke, thinne, &c. Why is all this, but with the whore in the Pro∣uerbes to intoxicate some or other, to be admired, to be ga∣zed on, to circumuent some nouice? as many times they doe, that instead of a Lady he loues a cappe and feather, in stead of a maide, a ruffe bande, faire and fine linnen, a coronet, a flowre, a painted wascore, or a pied petticote, in stead of a proper woman.

p 1.379 Auferimur cultu{que} & gemmis, auro{que} teguntur Omnia, pars minima est ipsa puella sus.

With gold and Iewells all is couered, And with a strange tire we are wonne; (While she's the least part of her selfe) and with such baubles quite vndone.

Why doe they keepe in so long together, a whole winter sometimes and will not be seene, but by torch or candle∣light, and come abroad with all the preparation may be,r 1.380 when they haue no businesse but onely to shew themselues? Spectatum veniunt, veniunt spectentur vt ipsae, why doe they goe with such a counterfeit gate, which q 1.381 Philo Indaeus re∣prehends them for, and vse such gestures, apish, ridiculous, vndecent attires, vse those perfumes, oyntments in publike: come to heare Sermons so frequent, is it for deuotion? or rather as ^s Basil telles them, to meet their sweet-hearts, and see fashions, for as he saith commonly they come so proui∣ded to that place, with such gestures and tires, as if they should goe to a dauncing-schoole, or to a stage-play, or bau∣die house sitter then a Church. They make those holy Temples consecrated to Gods martyrs, and religious vses, the shoppes of impudence, dennes of whores and theeues, and little better then brothel houses. When we shall see these things dayly done, their husbands banckrupts, if not cuckolds, their wiues light huswiues, daughters dishonest, and here of such disso∣lute actes, as daily we doe, how should we thinke otherwise, what is their end, but to deceiue and inueagle young men?

As tow doth fire, such entising obiects produce their effects, how can it be otherwise? When Venus stood befoe An∣chises as s 1.382 Homer faines in one of his hymnes; in her costly roabes he was instantly taken.

Cum ante ipsum staret Iouis filia, videns eum Anchises, admirabatur formam & stupendas vestes, Erat enim induta peplo igneis radijs splendidiore, Habebat quo{que} torques fulgidos, flexiles haelices, Tenerum collum ambiebant monilia, pulchra, aurea, varie∣gata.

When Venus stood before Anchises first, He was amasd to see her in her tires, For she had on a hood as red as fire, And glittering chaines, and Iuy twisted spires, About her tender necke weare costly bruches, And neckelaces of gold inameld ouches.

And when Medoea came in presence, attended by her Nymphes and Ladies, as shee is described by t 1.383 Apollonius.

Cunctas vero ignis instar sequebatur splendor, Tantum ab aureis fimbrijs relucebat iubar, Accendit{que} in oculis dulce desiderium.

A lustre followed them like flaming fire, And from their golden borders came such beames, Which in their eyes prouokd' a sweet desire.

Such a relation we haue in Plutarch in the life of Anthonie, when the Queenes came and offered themselues to Anthony; u 1.384 with diuers presents and entising ornaments, Asiaticke allure∣ments, with such wonderfull ioy and festiuitie, they did so inuei∣gle the Romanes, that no man colde containe himselfe, all was turned to delight and pleasure. The women transformed them∣selues to Bacchus shapes, the men children to Satyrs and Pans, but Anthonie himselfe was quite besotted with Cleopatras sweet speeches, Philters, beautie, pleasing tires, for when she sai∣led along the riuer Cydnus, with such incredible pompe in a guilded shippe, her selfe dressed like Venus, her maides like the Graces, her Pages like so many Cupids, Anthonie was amased and v 1.385 apt beyond himselfe, Heliodorus lib. 1. brings in Da∣meneta

stepmother to Cnemon, whom she sawe in his robes and coronets, quite mad for the loue of him. It was Iudiths Pan∣toffles that rauished the eyes of Holofernes. And y 1.386 Cardan is not ashamed to confesse, that seeing his wife the first time all in white, he did admire and instantly loue her. If these outward ornaments were not of such force, why doth z 1.387 Na∣omi giue Ruth counsell how to please Boaz? and Iudith see∣king to please Holofernes, washed and annoynted her selfe with costly oyntments, and dressed her haire, & put on costly tires? The riott in this kinde hath bin excessiue in times past,a 1.388 no man almost came abroad but curled and annoynted. b 1.389 Et matutino sudans Crispinus amomo, quantū vix redolent duo fu∣nera, one spent as much as two funerals at once, & with per∣fumed haires, c 1.390 et rosa canos odorati capillos Assyriâ{que} nardo. What strange things doth d 1.391 Sueton relate in this kinde of Ca∣ligulas riot? and Pliny li. 12. & 13. Read more in Dioscorides, Vlmus, Arnoldus, Randoletius de fuco & decoratione, for it is now an art, as it was of old, as e 1.392 Seneca recordes, officinae sunt odores coquentium. Women are bad, and men are worse, no difference at all betwixt their and our times, f 1.393 Good man∣ners as Seneca complaines, are extinct with wantonnesse, in tricking vp themselues men goe beyond women, men weare har∣lots colours and doe not walke, but iet and daunce, hic mulier, hac vir, more like Players, Butterflies, Baboones, Apes, Antickes then men, and so ridiculous wee are in our at∣tires, and for cost so excessiue, that as Hierome said of old, Vno filo villarum in sunt pretia, vno lino decies sestertium in∣seritur, 'tis an ordinarie thing to put a thousand Oakes, or an hundred oxen into a sute of apparrell, to weare a whole Manner on his backe. What with shooe-ties, hangers, points, cappes and feathers, scarffes, bands, cuffes, &c. in a short space their whole patrimonies are consumed. Helio∣gabalus is taxed by Lampridius, and admired at in his time for wearing iewels in his shooes, a common thing in our times, not for Emperours and Princes, but almost for ser∣uingmen and taylors: all the flowres, starres, and constellati∣ons,

gold and precious stones doe condescend to set out their shooes. To expresse the luxurie of those Romane matrons, they had g 1.394 lex Valeria and Oppia, and a Cato to contradict, but no lawes will serue to expresse the pride and insolency of our times, the prodigious riot in this kind. Lucullus war∣drope is put downe by our ordinary cittizens, and a coblers wife in Venice, a Curtesan in Florence is no whit inferiour to a Queene, if our Geographers say true, and why is all this, Why doe they glory in their Iewels (as h 1.395 he saith) or exult and triumph in the beautie of clothes, why is all this cost? to incite men the sooner to burning lust. They pretend decencie and ornament, but let them take heede, least whilst they set out their bodies, they doe not damne their soules, 'tis i 1.396 Bar∣nards councell: shine in Iewels, stinke in conditions, haue purple robes and a torne conscience. Let them take heed of Esayes prophesie, that their slippers and tires be not taken from them, sweet balles, bracelets, earings, vailes, wimpells, cris∣ping pinnes, glasses, fine linnen, hoods and lawnes and sweet fauours, they become bald, burnt, and stinke vpon a sudden. And let maides take heed, as k 1.397 Cyprian aduiseth them, least while they wander too loosely abroad, they loose not their mai∣denhead: and like Aegyptian temples, seeme faire with∣out, but proue rotten carkasses within. How much better were it for them to follow that good councell of Tertullian, k 1.398 To haue their eyes painted with chastitie, the word of God in∣serted to their eares,l 1.399 Christs yoke tied to their haire, to subiect themselues to their husbands. If they would doe so, they should bee comely ynough, clothe themselues with the silke of sanctitie, damàske of deuotion, purple of piety and chasti∣tie, and so painted, they shall haue God himselfe to bee a suiter: Let whores and queanes pranke vp themselues, m 1.400 let them paint their faces with minion and cerusse, they are but fuell of lust, and

signes of a corrupt soule: if ye be good, honest, vertuous and re∣ligious matrons, let sobrietie, modestie and chastitie be your ho∣nour,* 1.401 and God himselfe your loue and desire. Mulier rectè olet vbi nihil olet, then a woman smelles best, when she hath no perfume at all, and more credit in a wise mans eye and iudg∣ment they get by their plainenesse, and seeme more faire then they, that are set out with bables as a butchers meat is with prickes, and puffed vp and adorned like so many Iayes with varietie of colours. It is reported of Cornelia that vertuous Romane Lady, great Scipios daughter, Titus Sempronius wife, and the mothor of the Gracchi, that being by chaunce 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 1.402 was more sollicitous of her head-tires, then of her health, that spent her time betwixt a combe and a glasse, and had rather be faire then honest (as he said) and her common-wealth turned topsie turuie, then her tyres marred.) And shee did nought but bragge of her fine robes, and Iewels, and prouoked her to shew hers. Cornelia kept her in talke till her children came from schoole, and these said she are my iewells, and so deluded and put off a proud, vaine, phantasticall idle huswife. How much better were it for our matrons to doe as she did, to goe ciuelly and decently, o 1.403 Honestae mulieris instar quae vtitur auro pro eo quod est, ad ea tantum quibus opus est, to vse gold as it is gold, and for that vse it serues, and when they need it, then to consume it in riotte, begger their husbands, prostitute themselues, in∣ueagle others, and peradventure damme their owne soules. How much more would it be for their honour credit? so do∣ing, as Hierome said of Blesilla, p 1.404 Furius did not so triumph ouer Gaules, Papyrius of the Samnites, Scipio of Numantia, as shee did by her temperance; pullà semper veste, &c. they should in∣sult and domineere ouer lust, folly, vaine-glory, and such in∣ordinate, furious and vnruly passions.

But I am ouertedious I confesse, and whilst I stand ga∣ping after fine clothes, there is another great allurement (in

the worlds eyes at least) which had like to haue stole out of sight: and that is money, veniunt à dote sagittae. Many men if they doe but heare of a great portion', are more mad then if they had all the beautious ornaments, and all those good parts arte and nature can afford, they care not for honesty, bringing vp, birth, beautie, person, but for money. If she be rich, then she is faire, then she burnes like fire, they loue her dearely, like pigge and pie, and are ready to hang themselues if they may not haue her. Nothing so familiar in these dayes, as for a yong man to marry an old wife as they say for a piece of good, and though she be an old crone, and haue neuer a tooth in her head, neither good conditions, nor good face, a naturall foole, but onely rich, she shall haue twentie yong gallants to be her suiters 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 hee added) if she were away. So on the otherside, many a young maid will cast away her selfe vpon an old doting disarde, that hath some twentie diseases, one eye, one legge, neuer a nose, no haire on his head, nor wit in his braines, nor honesty, if he haue r 1.405 money she will haue him before all her other suiters. s 1.406 Dummodo sit diues barbarus ille placet. If he be rich, he is the man, and a fine man and a proper man: t 1.407 De moribus vltima fiet quaestio, for his conditions she will enquire after them another time, or when all is done, the match made, and euery body gone home. This is not amongst your dustwormes alone, poore snakes that will prostitute their soules for money, but with this baite you may catch your most potent, puissant, and il∣lustrious Princes. u 1.408 Iagello the great Duke of Lituania, 1386. was mightily enamored on Hedinga, in so much that he was turned Christian, and was baptized himselfe by the name of Vladislaus, and al his subiects for her sake, but why was it? she was daughter and heire of Polande, and his desire was to haue both kingdomes incorporated into one. Charles the great was an earnest suiter to Iraene the Empresse, but saith x 1.409 Zonoras P ob regnum, to annexe the Empîre of the

East to that of the West. But what is the euent of all such matches, that are so made for money, goods, or by deceipt, or for burning lust, quos foeda libido cōiunxit, what followes? they are almost mad at first, but 'tis but a flash, as chaffe and straw soone fired and burne vehemently for a while, but are out in a moment, are all such matches so made by those al∣lurements of burning lust, where there is no respect of hone∣sty, parentage, vertue, religion, education, and the like, they are extinguished in an instant, & in stead of loue comes hate, for ioy repentance, and desperation it selfe. Franciscus Barbarus in his first booke de re vxoria cap. 5. hath a story of one Phillip of Padua that fell in loue with a common whore, and was now ready to runne mad for her; his father hauing no more sonnes, let him inioy her, y 1.410 but after a few dayes, the young man began to lothe her, and could not so much as endure the sight of her, and from one madnesse fell into another. Such euent commonly haue all such louers, and he that so mar∣ries, and for such respects, let him looke for no better suc∣cesse, then Menalaus had with Helen, Vulcan with Venus, Theseus with. Phaedra, Minos with Pasyphae, and Claudius with Messallinae, shame, sorrow, miserie, melancholie, dis∣content.

SVBSEC. 4. Importunitie and opportunity of the place, conference, dis∣course, singing, dauncing, musicke, amorous tales, obiects, kissing, familiaritie, tokens, pre∣sents, dribes, promises, protestations, teares, &c.

ALl these allurements hitherto are afarre off, and at a distance, I will come neerer to those other degrees of Loue, which are conference, kissing, dalliance, discourse, singing, dancing, amorous tales, obiects, presents, &c. which as so many Syrens steale away the hearts of men and wo∣men.

For as Tatius obserues lib. 2. z 1.411 It is no sufficient triall of a maids affectiō by her eyes alone, but you must say something that shall be more auaileable and vse some other forcible en∣gines. And therefore take her by the hand, wring her fingers hard, and sigh withall, and if she take this in good part, and seeme not to be much auerse, then call her mistris, and take her about the necke and kisse her, &c. But this cannot be done, except they first get opportunitie of liuing or comming to∣gether, ingresse, egresse and regresse; letters and commen∣dations may doe much, outward gestures, actions, but when they come to liue together in an house, loue is kindled on a sudden. Many a Seruingman by reason of this opportunitie and importunitie inueigles his masters daugh∣ters, many a gallant dotes vpon a Doudie, many Ladies dote vpon their men, as the Queene in Ariosto did vpon the dwarfe, many matches are made in hast, which had they bin free, or come in company of others, or seene that variety which other places afford, would neuer haue looked one vp∣on another. Or had not that opportunity of discourse & fami∣liaritie been offered, they would haue loathed those and con∣temned; whō for want of better choice & other obiects, they are fatally driuen on, and by reason of their hote blood, idle life, full diet, &c. are forced to dote vpon what comes next. And many times those which at the first sight cannot fancie or affect each other, but are harsh and ready to disa∣gree and disgrace, offended with each others carriages, and in whom they finde many faults, by this liuing to∣gether in a house, conference, kissing, colling, and such like allurements begin at last to dote insensibly one vpon ano∣ther.

It was the greatest motiue that Potiphars wife had to dote vpon Ioseph, and a 1.412 Clitiphon vpon Leucippe his vncles daughter, because the plague being at Bizance, it was his fortune for a time to soiourne with her, to sit next her, as he telleth the tale himselfe in Tatius lib. 2. (which though it be but a fiction, is grounded vpon good obseruation, and doth

well expresse the passions of louers) he had oportunitie to take her by the hand, and handle her pappes, b 1.413 which made him mad. Ismenius the orator makes the like confession in Eumathius lib. 1. That when he came first to Sosthenes house, & sate at table with Cratistines, his friend, Ismenea Sosthenes daughter, waiting on them with her armes bare (which mo∣ued him much) was still ready to giue attendance on him, to fill him drinke, and her eyes were neuer offhim, but still smiling on him, and when they were risen, and shee had gotten a little oportunitie, c 1.414 she came and dranke to him, and withall trodde vpon his toes, and would come and goe, and when she could not speake for the company, she would wringe his hand, and blush when she met him: and by this meanes first she o∣uercame him, bibens amorē hauriebam simul , she would kisse the cup and drinke to him, and smile, and drinke where he dranke, on that side of the cup, by which mutuall compres∣sions, kissings, wringing of hands, treading of feete, &c. Ip∣sam mihi videbar sorbillare virginem, I was drunke in loue vpon a sudden.

This opportunitie of time and place, with their circum∣stances are so forcible motiues, that it is vnpossible almost for two young folkes equall in yeeres to liue together, and not be in loue, especially in great houses, Princes courts, where they are idle, in summo gradu, fare well, liue at ease, and cannot tell otherwise how to spend their time. d 1.415 Illic Hippolitum pone, Priapus erit, when as I say, nox, vinum & adolescentia, youth, wine and night shall concurre, 'tis a wonder they be not all plunged ouer head and eares in loue. If there be seuen seruants in an ordinarie house, you shall haue three couple in some good liking at least, and amongst idle persons how shall it be otherwise? Night alone that one opportunitie is enough to set all a fire, and they are so cunning in great houses, that they make their best aduan∣tage of it; Many a gentlewoman, that is guiltie to her selfe of her imperfections, paintings, impostures, will not willingly be seene in the day time, but as e 1.416 Castilio noteth in the night,

Diem vt glis odit, taedarum lucem super omnia mauult. She hates the day like a dormouse, and aboue all things loues torches and Candlel-ight, and if she must come abroad in the day, she couets as † 1.417 in a Mercers shoppe, a very obsus∣cate and obscure sight. And good reason she hath for it. Nocte latent mendae, and many an amorous gull is fetched ouer by that meanes. Gomesius lib. 3. de sale cap. 22. giues instance in a Florentine gentleman, that was so deceiued with a wife, she was so radiantly set out with rings and Iewels, lawnes and laces, gold and gaudy deuises, that the young man tooke her to be a goddesse, (For he neuer saw her but by torchlight) but after the wedding solemnities, when as he viewed her the next morning without her tires, and in a cleere day, she was so deformed, such a beastly creature in his eyes, that he could not endure to looke vpon her. Such matches are frequently made in Italie, where they haue no other opportunitie to wooe but when they goe to Church, or as f 1.418 in Turkie see them at a distance, they must enter∣change few or no words, till such time they come to be mar∣ried, and then as Sardus lib. 1. cap. 3. de morib. genr. and g 1.419 Bohemus relate of these old Lacedaemonians, the bride is brought into the chamber, with her haire girte about her, the bride-grome comes in, and vnties 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 ordinarie practises at this day, but in our Northerne parts amongst Germanes, Danes, Brit∣taines, the continent of Scandia and the rest, we assume more libertie in such cases, we allowe them as Bohemus saith, to kisse comming and going, & modo absit lasciuia, in cauponam ducere, to talke merrily, sport and play, sing and dance, so that it be modestly done, and go to the alehouse and tauerne together. And 'tis not amisse, though h 1.420 Chrysostome, Cyprian, Hierome, and some other of the Fathers, speake bitterly a∣gainst it: but that is the abuse which is commonly seene at some drunken matches, dissolute meetings, or great vnruly feastes. i 1.421 A young pickitiuanted trimbearded fellow saith

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Hierome, will come with a company of complements, and hold you vp by the arme as you goe, and wringing your fingers, will so be entised, or entise: one drinkes to you, another embraceth, third kisseth, and all this while the fidler playes or finges a lasci∣uious songe, a fourth singles you out to daunce, k 1.422 one speakes by beckes and signes, and that which he dares not say, signifies by passions: amongst so many and so great prouocations of pleasure, lust conquers the most harde and crabbed mindes, and scarce can a man liue honest, amongst feastings and sportes, or at such great meetings. For as he goes on, l 1.423 she walkes along, and with the ruffling of her clothes, she makes men looke at her, her shooes creak, her paps tied vp, her wast pulled in to make her looke smal, she is straight girded, her haires hange loose about her eares, her vpper garment sometime falles, and sometimes tarries, to shew her naked shoulders, and as if she would not be seene, she couers that in all haste, which voluntarily she shewed. And not at feastes, playes, Pageants, and such assemblies, m 1.424 but as Chry∣sostome obiects, these trickes are put in practise, at Seruice time in Churches, and at the Communion it selfe. If such dumbe shewes, signes, and more obscure significations of loue can so moue, what shall they doe that haue full libertie to sing, daunce, kisse, cull, and vse all manner of discourse and dalliance? The very Tone of some of their voyces, a pretty pleasing speech, an affected tone they vse, is able of it selfe to captiuate a young man; but when a good wit shall concurre, arte and eloquence, fascinating speech, pleasant discourse, the Syrens themselues cannot so inchant. n 1.425 P. Io∣uius cōmends his countriwomen to haue an excellent faculty in this kind, aboue all other nations, and amongst them the Florentine Ladies: some preferre Romane and Venetian cur∣tesans, they haue such pleasing tongues, and such o 1.426 elegancy of speech, that they are able to ouercome a Saint, pro facie multis vox sua lena fuit. Tantâ gratiâ vocis famam conciliabat saith Petronius, tam dulcis sontis permulcebât aera, vt putares inter auras cantare Syrenum concordiam. She sange so sweet∣ly

that shee charmed the aire, and thou wouldest haue thought thou haddest heard a consort of Syrens. To heare a faire young gentlewoman to play vpon the Virginalls, Lute, Viall,* 1.427 and sing to it, must needs be a great entisement. If thou diddest but heare her sing saith p 1.428 Lucian, thou wouldest 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 musicke, none could play so well as she, & Daph∣nis in the same Edyllion.

Quam tibi os dulce est et vox amabilis ô Daphni, Iucundius est audire te canentem quam mel lingere.

How sweet a face hath Daphne, how louely a voyce, Honie it selfe is not so pleasant in my choice.

A sweet voice and musicke are powerfull intisers, Centum luminibus cinctum caput Argus habebat, Argus had an hun∣dred eyes, all so charmed by one sillie pipe, that he lost his head. Clitiphon complaines in r 1.429 Tatius of Leucippes sweet tunes, he heard her play by chaunce vpon the lute, and sing a pretty song to it in commendation of a rose, and that ra∣uished his heart. It was Iasons discourse as much as his beau∣ty, or any other of his good parts which delighted Medaea so much.

— s 1.430 Delectabatur enim Animus simul formâ dulcibus{que} verbis

It was Cleopatras sweet voice and pleasant speach, which inueagled Anthony aboue the rest of her entisements, Verba ligant hominum vt Taurorum cornua funes, as bulles hornes are bound with ropes, so are mens hearts with words. Her words burne as a fire, Eccle. 9. 10. Roxolana bewitched Solo∣mon the magnificent, & Shores wife by this engine ouercame Edward the fourth, t 1.431 Omnibus vna omnes surripu it veneris. The wife of Bath in Chaucer confesseth as muche.

Some folke desire vs for richesse, Some for shape some for fairenesse, Some for that she can sing or daunce, Some for gentlenesse or for dalliance.

Many silly gentlewomen are fetched ouer in like sort, by a company of gulls and swaggering companions, that haue nothing in them but a fewe players endes and comple∣ments, and can discourse at table of Knights and Lords, combats, of other mens trauells, braue aduentures, and such common triuiall newes, ride and daunce, and sing old bal∣let tunes, and weare their clothes with a good grace; a fine sweet gentleman, a proper man, who could not loue him? She will haue him though all her friends say no, though she beg with him. u 1.432 And some againe are incensed by reading a∣morous toies. Palmerin de Oliua, the knight of the sun, &c. or hearing such amorous tales of louers & descriptions of their persons, lasciuious discourses, set them on fire, and such like pictures or wanton obie&s in what kinde soeuer; no stronger engine then to heare or reade of loue toyes, fables and discourses (x 1.433 one saith) & many by this meanes are quite mad. Ismenius as as he walked in Sosthenes garden, being now in loue, when he saw so many y 1.434 lascuious pictures: Thetis marriage & I know not what, was almost beside himself. And to say truth with a lasciuious obiect who is not moued, to see others dally, kisse, dance, and much more when he shall come to bee an actor himselfe.

To kisse and to be kissed, which amongst other lasciuious provocations is as a burden in a songe, and a most forcible Batterie, a great allurement, a fire it selfe, prooemium aut anti∣coenium the prologue of burning lust as Apuleius adds, lust it selfe, z 1.435 Venus quinta parte sui nectaris imbuit. A strong assault, that conquers captaines and those all commanding forces, a 1.436 domas{que} ferro sed domaris osculo: And tis a continuall as∣sault, b 1.437 hoc non deficit incipit{que} semper, it is allwaies fresh and and as ready to begin at first, as c 1.438 he said basium nullo fine terminatur sed semper recens est, and hath a fierie touch with it.

— d 1.439 Tenta modo tangere corpus, Iam tua mellifluo membra calore fluent.

Especially when they shall be lasciuiously giuen, e 1.440 as he said, & me pressulum deosculata Fotis.

Dum semiulco suauio, Meam puellam suauior, Anima tunc aegra & saucia, Concurrit ad labia mihi.

The soule and all is moued, f 1.441 Iam pluribus osculis labra crepi∣tabant, animarum quo{que} mixturā facientes, inter mutuos com∣plexus animas anhelantes: g 1.442 hasimus calentes, & transfudimus hinc & hinc labellis errantes animas, valete cura. They breathe out their soules and spirits together with their kisses saith h 1.443 Balthasar Castilio, and change hearts and spirits, and mingle affections as they doe kisses, and it is rather a con∣nection of the minde then of the body. And although these kisses bee delightsome and pleasant, as i 1.444 Ganymedes kisse to Iupiter, Nectare suauior animarum catena. Sweeter then nectar hony, or k 1.445 Oscula merum amorem stillantia, Loue dropping kisses, for

The Gilliflower the Rose is not so sweet, As sugred kisses bee when louers meet.

Yet they leaue a bitter impression, they are destructiue.

l 1.446 Et quae me perdunt, oscula mille dabat.

They are the bane of these miserable louers. There be honest kisses, I denie not, osculum charitatis, friendly kisses, modest kisses, officious and ceremoniall kisses, &c. but these are too lasciuious kisses, m 1.447 Implicuit{que} suos circum mea colla lacertos▪ &

n 1.448 Brachia non hederae non vincunt oscula conchae.

o 1.449 they cling like Iuy, or an Oyster, bill as Doues meretri∣tious kisses, biting of lips, cum additamento: such kisses as shee gaue to Gyton, innumera oscula dedit non repugnanti puero ceruicem inuadens, innumerable kisses, &c. More then kisses, or too homely kisses: as those that p 1.450 hee speaks of, Accepturus ab ipsa venere. 7. suauia &c. with such other obscenities, that vaine louers vse, which are abominable and pernitious. If as Peter de Ledesm•• cas. cons. holds, euery kisse a man giues his wife after marriage, be mortale peccatum, a

mortall sinne, what shall become of all such q 1.451 immodest kis∣ses and obscene actions, the forerunners of brutish lust, If not lust it selfe? what shal become of them, that often abuse their owne wiues? but what haue I to doe with this? That which I aime at is to shew you the progresse of this burning lust: and to epitomise all this which I haue hitherto said, with a familiar example out of Musaeus: Obserue but with me the proceedings of Leander and Hero. They began first to looke one on the other with a lasciuious looke,

Oblique intuens inde nutibus— Nutibus mutis inducens in errorem mentem puellae. Et Illa econtra nutibus mutuis iunenis Leandri quod amorem non renuit &c.* 1.452 Adibat in tenebris tacitè quidem stringens Roseos puellae digitos, ex imo suspirabat Vehementer.—* 1.453 Virginis 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 beganne, To try the wenches minde, With becks and nods and smiles againe, An answere he did finde. And in the darke he tooke her by the hand, And wrong it hard, and sighed grieuously, And kissed her too, and wo'd her as he might, With pitty me sweet heart, or else I dye, And with such words and gestures as there past, He wonne his Mistris fauour at the last.

The same proceeding is elegantly described by Apollonius in his Argonauticks, betwixt Iason & Medaea, by Eumathius in his ten books of the loues of Ismenius and Ismene, Achilles Tatius betwixt his Clitiphon & Leucippe; & in that famous tale of Petronius of a Souldier and a Gentlewoman of Ephe∣sus,

that was so famous all ouer Asia for her chastity, & that mourned for her husband, the Souldier woed her with such Rhetoricke as Louers vse to doe,—placitone etiam pugnabis amori, &c. at last, frangi pertinaciam passa est, he got her good will, not only to satisfie his lust, r 1.454 but to hange her dead hus∣bands body on the crosse, which hee watched, insteed of the theeues which was newly stolne away, whilst he wo'd her in her Cabin. These are tales you will say, but they haue most significant Morals, and doe well expresse those ordinary pro∣ceedings of doting Louers.

Many such allurements there are, Nods, Iests, Winkings, Smiles, Wrastlings, Tokens, Fauours, Symbols, Letters, &c. For which cause belike, Godfridus lib. 2. de amor. would not haue women learne to write) many such prouocations when they come in presence, they will and will not.

Malo me Galatea petit lasciua puella, Et fugit ad salices & se cupit ante videri.

My Mistris with an Apple woes me, And hastely to couert goes, To hide her selfe, but will be seene With all her heart before, God knowes.

They will deny and take, refuse and yet earnestly seeke, s 1.455 re∣pell to make them come with more eagernesse, and haue a thousand such seuerall entisements: for as he saith.

t 1.456 Non est forma satis, nec quae vult bella videri, Debet vulgari more placere suis. Dicta, sales, lusus, sermones, gratia, risus Vincunt, naturae candidioris opus.

'Tis not enough though she be faire of hewe, For her to vse this vulgar complement, But pretty toyes and iests, and sawes and smiles, Are farre beyond what Beauty can attempt.

u 1.457 And for this cause belike Philostratus in his Images, makes diuers loues, some young, some of one age some of another, some winged, some of one sexe, some of another, some with torches, some with golden apples, some with darts, ginnes, snares, and o∣ther

engins in their hands, as Propertius hath prettely painted them out, lib. 2. & 29. and which some interpret diuerse en∣tisements, or diuerse affections of Louers; which if not alone, yet ioyntly may batter and ouercome the strongest constitu∣tions. It is reported of Decius and Valerianus, those two no∣torious persecutors of the Church, that when they could in∣force a young Christian by no meanes (as x 1.458 Hierom records) to sacrifice to their Idols, by no torments or promises, they tooke another course to tempt him: they put him into a faire Garden, and set a young Curtesan to dally with him, y 1.459 shee toke him about the necke and kissed him, and that which is not to be named, manibus{que} attrectare &c, and all those entisements which might be vsed, that whom Torments could not, Loue might batter. But such was his constancy, shee could not∣ouercome, and when this last engine would take no place, they left him to his owne waies. At z 1.460 Barclye in Glocester∣shire, there was in times past a famous Nunnery (saith Gual∣ter Mapes, an old Historiographer of ours, that liued 400 yeares since) Of which there was a Noble and a faire Lady ab∣besse: Godwin that subtill Earle of Kent travelling that way. (seeking not her but hers) leaues a Nephew of his, a proper yonge Gallāt, (as if he had been sicke) with her, til he came back againe and giues the young man charge so long to counterfeit, till he had deflowred the Abbesse, and as many besides of the Nunnes as he could: and leaues him with all rings, iewels, girdles, and such toyes to giue them still, when they came to visit him. The young man willing to vndergoe such a businesse, plaid his part so well, that in short space he got vp most of their bellies, and when hee had done, told his Lord how he had sped. a 1.461 His Lord makes in∣stantly to the Court, tells the King how such a Nunnery was be∣come a bawdy house, procures a visitation, gets them to bee tur∣ned out, and begges their lands to his owne vse. This story I doe therefore repeat, that you may see of what force such entise∣ments are, if they be opportunely vsed, and how hard it is e∣uen for the most auerse and sanctified soules to resist such al∣lurements. Iohn Maior in the life of Iohn the Monke, that li∣uing

in the dayes of Theodosius, commēds the Ermite to haue beene a man of singular continency, and of a most austere life, but one night by chance the Diuel came to his Cell in the ha∣bit of a young market wench, that had lost her way, & desi∣red for Gods sake some lodging with him: b 1.462 The old man let her in, and after some common conference of her mishappe, she be∣ganne to inveagle him with laesciuious talke, and tests, & to play with his beard, and kisse him, and doe wourse, t••ll at last she quite overcame him. As he went to addresse himself to that busines, she vanished on a suddaine, and the Diuels in the aire laughed him to skorne. Whether this be a true story, or a tale, I will not much contend, it serues to illustrate this which I haue said.

Yet were it so, that these of which I haue hitherto spoken, and such like entising baites be not sufficient, there be many others which will of themselues incende this passion of bur∣ning lust, amongst which, Dancing is none of the least, and because it is an engine of such force, I may not omit it. Inci∣tamentum libidinis, Petrarch calls it, the spurre of lust. c 1.463 Ma∣ny women that vse it haue come dishonest home, most indiffe∣rent, none better. d 1.464 Another tearmes it the companion of all fil∣thy delights and entisements, and tis not easily told what incon∣veniences come by it, what scurrile talke, obscene actions, and many times such monstrous gestures, such lasciuious moti∣ons, such wanton tunes, meretritious kisses, homely embra∣cings,

—vt Gaditana canoro Incipiat prurire choro, plausu{que} probatae Ad terram tremulae descendant clune puella, Irritamentum veneris languentis.—

That it will make the spectators mad. A thing neuerthelesse frequently vsed, and part of a Gentlewomans bringing vp, to sing, and dance, and play on the Lute, or some such instru∣ment,e 1.465 before she can say her Pater noster, or ten Commande∣ments, 'tis the next way their parents thinke to get them hus∣bands, they are compelled to learne, and by that meanes,f 1.466 in∣cestos amores de tenero meditantur vngue; 'Tis a great allure∣ment as it is often vsed, and many are vndone by it. Thais in

Lucian inueagled Lamprias in a dance. Herodias so far plea∣sed Herod, that she made him sweare to giue her what shee would aske, Iohn Baptists head. g 1.467 Robert Duke of Normandy riding by Falais, spied Arlette a faire maid as she was dan∣cing on a greene, and was so much enamored with the ob∣iect, that h 1.468 he must needs lye with her that night, Owen Tu∣dar wonne Queene Catharines affection in a dance, falling by chance with his head in her lappe. Who cannot paralell these stories out of his experience? When Xenophon in Symposio or Banquet, had discoursed of Loue, and vsed all the engines that might be deuised, to moue Socrates amongst the rest, to stirre him the more, he shuts vp all with a pleasant Enterlude or dance of Dionysius and Ariadne, i 1.469 First Ariadne dressed like a Bride, came in and tooke her place, and by and by Diony∣sius entred, dancing to the Musicke. The spectators did all ad∣mire the young mans carriage, and Ariadne her selfe was so much affected with the sight, that shee could scarce sit. After a while Dionysius beholding Ariadne, and incensed with Loue, bowing to her knees, embraced her first, and kissed her with a grace, she embraced him againe, 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 vp, he raised her vp with him, and many pretty gestures, & embraces, and kisses, & loue complements passed betweene them; which when they saw, faire Bacchus and beautifull Ariadne so sweetly and so vnfainedly kissing each other, so really, they swore they loued indeed, and were so enflamed with the obiect, and be∣ganne to rouse vp themselues, as if they would haue flone. At the last when they saw them still, and so willingly embracing, and now ready to goe to the Bride-chamber, they were so rauish••d with it, that they that were vnmarried, swore they would forth∣with marry, and those that were married, called instantly for their horses, and gallopped home to their wiues. What greater motiue can there be to this burning lust? What so violent an

oppugner? Not without a good cause therefore so many graue men speake against it, Vse not the company of a woman, saith Siracides, 8. 4. that is a singer or a dancer, neither heare least thou be taken in her craftinesse. Nemo saltat sobrius, Tully holdes, he is not a sober man that danceth, and for that rea∣son belike Domitian forbad the Roman Senators to dance, and for that fact remoued some of them from the Senate. But these you will say are lasciuious dances, & 'tis the abuse that causeth such inconuenience, And I doe not well therefore to condemne, or speake against it. You misinterpret, I doe not condemne it; I hold it not withstanding an honest disport, a lawfull recreation, if it be modestly and soberly vsed. I am of Plutarchs minde, k 1.470 that which respects pleasure alone, honest recreation, or bodily exercise ought not to bee reiected and con∣temned. Salust discommends singing and dancing in Sempro∣nia, not that she did sing or dance, but that shee did it in ex∣cesse, 'tis the abuse of it. Many will not allow men and wo∣men to dance together,l 1.471 because it is a prouocation to lust: they may as well with Lycurgus and Mahomet cut downe all Vines, forbid the drinking of wine, because it makes some men drunke. I see no such inconuenience, but that they may so dance, if it bee 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, faire and louely 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 plea∣sant sight. Our greatest Counsellers and most stai'd Senators at sometimes dance. And m 1.472 Plato in his commonwealth, will haue dancing scholes to bee maintained, that young folkes might meet, be acquainted, see one another, and be seene; nay more, he would haue them dance naked, and laughes at those that laugh at it. But Eusebius praepar. Evangel. lib. 13. c. 12.

and Theodoret, lib. 9. curat. graec. affect. worthely lash him for it; and well they might: for as one saith, n 1.473 The very sight of naked parts, causeth enormous & exceeding concupiscences, and stirres vp both men and women to burning lust▪ There is a meane in all things, this is my censure in breese. Dancing is a most pleasant recreation of body and minde, if conueniently vsed, a furious motiue to burning lust, if abused. But I pro∣ceed.

If these allurements doe not take place, the more effectu∣ally to moue others, and satisfie their lust, they will sweare and lye, promise, protest, forge, counterfeit, bribe, flatter, and dissemble of all sides. Many men to fetch ouer a younge woman, widdowes, or whom they loue, will not sticke to giue out, as he did in Petronius, that he was master of a ship, and kept so many seruants, and to personate their part the better, take vpon them to bee Gentlemen of good houses, well descended and allied, and hire apparell at brokers, some Scauingers or prick-louse Taylers to attend vpon them for the time, sweare they haue great possessions, o 1.474 bribe, lye, cog, and foist, how dearely they loue, when as they are no such men, they meane nothing lesse.

p 1.475 Nil metuunt iurare nihil promittere curant. Sed simul ac cupidae mentis satiata libido est, Dicta nihil metuere nihil periuria curant.

Oathes, vowes, promises, are much protested, But when their mind and lust is satisfied, Oathes, vowes, promises are quite neglected.

When Louers sweare, Venus laughes, Venus haec periuria ridet. q 1.476 And Iuppiter smiles: if promises, and protestations will not auaile, they fall to bribes, tokens, gifts, r 1.477 Plurimus auro conciliatur amor: as Iuppiter corrupted Danae with a golden showre, they will fall in her lap. And women are not farre behind men in this kinde,

† 1.478 For halfe so boldly there cannon Sweare and lye as women can.

s 1.479 They can counterfeit as well as the best, with handkerchiefs

and wrought nightcaps, purses, poesies, and such toyes, as he complained,

t 1.480 Cur mittis violas nempe vt violentius vrar. Quid violas violis me violenta tuis? &c.

Why dost thou send me violets my deare, To make me burne more violent I feare, With violets too Violent thou art, To violate and wound my heart.

When nothing else will serue, their last refuge is their teares. As Quartilla in Petronius, when nothing would moue, fell a weeping, & as Balthasar Castilio paints them out; u 1.481 To these Crocodiles teares, they will adde sobbes, fiery sighes, and sorrow∣full countenance, pale colour, leanenesse, and if you doe but sti••re abroad, these fiends are ready to meet you at euery turne, with such sluttish neglected habit, deiected looke, as if they were now ready to dye for your sake, and how saith hee shall a young novice thus beset escape? But beleeue them not. On either side men are as false, let them sweare, protest, and lye; x 1.482 quod vobis di∣cunt. Dixerunt mille puellis, they loce some of them those ele∣uen thousand Virgins at once, and make them beleeue each particular, he is besotted on her, or loue one till they see an∣other, and then her alone: like Milo's wife in Apuleius, lib. 2. Si quem conspexerit speciosae formae iuuenē, venustate eius sumi∣tur, & in eum animum intorquet. 'tis their common comple∣ment in that case, they care not what they say or doe. As for women they haue teares at will,

y 1.483 Neue puellarum lâchrymis moueare memento, Vt fierent; oculos erudiere suos.

Care not for womens teares I doe exhort thee, They teach their eyes as much to weep, as see.

When Venus lost her sonne Cupid, she sent a crier about, to bid euery one that met him take heed.

z 1.484 Si flentem aspicias, ne mox fallare, caveto, Sin arridebit, magis effuge, & oscula si fors Ferre volet, fugito, sunt oscula nox••a, in ipsis Sunt{que} venena labris. &c.

Take heed of Cupids teares I thee advise, And of his smiles and kisses I thee tell, If that he offert, for they be noxious, And very poyson in his lippes doth dwell.

a 1.485 A thousand yeares, as Castilio conceaues, will scarce serue to reckon vp those allurements and guiles, that men and women vse to deceaue one another with.

SVBSEC. 5. Bawds, Philters.

WHen all other Engins saile, and that they can pro∣ceed no farther of themselues, their last refuge is to flye to Bawds, Panders, Magicall Philters, & receipts, rather then fayle, to the Diuell himselfe. Flectere si nequeunt superos Acheronta monebunt. And by those indirect meanes many a man is ouercome, and precipitated into this malady, if he take not good heed. For these Bawds first, they are euery where so common and so many, that as he said of old Croton, b 1.486 omnes hic aut captantur aut captant, either inueagle or be inueagled, we may say of most of our cities, there be so many professed cunning Bawds in them. Besides bawdery is become an art, or a liberall science, as Lucian calls it, and there bee so many tricks and subtelties, so many nurses, oldwomen Panders, let∣ter carriers, beggers, Phisitians, Friers, Confessors employed about it, that nullus tradere stylus sufficiat, on saith. Such oc∣cult notes,c 1.487 Steganography, Polygraphy, cūning cōuayances in this kinde, that neither Iuno's Iealosie, nor Danaes custody nor Argo's vigilancy can keepe them safe. 'Tis the last and common refuge to vse a d 1.488 Bawds helpe, an old woman in the businesse, as e 1.489 Myrrha did when shee doted on Cyniras, and could not compasse her desire, the old Iade her Nurse was ready at a pinch, dic inquit, opem{que} me sine ferre tibi—& in hac mea (pone timorem) sedulitas erit apta tibi, feare it not, if it be possible to be done, I will effect it: let him or her be neuer

so honest, & watched, reserued, 'tis hard but one of these old women will get accesse: and scarce shall you finde, as f 1.490 Au∣stin obserues, in a Nunnery, a maid alone, but if she cannot haue egresse, before her windowe, you shall haue an old woman, or some prating Gossip tell her some tales, of this Clarke, and that Monke, or describing, or commending some young Gentleman or other vnto her. As I was walking in the street (saith a good Fellow in Petronius) to see the towne seru'd one ••uening, g 1.491 I spied an old woman in a corner selling of Cabbages and roots (as our Hucksters se•• Plummes, Apples, and such like fruits) mother, quoth he, can you tell where I dwell? she being well plea∣sed with my foolish vrbanity, replied, & why sir should I not tell? and with that she rose vp and went before me; I tooke her for a wise woman, and by and by she led me into a by-lane, and told me there I should dwell; I replied againe I knewe not the house, I perceaued on a suddaine by the naked wher••s, that I was now come into a bawdy house, and then too late I beganne to curse the trechery of this old Iade. Such tricks you shall haue in many places, and amongst the rest it is ordinary in Venice, in the I∣land of Zante, for a man to bee Bawd to his owne wife. No sooner shall you land or come a shore, but as the Comicall Poet hath it,

h 1.492 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 sese adplicent.

These white Diuells haue their Panders, Bawds and Factors in euery place to seek about, & bring in customers, to tempt and way-lay silly trauellers. And when they haue them once within their clutches, as Aegidius Maserius in his Comment vpon Valerius Flaeccus describes them, i 1.493 with promises & plea∣sant

discourse, with gifts, tokens, and taking their opportunities, they lay nets which Lucretia cannot avoid, and baits that Hip∣politus himselfe would swallow, and make such strong assaults and batteries, that the Goddesse of Virginity cannot with∣stand them: giue gifts, and bribes to moue Penelope, and with threats able to terrifie Susanna. How many Proserpinas with those catchpoles doth Pluto take? These are the sleepy rods with which their soules touched descend to hell; this the glew or lime with which the wings of the minde once touched cannot fly away, the Diuels ministers to allure, entice, &c. Ma∣ny young men and maids without all question are inueagled by these Eumenides, and their associats. But these are triviall & well known: your most sly, dangerous & cunning Bawds are your knauish Phisitians, Empyrickes, Masse-priests, Monkes, Iesuits, and Friers: Though it be against Hippocra∣tes oath, some of them will giue a dramme, and promise to re∣store maidenheads, and doe it without danger, make an ab∣ort if need be, keepe downe their pappes, hinder conception, procure lust, make them able with Satyrions, and now and then step in themselues. No Monastery so close, or house so priuate, or prison so kept, but these honest men are admitted to censure & aske questions, to feele their pulse beat at their bed side, and all vnder pretence of giuing Physicke. Now as for Monks, Confessors, and Friers, as he said.

k 1.494 Non audet Stygius Pluto tentare quod audet Effraenis Monachus, plena{que} fraudis aenus.

That Stygian Pluto dares not tempt or doe, What an old Hag or Monke will vndergoe.

Either for himselfe to satisfie his owne lust, or for another, if he be hired thereto, or both at once, hauing such excellent meanes. For vnder colour of visitation, auricular confession, comfort and pennance, they haue free egresse and regresse, & corrupt God knowes how many. They haue so many trades some of them, to practice Phisicke, to vse exorcismes, &c.

l 1.495 That whereas was wont to walke an Elfe, There now walkes the Limiter himselfe,

In euery bush and vnder euery tree, There needs no other Incubus but he.

m 1.496 In the mountaines betwixt Dauphine and Sauoye, the Fri∣ers persuaded the good wiues to counterfeit themselues pos∣sessed, that their husbands might giue them free accesse and were so familiar in those daies with some of them, that as one n 1.497 obserues, wenches could not sleepe in their beds for Necro∣manticke Friers: & the good Abbesse in Bocace may in some sort witnesse, that mistooke and put on the Friers breeches insteed of a vaile or hat. You haue heard the story I presume of Paulina, a chast matron in Aegesippus, whom one of Isis Priests did prostitute to a young Knight, and made her be∣leeue it was their God Anubis. Many such pranks are plai∣ed by our Iesuites, sometimes in their owne habites, some∣times in others, like souldiers, courtiers, cittizens, Schollers, Gallants, and women themselues. Proteus-like in all formes and disguises, they goe abroad in the night, to inescate and beguile young women, or to haue their pleasure of other mens wiues: And if we may beleeue o 1.498 some relations, they haue wardropes of seuerall sutes in their Colledges for that purpose. Howsoeuer in publike they pretend much zeale, & seeme to be very holy men, and bitterly preach against adul∣tery, fornication; there are no verier Bawds or whoremasters in a country,p 1.499 Whose soules they should gaine to God, they sacri∣fice to the Diuell. But I spare these men for the present.

The last Battering Engines are Philters, Amulets. Spells, Charmes, Images, and such vnlawfull meanes, if they cannot preuaile of themselues by the helpe of Bawds, Panders, and their adherents, they will fly for succour to the Diuell him∣selfe. I knowe there be those that deny the Diuell can doe 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 haue formerly spoken, and if you desire to to be better informed, read Camerarius oper. subcis. cent. 2. c. 5 It was giuen out of old that a Thessalian wench, had bewit∣ched King Philip to dote vpon her, and by Philters enforced

his loue, but when Olympia the Queene saw the wench, of an excellent beauty, well brought vp and qualified these, quoth she, were the Philters which inueagled King Philip. In our times 'tis a common thing, saith Erastus in his booke de La∣mijs, for Witches to take vpon them the making of these Phil∣ters, q 1.500 to make men and women loue and hate whom they will, to cause tempests, diseases, &c. by Charmes, Spells, Characters, knots. S. Hierom proues that they can doe it, (and in Hila∣rius life, epist. li. 3.) he hath a story of a young man, that with a Philter made a maid mad for the loue of him, which maide was after cured by Hilarian. Plutarch reports of Lucullus that he died of a Philter, and that Cleopatra vsed Philters to inueagle Anthony, amongst other allurements. Eusebius re∣ports 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 runne mad for loue. Marcus the Heretick is accused by Irinaeus to haue inueagled a young maid by this meanes; and some writers speake hardly of the Lady Catharine Cobham, that by the same art she circumuen∣ted Humfrey Duke of Gloucester to be her husband. Sycinius Aemilianus summoned r 1.501 Apuleius to come before Cneus Maximus Proconsul of Africke, that he being a poore fel∣low, had bewitched by Philters Pudentilla, an ancient rich ma∣tron to loue 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, Amulets, Images; and Salmutz com. in Pan••irol. Tit. 10. de Horol Leo Afer lib. 3. 'tis ordi∣narily practised at Fez in Africke, 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 charmes, incantations, Philters, but the Diuell himselfe, so lib. 5. cap. 2. he contends as much. So doth Freitagius noc. med. cap. 74. Andreas Cisalpinus cap. 5. Many are of opinion that these feats, which most suppose to be done by Charmes & Philters are meerely done by natural causes, as by Mela insana, Man∣drake

roots, s 1.502 Mandrake apples, pretious stones, dead mens cloaths, candles, mala Bacchica, panis p••rcinus, Hippomanes, &c. of which Rhasis, Dioscorides, Porta, Wecker, Rubeus, Mizaldus, Albertus treate: of a Swallowes heart, dust of a Doues heart, &c. which are as forcible, & of as much vertue, as that fountaine Salmacis in t 1.503 Vitrunius, that made all such mad for loue that dranke of it, or Venus inchanted girdle, in which saith u 1.504 Natales Comes, Loue toyes and dalliance, plea∣santnesse, sweetnesse, perswasions, subtelties, gentle speeches, and all withcraft to enforce loue was contained. Read more of these in Agrippa de occult. Philos. lib. 1. cap. 50. & 45. Malleus male∣fic. part. 1. quaest. 7. Delrio. tom. 2 quaest. 3. lib. 3. Wierus, Pompe∣natius, cap. 8, de Incan. Ficinus. lib. 13. Theol. Plat. Calcagni∣nus, &c.

MEMB. 3.

SVBSEC. 1. Symptomes of Loue-melancholy.

SYmptomes, are either of Body or minde: of Body, pale∣nesse, leanenesse, drinesse, &c. x 1.505 Pallidus omnis amans, color hic est aptus amanti, as the Poet describes Louers; fecit amor maciem, Loue causeth leanenesse. y 1.506 Auicenna de Ilishi cap. 23. makes hollow eyes, drinesse, Symptomes of this disease, to goe smi∣ling to themselus, or acting, as if they saw or heard some delecta∣ble obiect. Valleriola lib. 2. obseruat. cap. 7. Laurentius cap. 10. Aelianus Montaltus de Her: amore, Languis epist. 24. lib. 1. epist. med. deliuer as much, corpus exangue pallet, corpus gra∣cile, oculi caui, leane, pale, holloweyed, their eyes are hidden in their heads, they pine away, & looke ill with waking, cares, sighes, want of appetite, &c. A reason of all this z 1.507 Iason Pra∣tensis giues, because of the distraction of the spirits, the Liuer doth not performe his part, nor turnes the aliment into blood as it ought, and for that cause the members are weake for want of

sustenance, they are leane and pine away, as the hearbs in my gar∣den doe this month of May for want of raine. The greene sick∣nesse for this cause often happeneth to young women, a Ca∣chexia, or an euil habit to men. When Cariclia was inamored on Theagines, as a 1.508 Heliodorus sets her out, she was halfe distract and spake she knewe not what, sighed to her selfe, lay much awake, and was leane vpon a sudden. b 1.509 Eurialus in an Epistle sent to Lucretia his Mist••is, complaines amongst other grieuances, tu mihi & somni & cibi vsum abstulisti, thou hast taken my stomacke and my sleepe from me. As he describes it aright.

His sleepe, his meat, his drinke, is him bereft, That leane be waxeth and dry as a shaft. His eyne hollow and grisly to behold, His hew pale and ashen to vnfold, And solitary he was euer alone, And walking all the night making mone.

† 1.510 Theocritus Edyl. 2. makes a faire maid of Delphos in loue with a young man of Minda confesse as much,

Vt vidi vt insanij, vt animus mihi malè affectiis est, Miserae mihi forma tabescebat, ne{que} amplius pompam Vllam curabam, aut quando domum redieram Noui, sed me ardens quidam morbus consumebat, Decubui in lecto dies decem & noctes decem, Defluebant capite capilli, ipsa{que} sola reliqua Ossa & cutis.—

No sooner seene I had, but mad I was, My beauty fail'd, and I no more did care For any pomp, I knewe not where I was. But sick I was, and euill I did fare, I lay vpon my bed ten daies and nights, A Sceleton I was, in all mens sights.

All these passions are well described by c 1.511 that Heroicall Po∣et in the person of Dido.

At non infaelix animi Phaenissa nec vnquam Soluitur in somnos, oculis{que} ac pectore amores Accipit, ingeminant curae rursus{que} resurgens Saeuit amor, &c.—

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Vnhappy Dido could not sleepe at all, But lies awake and takes no rest:d 1.512 And vp she gets againe, whilst care and griefe, And raging loue torment her breast.

Accius Sanezarius Egloga, 2. de Galatea in the same man••er makes his Lycoris tormenting of her selfe for want of 〈◊〉〈◊〉, sighing, sobbing, and lamenting. And Eumathius his 〈◊〉〈◊〉 much troubled, and e 1.513 Panting at heart at the sight 〈…〉〈…〉 ••••∣tris, and could not sleepe, his bedde was 〈◊〉〈◊〉. f 1.514 All make leanenesse, want of appetite, and this want of s••••••pe ordinary Symptomes, and by that meanes they are brought often so lowe, and so much altered and changed, that as g 1.515 hee i••••ted in the Comedy, one can scarce knowe him to be the 〈◊〉〈◊〉.

Attenuant iuuenum vigilatae corpora noctes, Cura{que} & immenso qui fit amore dolor.

Many such Symptomes there are of the body to discerne Lo∣uers by, plus quam mille notis nymphae sensisse seruntur, but two of the most notable are obserued by the Pulse and co••••••e∣nance. When Antiochus the sonne of Seleucus was si••••e f••r Stratonice his mother in law, and would not confesse his griefe or the cause of his disease, Erasistratus the Phisitian, found him by his Pulse and countenance to bee in loue with her,h 1.516 because that when she came in presence, or was 〈◊〉〈◊〉, his pulse varied, and he blushed besides. By the same signes 〈◊〉〈◊〉 bragges, that he found out Iusta 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••••••a∣matorius, or that Loue may be so discerned, but A•••••••••••• confirmes that of Galen out of his experience lib. 3. 〈…〉〈…〉 Gordonius cap. 20. i 1.517 Their pulse hee saith is inord••••••••••, and swift, if shee goe by whom hee loues, Langius epist. 〈◊〉〈◊〉 lib. 1. med. epist. Neuisanus. lib. 4. numer. 66. syl. nup••••••••••s, V••••••s∣cus de Taranta, Guianerius, Tract. 15. sets downe this 〈◊〉〈◊〉 Symptome,k 1.518 difference of pulse, neglect of busines, want 〈◊〉〈◊〉, often sighes, blushings, when there is any speech of their mis∣tris

are manifest signes. But amongst the rest, Iosephus Struthlus that Polonian in the fifth booke cap. 17. of his do∣ctrine of pulses, holdes that this and all other passions of the mind may be discouered by the pulse. l 1.519 And if you will know saith he whether the men suspected be such or such, touch their arteries, &c. And in his 4. booke 14, chapter, he speakes of this particular loue pulse;m 1.520 loue makes an vnequall pulse, &c. n 1.521 hee giues an instance in a Gentlewoman a patient of his, whom by this meanes he found to be much inamored, and with whom: hee named many persons, but at the last when he named him whom he suspected, o 1.522 her pulse began to varie and to beat swifter, and so by often feeling her pulse, he perceiued what the matter was. Apollonius Argonaut lib. 4. Poetically setting downe the meeting of Iason and Medaea, makes them both to blush at one anothers sight, and at the first they were not able to speake: which very signe p 1.523 Eu∣mathius makes an argument of Ismenes affection, that when she met her sweet-heart by chance, she changed her counte∣nance. And 'tis a common thing amongst louers, as q 1.524 Arnul∣phus that merry conceited Bishop, hath well expressed in a Epigram of his.

Alterno facies sibi dat responsa rubore, Et tener affectum prodit vtri{que} pudor.

Their faces answere and by blushing say, How both affected are they doe bewray.

But the best coniectures are taken from such symptomes as appeare when they are both present; all their speeches, acti∣ons, lasciuious gestures will bewray them, they cannot con∣taine themselues; 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, Ocellis{que} loquacibus, Figam continuo impetu.

r 1.525 Culling, dallying, feeling their pappes, biting lippes, em∣bracing, treading on their toes, and scarce honestly some∣times: diuing into their bosomes, as the old man in the s 1.526 Co∣medie well obserued of his sonne, Non ego te videbam ma∣num huic puellae in sinum inserere? Did not I see thee put thy hand into her bosome? goe to. Iuno in Lucian deorum dial. 3. Tom. 3. complaines to Iupiter of Ixion t 1.527 he looked so attentiuely on her, and sometimes would sighe and weepe in her companie, and when I dranke by chance and gaue Ganymede the cuppe, he would desire to drinke still in that very cuppe that I dranke off, & in the same place where I dranke, & would kisse the cup, and then looke steddily on me. If it be so they cannot come so neere to dally, or haue not that opportunity, fami∣liaritie, or acquaintance to conferre and talke together; yet if they come in presence, their eye will bewray them: vbi a∣mor ibi oculus, as the common saying is.

u 1.528 Alter in alterius iactantes lumina vultus, Quaerebant taciti noster vbi esset amor.

They cannot looke of whom they loue, they will be still ga∣zing and staring, glancing at her, as Apollo on Leucothoe, or if she go by, looke after her as long as they can see her. Luci∣an in his Imagin., & Tatius, of Clitiphon say as much, Ille ocu∣los de Leucippe,† 1.529 nunquam deijciebat & many louers confesse when they came in their mistresse presence, they could not hold off their eies. There is a pleasant story to this purpose in Nauigat. Vertom. l. 3. c. 5. The Sultan of Sanas wife in Ara∣bia, because Vertomannus was faire & white could not looke off him from sunne-rising to sunne-setting, she could not de∣sist, she made him one day come into her chamber, & gemi∣nae horae spatio intuebatur, non a me vnquam aciem oculorum auertebat, me obseruans veluti Cupidinem quendam, for two houres space she still gazed on him. If so be they cannot see them, they will still be walking and waiting about their mi∣stris

doores, taking all opportunity to see them, as in Longus Sophista, Daphnis and Cloe two louers,x 1.530 were still houering at one anothers gates, he sought all occasions to be in her com∣pany, 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 talke with her, he is neuer well but in her company, and will walke y 1.531 seuen or eight times a day through the street where she dwels, and make sleeuelesse errands to see her: none so merry if hee may happily enioy her company, he is in heauen for the time, and if he may not, deiected in an instant, solitary, silent, weeping, lamenting, sighing, complai∣ning still, &c.

But the symptomes of the mind in louers are almost infi∣finite, and so diuerse, that no arte can comprehend them, though they be merry sometimes, and rapt beyond them∣selues for ioy, yet most part loue is a plague, a torture, a hell. The Spanish Inquisition is not comparable to it, a torment and z 1.532 execution, as he calls in the Poet, an vnquenchable fire, and what not; a 1.533 From it saith Austin arise biting cares, per∣turbations, passions, sorrowes, feares, suspitions, discontents, con∣tentions, discordes, warrs, trecheries, emnities, flatterie, cosening, riotte, lust, impudence, cruelty, knauery &c. these be the compa∣nions of louers, and their ordinarie symptomes, as the poets repeate them.

b 1.534 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 auiditas, desidia, iniuria, Inopia, contumelia & dispendium, &c. In loue these vises are suspitions, Peace, warre, and impudence, detractions, Dreames, cares, and errors, terrors and affrights,c 1.535 Immodest prankes, 〈◊〉〈◊〉, ••leigh••s and flights,

Heart-burnings, wants, negle••••••, desire of wrong, Losse continually, expence and 〈…〉〈…〉.

Euery Poet is full of such ca••••lo••ues of loue symptomes, but feare and sorrow may iustly challenge the chiefe place.

d 1.536 Res est solliciti plena timoris amor.

'Tis full of feare, anxietie, paine and e 1.537 griefe, doubt, ••••re, su∣spition, peeuishnesse, and bitternesse it selfe, 〈…〉〈…〉 Plato calles it, a bitter potion, a plague.

Eripite hanc pestem perniciem{que} mihi; Quae mihi subrepens imos vt torpor in ar••••••, Expulit ex omni pectore laetitias.

O take away this plague, this mischiefe ••••om 〈◊〉〈◊〉, Which as a numnesse ouer all my body, Expells my ioyes, and makes my soule so heauy.

Most part a louers life is full of anxietie, feare and griefe, complaints & sighes, suspitious cares & discontents, except at such times that he hath lucida interualla, pleasant gales, or sudden alterations, as if his mistris smile vpon him, giue him a good looke, or kisse, or that some comfortable message be brought him, his seruice is accepted &c. then there is no hap∣pinesse in the world comparable to this.

f 1.538 Quis me vno viuit foelicior? aut magis hac est Optandum vitâ dicere quis poterit.

Who liues so happy as my selfe? what blisse In this our life may be compard to this?

He will not change fortune, in that case with a king.

g 1.539 Donec gratus eram tibi, Persarum vigui rege beatior?

The Persian kings are not so Iouial as he is; but if he heare ill newes, haue ill successe, she frowne vpon him, none so h 1.540 de∣iected as himselfe, Ingenium vuliu staet{que} eadit{que} suo, his for∣tune ebbes and flowes with her fauour, a gratious or bad a∣spect turnes him vp or downe. Howsoeuer his present state be pleasing or displeasing 'tis continuate, so long as he loues, he can doe nothing, thinke of nothing else but her; desire hath no rest, she is his Cynosure, his goddesse, his mistris, i 1.541 his life,

his soule, his euery thing, dreaming, walking, she is alwayes in his mouth, his heart, his eyes; his eares, and all his thoughts are full of her, as Orpheus on his Euridice.

Te dulcis coniux te solo in littore mecum, To veniente die te discedente canebam.

On thee sweet wife was all my song, Morne, Euening, and all along.

Or as Dido vpon Aeneas.

— Et quae me insomnia terrent. Multa viri virtus, & plurima currit Imago.

And euer and anon she thinkes vpon the man, That was so fine, so faire, so blith, so debonaire.

Clytiphon in the first booke of Achilles Tatius, complaineth how that his mistris Leucippe tormented him much more in the night, then in the day. k 1.542 For all day long he had some ob∣iect or other to distract his sences, but in the night all ranne vp∣on her. All night long he lay awake, and could thinke of nothing else but her, he could not get her out of his mind, towards mor∣ning sleepe tooke a little pittie on him, he slumbred awhile, but all his dreames were of her. The same complaint Eurialus makes to his Lucretia, day and night I thinke of thee, I wish for thee, I talke of thee, call on thee, looke for thee, hope for thee, delight my selfe in thee, day and night I loue thee.

m 1.543 Nec mihi vespero Surgento decedunt amores,l 1.544 Nec rapidum fugiente solem.

Morning, Euening, all is alike with me, —restselfe thoughts,

u 1.545 To vigilans oculis animo, te nocte requiro.

Still I thinke on thee. And that so violently sometimes, with such earnestnesse and egernesse, such continuance, so strong an imagination, that at length he thinkes he sees her indeede, he talkes 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 dogge, thinkes all he sees dogges, dogges in his meate, dogges in his dish, dogges in his drinke, his mistris is in his eyes, in his eares, in his heart,

in all his senses. Valleriola had a merchant his patient in the same predicament, and o 1.546 Vlricus Molitor out of Austin, hath a story of one that through vehemency of this loue pas∣sion, still thought he saw his mistris present with him, she talked with him, Et commisceri cum eâ vigilans videbatur, still embracing him. Now if this passion of loue can pro∣duce such effects, if it be pleasantly intended, what bitter torments shall it breede, when it is with feare and continuall sorrow, suspition, care, as commonly it is, still accompanied, what an intollerable p 1.547 paine must it be?

— Non tam grandes Gargara culmos, quot demerso Pectore curas longâ nexas Vs{que} catenâ, vel quae penitus Crudelis amor vulnera miscet.

Mount Gargarus hath not so many stemmes, As louers breast hath grieuous wounds, And linked cares, with loue compounds.

When the king of Babylon would haue punished a courtier of his, for louing of a young Lady of the royall blood, and farre aboue his fortunes, q 1.548 Apollonius in presence, by all meanes perswaded him to let him alone, For to loue and not enioy, was a most vnspeakeable torment, no tyrant could inuent the like punishment; as a knat at a candle, in a short space he would consume himselfe. For loue is a perpetuall r 1.549 flux, an∣gor animi, a warfare, militat omnis amans, a grieuous wound is loue still, and a louers heart is Cupids quiuer, a consuming s 1.550 fire, an inextinguible fire.

— * 1.551 Alitur & crescit malum, Et ardet intus, qualis Aetnaeo vapor Exundat antro.—

As Aetna rageth so doth loue, and more then Aetna, or any materiall fire.

— u 1.552 Nam amor saepè Lypareo, Vulcano ardentiorem stammam incendere solet.

No water can quench this fire. —

— x 1.553 In pectus c••cos absorbuit ignes,

Ignes qui nec aquâ perimi potuere, nec imbre Diminui, ne{que} graminibus, magicis{que} susurris.

A fire he tooke into his breast, Which water could not quench, Nor herbe, nor arte, nor magicke spells Could quell, nor any drench.

It strikes like lightning, which made those old Graecians,y 1.554 paint Cupid in many of their Temples, with Iupiters thun∣derboults in his hands, for it wounds and cannot be percei∣ued how, whence it came, where it pierced.

z 1.555 Vrimur & caecum pectora vulnus habent,

And can hardly be discerned first. —

— a 1.556 Est mollis flamma medullis, Et tacitum insano viuit sub pectore vulnus.

A gentle wound an easie fire it was, And flie at first, and secretly did passe.

But by and by it began to rage and burne amaine.

— b 1.557 Pectus insanum vapor Amor{que} torret, intus saenus vorat Penitùs medullas, at{que} per venas meat Visceribus ignis mersus, & venis latens, Vt agilis altas flamma percurrit trabes.

This fiery vapour rageth in the veines, And scorcheth entralls, as when fire burnes An house, it nimbly runnes along the beames, And at the last the whole it ouerturnes.

And to say truth, as c 1.558 Castilio describes it. The beginning, middle, end of loue is nought else but sorrow, vexation, torment, irkesomenesse, wearisomenesse, so that to be squalid, vgly, mise∣rable, solitarie, discontent, deiected, to wish for death, and to complaine, and raue, and to be peeuish are the certaine signes, and ordinary actions of a loue-sicke person. And this continu∣all paine and torture, makes them forget themselues, if they be farre gone with it, or in doubt or despaire of obtaining, e∣gerly bent to neglect all ordinary businesse. To be carelesse of themselues and their estates, as the shepheard in d 1.559 Theocri∣tus,

Et haec barba inculta est squalidi{que} capilli, their beards flagge, and they haue no more care of prancking themselues, or of any businesse, they care not as they say, which end g••e•• forward.

e 1.560 Oblitus{que} greges, & rura domestica totus f 1.561 Vritur, & noctes in luctum expendit amaras.

Forgetting flockes of sheepe and country farmes, The silly shepheard alwayes mournes and burnes.

g 1.562 He that earst had his thoughts free (as Philostratus Lemri∣us in an Epistle of his, describes this fiery passion) and spent his time like an harde student, in those delightsome Philosophi∣call precepts, he that with the Sunne and Moone wandred all o∣uer the world, and with Starres themselues ranged about, and left no secret or small mystery in nature vnsearched since he was inamored, can doe nothing now but thinke and meditate of loue matters, and day and night composeth himselfe how to please his mistris, al his study, endeuor, is to approue himselfe to his mistris to win his mistris fauor, to compasse his desire, to be counted her seruant. And to this end and purpose, if there be any hope of obtaining his sute, to prosequute his cause, he will spend himselfe, goods, fortunes for her, and though he loose and a∣lienate all his freinds, be cast of, and disinherited, vtterly vn∣done by it, yet for her sweet sake, to inioy her he will hazard all he hath, goods, lands, and life it selfe.

Non recedam ne{que} quiescam noctu et interdin, Prius profecto quam aut ipsam, aut mortem inuestigauero,

Ile neuer rest or cease my sute, Til shee or death doe make me mute.

Tis a common humor this a generall passion of all louers to be so affected. and which Aemilia told Aretine a courtier in Castilios discourse, h 1.563 surely Arctine, if thou wearst not so in∣deed, thou didst not loue, ingeniously confesse it, for if thou had∣dest been throughly inamored, thou wouldst haue desired nothing more then to please thy Mistris. For that is the law of loue, to wil and nil the same.

Generally and vndoubtedly this may bee pronounced of

them all they are very slaues, drudges for the time, madmen fooles and disards, beside themselues & as blinde as beetles. Their i 1.564 dotage is most eminent, Amare simùl & sapere ipsi Io∣vi non datur, as Seneca holds Iupiter himselfe cannot loue & be wise both together, the very best of them all, if once they be ouertaken with this passion, the most staid and discreete, graue generous and wise, otherwise able to gouerne them∣selues, in this commit many absurdities, many indecorums, vnbefitting their grauitie and persons. Sampson, David, Salo∣mon, Hercules, Socrates &c. are iustly taxed of indiscretion in this point, the middle sort are betwixt hawke and buzard, and although they doe perceiue and acknowledge their own dotage, weakenesse, furie, yet they cannot withstand it; as well may witnesse those expostulations, and confessions of Dido in Virgil, Phaedra in Seneca, Myrrha in Ouid, Meta. 10.

Illa quidem sentit, foedo{que} repugnat amori, Et secum quo mente foror, quid molior, inquit, Dij precor & pietas, &c.

She sees and knowes her fault, and doth resist, Against her filthy lust the doth contend, And whither goe I, what am I about? And God forbid, yet doth it in the end. And againe,

— Peruigiligne, Carpitur indomito furiosa{que} vota retrectat, Et modo desperat, modo vult tentare: pudet{que}, Et cupit, & quid agat, non invenit, &c.

With raging lust she burnes, and now recalls Her vow, and then dispaires, and when 'tis past, Her former thoughts shele prosecute at last. And what to doe she knowes not at the last.

She will & will not, abhorres and yet as Medaea did, doth it.

—Trahit invitam nova vis, aliud{que} cupido, Mens aliud suadet, video meliora probo{que}, Deteriora sequor.—

Reason pulls one way, burning lust another, She sees and knowes whats good, but doth she neither,

The maior part of louers 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 cer∣tainely follow; yet this furious lust, praecipitates counterpoi∣seth, waighes downe on the other: though it be their vtter vndoing, perpetuall infamy, losse, yet they will doe it, and become at last, insensati void of sence; degenerate into dogs, hogges, asses, brutes, as Iupiter into a Bull, Apuleius an Asse, Lycaon a Wolfe, Tereus a Lap-wing, k 1.565 Calisto a Beare, Elpenor and Grillus into Swine by Circe. For what els may we thinke those ingenious Poets to haue shadowed in their witty fictions and poemes, but that a man once giuen ouer to his lust, as l 1.566 Fulgen••ius interprets that of Apuleius Alciat of Tereus, is no better then a beast.

Rex fueram, sic crista docet, sed sordida vitae, Immundamè tanto culmine fecit auem.m 1.567

I was a king my crowne a witnesse is, But by my filthinesse am come to this.

Their blindnesse is all-out as great, and as manifest as their dotage, or rather an inseparable companion, an ordinarie signe of it. n 1.568 Loue is blind as the saying is, Cupids blind, and so are all his followers. Quisquis amat ranam, ranam putat esse Dianam. Euery louer admires his mistris, though she be very deformed of her selfe, ill fauoured, crooked, bald, gog∣gle-eyed, or squint-eyed, sparrow mouthed, hookenosed or haue a sharpe foxe nose, gubber-tussed, rotten teeth, beetle-browed, her breath stinke all ouer the roome, her nose drop winter & summer with a Bauarian poke vnder her chin, laue eared, her dugges like two double ingges, bloo di-fal••e-fin∣gers, scabbed wrists, a tanned skinne, a rotten carkasse, croo∣ked backe, lame, splea-footed, as slender in the middle as a cowe in the waste, goutie legges, her feete stinke, she breeds lice, a very monster, an aufe imperfect, her whole comple∣ction sauours, and to thy iudgement lookes like a marde in a

lanthorne, whom thou couldest not fancy for a world, but hatest, lothest, & wouldest haue spit in her face, or blow thy nose in her bosome, remedium amoris, to another man a dou∣dy, a slut, a nasty, filthy be astly queane, dishonest peraduen∣ture, obscene, base, beggerly, foolish, vntaught, if he loue 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 haue her then any woman in the world; If hee were a king, she alone should be his queene, his empresse, ò that he had but for her sake: Venus her selfe, Helena, Panthea, & all your counterfeit Ladies were neuer so faire as she is. All the gra∣tious elogies, metaphors, and all hyperbolicall comparisons of the best things in the world, the most glorious names, whatsoeuer is pleasant, amiable, sweet, gratefull, and deliti∣ous, are too little for her.

Phabo pulchrior & sorore Phaebi,

His Phoebe is so faire she is so bright, She dimmes the Suns lustre, and Moones light.

Starres, Sunnes, Moones, Mettalls, sweet smelling flowers, Odours, Colours, Gold, Siluer, Iuory, Snow, painted Birds, Dounes, Honie, Suger, Spice, cannot expresse her, o 1.569 so soft so sweet, so faire is she.

—Mollior cuniculi capillo &c.p 1.570 Lydia bella, puella candida, Quae benè superas lac & lilium, Albam{que} simul rosam & rubicundam, Et expolitum ebur Indicum.

Fine Lydia my mistris white and faire, The milke the Lilly doe not thee come neere, The Rose so white, the Rose so red to see, And Indian Iuory comes short of thee;

† 1.571 That Emilia that was fairer to seene, Then is Lilly vpon the stalke greene: And fresher then May with flowres rewe, For with the Rose colour stroue her hew, I not which was the fairer of the two.

In this very phrase q 1.572 Polyphemus courts his Galatea.

Candidior folio niuei Galatea ligustri, Floridior prato, longâ procerior alno, Splendidior vitro, tenero lasciuior haedo, &c. Mollior & cigni plumis, & lacte coacto.

Whiter Galat then the white withy-wind, Fresher then a field, higher then a tree, Brighter then glasse, more wanton then a kidde, Softer then Swannes downe, or r 1.573 ought that may be.

To thy thinking she is a most lothsome creature, thou hadst as liue haue a snake in thy bosome, a toade in thy dish, and callest her witch, diuell, hagge, & all the filthy names thou canst inuent, he admires her on the other side, she is his Idole, Lady, Mistris, Queene, the Quintescence of beautie, an An∣gell, a Starre, a Goddesse, the fragrancie of a thousand Curte∣sans is in her face: all the graces, veneres, elegances, plea∣sures, attend her. He preferres her before a Myriade of court Ladies.

s 1.574 He that commends Phillis or Nerea, Or Amaerillis, or Galatea. Tityrus or Melibea, by your leaue, Let him be mute, his loue the phrases haue.

All the bumbast Epithites, pleasant names may be inuented, he puts on her, and as t 1.575 Rhodomant courted Isabella.

By all kind words, and gestures that he might, He calles her his deare heart, his sole beloued, His ioyfull comfort, and his sweet delight. His mistris, and his goddesse, and such names, As louing Knights apply to louely dames.

Euery cloth she weares pleaseth him aboue measure, her hand, ò quales digitos quaes habet illa manus, pretty foot, pret∣ty coronets, her sweet carriage, sweet voice, her diuine and louely lookes, her euery thing, louely, sweet, amiable and pretty: euery action, fire, habit, gesture, he admires, whether she play, sing, or dance, in what tires, soeuer she goeth, how excellent it was, how well it became her, neuer the like seene or heard.

u 1.576 Mille habet oruatus mille decenter habet.

Let her doe what she will, say what she will, he applauds and admires euery thing she saith or doth.

x 1.577 Illam quicquid agit, quoquo vestigia vertit, Composuit furtim subsequitur{que} decor; Seu soluit crines, fusis decet esse capillis, Seu compsit, comptis est reuerenda comis.

What ere she doth, or whither ere she goe, A sweet and pleasing grace attend forsoth, Or loose or binde her haire, or combe it vp, She's to be honoured in what she doth.

Women do as much by men. What greater dotage or blind∣nesse can there be then this: and yet their slauery is more emi∣nent, a greater signe of their dotage then the rest. They are commonly slaues, captiues, voluntary seruants, amator ami∣ca mancipium, as y 1.578 Castilio termes him, his mistris seruant, her drudge, prisoner, bondman; what not? Hee composeth him selfe wholy to her affections to please her, and as Aemilia said, makes himselfe her lackie. All his cares, actions, all his thoughts, are subordinate to her will and command, her most deuote, obsequious, affectionate seruant and vassall. For loue (as z 1.579 Cyrus in Xenophon well obserued) is a meere tyranny and worse then any disease, and they that are troubled with it desire to be free and cannot, but they be harder bound then if they were in yron chaines. Heare some of their confessions, prote∣stations, complaints, proferres, expostulations, wishes, bru∣tish attempts, labours in this kind. Philostratus in an Epi∣stle to his mistris, a 1.580 I am ready to die sweet heart if it bee thy will, alay his thirst whom thy starre hath scorched and vndone, The fountaines and riuers denie no man drink that comes, the fountaine doth not say thou shalt not drinke, nor the apple thou shalt not eate, nor the faire meddow walke not in mee, but thou alone wilt not let me come neere thee, or see thee, contemned and despised I die for griefe. Polienus when his mistris Circe did

but frowne vpon him in Petronius, drew his sword, and bad her b 1.581 kill him or stabbe him, or whippe him to death, and he would strippe himselfe naked and not resist. c 1.582 Money (saith Zenophon) is a very acceptable and welcome guest, yet I had ra∣ther giue it my deare Clinia, then take it of others, I had rather serue him, then commaud others, I had rather be his drudge, then take my ease vndergoe any danger for his sake, then liue in securitie. 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 sleepe that I may not then see him, and thanke the light and Sunne because they shew mee my Clinia. I will runne into the fire for his sake, and if you did but see him, I know that you likewise would runne with me. So Phi∣lostratus to his mistris. Command me what you will I will doe it, bid me goe to Sea, I am gone in an instant, take so many stripes, I am ready, run through the fire, and lay downe my life and soule at thy feet, 'tis done, as Aeolus to Iuno.

— Tuus ô regina quod optas, Explorare labor mihi iussa capessere fas est.

ô Queene it is thy paines to inioyne me still, And I am bound to execute thy will.

And Phaedra to Hippolites.

e 1.583 Me vel sororem Hippolite aut famulam voca, Famulam{que} potius omne seruitium feram.

ô call me sister, call me seruant, chuse or rather seruant, I am thine to vse.

And againe,

Non me per altas ire si iubeas niues, d 1.584 Pigeat gelatis ingredi Pindi iugis, Non si per ignes ire aut infesta agminae Cuncter, paratus g 1.585 ensibus pectus dare, Te nunc iubere, me decet iussa exequi.

h 1.586 It shall not grieue me to the snowy hilles, Or frozen Pindus toppes forthwith to clime,f 1.587

Or run through fire, or through an armie, Say but the word, for I am alwayes thine.

Callicratides in i 1.588 Lucian breakes out into this passionate speech. ô God of heauen, grant me this life for euer to sit ouer against my mistris, and to heare her sweet voice, to goe in & out with her; to haue euery other businesse common with her. I would labour when she labors, saile when she sailes, he that hates her should hate me, and if a tyrant killed her, he should kill me, if she should die, I would not liue, and one graue should hold vs both. And Theagenes to his Chariclea, so that I may but in∣ioy thy loue let me die presently.

k 1.589 Orlando who long time had loued deare Angelica the faire, and for her sake About the world, in nations farre and neere, Did high attempts, performe and vnder take.

It is an ordinarie thing for these inamoratos of our times, to say and doe as much, to stabbe their armes, to fight for their mistrisses sakes, to drinke healths vpon their bare knees, If she bid them they will go barefoot to Ierusalem, to the great Chams court,l 1.590 to the East Indies to fetch her a bird to weare in her hat: and with Drake and Candish, goe round about the world for her sweet sake, serue twice seuen yeeres as Ia∣cob did for Rahel; & endure more torments then Theseus or Paris. Adore and admire, a seruant not to her alone, but to all her friends and followers, they loue them for her sake, her dogge, picture, and euery thing she weares, they adore it as a relique. If any man come from her, they feast him, loue him, and will not be out of his company, doe 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 let∣ter from him, she will read it twenty times ouer, and asm 1.591 Lu∣cretia did by Eurialus, kisse the letter a thousand times toge∣ther and then read it.

n 1.592 Vult placere sese amieae, vult mihi, vult pedissequae, Vult famulis, uult etiam ancillis, & catulo meo.

He striues to please his mistris and and her maid, Her seruants and her dogge, and's well apaid.

If he get any remnant of hers, a buske-point, a feather of her fanne, a shoo-tie, a lace, he weares it for a fauour in his hat, or next his heart. Her picture he adores twice a day, & for two howres together will not looke off it; a gar••er or a bracelet of hers is more precious then any Saints relique; and he layes it vp in his casket, O blessed relique, and euery day will kisse it, if in her presence his eye is neuer off her, & drink where she dranke, if it be possible in that very place, &c. If absent, he wil sit vnder that tree where she did vse to sit, in that bower, in that very seat, many yeeres after sometimes, and if she bee farre off, and dwel many miles off, he loues yet to walke that way still, to haue his chamber window looke that way, o 1.593 to confer with some of her acquaintance, p 1.594 to talke of her, ad∣miring and commending her still and lamenting, honing, wi∣shing himselfe any thing for her sake, to haue opportunity to see her, that he might but inioy her presence: as Philostratus to his mistris,r 1.595 ô happy groūd on which she treads, & happy were I if she would tread vpon mee, I thinke her countenance would make the riuers stand and when she comes abroad, birds wil sing, and come about her. Another, he sighs and sobbes, & wisheth him a saddle for her to sit on, a poesie for her to smell to, & it would not grieue 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 owne hands; Ouid would be a flea, a kat, a ring, Catullus a sparrow, ô si tecum ludere, sicut ipsa pos∣sem,s 1.596 & tristes animi leuare curas. Anacreon,

A glasse,* 1.597 a gowne, chaine, any thing; But I'a looking glasse would be, Still to be look'd vpon by thee, Or I, my loue would be thy gowne, By thee to be worne vp and downe, Or a pure well full to the brimmes, That I might wash thy purer limmes: Or i'de be precious baulme to 'noint, With choisest care each choisest ioint,

Or, if I might, I would be faine About thy neck thy happy chaine. Or would it were my blessed happe To be the Lawne o're thy faire pappe. Or would I were thy shooe to be Dayly but trod vpon by thee.

O thrice happy man that shall enioy her: as they that saw Hero in Museus,

—Faelices mammae, faelix nutrix— Sed longè cunctis longe{que} beatior ille,t 1.598 Quem fructu sponti & socij dignabere lecti.

And as she said of Cyrus, beat a quae illi vxor futura esset, bles∣sed is that woman that shall bee his wife. The Sultan of Sa∣vas wife in Arabia; when she had seene Vertomannus the traueller, lamented in this manner.u 1.599 O God thou hast made this man whiter then the Sunne, but mee, and mine husband, and all man whiter then the Sunne, but mee, and mine husband, and all my children blacke, I would to God he were my husband, or that I had such a sonne, and fell a weeping, and was so impatient for Loue at last, that as Potifers wife did by Ioseph, shee would haue had him gone in with her, and sent away Gazella, Tegeia, and Galzarena her waiting maides, and loaded him with pro∣mises and gifts, and wooed him with all the Rhetoricke shee could, but when he would not consent, she would haue gone with him, and left all to be his Page, his seruant, or his Lac∣key, so that she might enioy him. Men will doe as much and more for women, spend goods, liues, lands, fortunes, and ha∣zard their soules for their mistris sake.

x 1.600 At{que} aliquis inter inuenos miratus est, & verbum dixit Non ego in coelo cuperem Deus esse, Nostram vxorem habens domi Hero

One said to heauen would I not, desire at all to goe; If that at mine owne house I had such a fine wife as Hero.

Old Iäniuere in Chaucer thought when he had his faire May, he should neuer goe to heauen, he should liue so merrily here

on earth; but who can reckon vp the Dotage, madnesse, ser∣vitude, and blindnesse, the phantasmes and vanities of Lo∣vers, their to••ments, wishes, idle attempts?

And yet for all this, amongst so many irksome and trou∣blesome Symptomes, inconueniences, and passions, which are vsually incident to such persons, there be some good qualities in Louers which this affection causeth. As it makes wisemen fooles, so many times it makes fooles become wise, y 1.601 It makes base fellowes generous, cowards, corragious, as Cardan notes out of Plutarch, couetous, liberall and munificent; clownes, ci∣vill; cruell, gentle; and wicked prophane persons, to become reli∣gious; slouens, neat; churles, mercifull; and dumbe dogges, elo∣quent. No passion causeth greater alterations, or more vehe∣ment of ioy or discontent. Plutarch Sympos. lib. 1. quaest. 5. z 1.602 saith that the soule of a man in loue, is full of perfumes and sweet odors, and all manner of pleasing tones and tunes, It addes spirits, and makes them otherwise soft and silly generous and coragious, a 1.603 Audacem faciebat amor. b 1.604 Plato is of opinion that the loue of Venus made Mars so valorous, a yong man will be much abashed to commit any foule offence, that shall come to the hearing or sight of his mistris. And if it were c 1.605 possible to haue a citty or an army consist of Louers, such as loue, or are beloued, they would be extraordinary valiant and wise in their gouernement, modesty would detaine them from doing amisse, and aemulation incite them to doe 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 Loue would not incense and make a diuine temper and an heroicall spirit. d 1.606 I doubt not but if a man had such an army of Louers, (as Castilio thinks) he might soone conquer all the world, except by chance he met with such another army of Louers, to oppose it. e 1.607 For so perchance they might fight as that fatall dogge and fatal hare in the heauens, course one another round, and neuer

make an end. Castilio thinks Ferdinand king of Spaine had ne∣uer conquered Granado, had not Queene Isabell and her La∣dies beene present at the seige. f 1.608 It cannot bee expressed what courage the Spanish Knights tooke, when the Ladies were pre∣sent, a few Spaniards ouercame a multitude of Moores. They will vndergoe any danger whatsoeuer, as S^r Walter Manny in Edward the thirds time, stuck ful of Ladies fauours fought like a Dragon. For soli amantes, as Plato holds, pro amicis mori appetunt, only Louers will dye for their friends, and in their Mistris quarrell, S^r Lancelot and S^r Tristram, Caesar or Alexander shall not be more resolute, or goe beyoud them. And not courage only doth loue adde, but as I said, wisdome and all manner of ciuility and good behauiour. Bocace hath a pleasant tale to this purpose, which hee borrowed from the Greekes, and which Beroaldus hath turned into Latine, Bebe∣lius into verse, of Cymon and Iphiginia. This Cymon was a foole, a proper man of person, and the Gouernour of Cyprus sonne, but a very asse, insomuch that his father being asha∣med of him, sent him to a farme house he had in the country to be brought vp. Where by chance, as his manner was, wal∣king alone, he espied a gallant young Gentlewoman, named Iphiginia, a Burgomasters daughter of Cyprus with her maid by a brooke side in a little thicket, fast a sleep in her smocke, where she had newly bathed her selfe: When g 1.609 Cymon saw her he stood leaning on his staffe gaping on her, immoueable and in a maze; at last fell to farre in loue with the glorious obiect, that he beganne to rouze himselfe vp, and to bethinke him what he was, and would needs follow her to the citty, and for her sake beganne to be ciuill, to learne to sing and dance, to play of Instruments, & got all those Gentlemen like qua∣lities and complements in a short space, which his friendes were most glad of. In breefe, he became from an Idiot and a Clowne, to be one of the most compleat Gentlman in Cyprus and did many valorous exploits, and all for the loue of Mi∣stris Iphiginia. In a word, I may say thus much of them all, let them be neuer so clownish, rude and horrid, Gobrians and

sluts, if once they be in loue, they will be most neat & spruce and beginne to trick vp, and to haue a good opinion of them∣selues. A shippe is not so long a rigging, as a young Gentle∣woman a trimming vp her selfe, against her sweet-heart comes. A painters shop, a flowry meddowe, no so gratious an aspect as a young maid, a Nouitsa, or Venetian Bride, that lookes for an husband, or a yong man that is her suiter (com∣posed lookes, composed gate, cloaths, gestures, actions, all composed) all the graces, elegances in the world are in her face: their best robes, Iewels, Laces, Spangles, must come on, h 1.610 praeter quam res patitur student elegantiae, they are beyonde all measure coy, nice, and too curious on a sudden: 'Tis all their study, all their businesse, how to weare their cloaths, & to set out themselues. When Mercury was to come before his Mistris,

—Chlamydem{que} vt pendeat aptè Collocat, vt limbus totum{que} appareat aurum,

He put his cloake in order, that the lace, And hemme, and gold worke all might haue his grace,

When that hirsute Cyclopicall Polyphemus courted Galatea.

i 1.611 Iam{que} tibi formae iam{que} est tibi cura placendi, Iam rigidos pectis rastris Polypheme capillos, Iam libet hirsutam tibi falce recidere barbam, Et spectare feros in aquâ & componere vultus.

And then he did beginne to prancke himselfe, To please and combe his head, and beard to shaue, And looke his face ith' water, as a glasse, And to compose himselfe for to be braue.

He now began to haue a good opinion of his owne feature, and good parts.

I am Galatea veni, nec munera despice nostra, Certè ego me noui liquida{que} in Imagine vidi Nuper aquae,† 1.612 placuit{que} mihi mea forma videnti.

Come now my Galatea scorne me not, Nor my poore presents, for but yesterday

I saw my selfe ith' water, and me thought Full faire I was, scorne me not I say.

'Tis the common humour of all Sutors to tricke vp them∣selues: and as Hensius writ to Primierus,k 1.613 If once he be besot∣ted on a wench, he must lye awake a nights, renounce his booke, sigh and lament, and now and then weepe for his hard hap, and marke aboue all things what Hats, Bands, Dublets, Breeches are in fashion, how to cut his Beard, and weare his loue-locke, to turne vp his Munshato's, and curle his head, prune his Pickiti∣vant, or if he weare it broad that the East side be corespondent to the West: he must be in league with an excellent Tayler, Bar∣ber, haue neat shooe-ties, points, garters, speake in print, walke in print, eat and drinke all in print, and that which is all in all, hee must be mad in print.

Amongst all other good qualities an amorous fellowe must haue, he must learne to sing and dance, play vpon some Instrument or other, as without all doubt hee will, if hee be truely touched with this loadstone of loue. For as l 1.614 Erasmus hath it, Musicam docet amor & Poesin, Loue will make them Musitians, and to make Ditties, Madrigalls, Elegies, & loue Sonnets, and sing them to seuerall tunes. 'Tis their chiefest study to sing, and dance, and without question, so many gen∣tlemen and gentlewomen would not be so well qualified in this kinde, if loue did not incite them. m 1.615 Who, saith Castilio, would learne to play, or giue his minde to musicke, or learne to dance, or make so many rimes, Loue-songs, as most doe, but for womens sake, but that they hope by that meanes to purchase their good wills, and winne their fauours. Constantine agricult. lib. 11 cap. 18. Makes Cupid himselfe to bee a great dancer, by the same token as he was capering amongst the Gods,n 1.616 he flunge downe a boule of Nectar, which distilling vpon the white Rose, euer since made it red and Calistratus by the helpe of Daeda∣lus about Cupids statua, o 1.617 made a many of young wenches

still a dancing, to signifie belike that Cupid was much affected with it. Praxitiles in all his Pictures of Loue, made Cupid still smiling, and looking vpon dancers. And many times this Loue will make old men dance, and maske and mumme, for Comus and Hymen loue Maskes, and all such merriments a∣boue measure, and will allow men to put on womens appa∣rell in some cases, and to dance men of all sorts. Paulus Ioui∣us taxeth Augustine Niphus the Philosopher, p 1.618 For that be∣ing and old man and a publike Professor, a father of many chil∣dren, he was so mad for the loue of a young maid (that which many of his friends were ashamed to see) an olde gouty fellowe dance after Fidlers. Many laughed him to scorne for it, but this omnipotent loue would haue it so, and who can with∣stand it. If once we be in loue, yong or old, though our teeth shake in our heads, there is no remedy we must dance. Plu∣tarch Sympos. 1. quaest. 5. doth in some sort excuse it, & telleth vs moreouer in what sence, Musicam docet amor, licet priùs fuerit rudis, how Loue makes them that had no skill before, learne to sing and dance, he concludes 'tis only that power and prerogatiue Loue hath ouer vs. q 1.619 Loue, as hee holds will make a silent man speake, a modest man most officious, dull, quick▪ slowe, nimble; and that which is most to be admired, an hardbase vntractable Churle, as fire doth Iron in a smithes Forge, facile, gentle, and easie to be intreated; for which cause many com∣pare Loue to wine, which makes men Iouial and merry, sing and dance,

But aboue all the other Symptomes of Louers, this is not lightly to be ouerpassed, that likely of what condition soeuer if once they be in loue, they turne to their ability, Rimers, Ballet-makers, and Poets. For as Plutarch saith, r 1.620 They will be witnesses and trumpettors of their Paramours good parts, be∣decking them with verses and commendatory songs, as wee doe statues with gold, that they may bee remembred and admired of all. Old men will dote in this kinde sometimes as well as the best. s 1.621 Iovianus Pontanus makes an olde man time, and turne Poetaster to please his Mistris.

Ne ringas Mariana meos ne despice canos, De sene nam iuuenem Diae referre potes, &c,

Sweet Marian doe not mine age disdaine, For thou canst make an old man young againe.

This Loue is the cause of all good conceipts, t 1.622 neatnesse, ex∣omatious, plaies, elegancies, delights, and all the sweetnesse of our life, all our feasts almost, banquets, merry meetings, weddings, pleasing songs, fine tunes, Poems, Loue-stories, Fescenines, Elegies, Odes, &c. Emblems, Impreses, deuiles, if we may beleeue Iouius, Contiles, and Paradine, may bee ascri∣bed to it: u 1.623 all our Tilts and Turnaments, Orders of the Gar∣ter, Golden Fleece, &c. And many of our histories: by this meanes, saith Iouius, they would expresse their minds to their Mistris, and to the beholders. 'Tis the sole subiect almost of all Poetry, all our inuention tends to it, all our songs, what e∣uer those old Anacrions, Greeke Epigrammatists, Loue wri∣ters, Anthóny Diogenes the most ancient, whose Epitome we finde in Phocions Bibliotheca, Longus Sophista, Eumathius, A∣chilles Tatius, Heliodorus, Plato, Plutarch, Lucian••, Parthe∣rius, Ovid, Catullus, Tibullus, &c. Our new Ariosto's, Boy∣ardes, autors of Arcadia, Fairy Q. &c. haue written in this kinde, are but as so many Symptomes of Loue. Their whole bookes are a Synopsis of breuiary of Loue, the Portuous of Loue, Legends of Louers liues and deaths, and of their me∣morable aduentures. Nay more, as x 1.624 Neuisanus the Lawier holds, thene neuer was any good Poet, that invented good fables or made laudable Verses, that was not in loue himselfe.

Cynthia te vatem fecit lasciue Properti, Ingenium Galli pulchra Lycoris habet, Fama est arguti Nemesis formosa Tibulli, Leshia dictauit docte Catullo ribi. Non me Pelignus nec spernet Mantua vatem. Si qua Corinna mihi, si quis Alexis crit:

Wanton Propertius, and witty Gallus, Subtile Tibullus, and Learned Catullus,

It was Cynthia, Lesbia, Lychoris, That made you Poets all, and if Alexis, Or Corinna chance my Paramour to be, Virgil and Ovid shall not despise me.

Petrarchs Laura made him so famous, Astropbell: Stella, & Iouianus Pontanus Mistris was the cause of his Roses, Violets, Lillies, Nequitiae, blanditiae, ioci, decor, Nardus, Ver, Coral∣la, Thus, Mars, Pallas, Venus, Charis, Crocum, Laurus, Vnguentum, Costum, Laohrymae, Myrrha, Musae, &c. And the rest of his Poems. The very Rusticks and Hog-rub∣bers, if once they tast of this Loue-liquor, are inspired in an instant. They must write and indite all in Rime.

Thou Hony-suckle of the Hathorne hedge, * 1.625 Vouchsafe in Cupids cup my heart to pledge, My hearts deare blood, sweet Cis is thy Carouse, Worth all the Ale in Gammer Gubbins house. I say no more, affaires call me away, My fathers horse for Prouender doth stay. Be thou the Lady Cressetlight to me, S^r Trolly Lolly will I prooue to thee, Written in hast, farwell my Cowslip sweet, Pray let's a Sunday at the Alehouse meet.

Your most grimme Stoicks, and seuere Philosophers wil melt away with this passion, and if y 1.626 Athanaeus belye them not, Aristippus, Apollidorus, Antiphanes, &c. haue written loue Songs and Commentaries of their Mistris praises. Kings and Emperours insteed of Poems, build citties, &c. Adrian built Antinoa in Aegypt, besides Constellations, Temples, Al∣tars, &c. in the honour of his Antinons. Alexander bestow∣ed infinite summes, to set out his Hephestian to all eternity. But I conclude, z 1.627 there is no end of Loues Symptomes, 'tis a bottomlesse pit, Loue is subiect to no dimensions; and not to be suruayed by any art or engine.

MEMB. 4. Prognosticks of Loue-melancholy

VVHat Fires, Torments, Cares, Iealosies, Suspitions, Feares and Griefes, Anxieties accompany such as are in loue, I haue sufficiently said: the next question is, what will be the euent of such miseries, what they foretell. Some are of opinion that this Loue cannot be cured, Nullis amor est medicabilis herbis, it accompanies them to their a 1.628 last, Idē amor exitio est pecoripecoris{que} magistro, and is so continuate, that by no perswasion almost it may be relieued. Bid mee not to loue, said b 1.629 Eurialus, bid the Mountaines come downe into the plames, bid the Riuers runne backe to their Fountaines; I can as soone leaue to Loue, as the Sunne to leaue his course. No Physicke can ease it:

Quae prosunt domino non prosunt omnibus artes.

As Apollo confessed, & Iupiter himselfe could not be cured.

c 1.630 Omnes humanos curat medicina dolores, Solus amor morbi non habet artificem. Physicke can soone cure every disease, d 1.631 Excepting Loue, that can it notappease.

But whether Loue may be cured or no, and by what meanes shall be explained in his place, in the meane time, if it take his course and be not otherwise eased or amended, it breakes out into outragious often, and prodigious euents. Amor & Liber violenti dij sunt, as e 1.632 Tatius obserues, & cons{que} animum incendunt vt pudoris obliuisci cogant. Loue and Bacchus are so violent Gods, and so furiously rage in our minds, that they make vs forget all honesty, shame and common ciuility. For such men commonly as are throughly possessed with this humour, are insensati; beside themselues, and as I haue proo∣ued, no better then beasts, Irrationall, stupid, head-strong, void of feare of God or men, they frequently forsware them∣selues, steale, commit incests, rapes, adulteries, murders, de∣polutate

Townes, Citties, Countries, to satisfie their lust.

f 1.633 A Diuell 'tis and mischiefe such do h worke, As neuer yet did Pagan, Iew, or Turke.

The war••es of Troy may be a sufficient witnesse, and as Ap∣pian. lib. 5. hist. saith of Antony and Cleopatra, g 1.634 Their loue brought themselues, and all Aegypt into extream•• and misera∣ble calamities. The end of her is as bitter as wormewood, & as sharpe as a two-edged sword. Prou. 5.4.5. Her feete goe downe to death, her steppes lead on to hell. Shee is more bitter then death, Eccles. 7. 28. and the sinner shall be taken by her.

h 1.635 Qui in amore praecipitauit, peius perit quam qui saxo salu. i 1.636 He that falls headlong from the top of a rocke, is not in so bad a case, as he that falls into this gul••e of Loue. For hence, saith k 1.637 Platina, comes Repentance, Desperation, Dotage, they loose themselues, their wits, and make shipwracke of their for∣tunes altogether, Madnesse, to make away themselues and o∣thers, violent death, Prognosticatio est talis, saith Gordomus, l 1.638 si non succurratur ijs aut in mani m cadunt, aut moriu••tur, The prognostication is, they will either runne mad, or dye. For if this passion continue, saith m 1.639 Aelian Montal••us, it makes the blood hot, thicke and blacke, and if the inflammati∣on get into the braine, with continuall meditation and waking, it so dries it vp, that madnesse followes, or else they make away themselues. And as Arnoldus addes, it will speedily worke these effects, if it be not presently helped, n 1.640 They will pi••e a∣way and runne mad, and dye vpon a suddaine. Facile incidunt in Maniam. saith Valescus, quickly madde, nisi succurratur, if good order be not taken. So shee confessed of her selfe in the Poet.

—o 1.641 Insaniam pr••••squam quis sentiat, Vix pili interuallo a furore absum.

I shall be mad before it be perceiued, An haire breadth of scarce am I, now distracted.

As madde as Orlando for his Angelica, or Hercules for his Hylas.

^p At ille ruebat quo pedes ducebant, furibundus, Nam illi saeuus Deus intus iecur laniabat,

He went he car'd not whether, mad he was, The cruell God so tortur'd him, alas.

At the sight of Hero I cannot tell how many ran r 1.642 mad,

q 1.643 Alius vulnus celans insanit pulchritudine puellae,

And whilst he doth concea••e his griefe, Madnesse comes on him like a theefe.

Goe to Bedlam for examples. It is so well knowne in every village, how many haue either died for loue or voluntary made away themselues, that I not need such labor to proue it. s 1.644 Nec modus aut requies nisi mors reperitur amoris. Death is the common Catastrophe to such persons. After that Eurialus departed from Senes, Lucretia his paramour neuer looked vp, no iests could exhilerate her sad minde, no ioyes comfort her wounded and distressed soule: but a little after shee fell sicke and died. But this is a gentle end a naturall death, such persons commonly make away themselues: so did Dido Phaedra, Pyramus and Thisbe, Medeaa, and many Myria∣des besides. Valleriola lib. 2. obser. 7.* 1.645 hath a lamentable story of a Marchant his patient, that rauing through impati∣ence of loue, had he not beene watched, would euery while haue offered violence to himselfe. Amatus Lusitanus cent. 3. cur. 56. hath such u 1.646 another story, and Faelix Platter med. obser. lib. 1. of a young x 1.647 Gentleman that studied Physicke, and for the loue of a Doctors daughter hauing no hope to compasse his de∣sire, poysoned himselfe. y 1.648 An 1615. A Barber in Francfort because his wench was betroathed to another, cut his owne throat. z 1.649 At Neoburge the same yeare, a young man because he could not get her parents consent killed his sweet heart, & afterward himselfe desiring this of the Magistrate, as he gaue vp the Ghost, that they might both bee buried in a graue. You haue not yet heard the worst, they do not offer violence to themselues in this rage of lust, but vnto others, their nea∣rest

and dearest friends. a 1.650 Nereus wife a widowe and Lady of Athens, For the loue of a Venetian Gentleman betrayed the City, and he for her sake, murthered his wife the daugh∣ter of a Nobleman in Venice. b 1.651 Constantius Despota, made away Katherine his wife, and turned his sonne Michael and his other children out of doores, for the loue of a base Scriue∣ners daughter in Thessalonica, with whose beauty ••e was en∣amored. c 1.652 Leucophria betrayed the citty where shee dwelt, for her sweet-hearts sake that was in the enemies campe. d 1.653 Pi∣sidice the Gouernours daughter of Methinia for the loue of Achilles betrayed the whole Iland to him, her fathers enemy. e 1.654 Diognetus did as much in the citty where he dwelt, for the loue of Policrita &c. Such Acts and Sceanes hath this Tra∣gedy of Loue.

MEMB. 5.

SVBSECT. 1. Cure of Loue-Melancholy, by Labour, Diet, Physicke, Fasting, &c.

ALthough it be controuerted by some, whether Loue-Melancholy may bee cured, because it is so irresistable and violent a passion, yet without question••, if it bee taken in time it may be helped, & by many good remedies amended. Avicenna lib. 3. Fen. 1. cap. 23, & 24. setts downe 7 good wayes, how this malady may be eased, altered and expelled, Sauanarola. 9. principall obseruations, Iasou Pratensis pre∣scribes 8 rules besides Physicke, how this passion may be ta∣med, Laurentius ••. maine precepts, Arnoldus, Valleriola, Montaltus, Hildesheim, Langius and others otherwise, all tending to the same purpose. The summe of which I will briefly Epitomise, and enlarge againe vpon occasion, as shall seeme best to me and to mine owne method. The first rule to be obserued in subduing this stubborne and vnbridled passi∣on is Exercise and Diet. It is an ol•• and we••l knowne sen∣tence, Sine Cerere & Baccho friget Venus; As an f 1.655 idle senden∣tary

life liberall feeding, are great causes of it, so the opposite labour, slender and sparing diet, with continuall businesse, are the best and most ordinary meanes to preuent it.

Otia si tollas periere Cupidinis artes, Contemptae{que} iacent, & sine luce faces.

Take Idlenesse away, and put to flight Are Cupids arts, his torches giue no light.

Minerua, Diana, Vesta, and the 9. Muses were neuer ina∣mored, because they neuer were idle. 'Tis Sauanorolas 3. rule Occupari in multis & magnis negotijs. And Avicenna's pre∣cept, cap. 24. g 1.656 Cedit amor rebus res age tutus eris. To be busie still, and as h 1.657 Guianerius inioynes about matters of great moment, if it may be. i 1.658 Magninus addes, neuer to bee Idle but at the howres of sleepe.

—k 1.659 & 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 booke, By candlelight to study bent, Imploid about some honest thing, Enuy or loue shall thee torment.

No better physicke then to be still busie, seriously intent.

l 1.660 Cur in penates rariùs tenues subit, Haec delicatas eligens pestis domus, Medium{que} sanos vulgus affectus tenet? &c.

Why dost thou aske poore folkes are often free And dainty places still molested be?

Because poore people fare coursly, worke hard, goe woll∣ward and bare. m 1.661 Guianerius therefore prescribes his patient to goe with haire-cloath next his skinne, to goe barefooted and bare-legged in cold weather, to whippe himselfe now and then as Monkes doe, but aboue all to fast. Not with Mutton and pot∣tadge, as many of them fast whatsoeuer they pretend, but frō all manner of meat. Fasting is an all-sufficient remedy of it selfe, for as Iason Pratensis holdes, the bodies of such persons

that feed liberally and feed at ease, n 1.662 are full of bad spirits and Divells, diuelish thoughts, no better Physicke for such persons then to fast. Heldesheim spicel. 2. to this of hunger addes, o 1.663 of∣ten bathes, much exercise and sweat, but hunger and fasting he preferres before the rest. And 'tis indeed our Sauiours Oracle This kinde of diuell is not cast out but by fasting and prayer, which makes the Fathers so immoderate in commendation of fasting. As Hunger, saith p 1.664 Ambrose, is a friend of virginity, so is it an enemy to lasciuiousnesse, but fulnesse ouerthrowes cha∣stity, and fastereth all manner of prouocations. If thine horse be too lusty, Hierome aduiseth thee to take away some of his Prouender, by this meanes those Paules, Hilaries, Antonies, and famous Anachorits subdued the lusts of the flesh, by this meanes, Hilarion made his asse, as he called his owne body, leaue kicking (as q 1.665 Hierome relates of him in his life) when the diuell tempted him to any such foule offence. By this meanes those r 1.666 Indian Brachmanni kept themselues continent, they lay vp∣on the ground couered with skinnes, as the Redshanks doe on Hadder: and dieted themselues sparingly of one dish: whi••h Guianerius would haue all young men put in practise; and if that will not serue,s 1.667 Gordonius would haue them soundly whip∣ped, or to coole their courage kept in prison, and there fedd with bread and water, till they acknowledge their error and be∣come of another minde. If imprisonment and hunger wil not take them downe according to the direction of that t 1.668 Theban Crates, Time must weare ît out, if time will not, the last refuge is an halter. But this you will say is comically spoken. Howsoeuer fasting by all meanes must be still vsed, & as they must refraine from such meats formerly mentioned, which cause venery or prouoke lust, so you must vse an opposite diet. u 1.669 Wine by all meanes must be auoided to the younger sort. Women of old for that cause in hot countries were for∣bid the vse of it, and young folkes 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 com∣ment on the 23 Embleme of Alciat. So of other meats.

Nec minus erucas aptum est vitare salaces, Et quicquid Veneri corpora nostra parat.

Eringo's are not good for to be taken, And all lasciuious meats must be forsaken.

Those opposite meats which are to bee vsed, are Cowcum∣bers, Mellons, Purslan, water lillies, Rue, Woodbine, Amni, Lettice, 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 1.670 Magninus, hath a wonderful ver∣tue in it. see more in Porta, Mathiolus, Crescentius, lib. 5. &c. and what euery herbalist almost and Physitian hath written, cap. de Satyriasi & Priapismo. In some cases againe, if they be much deiected and brought lowe in body, and now ready to dispaire through anguish, griefe, and too sensible a feeling of their misery, a cup of wine and full diet is not amisse, and as Valescus adviseth, cum aliâ honestâ venerem saepè exercendo, which Langius epist. med. lib. 1. epist. 24. approues out of Rha∣sis, assiduationem coitus, and Guianerius cap. 16. tract. 16. as y 1.671 very profitable Physicke, and to be druncke too by fits, but this is mad physicke, if it bee at all to be permitted. If not, yet some pleasure is to be allowed, as that which Vives speakes of lib. 3. de Anima, z 1.672 A louer that hath as it were lost him∣selfe through impotency, impatience, must bee called home as a traueller by musicke, feasting, good wine, if need be to drunkennes it selfe, which many so much commend for the easing of the mind all kinde of sports and merriments, to see some pictures, hangings buildings, pleasant fields, Orchards, Gardens, Groues, Ponds, Pooles, Riuers, fishing, fowling, hauking, hunting, merry tales, and pleasant discourse, reading, and exercise till hee sweat, that new spirits may succeed, or some other vehement affection or con∣trary passion, till he be wayned from anger, suspition, cares, feares &c. and habituated into another course. And as this method of

Musick, merriment, singing, dancing, doth augment the passi∣on in some Louers, as a 1.673 Avicenna notes, so it expelleth it in others, and doth very much good. These things must bee warily applied, as the parties symptomes vary, and as they shall stand diversly affected.

If there be any need of physicke, that the humors bee alte∣red, or any new matter aggregated, they must bee 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 Lo∣uers and madmen be cured by the same remedies, he affirmes it, for loue extended is meere madnesse. Such physicke then as is prescribed, is either inward or outward, as hath been for∣merly handled, in the precedent Partition in the Cure of Me∣lancholy. b 1.674 Amatus Lusitanus cured a young Iew that was almost mad for loue, with the Syrupe of Hellebor, and such other euacuations and purges, which are vsually prescribed to blacke choler: c 1.675 Avicenna confirmes as much if need re∣quire, and d 1.676 blood letting aboue the rest, which makes amantes ne sint amentes, Louers to come to themselues, and keepe in their right minds. 'Tis the same which Schola Sal••rnitana, Iason Pratensis, Hildesheim &c. prescribe blood-letting still as a principall remedy. Those old Scythians had a tricke to cure al appetite of burning lust, e 1.677 by letting themselues blood vnder the eares, 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. Mercuri∣alis var. lec. lib. 3. cap. 7. out of Hippocrates, and Benso saith, is still in vse amongst the Indians, a reason of which Langius giues lib. 1. epist. 10.

Huc faciunt medicamenta venerem sopientia, vt Camphora pudendis alligata, & in bracha gestata (quidam ait) membrum flaccidū. reddit laborauit hoc morbo virgo nobilis, cui inter cae∣tera praescripsit medicus, vt laminā plumbeā multis foramimbus pertusam ad dies viginti portaret in dorso, ad exiccandum vero sperma iussit eam quam parcissimè cibari, & mandu∣care

frequenter coriandrum praeparatum, & semen lactucae & acetosae, & sic eam à morbo liberavit. Porro im∣pediunt & remittunt coitum folia salicis, trita & e∣pota, & si frequentius, vsurpentur ipsa in totum auferunt. Idem praestat Topatius annulo gestatus, dexterum lupi te∣sticulum attritum, & oleo vel aqua rosatâ exhibitum, Vene∣ris, 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 coi∣tum, vngantur membra genitalia, & renes, & pecten aquâ, in qua opium Thebaicum sit dissolutum, libidini maxime contratia camphora est, & coriandrum siccum frangit coitū, & erectionem virgae impedit, idem efficit synapium ebibi∣tum. Da verbenam in potu & non erigetur verga sex diebus, vtere menthâ sicca cum aceto, genitalia illinita succo Hyoscya∣mi aut cicutae, coitus appetitum sedant, &c. R. semis lactuc. portulac, coriandri an. ʒj. mentae siccae ʒss. sacchari albiss. ℥ iiij. puluerisentur omnia subtiliter, & postea simul misce a∣qua Neunpharis, f. conefc. solida in morsulis, Ex his sumat mane vnum quum surgat. Innumera ferè his similia petas, ab Hildishemo loco praedicto, Mizaldo, Porta, caeteris{que}.

SVBSEC. 2. Withstand the beginnings, auoid occasions, change his place: faire and foule means, contrary passions, witty inuentions: to bring in another, and discommend the former.

OTher good rules and precepts are inioyned by our Physiti••ns, which if not alone, yet certainely conioy∣ned may doe much. The first of which is obstare principijs, to withstand the beginning, g 1.678 quisquis in primo obstitit, pe∣pulit{que} amorem tutor ac victor fuit, he that will but resist at first may easily be a conqueror at the last. Baltasar Castilio li. 4. vrgeth this prescript aboue the rest, when he shall chance

(saith he) to light vpon a woman, that hath good behauiour ioyned with her excellent person, & shall perceiue his eyes with a kind of greedinesse, to pull vnto them this Image of beautie, and carry it to the heart: and shall obserue himselfe to be somewhat incended with this influence, which moueth within, when he shall discerne those subtill spirits sparkling in her eyes, to admini∣ster more fewell to the fire, he must wisely withstand the begin∣nings, & rouze vp reason stupified almost, and fortifie his heart by all meanes, and shut vp all those passages, by which it may haue entrance. 'Tis a precept which all concurre vpon.

h 1.679 Opprime dum noua sunt subiti mala semina morbi, Dum licet in primo limine siste pedem.

Thy quicke disease whilst it is fresh to day, By all meanes crush, thy feet at first step stay.

Which cannot speedier be done, then if he confesse his griefe and passion to some iudicious friend (qui tacitus ardet magis vritur,i 1.680 the more he conceales the greater is his paine) that by his good aduise may happily ease him of a sudden; and withall to auoide occasions, or any circumstance that may aggrauate his disease. To keepe out of her company which Hierome so much labours to Paula, to his Nepotian; Chryso∣stome so much inculcates in ser. i••contubern. Cyprian, and many other fathers of the Church. Siracides in his 9. chap∣ter, Iason Pratensis, Sauanorola, Arnoldus, Valleriola &c. and euery Physitian that treats of this subiect. Not onely to a∣uoid as k 1.681 Gregory Tholosanus exhorts, kissing, dalliance, all speeches, tokens, loue-letters and the like, or as Castilio lib. 4. to conuerse with them, heare them speake, l 1.682 those amiable smiles, admirable graces, and sweet gestures, which their pre∣sence affords: but all sight, they must not so much as see thē, or looke vpon them. Gaze not on a maid saith Siracides, turne away thine eyes from a beautifull woman, cap. 9. ver. 7. 8. auerte oculos, saith Dauid, or if thou doe see them as Ficinus aduiseth, let not thine eye be intentus ad libidinem, do not in∣tend her more then the rest: but as Hierome to Nepotian, aut aequaliter ama, aut aequaliter ignora, either see all alike, or let al

alone; & that is the safest course, let all alone, see none of thē. Nothing sooner reuiues, m 1.683 or waxeth sore againe as Petrarch holdes, then loue doth by sight. As Pompe renues ambition, the sight of gold, couetousnesse, a beautious obiect sets on fire this burning lust.

Et multum saliens incitat vnda sitim.

The sight of drinke makes one drie, and the sight of meate increaseth appetite. Especially if he haue beene formerly in∣amored, the sight of his mistresse strikes him into a new fit, and makes him raue many dayes after.

—n 1.684 Infirmis causa pusilla nocet, Et poenè extinctum cinerem si sulphure tangas, vinet, & ex minimo maximus ignis erit Sic nisi vitabis quicquid renouabit amorem, Flamma recrudescet, quae modo nulla fuit.

A sickely man a little thing offends, As brimstone doth a fire decayed renew, And make it burne afresh, doth loues dead flames, If that the former obiect it reuiew.

Or as the Poet compares it to embers in ashes, which the wind blowes, o 1.685 vt solet a ventis, &c. a scauld head as the saying is, is soone broaken, and drie wood soone kindles, and when they haue beene formerly wounded by sight, how can they by seeing but be inflamed? Ismenius acknowledgeth as much of himselfe, when he had beene long absent, and al∣most forgotten his mistresse, p 1.686 at the first sight of her, as straw in a fire, I burned afresh, and more then euer I did before. q 1.687 Cha∣riclia was as much moued at the sight of her deare Theage∣nes, after hee had beene long absent, and it is the common passion of all louers. And for that cause Alexander fore∣knowing this inconuenience and danger that comes by sight, r 1.688 when he had heard Darius wife so much commended for her beautie, would scarce admit her to come in his sight. And when as Araspus in Xenophon, had so much magnified that diuine

face of Panthea to Cyrus, s 1.689 by how much she was fairer then ordinary, by so much he was the more vnwilling to see her. Sci∣pio a young man 23. yeares of age, at the siege of a citty in Spaine, when as a noble and a most faire young gentlewo∣man was brought vnto him, t 1.690 and he had heard shee was be∣trothed to a lord, rewarded her, and sent her backe to her sweet∣heart. Xenocrates lay with Lais of Corinth all night, and would not touch her. u 1.691 It is a good happinesse to be free from this passion of loue, and great discretion it argues in such a man that can so containe himselfe, but when thou art once in loue to moderate thy selfe (as he saith) is a singular point of wise∣dome.

But for as much as few men are free, or that can containe themselues and moderate their passions, curbe their sences, as not to see them, not to looke lasciuiouslly, not to conferre with them, such is the furie of this head strong passion, and their weakenesse; we must vse some speedy meanes to cor∣rect, and preuent that and al other inconueniences, that come by conference and the like. The best, readiest, and surest way, and which all approue, is Loci mutatio, to send them seuerall wayes, that they may neither heare off, nor see, nor haue op∣portunitie to send to one another againe. Elongatio à patria tis Sauanorolas fourth rule, and Gordonius precept, distraha∣tur ad longinquas regiones, send him to trauell. 'Tis that which all runne vpon, as so many hounds with full cry, Poets, Diuines, Philosophers, Physitians, all, mutet patri∣am, Valesius. x 1.692 as a sicke man he must be cured with change of aire, Tully 4. Tusc. The best remedy is to get thee gone, Iason Pratensis, change aire and soyle, Laurentius, Fuge littus amatum, Virg. Vtile finitimis abstinuisse locis, y 1.693 Ouid. I procul & long as carpere perge vias— sed fuge tutus ••ris. Tra∣uelling is an Antidote of loue, time and absence weare away paine and griefe. All which z 1.694 Hensius merrily inculcates in an Epistle to his friend Primierus. First fast, then tarry. 3. change thy place 4. thinke of an haltar. If change of place, continuance of time, absence will not weare it out with

those precedent remedies, it will hardly be remoued: but these commonly are of force. Foelix Plater obser. lib. 1. had a baker to his patient almost mad for the loue of his maide, and desperate; by remouing her from him, he was in a short space cured. Peter Godefridus, in the last chapter of his third booke, hath a story of Saint Ambrose, of a young man that meeting his old loue after long abscence, on whom he had extreamely doted, would scarce take notice of her, she won∣dred at it that he should so lightly esteem her, called him a∣gaine 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 lo∣ued a wench with one eye, and for that cause by his parents was sent to trauell into farre countries, a 1.695 after some yeeres he returned, and meeting the maid for whose sake he was sent a∣broad, asked her how and by what chance she lost her eye, no said she I haue lost none, but you haue found yours: Signifying ther∣by that all louers were blind, as Fabius saith, Amantes de formâ iudicare non possunt, louers cannot iudge of beautie, nor scarce of any thing else, as they will easily confesse after they returne vnto themselues, by some discontinuance or better aduice, and wonder at their owne folly, madnesse, stu∣pidity, blindnes, condemne themselues that euer they should be so besotted and misled, and be heartily glad that they haue so happily escaped.

If so be that, (which is seldome) that change of place will not effect his alteration, then other remedies are to bee annexed, faire and foule meanes as to perswade, promise, threaten, terrifie, or to diuert by some contrary passion, ru∣mour, tales, newes, or some wittie inuention, to alter his af∣fection, b 1.696 by some greater sorrow to driue out the lesse saith Gordonius, as that his house is a fire, his best friends dead, his money stolne, &c. c 1.697 That he is made some great Gouernour 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

doe to such as haue the hickehope, to make them forget it. Saint Hierome lib. 2. epist. 16. to Rusticus the moncke, hath an instance of a d 1.698 young man of Greece, that li••••d in a Monastery in Aegypt, that by no labour, no 〈◊〉〈◊〉, no perswation could be diuerted; but at last by this 〈…〉〈…〉 was deliuered. The Abbot sets one of his convent to quarrell with him. and with some scandalous reproach or other to defame him before company, and then to come and complaine first, the wit∣nesses were likewise suborned for the plantiffe. The young man wept, and when all were against him, the Abbot 〈◊〉〈◊〉 tooke his part, least he should be ouercome with immodera••e griefe: but what needs many words? by this inuention he was cured, and alienated from his pristine loue-thoughts. Iniuries, slaun∣ders, contempts, disgraces, are very forcible meanes to with∣drawe mens affections, contumeliâ affects amatores ama∣re desinunt as Lucian saith, louers reuiled or neglected, con∣temned or misused, turne loue to hate, f 1.699 redeam, non sime obsecret. Ile neuer loue thee more. So Zephirus hated Hya∣cinthus because he scorned him, and preferred his coriuall A∣pollo (Palephapus fab. nar.) he will not come againe though he be intreated. Tell him but how he was scoffed at behind his backe, that his loue is false, and entertaines another, cares not for him,e 1.700 or that she is a foole, a nasty queane, a slut, a fixen, a scolde•• a diuell, or which Italians commonly doe, that he or she hath some lothsome filthy disease, gout, stran∣gurie, falling sicknesse, the Poxe, that he hath three or foure incurable tetters, issues: that she is balde, her breath stinkes, she is mad by inheritance, and so are all the kinred, an ••are∣braine, with many other secret infirmities, which I will not so much as name, belonging to women. That he is an Hermophrodite, an Eunuch, imperfect, a spendthrift, a g••me∣ster, a gull, a whoremaster, farre in debt, and not able to maintaine her, a common drunkard, his mother was a witch, his father hanged, that he hath a wolfe in his bosome, a fore legge, some incurable disease, that he will surely beat her, that he walkes in the night, will stabbe his bedfellowe, tell all

his secrets in his sleepe, and that no body dare lie with him, his house is haunted with spirites. with such fearefull and tra∣gicall things able to auert and terrifie any man or woman li∣uing. Gordonius c. 20. part. 2. hinc in modum consulit paretur aliqua vetula turpissima aspectu, cum turpi et vili habitu, et por∣tet subtus gremium pannum menstrualem, et dicat quod, amica sus sit ebriosa, et quodmingai in lecto, et quod est epileptica et im∣pudica, et quod in corpore suo sint excrescentiae enormes cum foe∣tore anhelitus, et aliae enormitates, quibus vetulae sunt edoctae, si nolit his persuaderi subito extrahat g 1.701 pānum menstrualem, corā facie portando, exclamando, talis est amica tua, et si ex his non demiserit, non est homo sed diabolus incarnatus. Idem ferè Avi∣cenna cap. 24. de curà Ilishi lib. 3. Fen. 1. Tract. 4. narrent res immundas vetulae, ex quibus abominationem incurrat, & res h 1.702 fordidas, & hoc assiduent. Idem Arculanus cap. 16. in 9. Rhasis, &c. Withall as they doe discommend the old, for the better effecting a more speedy alteration, they must com∣mend another Paramour, alteram inducere, set him or her to be woed, or woe some other, that shall be fairer, of better note, better fortune, birth, parentage, much to be preferred, by this, which Iason Pratensis wisheth, to turne the streame of affection another way, or as Valesius by i 1.703 subdiuiding to diminish it. k 1.704 Hortor & vt pariter binas habeatis amicas, &c. If you suspect to be taken, be sure saith the Poet, to haue two mistresses at once, or goe from one to another: or bring him to some publike showes, playes, meetings, where he may see varietie, and he shall likely lothe his first choice. For as he obserues, l 1.705 Priorem flammam nouus ignis extrudit, & ea multorum natura, vt praesentes maxime ament. One fire driues out another, and such is womens weakenesse, that they loue commonly him hat is present. And so do many men (as he confessed) he loued. Amye till he saw Floriat, •• when he saw Cynthia, forgat thē both: but faire Phillis was incompa∣rably beyond them all, and yet when he espied Amarallis, she was his sole mistresse, &c. 'Tis a thing which by Hie∣romes report hath beene vsually practised, m 1.706 Heathen Phi∣losophers

driue out one loue with another, as they doe a pegge, or pinne with a pinne. Which those seuen Persian Princes did to Assuerus, that they might requite the desire of Queene Vasth with the loue of others. Pausanias in Eliacis saith, that there∣fore one Cupid was painted to contend with another, and to take the garland from him, because one loue driues out ano∣ther. n 1.707 Alterius vires subtrahit alter amor Foelix Platter in the first booke of his obseruations, boasts how he cured a widdower in Basil, a patient of his, by this stratageme alone, that doted vpon a poore seruant his maide, when friends, children nor perswasion could serue to alienate his mind, they motioned him to another honest mans daughter in the towne, whom he loued, and liued with long after, abhorring the very name and sight of the first. After the death of Lucretia, o 1.708 Eurialus would admit of no comfort, till the Emperour Sigismunde married him to a noble Lady of his court, and so in short space he was freed.

SVBSEC. 3. By counsell and perswasion, foulenesse of the fact, mens, womens faults, miseries of marriage. euents of lust, &c.

AS there be many causes of this burning lust or heroi∣call loue. So there be many good remedies to ease and helpe, amongst which good counsell and perswasion, which I should haue handled in the first place, are of great moment and not to be omitted; Many are of opinion, that in this blind head-strong passion, counsell can doe no good.

p 1.709 Quae enim res in se ne{que} consilium ne{que} modum. Habet, vllo eam consilio regere non potes. Which thing hath neither Iudgement, or an end How should aduice or counsell it amend.

But without question good counsell and aduice must needs be of force, especially if they shall proceed from a wise, fa∣therly,

reuerent, discreet person, a man of authoritie whom the parties doe respect, or stand-in awe of, or from a iu∣dicious friend; of it selfe alone, it is able to diuert and suffice. ^q Gordonius the Physitian attributes so much to it, that he would haue it by all meanes vsed in the first place. Amoueatur ab illâ consilio vi•••• quem timet, ostendendo pericu∣la saeculi, iudicium inferni, gaudia Paradisi. He would haue some discreet man to diswade them, by foreshewing the miserable euents and dangers which will surely happen, the paines of hell, ioyes of Paradise, and the like, which by their preposterous courses they shall forfeit or incurre. To expostulate and shew them such absurdities, inconueniences, imperfections, discontents, as vsually follow; which their blindnesse, furie, madnesse, cannot apply vnto themselues, or apprehend. If he loue 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 booke of Abel and Cain, Philo Iudaeus de mercede meret. Platinas dial in Amores, Aeneas Siluius tart. Epistle, which he writ to his friend Nicholas of Wartburge, which he calles medelam illiciti amoris, &c. r 1.710 For what's an whore as he saith, but a pillar of youth, ruine of men, and a death, a deuou∣rer of patrimonies, a downefall of honour, fodder for the diuell, the gate of death, and supplement of hell. Let him see the euent and successe of others, Sampson, Hercules, Holofernes, &c. those infinite mischiefes attend it. If she be honest, she is ei∣ther maide, widdow, or another mans wife: if another mans wife, 'tis abominable in the sight of God, and men, adultery, and expresly forbidden in Gods commaundement, a mortall sin, able to endanger his soule, & if he be such a one as feares God, or haue any religion, he will eschew it, and abhorre the lothsomenesse of his owne fact. If a maide, to abuse or mar∣ry her: if to abuse, 'tis fornication, a foule fact, and almost e∣quall to adultery it selfe. If to marry, let him seriously cons∣ider what he takes in hand, looke befoe he leape, and exa∣mine first the partie and condition of his estate and hers,

whether it be a fit match for fortunes, yeares, parentage, and such other circumstances. And whether it be likely to pro∣ceede: if not, let him wisely staue himselfe off at the first, curb in his inordinate passion, & moderate his desire. If she be vn∣equall in yeares, she young and he old, what an vnfit match must it needs be, an vnequall yoake, how absurd and vnde∣cent a thing it is as Lycinus in s 1.711 Lucian told Timolaus, for an old balde crooke-nosed knaue to marry a yong 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 bee equall in yeeres, birth, fortunes, and other qualities corre∣spondent, and he doth desire to be coupled in marriage, which is an honourable estate, but for what respects? her beautie belike, and comlinesse of person, that is commonly the maine obiect, she is a most absolute forme in his eye at least, but doe other men affirme as much? or is it an errour in thy iudgement? It may be to thee thy selfe vpon a more serious examination, or after a little abscence, she is not so faire as she seemes. Quadam videntur & non sunt. It may be not she that is so faire but her clothes, or put another in her clothes, and she will seeme all out as faire; as the t 1.712 Poet then prescribes, separate her from her clothes: suppose thou sawest her in a base beggers weed, or else dressed in some old hirsute attires out of fashion, foule linnen, course clothes, be∣smeared with soot, colly, perfumed with Opoponax, Sagape∣num, Assa foetida, or some such filthy gummes, durty, a∣bout some vndecent action or other. wouldest thou af∣fect her as thou dost? Suppose thou sawest her in a u 1.713 frosty morning, in cold whether, or in some passion or perturbati∣on of mind, reuil'd & ill fauoured to behold: She many times that in a composed lookes seemes so amiable and delitious, if she do but laugh or smile, makes an vgly sparrowmouthed face, and shewes an homely paire of vneuen, lothsome, rot∣ten blacke teeth. She hath a blacke skinne, gouty legges, a deformed crooked carkasse vnder a fine coate. It may be for all her costly tires she is balde, and though she seeme so faire

by darke or by candlelight, or a farre of at such a distance, as Ca••••i••ratides obserued in x 1.714 Lucian, If thou should see her neare or in a morning, she would appeare more vgly then a beast. Fol∣low my counsell, see her vndrest, see her if it be possible out of her attires, furtiuis nudatā coloribus, it may be she is like Aesopes Iaye, or an Aegyptian temple, she will be lothsome, 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 imbracings were not so acceptable, as now her lookes be terrible, thou had∣dest better behold a Gorgons head, then Helenas carcasse. Some are of opinion, that to see a woman naked is able of it selfe to alter his affection, and it is worthy of consideration, saith y 1.715 Montagne the Frenchman in his Essayes, that the skil∣fullest masters of amorous dalliances, appoint for a remedy of venereous passions a full suruay of the bodie, As the Poet insinuates.

z 1.716 Ille quod obscaenas in aperto corpore partes, Viderat, in cursu qui fuit, haesit amor.

The loue stood still, that ran in full carrere, When once it saw those parts should not appeare.

It is reported of Seleucus king of Syria••, that seeing his wife Sratonices balde pate, as she was vndressing her by chance, he could neuer affect her after. Philip the French K. as Nu∣brigensis lib. 4. cap. 24. relates it, married the king of Den∣markes daughter, a 1.717 and after he had vsed her as a wife one night because her breath stunke some say, or for some other se∣cret fault, sent her backe againe. Many such matches are made for by-respects, or some seemely comelines, which after ho∣nie moones past, turne to bitternesse, for burning lust is but a flash, and hatred oft followes in the highest degree, dislike and contempt.

Yea but you will say, your mistris is complete, of a most absolute forme in all mens opinions, no exceptions can be taken at her person, she is the myrror of women for her beau∣tie,

comelinesse and pleasant grace. Put case she be, how long will she continue? Fauour is deceitfull, and beautie is vanitie, Pro. 31.30. If she bee faire as the saying is, shee is commonly a foole, if proud, scornefull, sequitur{que} super∣bia foram, or dishonest, rara est concordia formae at{que} pudicitiae, can she be faire & honest too? This beauty is but of the body alone, and what is that but as b 1.718 Gregorie Nazianzen telleth vs, a mocke of time and sickenesse, or as Boëthius as mutable as a flower, and 'tis not nature so makes vs but most part the in∣firmitie of the beholder. Or be she faire indeed, golden haired, as Anacreon his Bathillus,c 1.719 blacke eyed, of a pure sanguine complection, little mouth, white teeth, soft and plumpe body, hands, feet, all faire and louely to behold, composed of all graces, elegances, an absolute piece: d 1.720 her head from Prage, pappes out of Austria, belly from France, backe from Brabant, hands out of England, feete from Rhine, but∣tockes from Swisserland, let her haue the Spanish gate the Ve∣netian tire, Italian complements 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 sickenesse, a feuer, small poxe, a blow, a wound, a scarre, losse of an eye, or limme, a violent passion, a distempe∣rature of heat or cold, marres all in an instant, disfigures all childbearing, old age, riuels her vpon a sudden; after shee hath bene caried a small while, and the black oxe hath troden on her toe, she will be so much altered and grow out of fa∣shion, thou wilt not know her. So Deianirae describeth it in the Poet, as a tree in winter.

e 1.721 Deforme solis aspicis truncis nemus? Sic nostra longum forma percurrens iter, Deperdit aliquid semper, & fulget minus, Malis{que} minus est quidquid in vobis suit, Olim petitu cecidit, & partu labit, Mater{que} multum rapuit ex illa mihi, Aetas citato senior eripuit mihi.

And as a tree that in the greene wood grows, With fruite and leaues and in the summer blowes, In winter like a stocke deformed shewes: Our beautie takes his race and iourney goes, And doth decrease and loose and come to naught, Admired of old, to this by childbirth brought: And mother hath bereft me of my grace, And crooked old age comming on apace.

To conclude with Chrysostome, f 1.722 when thou seest a faire and beautifull person a comely woman, hauing bright eyes, a merrie count••nance, a shining lustre in her looke, a pleasant grace, wrin∣ging thy soule, and ••ncreasing thy concupiscence; bethinke with thy selfe that it is but earth thou louest, a meere excrement which so vexeth thee, which thou so admirest, and thy raging soule will be at rest. Take her skinne from her face, and thou shalt see all loth somenesse vnder it, that beautie is but a superfi∣ciall skinne and bones, nerues, sinewes: suppose her sicke, now ri∣uil'd, hoarie-headed, hollow-cheeked, old; within she is full of filthy fleame, stincking putide, excrementall stuffe: snot and sne∣uill in her nostrils, spittle in her mouth, water in her eyes, what filth in her braines, &c. Or take her at best, and looke nar∣rowly vpon her in the light, stand neare her, and thou shalt perceiue almost as much, and loue lesse. as g 1.723 Cardan well writes, minus amant qui acute vident, though Scaliger deride him for it. If he see her neere, or looke exactly, whosoeuer he is, and according to the true rules of symmetrie and propor∣tion, examine him or her, he shall find many faults in phisi∣ognomie, many indecorums in their other parts. And 'tis true that he saith,h 1.724 diligentèr consideranti rarò facies absoluta, & quae vicio caret, seldome shall you find an absolute face without fault, as I haue often obserued; see her angry, mer∣ry, laugh, weepe, hote, colde, dressed, vndressed, in all attires, gestures, passions, and in some of these she will surely dislike: Besides these outward naeues or open faults, errors, there be many inward infirmities, secret and &c. some priuate which I will omit, and some more common to the sex. Conside∣ratio

faeditatis mulierum quam immundae sunt, quod Saua∣narola proponit regula septimâ, penitius obseruandum, & Platina dial Amoris, f••se perstingit. Lodouicus Boncialus mulieb. lib. 2. cap. 2. Albertus & infiniti ferè medici.

I will say nothing of the vices of their minds, their pride, enuy, inconstancy, weakenesse, malice, selfewill, lightnesse, in∣satiable appetite, ielousie. Ecclus 25.14. No malice to a wo∣mans, no bitternesse like to hers, Eccles. 7.21. and as the same Author, Prou. 31.10. Who shall finde a vertuous woman? He makes a question of it. Ter. Heaut. act. 4. sc. 1. ne{que} ius ne{que} bonum nec aequum sciunt melius peius prosit absit nihil vident nisi quod libido suggerit. They know neither equitie, good nor bad, be it better or worse (as the comicall, Poet hath it) bene∣ficiall or hurtfull they will doe what they list.

l 1.725 For in a thousand good there is not one, All be so proud, vnthankefull and vnkind, With flintie hearts, carelesse of others mone, In their owne lustes carried most headlong blind, But more herein to speake I am forbidden, Sometime for speaking truth one may be chidden.

† 1.726 I am not willing to prosecute the cause against them; let Mantuan, Platina in d••al. and such women haters beare the blame, if I haue said amisse, I haue not said an halfe of that which might be vrged out of them and others. And now to proceed, if women in generall be so bad, (and men worse then they) what an hazard is it to marrie, where shall a man find a good wife, or a woman a good husband? A woman a man may eschew, but not a wife wedding is vndoing, (some say) marrying, marring; wooing, woing; m 1.727 a wife is a feuer hecticke, as Scaliger cals her, and not to be cured but by d••ath, as out of Menander,n 1.728 Athenaeus.

In pelagus te iacis negotiorum,— Non Libyum non Aegaeum vbi ex triginta non pereunt Tria nauigia: ducens vxorem seruatur prorsus nemo.

Thou wadest into a Sea it selfe of woes, In Lybicke and Aegaean each man knowes, Of thirty not three shippes are cast away, But on this rocke not one escapes, I say.

The worldly cares, miseries, discontents, that accompany marriage, I pray you learne of them that haue experience, for I haue none, many married men exclaime at the miseries of it, and raile at wiues downe right; but I neuer tried.

o 1.729 Mare haud mare, vos mare accrimum.

An Irish Sea is not so turbulent & raging as a litigious wife, better dwell with a Dragon or a Lion, then keepe house with a 〈◊〉〈◊〉 wife. Ecclus. 25.18. better dwell in a wildernesse. Pro. 21.1••. no wickednesse like to her, Ecclus. 25.21. She makes a sorry heart, an heauy countenance, and a wounded mind, weake hands, and feeble knees, vers. ••5. as then the Comicall Poet merrily saith,

p 1.730 Perdatur ille pessimè qui faeminam, Duxit secundus, nam nihil primo imprecor, Ignarus vt puto mali primus fuit.

Foule fall him brought the second match to passe, The first I wish no harme, poore man alas, He knew not what he did, nor what it was.

What shall I say to him that marries againe and againe, I pitty him not, for the first time he must do as he may, beare it out sometimes by the head and shoulders, and let his next neighbour ride, or else run away, or as that q 1.731 Syracusian in a tempest, when all ponderous things were to be exonerated out of the ship, quia maximum pondus erat,r 1.732 fling his wife in∣to the Sea. But this I confesse is Comically spoken, and so I pray you take it: in sober sadnesse marriage is a bondage, a thraldome, an yoke, an hinderance to all good enterprises, a rocke on which many are saued••; many impinge and are cast away: not that the thing is euill in it selfe or troublesome, but

full of all contentment and happinesse: but to vndiscreet sensuall persons, that as brutes are wholy lead by lust, it is a serall plague, many times an hell it selfe, and can giue little or no content, being that they are often so irregular and prodi∣gious in their lusts, so diuerse in their affections. Vxor no∣men dignitatis non voluptatis, as s 1.733 he said. A wife is a name of honour, not of pleasure, fit to beare the name, gouerne a fa∣mily, to bring vp children, sit at boards end & carue, as some carnall men say and thinke, they had rather go to the stewes, or haue now and then a snatch as they can come by it, bor∣row of their neighbours, then haue wiues of their owne: Ex∣cept they may doe as some Princes and great men doe, keepe as many Curtisans as they wil themselues, flie out Impunè, or that poligamy of Turkes, or Irish deuorcement were in vse: but as it is 'tis hard & giues not that satisfaction to these carnall men, beastly men as too many are, † 1.734 what still the same? to be tied t 1.735 to one be she neuer so faire, neuer so vertu∣ous, is a thing they may not endure, variet••s delectat, 'tis lothsome and tedious as he said of Iberina.

† 1.736 Vnus Iberinae vir sufficit? ocyus illud Extorquebis, vt haec oculo contenta sit ••n••.

'Tis not one man will serue her by her will, As soone shel'e haue one eye as one man still.

As true a Troian as mine hostesse daughter that Spanish wench in u 1.737 Ariosto, as good wiues as Messalina. And ma∣ny men are as constant in their choice, and as good husbands as Nero himself, they must haue their pleasure of all they see. Being that men & women are so irreligious depraued by na∣ture, so wandring in their affections, so brutish, so subiect to disagreement, so vnobseruant of marriage rites, what shall I say? If thou beest 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 shee bee barren, shee is not &c. If shee haue x 1.738 children, and thy state be not good, though thou be warie and cir∣cumspect, thy charge will vndoe thee, thou wilt not be able

to bring them vp,y 1.739 and what greater misery can there be then to beget children, to whom thou canst leaue n•• other inheritance but hunger and thirst: To leaue them to the wide world, to shift for themselues. No plague like to want: and when thou hast good meanes, & art very carefull of their education, they will not be ruled, thy sonn's a drunkard, a gamester, a spend-thrift, thy daughter a foole, a whore, thy Seruants theeues, thy neighbours diuels, they will make thee weary of thy life. z 1.740 If thy wife be froward, if she may not haue her will, thou hadst better to bee buried aliue, shee will bee so impatient, nothing but tempests, all is in an vproare. If she be soft or foolish, thou hadst better haue a block, she wil shame thee, and reueale thy secrets. If wise, and learned, well qualified, there is as much danger on the other side,a 1.741 mulierem doctam du cere periculosis∣simum, saith Neuisanus, she will be too insolent and peeuish, b 1.742 mala Venusinam quam te Cornelia mater. Take heed. If shee be a slut, thou wilt loath her; if prowd, shee'l beggar thee: If faire and wanton, shee'l make thee a Cuckold; If deformed thou canst not loue her; that wil make thee peraduenture vn honest, Cromerus lib. 12. hist. relates of Casimirus, c 1.743 that hee was vnchast, because his wife Adleida, the daughter of Hen∣ry Landsgraue of Hessia, was so deformed. If she bee poore she brings beggery with her, saith Neuisanus, & discontent. If you marry a maid it is vncertaine how she proues; if a rich d 1.744 widdow, induces te in laqueum; thou dost halter thy selfe, she wil 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 dowre, or bee nobly allied, thy wiues friends will eat thee out of house and home, she will be so prowd, so high minded and so imperious, e 1.745 shee will ride vpon thee, domineer as her list, weare the breeches, and begger thee besides, vxores divites seruitutem exigunt, as Se∣neca hits them, declam. lib. 2. declam. 6. dotem accept, imperium perdidi. They will haue soueraignty, they will haue atten∣dance, they will doe what they list. f 1.746 In taking a dowre thou

loosest thy liberty, hazardest thine estate; thou hadst better haue taken a good huswifely maid in her smocke. Since then there is such hazard, if thou be wise keep thy selfe as thou art and withall g 1.747 consider how free, how happy, how secure, how heauenly, in respect a single man is, how merrily he liues, hee hath no man to care for but himselfe, none to please, no charge,h 1.748 none to controle him, is tied to no residence, no cure to serue, may goe and come, when, whether, liue where hee will, his owne master, and doe what he will himselfe; consi∣der of the excellency of Virginity, virgo coelum meruit, 'tis a pretious Iewell, a faire garland, a fine picture, as i 1.749 Bonauen∣ture calls it, a blessed thing in it selfe, and if you will beleeue a Papist, meritorious. If this which I haue 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 vxoria. Arniseus in polit. cap. 3. and he thatis instar omnium, Neui∣sanus the Lawier in his Slva nuptialis, almost in euery page.

SVBSEC. 4. Philters magicall and Poeticall cures.

VVHere perswasions and other remedies will not take place, many fly to vnlawfull meanes, Philters Amulets, Magicke spells, Ligatures, Characters, Charmes, which as a wound with the speare 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 1.750 Sken∣kius lib. 4. obseruat. med. hath some examples of such as haue beene so magically caused, and magically cured, & by witch∣craft, so saith Baptist. Codro••chus lib. 3. cap. 6. de morb. ven. Malleus mallef. cap. 6. 'Tis not permitted to bee done, I con∣fesse, 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 vp many mag∣neticall remedies, as to pisse through a Ring, &c. Mizaldus, cent. 3.30. Baptista Porta, Iason Pratensis, Lobelius, pag. 87. Mathiolus, &c. prescribe many absurde remedies. Radix mandragorae ebibitae. Annuli ex vngulis asini Stercus amatae sub ceruical positum, illâ nesciente quum odorem foeditatis sentit, amor soluitur. Noctuae ouum abstemios facit co∣mestum, ex consilio Iarthae Indorum gymnosophistae apud Philostratum lib. 3. Sanguis amasiae ebibitus omnem amoris sensum tollit, Faustinam, Marci Aurelij vxorem gladitoris amore captum, ita penitus consilio Chaldeorum liberatam, re∣fert Iulius Capitolinus. Our old Poets & Phantasticall wri∣ters haue many fabulous remedies for such as are loue-sicke, as that of Protisilaus tombe in Philostratus, in that Dialogue betwixt Phaenix and Vinitor: Vinitor vpon occasion discour∣sing of the rare vertues of that shrine, telleth him that Proti∣silaus alter and tombe, l 1.751 cures almost all manner of diseases, cō∣sumptions, dropsies, quartan agues, sore eyes, and amongst the rest such as are loue-sicke shall there be helped. But the most fa∣mous is m 1.752 Leucata Petra, that renowned rocke in Greece, of which Strabo Geog. lib. 10. not farre from S^t Maures, saith Sandes lib. 1. From which Rock if any Louer flung himselfe down headlong, he was instantly cured. Venus after the death of Adonis when she could take no rest for loue, came to the Temple of Apollo to know what she should do to be eased of her paine: Apollo sent her to Leucata Petra, where she precipi∣tated her selfe, and was forthwith freed, and when she would needs knowe of him a reason of it, he told her againe, that hee h••d often obserued n 1.753 Iupiter when he was enamored on Iuno, thither goe to ease and wash himselfe, and after him di∣uers others.o 1.754

Hic se Deuoalion Pyrrhae succensus amore Morsit & illaeso corpore pressit aquas Nec mora fugit amor, &c.—

Hether Deucalion came, when Pyrrhus loue Tormented him, and leapt downe to the Sea,

And had no harme at all, but by and by His loue was gone, and chased quite away.

This medicine Ios. Scaliger speakes of Ausoniarum lectionum lib, 18. Salmutz in Pancirol. de 7. mundi mirac. & other late writers. Pliny reports that amongst the Cyzeni, there is a wel consecrated to Cupid, of which if any louer tast, his passion is mitigated. And Anthony Verdurius Imag. deorum de Cupid, saith that amongst the ancients there was p 1.755 Amor Lethes, hee tooke burning torches, and extinguished them in the riuer, his statua was to be seene in the Temple of Venus Elusina, of which Ovid makes mention, and saith that all louers of olde went thi∣ther a pilgrimage, that would be rid of their loue pangs. Pausa∣nias in Achaicis tells as much of the riuer Senelus in Greece, if any Louer washed himselfe in it, by a secret vertue of that water he was healed of Loues torments. Where none of all these remedies will take place, I knowe no other, but that all Louers must make an head and rebell, as they did in q 1.756 Auso∣nius, and crucifie Cupid, till he grant their request, or satisfie their desires.

SVBSECT. 5. To let them haue their Desire.

THe last refuge and surest remedie, and to bee put in pra∣ctise in the vtmost place, when no other meanes wil take effect, is to let them goe together and enioy one another; po∣tissima cura est vt heros amasiâ suâ potiatur, saith Guianerius cap. 15. tract. 15. The speciall cure, and if it be possible so let it be. r 1.757 Arculanus holds it the speediest and the best cure, 'tis s 1.758 Savanarola's last precept, and a principall vnfallible reme∣dy, the last and sole refuge. When you haue all done, saith t 1.759 Avicenna, There is no speedier or safer course, then to ioyne the parties together according to their desires and wishes, the cu∣stome

and forme of loue, and so we haue seene him quickly resto∣red to his former health, that was languished away to skinne and bones, after his desire was satisfied, his discontent ceased, & wee thought it strange, our opinion is therefore, that in such cases na¦ture is to be obeyed. Arateus, an old Author, lib. 3. cap. 3. hath an instance of a young man, u 1.760 when no other meanes could preuaile, was so speedily relieued. What remaines then but to ioyne thē in marriage. Yea but hic labor, hoc opus, this can∣not conveniently be done, by reason of many and seueral im∣pediments. Sometimes both parties thēselues are not agreed Parents, Tutors, Masters, Gardians, will not giue consent, Laws, Customes, Statutes hinder, pouerty, superstition, feare and suspition, and I knowe not what my selfe; what shall we doe in such a case? He loues her most impotently, shee loues not him, and so è contra. Many Gentlewomen are so nice, they scorne all Suters, crucifie their poore Paramours, and thinke no body good enough for them. They take a pride to pranke vp themselues, to make young men enamored and dote on them, and to runne mad for their sakes. As Atalanta they must be ouerrunne, or wone. Many young men are as obstinate, and as curious in their choice, as irrefragable and peeuish on the other side, Narcissus like,

x 1.761 Multi illum Iuvenes, multae petierae puellae Sed fuit in tenerâ tam dira superbia formâ, Nullae illum Iuuenes nullae petiere puellae.

Young men and maids did to him sue, But in his youth so prowd so coye was he, Young men and maids bad him adue.

Eccho wept and wooed him by all meanes aboue the rest, but he was obstinate,

Ante ait emoriar quam sit tibi copiae nostri

and would rather dye then giue consent, as many Louers doe hold out so long doting on themselues, stand in their owne light, till in the end they come to be scorned and reiected as Narcissus was, and to be contemned themselues of others, as he was of his shaddowe. 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 loue a maid she loues me not: full faine She would haue me, but I not her againe; So loue to crucify mens soules is bent, But seldome doth he please or giue content.

Their loue danceth in a ring, and Cupid hunts them round a∣bout, he dotes, is doted on againe, dum{que} petit petitur pari∣tur{que} accendit & ardet, and their loue cannot be reconciled.

Or suppose it be, both parties pleased, mutuus amor, mu∣tuall loue and great affection, their parents cannot agree, & all is dashed, the match is vnequall, one rich, another poore, durus pater, an hard hearted, vnnaturall, a couetous father wil not marry his sonne, except he may haue so much mony, nor ioyn his daughter in marriage to saue her dowry, or for that he wants means to set her out, he hath no mony, she must tar∣ry. Many slacke & carelesse parents measure their childrens affections by thier own; they are now cold & decrepit them∣selues, and past all such youthfull conceits, & they will there∣fore starue their childrens Genius, y 1.762 Illico nasci senes, they must not marry, nec earum participes esse rerum quas secum fert adolescentiae: as hee said in the Comedy, they will stifle nature, their young bloods must not participate of youthfull pleasures, but be as they are themselues old vpon a suddaine. And 'tis a generall fault amongst most parents in bestowing of their children, the father wholy respects wealth, the mo∣ther good kindred, the sonne a proper woman. As z 1.763 Livy re∣lates dec. 1. lib. 4. a Gentleman and a yoeman woo'd a wench in Rome (contrary to that statute that the gentry and com∣monalty must not match together) the matter was contro∣uerted. The Gentleman was preferred by the mothers voice, quae quàm splendidissimis nuptijs iungi puellam volebat, shee would haue her daughter a Lady by all meanes: the ouer∣seers stood on him that was most worth, &c. But parents ought not to be so strict in this behalfe, Beauty is a dowry of it selfe, a 1.764 Rahel was so married by Iacob, and b 1.765 Bonauenture

in 4. sent•• denies that he so much as venially sinnes, that marries a wench for comelinesse of person. The Iewes, Deut. 21.11. if they saw amongst the captiues a beautifull woman, some smal circumstances obserued, might take her to wife. They should not be too seuere in that kinde, especially if there bee no such vrgent occasion, or grieuous impediment. Pouerty and base parentage may be sufficiently recompensed by ma∣ny other good qualities, modesty, vertue, religion, and good bringing vp. They must consider that Amor cogi non potest, Loue cannot be compelled, they must affect as they may: Fatum est in partibus illis quas sinus abscondit,c 1.766 as the saying is marriage and hanging goe by destiny, matches are made in heauen. And it may be to restraine their ambition, pride and couetousnesse, to correct those hereditary diseases of a fami∣ly, God in his iust iudgement assignes and permits such mat∣ches to be made. For I am of d 1.767 Bodines minde that Families haue their bounds and periods as well as kingdomes, be∣yond which for extent or continuance they shall not exceed, but in a perpetuall tenor (as we see by many pedegrees of Knights, Gentlemen, Yeomen) continue as they began, for many discents with little alteration. Howsoeuer let them giue something to youth, to loue, they must not thinke that they can fancy whom they appoint. e 1.768 Amor enim non impera∣tur, 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 mutuall loue, a corespondency. And con∣sider withall the miseries of enforced marriages, take pitty vpon youth; and such aboue the rest as haue f 1.769 daughters to bestowe, must be very carefull and prouident to marry them in due time, Virgines enim tempestiuè locandae, as Lemnius ad∣monisheth, lib. 1. cap. 6. Virgins must bee prouided for in sea∣son, to preuent many diseases, and other inconueniences, and for a thing that I knowe besides, they perchance will marry themselues else, or doe worse. If Neuisanus the Lawyer doe not impose, they may doe it by right; for as he prooues out of Curtius, and some other Ciuilians, siluae nup. lib. 2. numer. 30

g 1.770 A maid past 25 yeares of age, against her parents consent may marry such a one is vnworthy of her, and inferieur to her, and her father by law must bee compelled to giue her a competent dowry. For if they tarry longer they are past date, and no bo∣dy will respect them. A Virgin, as the Poet saith, is like a flowre, a Rose withered on a suddaine.

h 1.771 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 aduantage of youth, and as he prescribes,

Collige virgo rosas dum flos nouus & noua pubes, * 1.772 Et memor esto aeuum sic properare tuum.

Faire maid goe gather Roses in thy prime. And thinke that as a flowre 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 sonne swore, because he taught him no better; if a maid or young man miscarry, I think their parents often times, Gardians, Ouerseers, Gouer∣nours, are in as much fault, and ought as seuerely to bee pu∣nished as the child, in prouiding for them no sooner.

Another let or hinderance is strict and seuere discipline, lawes and rigorous customes that forbidde men to marry at some set times, and in some places. As Prentises, Seruants, Collegiats, states of liues in coppy holds, or in some base in∣feriour offices, i 1.773 Velle licet in such cases, potiri non licet, as he said. They see but as prisoners through a grate, they m••y co∣uet and catch, but as Tantalus à labris, &c. Their loue is lost and in vaine in such an estate to attempt. They may indeed, I deny not, marry if they will, and haue free choice; but in the meane time their case is desperate, Lupum auribus tenent, they hold a woolfe by the eares, they must either burne or starue. 'Tis Cornutum sophisma, hard to resolue, if they marry they forfeit their estates, they are vndone and starue themselues

through beggery and want: If they doe not marry, in this he∣roicall passion they furiously rage, and are tormented, torne in peeces by their predominate affections. Euery man hath not the gift of continence, better it is to marry then burne, for their soules health, but for their present fortunes, by some other meanes to pacifie themselues, and diuert the for their soules health, but for their present fortunes, by some other meanes to pacifie themselues, and diuert the streame of this fiery torrent, to continue as they are, k 1.774 rest sa∣tisfied: and with Iepthes daughter to bewaile their virgini∣ties.

Of like nature is Superstition, those rash vowes of Monk•• and Friers, and such as liue in religious orders, but farre more tyrannicall 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 heape vnto themselues by it, what commo∣dities I knowe not; but I am sure from such rash vowes, and inhumane manner of life proceed many inconueniences,l 1.775 ma∣ny diseases, many vices, mastupration, Satyriasis, Priapismus, melancholy, madnesse, fornication, adultery, Sodomy, theft, murder and all manner of mischiefes, read but Bales Cata∣logue of Sodomites, at the visitation of Abbies here in Eng∣land, Henry Stephen his Apol. for Herodotus, that which Vlri∣cus writes in one of his Epistles,m 1.776 that Pope Gregory when he saw 600. sculls and bones of Infants taken out of a Fishpond neere a Nunnery, therevpon to haue retracted that decree of Priests marriages, which was the cause of such a slaughter, and was much grieued at it, and purged himselfe by repentance. Read many such and then aske what is to bee done; Is this vow to be broke or not? No, saith Bellarmine cap. 38. lib. de Monach melius est scortari & vri, quam de voto coelibatus adnuptias transire, better burne or fly out then to breake thy vow, And Coster in his Eucherid. de caelibat: sacerdotum. saith it is absolutely grauius peccatum,n 1.777 a greater sin for a Priest to marry, then to keepe a Concubine at home. Gregory de Va∣lence, cap. 6. de caelelat: maintaines as much, as those Essei and Montanīsts of old, But S^t Paul teacheth otherwise, better

marry then burne, and Cyprian Epist. 8. Adulterum est, impi∣um est, sacrilegum est, quodcun{que} humano furore statuitur, vt di∣spositio diuina violetur. It is abominable, impious, adulterous and sacrilegious, what men make and ordinate after their own furies to crosse Gods laws. It is an vnnatural & impious thing to barre men of this Christian liberty, and too seuere and inhumane an edict.

o 1.778 The silly Wrenne, the Titmouse also, The little Redbrest haue their election, They flye I saw and together gone, Whereas hem lift, about enuiron As they of kinde haue inclination, And as nature Impresse and guide, Of euery thinge list to prouide.

But man alone, alas the hard stonde 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 lawes, I wis against all right of kinde Without a cause so narrow men to binde?

Many Lay-men repine still at Priests marriages aboue the rest, and not at Cleargy men only, but all the meaner sort and condition, they would haue none marry but such as are rich and able to maintaine wiues, because their parish belike shall be pestered with Orphans, and the world full of beggers, but p 1.779 these are shallow polititians, they doe not q 1.780 consider that a great part of the world is not yet inhabited as it ought, how many Colonies into America, Terra Australis incognita, Africa may be sent? Those politick Romanes were of ano∣ther mind, they thought their Citty and Country would ne∣uer be too populous. r 1.781 Augustus Caesar made an Oration in Rome ad caelibes to perswade them to marry, some countries

compel'd them to marry of olde, as s 1.782 Iewes, and Turkes, In∣dians; Chinese, amongst the rest in these dayes, much won∣der at our discipline to suffer so many idle persons to liue in Monasteries, and much maruell how they can liue honest.t 1.783 In the Isle of Maragnan, the Gouernour and petty King there did wonder at the Frenchmen, and admire how so many Fri∣ers, and the rest of their company could liue without wiues, they thought it a thing vnpossible, and would not beleeue it. u 1.784 In most countries they doe much encourage them to mar∣riage, and giue great rewards to such as haue many children, and mulct such as will not marry, Ius trium liberorum, and in Agellius lib. 2. cap. 15.x 1.785 We read that three children freed the father from painefull offices, and fiue from all contributions. A woman shall be saued by bearing children. Epictetus would haue all marry, and y 1.786 Plato 6. de legibus, hee that marrieth not before 35 yeares of his age, must be compelled and punished, and the mony consecrated to Iuno's Temple, or applied to publike vies. They account him in some countries vnfortu∣nate that dies without a wife, and lament him for it: o my sweet sonne, &c. See Lucian de luctu. Sands fol. 83.

And yet not withstanding many with vs are of the oppo∣site part, they are married themselues and for others let them burne, or fire and flame they care not, so they be not troubled with them, and be well themselues. Many poore people, and of the meaner sort are too distrustfull of Gods prouidence, they will not marry for such worldly respects, feare of want, woes, miseries, or that they shall light, as z 1.787 Lemnius saith, vp∣on a Scold, a Slut, or a bad wife. But these men are too distrust∣full and much to blame, a 1.788 parcite paucorum diffundere crimen in omnes; they must not blame all for some. As there be some bad, there be many good wiues: read what Solomon hath said in their praises, Prov. 31. and Siracides cap. 26. & 36. mimun∣tur atrae coniuge curae. b 1.789 a woman is the sole and only ioy, and comfort of a mans life, because marriage is troublesome, to auoid it, is no argument; c 1.790 he that will auoid trouble must a∣void

the world, saith Eusebius praepar. Evangel. 5. cap 50. Some trouble there is in marriage I deny not, Etsi graue sit matri∣monium, saith Erasmus, edulcatur tamen multis, &c. yet there be many things to d 1.791 sweeten it, a pleasant wife, pretty chil∣dren dulces nati, &c. And howsoeuer though it were all trou∣bles, e 1.792 vtilitatis publicae causa devorandum, graue quid liben∣ter subeundum, it must willingly bee vndergone for publike goods sake, and to propagate the Church. Matrimonium humano generi immortalitatem tribuit,f 1.793 saith Nenisanus, Ma∣trimony makes vs immortall.

g 1.794 Indigne viuit per quem non viuit & alter.

And as h 1.795 Trismegistus to his sonne Tatius, haue no commerce with a single man. They hold him in some places vnfortunate that so dies. Sandes fol. 83. If wee could liue without wiues, as Metellus Numidicus said in i 1.796 Agellius, we would all want them, but because wee cannot, let all marry, and consult rather to the publike good then their owne priuate pleasure o•• estate. Let him that is auerse from marriage read more in Barbarus de re••••∣or, lib. 1. cap. 1. Lemnius de institut. cap. 4. P. Godefridus de A∣mor lib. 3. cap. 1. k 1.797 Neuisanus 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 bee as willing to imbrace marriage as the rest: l 1.798 No not in that seuere family of Stoicks, that will not submit his graue beard, and su∣percilious lookes to the clipping of a wife, or disagree from his fellowes in this point. Since then this of marriage, is the last and best refuge, and cure of Heroicall loue, all doubts are cleered, and all impediments remoued; I say againe what re∣maines then, but according to both their desires, they bee happily ioyned, since it cannot otherwise bee helped. If all parties be pleased, 'tis a match. m 1.799 Potitur{que} sua pu••r Iphi•• Ianthi. As we commonly conclude a Comedy with a o 1.800 wed∣ding, and shaking of hands, let's shut vp our discourse, and conclude all with an Epithalamium. God giue them ioy to∣gether. Bonum factum. 'Tis well done.

—^p Iudite vt lubet & breui, Liberos date.—

Then modestly goe sport and play, And let's haue euery yeare a boy.

q 1.801 Hymen ô Hymenaee, hymen ades ô Hymenae.

r 1.802 Ite agite ô inuenes, non murmura vestra columbae, Brachia non hoedere, non vincant oscula conchae.

s 1.803 O gentle youths goe sport your selues betimes, Let not the Doues outpasse your murmurings, Or Iuy clasping armes, or oyster kissings.

And in the morne betime as those t 1.804 Lacedemo••ian lasses salu∣ted Helena and Menelaus, singing at their windowes, and wishing good successe, doe we at yours.

Salue ô sponsa salue faelix det vobis Latona Foelicem Sobolem, Venus dea det aequalem amorem Inter vos mutuò; Saturnus durabiles diuitias, Dormite in pectora mutuò amorem inspirantes Et desiderium.—

Goodmorrow Master Bridegroome & Mistris Bride, Many faire louely Bernes to your betide, Let Venus to you mutuall loue procure, Let Saturne giue you riches to endure, Long may you sleepe in one anothers armes, Inspiring sweet desire, and free from harmes.

And all your liues long.

g 1.805 Contingat vobis turturum concordia Corniculae vivacitas—

The loue of Turtles hap to you And Rauens yeares still to renew.

Let the Muses sing (as he said) the Graces dance, not at their wedding only, but all their liues long; so couple their hearts that no irke somenesse or anger euer befall them; Let him neuer call her other name then my ioy, my light, or her call him other∣wise then sweet-heart. And to this happinesse of theirs let not olde age any whit detract, but as their yeares, so let their mutual loue and comfort increase. Faeliciter nuptis.

At{que} haec de amore dixisse sufficiat, sub correctione, h 1.806 quod ait ille, cuius{que} melius sentientis. Plura qui volet de remedijs

Amoris legat Iasonem Pratensem, Arnaldum, Montaltum, Sauanorolam, Langium, Valescum, Crimisonum, Alexan∣drum Benedictum, Laurentium, Valleriolam. è Poetis Naso∣nem, è nostratibus Chaucerum, &c.

SECT. 3.

MEMB. 1.

SVBSECT. 1. Iealosie, his Equiuocations, Name, Definition, Extent, seuerall kindes, of Princes, Parents, friends, In Beasts, men, before marriage, as Corriualls, or after as in this place.

VAicscus de Taranta cap. de Melanchol. Aelian Mon∣taltus, Faelix Platerus, Guianerius, put Iealousie for a cause of Melancholy, others for a Symptome; because me∣lancholy persons amongst other passions and perturbations of the mind, are most obnoxious to it. But me thinkes for the latitude it hath, and that prerogatiue aboue other ordinary Symptomes, it ought to be treated of as a Species a part, be∣ing of so great and eminent note, so furious a passion, and al∣most of as great extent as Loue it selfe, as i 1.807 Benedetto Varchi holds, No loue without a mixture of Iealousie. For these cau∣ses I will dilate it, & treate of it by it selfe, as a bastard branch or kinde of Loue-melancholy, and of like note; which as He∣roicall loue goeth commonly before marriage, this vsually followes, and tortures and crucifies in like sort, and deserues thereforé to be rectified alike, and requires as much care and industry in setting out the seuerall causes of it, prognosticks, and cures. Which I haue more willingly done; that he that is or hath beene Iealous, may see his error as in a glasse, he that is not may learne hence to detest it, auoid it himselfe, and dis∣possesse others that are any way affected with it.

Iealosie is described and defined to be, k 1.808 a certaine suspiti∣on which the Louer hath of the party he chiefly loueth, least hee

or she should be enamor'd of another. or an eager desire to enioy sōme beauty alone, to haue it proper to himselfe only: a feare or doubt, least any forrainer should participate or share with him in his loue. Or as Scaliger addes,l 1.809 a feare of loosing her fa∣uour whom he so earnestly affects. Cardan calls it, a m 1.810 zeale for loue and a kinde of enuy least any man should beguiel vs.n 1.811 Lodo∣vicus Viues defines it in the very same words, or little diffe∣ring in sence.

There bee many other Iealosies, but improperly so called all; as that of Parents, Tutors, Gardians ouer their children, friends whom they loue, or such as are left to their wardship or protection. Storax, non redijt hac nocte à caenâ Aeschinus, ne{que} seruulorum quispiam qui aduorsum ierant? As the olde man in the Comedy cryed out in passion, and out of a solli∣citous feare & care he had of his adopted sonne, o 1.812 not of beau∣ty, but least they should miscarry or doe amisse, or any way dis∣credit, disgrace (as Viues notes) or indanger themselues and vs. p 1.813 Aegeus was so sollicitous for his sonne Theseus, when he went to fight with the Minotaure, of his successe, least hee should be foyled. q 1.814 Prona est timori semper in peius sides. Wee are still apt to suspect the worst in such doubtfull cases, as many wiues in their husbands absence, fond mothers of their children, least if absent they should be mis-led or sicke, & are continually expecting newes of them, how they doe fare and what is become of them, they cannot endure to haue them long out of their sight: O my sweet sonne, O my deare child, &c. Paul was iealous ouer the Church of Corinth, as he con∣fesseth 2. Cor. 11.2. With a godly Iealousie to present them a pure Virgin to Christ, and he was afraid still least as the Ser∣pent beguiled Eua through his subtelty, so their mindes should be corrupt from the simplicity that is in Christ. God himselfe in some sense is said to be iealous, r 1.815 I am a iealous God, and will visit, &c. and Psal. 79.5. shall thy iealousie burne like fire for ever. But these are improperly called Iealosies, & by a Metaphor, to expresse the care and sollicitude they haue of them. Although some Iealosies expresse all the Symptoms

of this which we treat of feare, sorrow, anguish, anxiety, su∣spition, &c. the obiect only varied. As that of Princes which is most notorious,t 1.816 as when they feare corrivalls (if I may so call them) successors, aemulators, subiects, or such as they haue offended. s 1.817 Omnis{que} potestas impatiens consortis erit. They are still suspitious, least their authority should be deminished, as one obserues. And as Camineus truely hath it, u 1.818 It cannot bee expressed, what slender causes they haue of their griefe and su∣spition, a secret disease, that commonly lurkes and breeds in prin∣ces families. Sometimes it is for their honour only, as that of Adrian the Emperour,x 1.819 that killed all his Emulators, Saul en∣vied Dauid; Domitian, Agricola; because he did excell him, obscure his honour as he thought, eclipse his fame. Iuno tur∣ned Proetus daughters into Kine, becaue they contended with her for beauty, Cyparissae king Eteocles daughters were enui∣ed of the Goddesses for their excellent good parts, and dan∣cing amongst the rest, saith y 1.820 Constantine, and for that cause flung downe headlong from heauen, and buried in a pit, but the earth toke pitty of them, and brought out Cypresse trees to pre∣serue their memories. z 1.821 Niobe, Arachne, and Marsias can te∣stifie as much. But it is most grieuous when it is for a king∣dome it selfe, or matters of commodity, it produceth lamen∣table effects, especially amongst Tyrants, and such as are more feared then beloued of their subiects, that get & keepe their soueraignty by force. a 1.822 Quod ciuibus tenere te invitis sci∣as, &c. as Phalaris, Dionysius, Periander, held theirs. b 1.823 What slaue, what hangman (as Bodin well expresseth this passion, l. 2 c. 5. de rep.) can so cruelly torture a condēned person, as this feare & suspiti••n. Feare of death, infamy, torments are those furies & vultures that vex & disquiet tyrants, and tortures them day & night, with perpetuall terrors and affrights, enuy, suspition, feare, desire of reuenge, and a thousand such disagreeing pertur∣bations, turne and feare the soule out of the hinges of health, and more grievously wound and pierce, then those cruell masters

can exasperate and v••xe their ••prentises and seruants with clubbes, whippes, chaines and tortures. Many terrible exam∣ples we haue in this kind amongst the Turkes, especially ma∣ny iealous outrages,c 1.824 Selimus killed Carnutus his youngest brother, fiue of his nephewes, Mustapha Bassa, and many o∣thers. d 1.825 Ba••azet the second Turke iealous of the valour and greatnesse of Acmet Bassa caused him to be slaine, e 1.826 Solo∣mon the magnificent murdered his owne sonne Mustapha, and 'tis an ordinarie thing amongst them to make away their owne brothers, or any competitors: at the first com∣ming to the crowne, 'tis all the solemnity they vse at their fa∣thers funeralls. What mad pranckes in his iealous furie did Herod of old commit in Iury, when he massacred all the chil∣dren of a yeere old? And what made pranckes hath^f Io. Basili∣us that Muscouian tyrant practised of late? It is a wonder to read that strange suspition, which Suetonius relates of Clau∣dius Caesar, and of Domitian, they were afraid of euery man they saw. And which Herodian of Antoninus & Geta those two iealous brothers, the one could not endure so much as the other seruants, but made away him and all his follow∣ers, and al that belonged to him or were his well wishers. g 1.827 Maximinus perceiuing himselfe to be odious to most men be∣cause hee was come to that height of honour out of base begin∣nings, and suspecting his meane parentage would be obiected to him, caused all the Senators that were nobly descended, to be slaine in a iealous humour, and turned all the seruants of Alex∣ander his predecessor out of d••ores, and slew many of them: be∣cause they lamented their masters death, suspecting them to bee traytors. for the loue they bare to him. When Alexander in his fury, had made Clitus his deare friend to be put to death, and saw now (saith h 1.828 Curtius) an alienation in his subiects hearts, none durst talke with him,k 1.829 he began to be iealous of himselfe least they should attempt as much on him, and said they liued like so many wilde beasts in a wildernesse, one afraide of another. Our moderne stories afford vs many notable ex∣amples. i 1.830 Henrie the third of France, iealous of Henrie of Loraine Duke of Guise, Anno. 1588. caused him to be mur∣dered

in his owne chamber. Lewes the eleuenth was so suspi∣tious, he durst not trust his owne children, euery man about him he suspected for a traytor.k 1.831 Many strange trickes Comi∣neus telleth of him. How iealous was our Henrie the fourth, of king Richard the second so long as he liued, after he was deposed, and of his owne sonne Henrie, in his latter dayes? which the Prince well perceiuing, came to visite his father in his sickenesse in a watchet veluet gowne,l 1.832 full ofilet holes, and with needles sticking in them (as an embleme of iealou∣sie) and so pacified his suspitious father, after some speeches and protestations which he had vsed to that purpose. Per∣petuall imprisonment, as that of Robert Duke of Normandy in the dayes of Henrie the first,m 1.833 forbidding of marriage to some persons and such lik edicts, prohibitions, are ordinarie in all estates. In a word as n 1.834 he said, three things cause iea∣lousie, a mightie state, a rich treasure, a faire wife, or where there is a crackte title, much tyranny and many exactions. In our state as being freed from all these feares and miseries, we may be most secure and happy, vnder the raigne of our for∣tunate Prince..

o 1.835 His fortune hath indebted him to none, But to all his people vniuersally, And not to them but for their loue alone, Which they account as placed worthily. He is so set he hath no cause to be, Iealous or dreadfull of disloyaltie, The pedistall whereon his greatnesse stands, Is held of all our hearts, and all our hands.

But I roue I confesse. These Aequiuocations, Iealousies and many such, which crucifie the soules of men, are not heere properly ment, or in this distinction of ours included, but that alone which is for beauty, and tending to loue, and wherein they can brooke no corriuall, or endure any partici∣pation: and this iealousie belongs aswel to bruit beasts as to men. Some creatures saith p 1.836 Viues, as Swannes, Doues,

Cockes, Bulles, &c. are iealous as well as men, and as much moued for feare of communion.

q 1.837 Venere instructi quam magna gerunt, Grege pro t••to bellae invenci, Si coniugio timuere suo, Poscunt timidi praelia cerui, Et mugitus dant concepti signa furoris.

In Venus cause what mighty battles make, Your rauing Bulls, and sturres for their heards sake, And Harts and Buckes that are so timorous, Will fight and roare if once they be but iealous.

In Bulles, Horses, Goats, this is most apparantly discerned. R. T. in his blason of iealousie, telleth a story of a Swanne about Windsore, that finding a strange cocke with his mate, did swimme I know not how many miles after to kill him, and when he had so done, came backe and killed his henne, a certaine truth he saith done vpon Thames, as many water∣men and neighbour gentlemen can tell. Fidem suam liberet, for my part I doe beleeue it may be true, for Swannes haue euer beene branded with that Epithite of iealousie.

r 1.838 The iealous Swan against his death that singeth, And eke the Owle that of death bode bringeth.

s 1.839 Some say as much of Elephants, that they are more iealous then any other creatures whatsoeuer, and those old Aegypti∣ans, as t 1.840 P••erius informeth vs, expressed in their Hierogly∣phickes, the passion of iealousie by a Camell, u 1.841 because that fearing the worst still about matters of venery, he loues soli∣tudes, that he may enioy his pleasure alone.

But this furious passion is most eminent in men, and is as∣well amongst Bachalours, as married men: if it appeare a∣mongst Bachalours, we commonly call them riuals or corri∣ualls, and it breakes out many times into tempestuous stormes, and produceth lamentable effects; murder it self•• with much cruelty, many single combats. They cannot en∣dure the least iniury done to them before their mistresse, and in her defence will bite off anothers noses, they are most

impatient of any flou••, disgrace, or least emulation or partici∣pation in that kind. Constantine in the eleuenth booke of his husbandry, cap. 11. hath a pleasant tale of the Pine-tree, x 1.842 she was once a faire maid, whom Pineus and Boreas two corriualls dearely sought, but iealous Boreas broke her necke, &c. And in his eighteenth chapter, hee telleth ano∣ther tale of y 1.843 Mars, that in his iealousie slue Adonis. Pe∣tronius calleth this passion, amantium furiosam aemulationem, a furious emulation, and their symptomes are well expres∣sed by S^r. Iefferie 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, par∣ticipate of all other pleasures, and take in good part any dis∣graces, iniuries in another kind, but as Propertius we••l de∣scribes it, in an Elegie of his, in this they will suffer nothing, haue no corriualls.

Tu mihi vel ferro pectus vel perde venono, A dominâ tantum te modo tolle meâ, Te socium uitae te corporis esse licebit, Te Dominum admitto rebus amice meis. Lecto te solum lecto te depresor vno, * 1.844 Riualem possum non ego ferre Iouem.

Stabbe me with sword or poyson strong, Giue me to worke my bane; So thou court not my lasse, so thou From mistresse mine refraine. Commaund my selfe, my body, purse As thine owne goods take all, And as my neerest dearest friend, I euer vse thee shall. O spare my loue, to haue alone Her to my selfe I craue, Swound's Ioue himselfe ile not endure My Riuall for to haue.

This iealousie which I am to treat off, is that which belongs to married men, in respect of their owne wiues, to whose e∣state,

as no sweetnesse, pleasure, happinesse can be compared in the world, if they liue quietly and louingly together, so if they disagree or be iealous, those bitter pilles of sorrow and griefe, disasterous mischiefes and mischan••es, tortures, gri∣pings, discontents are not to be separated from them. A most violent passion it is where it taketh place, an vnspeakeable torment, an h••llish torture, an infernall plague a A••••slo•• calles it, A furie, a continuall feuer, full of susp••tion ••••••re and sorrow, a martyrdome. The sorrow and griefe of heart is one woman iealous of another, heauier then death. Ecclus. 28.6. as z 1.845 Peninnah did Hannah, Vexe her and vpbraid her s••re, 'Tis asore vexation, a most intollerable burden, a frenzie, a mad∣nesse it selfe, as a 1.846Beneditto Varchi proues out of that select Sonnet of Giouanni de la Casa, that reuerend Lord as hee stiles him.

SVBSEC. 2. Causes of Iealousie, who are most apt. Idlenesse, Melan∣choly, Impotency, long Absence, Beautie, Wanton∣nesse, bad themselues, Allurements, from time, place, persons, bad vsage.

AStrologers make the starres a cause or signe of this bit∣ter passion, and out of euery mans Horoscope, will giue a probable coniecture whether he will be iealous or no, and at what time: their Aphorismes are to be read in Albumazer, Pontanus, Scouer, Iunctine &c. Bodine cap. 5. method. hist. a∣scribes a great cause to the country or clime, and discourseth largely there of this subiect, saying that southerne men are more hot lascivious & iealous, then such as liue in the north, they can hardly containe themselues in those hotter climes, but are most subiect to prodigious lusts. Leo Afer telleth incredible things almost of the lust and iealousie of his coun∣trimen of Africke, & especially such as liue about Carthage, and so doth euery Geographer of them in Asia, Turkie, Spa∣niards,

Italians. In Germanie, Brittaine, Scandia, Poland, Muscouie,b 1.847 they are not so troubled with this ferall malady, altough Damianus a Goes, which I doe much wonder at in his discription of Laplaude and Herbastein of Russians, a∣gainst the streame of all other Geographers would fasten it vpon those Northerne inhabitants. Altomarus, Podgius, and Munster in his description of Baden,c 1.848 reports that men and women of all forts goe commonly into the Baths toge∣ther, without all suspition, the name of iealousie saith Mun∣ster is not so much as once heard of amongst them. d 1.849 The Greekes on the other side haue their priuate Bathes for men and women, where they must not come neere, not so much as see one another: and as e 1.850 Bodine obserues lib. 5. de repub. the Italians would neuer endure this or a Spaniard, the very conceit of it would make him mad: and for that cause they locke vp their women', and will not suffer them to be toge∣ther, so much as in the f 1.851 Church, but with a partition be∣tweene. He telleth moreouer, how that when he was Embas∣sader in England he heard Mendoza the spanish Legat fin∣ding falt with it, as a filthy custome for men and women to sit promiscuously in Churches together, but D^r. Dale the master of the Requests told him againe, that it was indeede a filthy custome in Spaine, where they could not containe them∣selues from lasciuious thoughts in their holy places, but not with vs. We are farre from any such strange conceits, and will per∣mit our wiues and daughters to goe to the Tauerne with a friend, as Aubanus saith, modo absit lasciuia, and suspect no∣thing to kisse comming & going, which as Erasmus writes in one of his Epistles, they cannot endure. Some make a question whether this head-strong passion, rage more in women then men, as Montaigne lib. 3. But sure it is more outragious in women, as all other Melancholy is, by reason of the weakenesse of their sexe. Scaliger Poet li. ca. 13. concludes against women, g 1.852 Besides their inconstancie, trea∣chery, suspicion, dissimulation, superstition, and desire of soue∣raignety, if they be great women, as he giues instance in Iuno,

bitternesse and iealousie are the most remarkeable affections.

Sed ne{que} fuluus aper media tam fuluus in irâ est, Fulmineo rapidos dum rotat ore canes. Nec Leo, &c.—

Tyger, Boore, Beare, Viper, Lyonnesse, A womans fury cannot expresse.

h 1.853 Some say red-headed women, pale coloured, blacke eyed, and of a shrill voice, are most subiect to iealousie.

High colour in a woman choller shewes,* 1.854 Naught are the peeuish, proud, malitious, But worst of all red, shrill and iealous.

Comparisons are odious, I neither paralel them with others, nor debate them any more: men and women are both badde and too subiect to this pernitious infirmitie. It is most part a symptome and cause of melancholy, as Plater and Valescus teach vs: melancholy men are apt to be iealous, and iealous, apt to be melancholy.

Pale iealousie child of insatiate loue, Of heart-sicke thoughts which melancholy bred, A hell tormenting feare, no faith can moue, By discontent with deadly poyson fedde.* 1.855 With headlesse youth and errour vainly ledde. A mortall plague, a vertue drowning flood, A hellish fire, not quenched but with blood.

If idlenesse concurre with melancholy, such persons are most apt to be iealous, and 'tis i 1.856 Neuisanus note. An idle woman is presumed to be lasciuious and often iealous. And 'tis not vnlikely for they haue no other businesse to trouble their heads with.

More particular causes be these which follow. Impoten∣tencie first, when a man is not able of himselfe, to performe those dewes which he ought vnto his wife, and he perceiues her to be more crauing, clamorous, vnsatiable and prone to lust then is fit, he begins presently to suspect that wherein he is defectiue, she will satisfie her selfe, she will be pleased by some other meanes. This cause is most euident in old men,

that are cold and drie by nature, and married succi plenis, to young wanton wiues, with old doting Ianiuere in Chaucer they beginne to mistrust all is not well. And how should it otherwise be? Old age is a disease of it selfe, lothsome, ful∣some, full of suspition & feare, when it is at best, vnable, vn∣fit for such matters.k 1.857 Tam apta nuptijs quam bruma messibus, as welcome to a young woman as snow in haruest, saith Ne∣uisanus. Et si capis inuenculam faciet tib•• cor••••••. Marry a maid and she will surely grast hornes on thy head. l 1.858 All wo∣men are slippery, vnfaithfull to their husbands most part, as Ae∣neas Siluius epist, 83. seconds him, but to old men most trea∣cherous of all: they had rather mortem amplexarier le with a corse then with such a man. On the other side most men saith Hieronymus are suspitious of their wiues, m 1.859 if they be lightly giuen, but old folkes aboue the rest. In so much that she did not complaine without a cause in n 1.860 Apuleius of an old, bald, bedridden knaue she had to her husband. Poore woman as I am, what shall doe? I haue an old grimme sire to my husband as bald as a gourde, as little and as vnable as a child, he keepes all the doores barred and locked vpon me, woe is me, what shall I doe? He was iealous, and she made him cuckold for keeping her vp: suspition without a cause, hard vsage is able of it selfe to make a woman flie out, that was otherwise honest. Nam quando mulieres cognoscunt maritum hoc aduertere li∣centius peccant, as o 1.861 Neuisanus holds, when a woman thinkes her husband watcheth her, she will sooner offend, p 1.862 Liberi∣ùs peccant & pudor omnis abest, rough handling makes them worse, as the good wife of Bathe in Chaucer bragges.

In his owne grease I made him frie, For anger and for very Jealousie.

Another iust cause may be long absence of either party, when they must of necessitie be much from home, as Law∣yers, Physitians, Mariners, by their profe••sions or other∣wise make friuolous impertinent iourneyes, and tarry long abroad to no purpose, vpon small occasions, it must needes yeeld matter of suspition; when they vse their wiues other∣wise

vnkindly and neuer tarry at home, it cannot choose but ingender some such conceit.

q 1.863 Vxor si cessas amare te cogitat, Aut tete amari aut potare, aut animo obsequi•• Et tibe benè esse soli, quum sibi sit malè.

If thou be absent long, thy wife then thinkes, Th'art drunke at ease, or with some pretty minckes, 'Tis well with thee, or else beloued of some, Whilst she poore soule doth fare full ill at home.

Hippocrates the Physitian had a smacke of this disease, for when he was to goe from home, as farre as Abdera, and some other remote citties of Greece, he writ to his friend Diony∣sius, (if at least those r 1.864 Epistles be his) s 1.865 to ouersee his wife in his absence, although she liued in the house with her father and mother, whom he knew would haue a care of her, yet that would not satisfie his iealousie, he would haue his especiall friend Dio∣nysius to dwell in his house with her, all the time of his peregri∣nation, and to obserue her behauiour, how she carried her selfe in her husbands absence, and that she did not lust after other men, t 1.866 For a woman had need to haue an ouerseer to keepe her honest, they are bad by nature and lightly giuen all, and if they be not curbed in time, as an vnproyned tree, they will be full of wild branches, and degenerate of a sudden. Especially in their hus∣bands 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 condi∣tions. If their husbands tarry too long abroad vpon any ne∣cessary businesse, well they may suspect: or if they flie one way, their wiues at home will flie out another, Quid pro quo. Of if present, and giue them not that content which they ought,u 1.867 Primum ingratae, mox inuisae noctes quae per somnum transiguntur, They cannot endure to lie alone, or to fast long. x 1.868 Peter Godefridus in his second booke of loue and sixt chap∣ter, hath a story out of S^t. Anthonies life, of a gentleman, that by that good mans aduise, would not meddle with his wife in the passion weeke, but for his paines she set a paire of

hornes on his head. Such another he had out of Abstemius, one perswaded a new married man, y 1.869 to abstaine the three first nights and hee should all his life time after be fortunate in cat∣tell, but his impatient wife would not tarry so long: well he might speede in cattell, but not in children. Such a tale hath Hensius of an impotent and slacke scholler, a meere student and a friend of his, that seeing by chance a fine damsell sing and dance, would needs haue her, the match was soone made for hee was rich. z 1.870 The first night, hauing liberally taken his liquor (as in that countrey they doe) my fine scholler was so fusled, that he no sooner was laid in bed, but he fell fast a∣sleepe, and neuer waked till morning, and then much aba∣shed, he made an excuse, I know not what, out of Hippocra∣tes Cous, &c. and for that time it went currant, but when as afterward he did not play the man as he should doe, she fell in league with a good fellow, and whilest he sate vp late at his study about his Critisismes, mending some hard places in Festus or Pollux, and came cold to bed, and would tell her stil what he had done, she did not much regard what he said, &c. a 1.871 Shee would haue another matter mended much rather which he did not perceiue was corrupt: thus he continued at his study late, she at her sport, hating all schollers for his sake, till at length he began to suspect, and turne a little yellow, as wel he might; for it was his owne fault, and if men be iealous in such cases b 1.872 as oft it falls out, their mends is their owne hands, they must thanke themselues.

A third eminent cause of iealousie may be this, when hee that is deformed hirsute and ragged, and very vertuously giuen, will marry some very faire niec piece, or some light huswife, he begins to misdoubt (as well he may) she doth not affect him. c 1.873 Lis est cum formâ magna pudicitiae. Beauty and honesty haue euer beene at oddes. Abraham was iealous of his wife because she was faire; and it is hard to find saith Francis Philelphus in an Epistle of his to Saxola his friend, a

rich man honest, a proper woman not proud or vnchast. Can she be faire and honest too? He that marries a wife that is snout faire, alone, let him looke, saith Barbarus,d 1.874 for no better successe, then Vulcan had with Venus, or Claudius with Messalina. And 'tis impossible almost in such cases thy wife should containe, or the goodman not be iealous, for when he is so farre defectiue himselfe, ill proportioned, vn∣pleasing in those parts which women most effect, and shee most absolutly faire on the other side. If she be not very vertuously giuen, how can she loue him, and although she be not faire, yet if he admire her and thinke her so, in his con∣ceit she is absolute, he holds it vnpossible for any man living not to dote as he doth, to looke on her and not lust, not to couet, and if he be in company with her, not to lay siege to her stonestly: or else out of a deepe apprehension of his infir∣mities, deformities, and other mens good parts, he suspects she cannot affect him, or be not so kind and louing as shee should, shee certainely loues some other man better then himselfe.

e 1.875 Neuisanus lib. 4. num. 72. Will haue barrennesse to be a meane cause of iealousie. If her husband cannot play the man some other shall, they will leaue no remedies vnassaied, and thereupon the good man growes iealous, I could giue an instance, but be it as it is.

I find this reason giuen by some men, because they haue bin formerly naught themselues, they thinke they shall be so serued by others: they shall haue legem talionis, like for like.

f 1.876 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 owne flie trickes are put vpon me.

Malamens, malus animus, as the saying is, ill dispositions cause ill suspitions.

g 1.877 There is none icalous I durst pawne my life, But he that hath defild anothers wife,

And for that he himselfe hath gone astray. He straightway thinkes his wife will tread that way.

To these aboue named causes, I may very well annexe those circumstances of time, place, persons, by which it ebbes and flowes, as h 1.878 Viues very well obserues, and such like accidents or occasions, proceeding from the parties themselues or o∣thers, which much aggrauate and intend this suspitious hu∣mour. For many men are so lasciuiously giuen, either out of a depraued nature, or too much libertie, which they doe assume vnto themselues, by reason of their greatnesse, in that they are noble men, i 1.879 though their owne wiues be neuer so faire, noble, vertuous, honest, wise and well giuen, they must haue change, tanta est alienâ in messe voluptas, or that stolne waters be more pleasant or as Vitellius the Emperour was wont to say, Iucundiores amores, quae cum periculo habentur, like stolne Venison that is still the sweetest, is loue which is most difficultly attained; they like better to hunt by stealth in anothers mans walke, then to haue the fairest course that may be at game of their owne.

Aspice vt in coelo modò sol mod•• l••na ministret, Sic etiam nobis vna puella parum est.

As Sunne and Moone in heauens change their course,k 1.880 So they change loues, though often to the worse.

Or that some faire obiect so forcibly moues them,l 1.881 they can∣not containe themselues,m 1.882 but as an horse they neigh saith Ie∣miah after their neighbours wiues, and if they be in company of other women, though in their wiues presence, they must be dallying with them. Iuno in Lucian complaines of Iupi∣ter, that he was still kissing Ganymede before her face.

Or that they care little for their owne wiues, or feare no laws they dare freely keep whores at their wifes noses. Tis to familiar with great men to be dishonest, Pietas probitas, fides priuata bona sunt as n 1.883 he said long since, piety, chastity and such like vertues are for priuate men. Great personages will familiarly flie out in this kind, and giue occcsion of offence, o 1.884 Montagne in his Essayes giues instance in Caesar, Mahomet

the Turke that sacked Constantinople, and Ladislaus king of Naples that besieged Florence, great men and great souldiers are commonly lasciuious, Mars & Venus are equally ballan∣ced in their actions. Caesar saith Curio in Sueton, was omnium mulierum vir, he made loue to Eunoe Queene of Mauritania, to Cleopatra, to Postumia wife to Sergius Sulpitius, to Lollia wife to Gabinius, to Tertulla of Crassus, and to Mutia Pom∣pies wife, and I know not how many besides: Euery priuate History will yeeld such variety of instances. Otherwise good wise, discreet men, vertuous & valiant but too faulty in this. p 1.885 Philippus bonus left 14. bastards, Laurence Medices a good Prince and a wise, but saith, q 1.886 Machiauel prodigiously la∣sciuious. None so valiant as Castruccius Castrucanus, but as the same Author hath it, r 1.887 none so incontinent as he was. And 'tis no maruaile if poore women in such cases be iea∣lous, when they shal see themselues manifesty neglected, and their disloyall husbands to entertaine others in their roomes, and many times to court Ladies to their faces, other mens wiues to weare their iewells, how shall a poore woman in such a case moderate her passions?

And how on the other side shall a poore man containe himselfe from this ferall maladie, when he shall see so mani∣fest signes of his wiues inconstancy? when as like Milo's wife in Apuleius she dotes vpon euery yuong man shee sees. Though her husband be proper and tall, and faire and loue∣ly to behold, and able to giue contentment to any one wo∣man; yet she will taste of the forbidden fruit, Iuuenalls Iberi∣na to an haire, 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 weare his clothes well, in fashion with a locke, a gingling spurre, a feather, that can cringe and with all complement, court a gentlewoman, she raues vpon him; ô what a louely proper man he was, how sweetly he car∣ried himselfe, with how comely a grace, sic vultus sic or a fe∣rebat, how neatly he did weare his clothes, sing and dance, &c, and then she beginnes to loath her husband, to hate him:

and his filthy beard, his gotish complection, how like a di∣zard, a foole, an asse he lookes, how like a clowne he behaues himselfe. s 1.888 So did Lucretia a Lady of Senes, after she had but seene Eurialus, In Eurialum tota ferebatur, domum re∣uersa, &c. she would not hold her eyes off him in his pre∣sence, and in his absence could thinke of none but him, odit virum, she lothed her husband forthwith, and sought all op∣portunities to see her sweet heart again. Now whē the good man shall obserue his wife so lightly giuen, to be so free and familiar with euery gallant, her immodesty and wantonnesse (as Camerarius notes) it must needs yeeld matter of suspition to him,t 1.889 when she still pranckes vp her selfe beyond her meanes and fortunes, and so frequently goes to playes, masks, feasts, and all publike meetings, and shall vse such immodest u 1.890 ge∣stures, free speeches, and withall shew some distaste of her owne husband, how can he chuse, though he were ano∣ther Socrates, but be suspitious and iealous? More especi∣ally when he shall take notice of their more secret and slie trickes, which to comute their husbands they commonly vse, they pretend loue, honour, chastity, and seeme to respect their husbands before all men liuing, Saints in shew, so cun∣ningly can they dissemble, they will not so much as looke vpon another man in his presence,† 1.891 so chaste, so religious, and so deuoute, they cannot endure the name or sight of a queane, an harlote, out vpon her, and in their outward carriage are most louing and officious, and will kisse their husbands, and hang about his necke (deare husband, sweet husband) and with a composed countenance salute him, especially when hee comes home, or if hee goe from home, weepe, sigh, lament, and take vpon them to be sicke and swound, (like Iocundos wife in x 1.892 Ariosto when her husband was to depart) and yet arrant &c. care not for him.

Aye me the thought (quoth she) makes me so fr••••d, That scant the breath abideth in my brest, Peace my sweet loue and wife Iocundo said, And weepes as fast & comforts her his best, &c.

All this might not asswage the womans paine, Needs must I die before you come againe, Nor how to keepe my life can I deuise, The dolefull dayes and nights I shall sustaine, From meat my mouth from sleepe will keepe mine eyes, &c That very night that went before the morrow, That he had pointed surely to depart. Iocundos wife was sicke and sounds for sorrow, Amid his armes so heauy was her heart.

And yet for all these counterfeit teares and protestations, comming backe in all hast for a Iewell he had forgot,

His chast and yoke-fellow he found Yokt with a knaue all honesty neglected, Th' adulterer sleeping very sound, Yet by his face was easily detected, A beggars brat bred by him from his cradle, And now was riding on his masters saddle.

Thus can they cunningly counterfeit, as y 1.893 Platina describes their customes, and kisse their husbands, whom they had rather see hanging on the Gallows, and sweare they loue them dearer then their owne liues, whose soule they would not ransome for their little dogges. Many of them seeme to be precise & holy forsooth, & will goe to such a z 1.894 Church to heare such a good man by all, meanes, and excellent man, when 'tis for no other intent (as he followes it then) to see and to be seene, to obserue what fashions, to meet some Pander, Bawd, Monke, Frier, or to entise some goodfellow. For they perswade themselues as a 1.895 Ne∣uisanus shewes. That 'tis neither sinne nor shame to lye with a Lord or a parish priest, if he be a proper man: b 1.896 and though shee kneele often, and seeme to pray devoutly, tis (saith Platina) not for her husbands welfare or childrens good, or any freind, but for her sweethearts returne, her Pander's health. If her husband would haue her goe she faines her selfe sicke, c 1.897 & simulat su∣bitò condoluisse caput: her head akes and she cannot goe, but if her Paramour aske as much, she is for him at all seasons, at

all houres of the night. d 1.898 In the kingdome of Malabar, and a∣bout Goa in the East Indies, the women are so subtile, that with a certaine drinke they giue them to driue away cares, as they say, e 1.899 They will make them sleepe for 24 houres, or so intoxicate them, that they can remember naught of that they saw done or heard, and by washing of their feet restore them to themselues againe, and so make them Cuckolds to their faces. But as he said,

f 1.900 No penne could write, no tongue atttaine to tell, By force of eloquence or helpe of art, Of womens treacheries the hundreth part.

Both, to say truth, are often faulty, Men and Women, and giue iust occasions in this humour of discontent, and ag∣grauate & yeeld matter of suspition, but most part the chiefe causes proceeds from other aduentitious accidents, and circumstances, though the parties be free and both well gi∣uen themselues. The vndiscreet carriage of some lasciuious gallant, (& è contrae of some light woman,) by his often fre∣quenting of an house, and bold vnseemly gestures, may make a breach, and by his ouer familiarity, if he be inclined to yel∣lownesse, colour him quite out. If he be poore, basely borne, saith Benedetto Varchi, and otherwise vnhandsome, hee su∣spects him the lesse, but if a proper man, well descended, com¦mendable for his good parts, he taketh on the more, & watch¦eth his doings. Now when those other circumstances of time and place, opportunity and importunity shall concurre, what will they not effect?

Faire opportunity can winne the coyest she that is, So wisely he takes time as hee'l be sure he will not misse, Then he that rules her gamesome vain, & tempers toyes with art Brings loue that swimmeth in her eyes, to diue into her heart.

As at Playes, Maskes, 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 assaid on euery side.

And after a great feast, g 1.901 Vino saepè suum nescit amica virum. The most continent may be ouercome, or if otherwise they keepe bad company, they that are modest of themselues, and dare not offend, confirmèd h 1.902 by others, grow impudent and con∣fident, and get an ill habit. Or if they dwell in suspected pla∣ces, as in an infamous Inne, neere some Stewes, neere Monks, Friers, Neuisanus addes, where be many temptors and solici∣tors, idle persons that frequent their companies, it may giue iust cause of suspition. i 1.903 Kornmannus makes a doubting iest in his lasciuious country, Virginis illibata censeaturne castitas ad quam frequenter acc••dant scholares. And Baldus the Law∣yer scoffes on, quum scholaris inquit loquitur cum puella, non presumitur ei dicere, Pater noster. When a Scholler talkes with a maid, or another mans wife in priuate, it is presumed he saith not a Pater noster. These are the ordinary causes of Iealosie, which are intended or remitted as the circumstances vary.

MEMB. 2.

SVBSECT. 1. Symptomes of Icalosie, feare, sorrow, suspition, strange actions, gesturès, outrages, locking vp, oathes, trialls, Lawes, &c.

OF all passions, as I haue already proued, Loue is most violent, & of all those bitter potions which this Loue-melancholy affords, Iealosie is the greatest, as appeares by those prodigious Symptomes which it hath, and effects that it produceth. For besides that Feare and Sorrowe, which is common to all melancholy, anxiety of mind, restles thoughts palenesse, leanenesse, meagernesse, neglect of businesse and the like, these men are farther yet misaffected, and in an higher straine. 'Tis a more vehement passion, a more furious pertur∣bation, a bitter paine, a fire, madnesse, plague, hell. They are more then ordinarily disquieted, more then ordinary suspiti∣ous, Iealosie, saith k 1.904 Viues, begets vnquietnes in the mind night

and day: he hunts after euery word he heares, euery whisper, and amplifies it to himselfe, with a most iniust calumny of others, he misinterprets every thing is said or done, most apt to mistake and misconster, he pries in euery corner, followes close, obserues to an haire: Besides all those strange gestures of staring, frow∣ning, grinning, rolling of eyes, menacing, gastly looks, broken pace, interrupt, precipitate, halfe turnes. Hee will sometimes sigh, weepe, sob for anger, sweare and bely, slander any man, curse, threaten, brawle, raue; and sometimes againe flatter and speake faire, aske forgiuenesse, and then againe impatient as hee is, raue, and lay about him like a madde man, accu∣sing and suspecting not strangers only, but Brothers and Si∣sters, Father and Mother, nearest and dearest friends. Hee thinks with those Italians,

Chi non tocca parentado, Tocca mai e rado.

And through feare conceaues vnto himselfe things almost in∣credible and impossible to be effected. As an Hearne when he fishes, still prying of all sides, gazing, listning, afrighted with euery obiect, as he confessed in the Poet.

l 1.905 Omnia me terrent, timidus sum ignosce timori Et miser in tunica suspicor esse virum. Me laedit si multa tibi dabit oscula mater, Me soror & quum quâ dormit amica simùl.

Each thing affrights me I doe feare, Ah pardon me my feare, I doubt a man is hid within. The cloaths that thou dost weare.

Ist' not a man in womans apparell, is not some body in that great chest, or behind the dore, or hangings, or in some of those barrells? May not a man come in at the window with a ladder of ropes, or come downe the chimny, or haue a false key, or come in when he is asleepe? If a Mouse doe but stirre, or the wind blowe, a casement clatter, that's the villan there he is; by his good will no man shall see her, salute her, speake with her, shee shall not goe forth of his sight so much as to

doe hir needs. m 1.906 Non it a bouem Argus, &c. Argus did not so keepe his Cow, that watchfull dragon the golden fleece, or Cerberus the comming in of Hell, as he keepes his wife. If the necessity of his businesse bee such that hee must goe from home, he doth either locke her vp, or commit her with a deale of iniunctions and protestations, to some trusty friends him and her he sets and bribes to ouersee; and yet all this will not serue, though his businesse be very vrgent, hee will when he is halfe way come backe againe in post hast, rise frō supper, or at midnight and be gone, and sometimes leaue his businesse vndone. Though there be no danger at all, no cause of suspition, she liue in such a place, in such a company where Messalina her selfe could not bee dishonest if she would, yet he suspects her as much as if she were in a bawdy howse, or some Princes Court, or in a common Inne where all com∣mers might haue free accesse. no perswasion, no protestation can diuert this passion, nothing can ease him, or giue him sa∣tisfaction. It is most strange to report what outragious acts by men and women haue beene committed in this kinde; by women especially, that will runne after their husbands into all places, all companies, as n 1.907 Iouianus Pontanus wife did by him, follow him whether soeuer hee goes, it matters not, or vpon what businesse, rauing like Iuno in the Tragedy, cur∣sing, swearing, and mistrusting euery one she sees. Gomesius in his third booke of the life and deeds of Francis Ximenius sometimes Archbishoppe of Toledo, hath a strange story of that incredible Iealosie of Ioane Queene of Spaine, wife to King Philip, and mother of Ferdinande and Charles the 5. Em∣perours; when her husband Philip either for that he was ty∣red with his wiues iealosie, or had some great businesse went into the Lowe countries; shee was so impatient and melan∣choly vpon his departure, that she would scarse eat her meat or conuerse with any man, and though shee were with child and the season of the yeare very bad, the winde against her, In all hast shee would to sea after him. Neither Isabella her Queene mother, or the Archbishop, or any other friend could

perswade her to the contrary, but shee would after him. When she was now come into the Low-countries, & kindly entertained by her husband, she could not containe her selfe, o 1.908 but in her rage ranne vpon a yellow hai'rd wench, with whom she suspected her husband to be naught, cut of her haire, and did beat her blacke and blewe, 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 tyrannicall iniustice, they wil raile and reuile them, beare them deadly hate and malice, as p 1.909 Ta∣citus obserues, The hatred of a iealous woman is inseparable a∣gainst such as she suspects. So did Agrippina by Lollia, and Cal∣phurnia in the dayes of Claudius. But women are sufficient∣ly curbed in such cases, the rage of men is more eminent, and more frequently put in practise. See but with what rigor those iealous husbands tyrannise ouer their poore wiues, In Greece, Spaine, Italy, Turkey, Africke, Asia, and generally ouer all those hot countries, they locke them vp still and will suffer no body to come at them, or their wiues to come abroad, and if they be great persons they haue Eunuchs to keepe them, as the Grand Senior amongst the Turkes, the So∣phies of Persia, those Tartarian Mogors, and Kings of China. Infantes masculos castrant innumeros vt regi seruiant, saith q 1.910 Riccius, they geld innumerable infants to this purpose, the King of China r 1.911 maintaines 10000. Eunuchs in his family, to keepe his wiues. The Xeriffes of Barbary keepe their wiues 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 doe not in∣stantly cry out, though out at their windowes, they must be put to death. The vulgar sort of women, if at any time they come abroad, which is very seldome to visit one another, or to go to their Baths, go so couered that no man can see them, s 1.912 Velatae totae incedunt, which Alexander ab Alexandro relates of the Parthians, lib. 5. cap. 24. which with Andreas Tira∣quellus his commentator, I rather thinke should bee vnder∣stood of Persians. I haue not yet said all, they doe not onely

locke them vp, sed & pudendis seras adhibent: Heare what Bembus relates, lib. 6. of his Venetian history, of those inha∣bitants that dwell about Quiloa in Africke. Lusitani inquit quorundam civitates adierunt, qui natis statim foeminis natu∣ram consuunt, quoad vrinae exitus ne impediatur, eas{que} quum adoleuerint sic consutas in matrimonium collocant, vt sponsi pri∣ma cura sit conglutinatas puella oras ferro interscindere. In some parts of Greece at this day, like those olde Iewes, they will not beleeue their wiues are honest, nisi pannum menstru∣atum primâ nocte videant, our countriman t 1.913 Sandes in his peri∣grination, saith it is seuerely obserued, in Zazinthus, or Zante, and Leo Afer in his time at Fez in Africke, non, cre∣duat virginem esse nisi videant sanguineam mappam, si non, ad parentes pudore reijcitur. Those sheets are publikely shewed by their parents, and kept as a signe of incorrupt virginity. Those old Iewes examined their maides ex tenui membranâ, called Hymen, which Laurentius in his Anatomy, and Iulius Caesar Claudinus, Respons. 40. as that also de u 1.914 ruptura venae∣rum vt sanguis fluat: copiously confute, 'tis no sufficient triall, he contends, and yet others againe defend it, and thinke they speake too much in fauour of women. x 1.915 Lodouicus Boncia∣lus lib. 2. cap. 2. muliebr. naturalem illam vteri labiorum con∣strictionem in quà virginitatem consistere volunt, astringenti∣bus medicinis fieri posse vendicat, etsi defloratae sint, astutae mu∣lieres (inquit) nos fallunt in his. Sed haec extra callem. To what end are all those Astrologicall questions, an sit virgo, an sit casta, an sit mulier? And those strange absurd trialls in Baptista Porta, Mag. lib. 2. cap. 21. & Wecker lib. 5. de secret. by Stones, Perfumes, to make them pisse, & confesse I know not what in their sleepe, some iealous braine was the first founder of them. And to what passion may we ascribe those seuere lawes against Adulterers, Numb. 5. 14. as amongst the Hebrewes, amongst the Aegyptians, y 1.916 Bohemus l. 1. c. 5. de mor. gen. of the Carthaginians, cap. 6. of Turkes, lib. 2. cap. 11. amongst Italians at this day, wherein they are to bee seuerely punished, or stoned to death. Are not those strange

and seuerall expurgations as so many Symptomes of Incredi∣ble iealosie? As for those Vestall Virgins to fetch water in a ••iffe, to runne ouer hot irons, and the like. We read in Ni∣cephorus that Chunegunda the wife of Henricus Bavarus Em∣perour suspected of adultery, insimulata adulterij per ignitos vomeres illae sa transijt, trod vpon red hot coulters & had no harme, the like we finde 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 hee was once an eye witnesse of such a miracle at Diana's Tem∣ple, a maid without any harme at all walked vpon burning coales. Pius 2. in his description of Europe cap. 46. makes mention of the same, that it was commonly vsed at Diana's Temple, for women to goe barefoot ouer hot coales, to trie their honesties; Plinius, Solinus, & many writers make men∣tion of z 1.917 Feronias Temple, & Dionysius Halicarniseus. lib. 3. of Memnons statue, which were vsed to this purpose. Tatius l. 6 of Pan his Caue, wherein they did vse to trie maides, whe∣ther they were honest,a 1.918 when Leucippe went in, su••uissimus exaudiri sonus caepit. Austin. de civitat. Dei lib. 1••. c••p. 16. relates many such examples, all which Lauater de sp•••••••• part. 1. cap. 19. contends to bee done by the illusion of Diuelis. Some, saith b 1.919 Austin, compell their wiues to sweare they be honest, as if periury were a lesser sinne then adultery, c 1.920 some consult oracles. If all this will not serue, saith Alexander Ga∣guinus, cap. 5. descript. Muscouiae, the Muscouites, if they su∣spect their wiues, will beat them till they confesse, & if this will not auaile, like those wild Irish, be diuorced at their ple∣sures, or else knock them on the heads: Of this tyranny of Ie∣losie read more in Parthenius Erot. cap. 10. Camerarius cap. 53. hor. subcis. & cent. 2. cap. 34. Caelias Epistles, & Th. Cla∣loner de repub. Ang. lib. 9. Ariosto lib. 31. staffe. 1. Faelix Platerus obseruat. lib. 1. &c.

MEMB. 3. Prognosticks of Iealosie, Despaire, Madnesse, to make away themselues and others.

THose which are Iealous most part,d 1.921 if they be not other∣wise relieued, proceed from suspition to hatred, from ha∣tred to frensie, madnesse, iniury, murder, and despaire.

e 1.922 A plague by whose most damnable effect Diuerse in deepe despaire to die haue sought, By which a man to madnesse neere is brought, As well with causelesse as with iust suspect.

In their madnesse many times, saith * 1.923 Vives, they make away themselues and others. Which makes Cyprian to call it Foe∣cundam & multiplicem perniciem, fontem cladium & semina∣rium delictorum, a fruitfull mischiefe, the seminary of offen∣ces, and fountaine of murders. Tragicall examples are too common in this kinde, Both new and old in all ages. Cepha∣lus and Procris, g 1.924 Phaerus of Aegypt, Tereus, A••reus, and Thiestes. h 1.925 Alexander Phaereus murdere•• of his wife, ob pelii∣catus suspitionem, Tully saith. Antoninus Verus so made away by Lucilla, Demetrius the sonne of Antigonus, Nicanor by their wiues. Hercules poysoned by Deianera. i 1.926 Cecinna mur∣dered by Vespatian. Iustina a Roman Lady by her husband. k 1.927 Amestris, Xerxes wife, because shee found her husbands cloake in Masista his house, cut of Masista his wiues paps, and gaue them to the dogges, & flead her besides, and cut of her eares, lippes, tongue, and slit the nose of Artaynta her daughter. Our late stories are full of such outrages. l 1.928 Paulus Aemilius in his hist. of France, hath a tragicall story of Chilpericus the

first his death, made away by Ferdegunde his wife. In a iea∣lous humour he came from hunting and stole behind his wife as she was a dressing, & combing her head in the sunne, and gaue her a familiar touch with his wand, which she mistaking for her louer said. Ah Landre a good knight should strike before and not behind; but when she saw her selfe bewrayed by his presence, she instantly tooke order to make him away. Hie∣rome Osorius in the eleauenth booke of the Deeds of Emanu∣el King of Portugall, to this effect hath a tragicall narration, of one Ferdinandus Chalderia that wounded Gotherinus a no∣ble country man of his, at Goa in the East Indies, m 1.929 and cut off one of his legges, for that he looked as hee thought too familiarly vpon his wife, which was afterward a cause of many quarrells, and much blood shed, Guianerius cap. 36. de agritud. matr. speakes of a silly iealous fellowe, that seeing his child new borne included in a kell, thought sure a n 1.930 Franciscan that vsed to come to his house, was the father of it, it was so like a Friers Cowle, and therevpon threatned the Frier to kill him. Fulgosus of a woman in Narbone that cut off her husbands priuities in the night, because she thought he plai'd false with her. The story of o 1.931 Ionuses Bassa & faire Manto his wife, is wel known to such as haue read the Turkish history, and that of Ioane of Spaine of which I treated of in my former section. Her iealo∣sie, saith Gomesius, was cause of both their deaths; King Phi∣lip died for griefe a little after, as p 1.932 Martian his Physitian gaue it out, and she for her part, after a melancholy disconten∣ted life, mispent in lurking in holes and corners made an ende of her miseries, Foelix Plater in the first booke of his obseruati∣ons, hath many such instances, of a Physitian of his acquain∣tance, q 1.933 that was first mad through Ieal••sie, and afterwards de∣sperate: r 1.934 of a Marchant that killed his wife in the same humor, and after precipitated himselfe: of a D^r. of law that cut off his mans nose; of a Painters wife in Basil A^o 1600. that had nine children, and had beene 27 yeares married, and afterwardes iealous, and so impatient that shee became desperate, and would neither eat nor drinke in her owne house, for feare her

husband should poyson her. Skenkius obseruat. lib. 4. cap. de Vter. hath an example of a iealous woman that by this meanes had many fits of the Mother: and in his first booke of some that through Iealosie ranne madde: of a Baker that gelded himselfe to trye his wiues honesty, &c. Such exam∣ples are too common.

MEMB. 4.

SVBSECT. 1. Cure of Iealosie: by auoiding occasions, not to be idle: by good counsell: to contemne it, not to watch or locke them vp: to dissemble it, &c.

AS of all other melancholy, some doubt whether this malady may be cured or no; they thinke 'tis like the s 1.935 Gout, or Suitzers, whom wee commonly call Wallownes, those hired souldiers, if once they take possession of a Castle, they can neuer be got out.

Qui timet vt sua sit, ne quis sibi subtrahat illam, Ille Machaoniâ vix ope salvus erit.

t 1.936 This is that cruell wound against whose smart, No liquors force prevailes or any plaister, No skill of starres, no depth of Magicke art, Deuised by that great clerke Zoroaster, A wound that so infects the soule and heart, As all our sense and reason it doth master, A wound whose pange and torment is so durable, As it may rightly called be incurable.

Yet what I haue formerly said of other Melancholy, I may say againe, it may bee cured or mittigated at least by some contrary passion, good counsell and perswasion, if it be with stood in the beginning, maturely resisted, and as those anci∣ent holds, u 1.937 the nayles of it be pared before they growe too long. No better meanes to resist or expell it then by auoiding idle∣nesse, to be still seriously busied about some matters of im∣portance,

to driue out those vaine, faire, foolish phantasies, & irksome suspitions out of his head, and then to be perswaded by his iudicious friends, to giue eare to their good counsell and aduice, and wisely to consider with himselfe, how much he discredits himselfe, his friends, grieues himselfe and others, what an argument of weaknesse it is, how absurd a thing in it selfe, how ridiculous, how brutish a passion, how sottish, how odious, how harebraine, mad and furious: If he will but heare them speake no doubt he may be cured. x 1.938 Ioane Queen of Spaine, of whom I haue formerly spoken, vnder pretense of change of ayre, was sent to Complutum, or Alcada de las Heneras, where Ximenius the Archbishop of Toledo then liued that by his good counsell (as for the present shee was) shee might be eased. y 1.939 For a disease of the soule if concealed tortures and ouerturnes it, and by no physicke can sooner bee remooued then by a discreet mans comfortable speeches. I will not here insert any consolotary sentences to this purpose, or forestall any mans inuention, but leaue it euery man to dilate and am∣plifie as he shall thinke fit himselfe: let him aduise with Sira∣cides cap. 9.1. and read that comfortable and pithy speech to this purpose of Ximenius in the author himselfe, as it is recor∣ded by Gomesius, or with Chaloner lib. 9. de repub. Anglòr: or Caelia in her Epistles &c. Only this I will adde, that if it be considered aright, this which causeth this iealous passion, be it iust or vniust, whether without cause true or false, it ought not so haynously to be taken; 'tis no such reall or capitall matter, that it should make so deepe a wound. 'Tis a blowe that hurts not, an insensible smart, grownded many times vp∣on false suspition alone, and so fostered by a sinister conceipt. If she be not dishonest he troubles and macerates himselfe without a cause, or put case which is the worst, he be a Cuc∣kold, it cannot be helped, the more he stirres in it, the more hee aggrauates his owne miseries. How much better in such a case to dissemble or contemne it, why should that be feared which cannot be redressed, multae tandem deposuerunt (saith z 1.940 Viues) quum flecti maritos non posse vident. Many women

when they see there is no remedy, haue beene pacified, and shall men be more iealous then women? 'Tis some comfort in such a case to haue companions, Solamen miseris socios ha∣buisse doloris. Who can say he is free? Who can assure him∣selfe 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 grieuously to be taken. In some coun∣tries they make nothing of it, ne nobilis quidem, saith a 1.941 Leo Afer, in some parts of Africke, if she be past 14, ther's not a Noble man that marries a maid, or that hath a chast wife, 'tis so common. And as that Caledonian Lady b 1.942 Argetocoxus, a British Prince his wife, told Iulia Augusta, when shee tooke her vp for dishonesty, Wee Brittans are naught at least with some few choice men of the better sort, but you Romans ly with every base knaue, you are a company of common whores. Seve∣rus the Emperour in his time made lawes for the restraint of this vice, and as c 1.943 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 flu∣it vnda 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 1.944 Martials Epigram might haue beene gene∣rally applied in those licentious times, Omnia solus habes, &c. thy goods, lands, mony, wits are thine owne. vxorem sed ha∣bes Candide cum populo, but neighbour Candidus your wife is common. Husband and Cuckold in that age it seemes were reciprocal tearmes, the Emperours themselues did not escape how many Caesars might I reckon vp together, and what a Catalogue of cornuted kings and Princes in euery story. Agamemnon, Menelaus, Philippus of Greece, Ptolomeus of Aegypt, &c. the brauest Souldiers and most heroicall spirits could not auoid it. They haue beene actiue and passiue in∣this businesse. e 1.945 King Arthur whom we call one of the nine Worthies, for all his great valour was vnworthely serued by Mordred one of his Round-table Knights, and Guithera,

or Helena Alba his faire wife, as Lelande interprets it, was an arrant honest woman. I speake not of our times all this while, wee haue good honest, vertuous, men and women. whom fame, zeale, feare of God, religion & superstition con∣taines, and yet for all that wee haue too many Knights of this order, so dubbed by their wiues, many good women abused by dissolute husbands. In some places and some persons you may as soone enioyne them to carry water in a Ciffe, as to keepe themselues honest. What shall a man doe now in such a case? What remedy is to be had, how shall he be eased? By suing a diuorce, 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 cleere, as manifest as the nose on a mans face, yet it cannot be euidently proued. Much better put it vp, the more he stirres in it, the more hee shall diuulge and publish his owne shame; make a vertue of necessity, and conceale it, there is no remedy but patience. It may be 'tis his owne default, and he hath no reason to complaine, 'tis qu••d pro quo, she is bad, he is worse, f 1.946 Bethinke thy selfe, hast thou not done as much for some of thy neighbours, why dost thou re∣quite that of thy wife, which thou wilt not performe thy selfe. Thou rangest like a towne Bull thy selfe, why art thou so incen∣sed if she tread awry.

h 1.947 Be it that some women breake chast wedlock•• lawes, And leaues her husband and becomes vnchast, Yet commonly it is not without cause, She sees her man in sinne her goods to wast,g 1.948 Shee feeles that he his loue from her withdrawes, And hath on some perhaps lesse worthy plac't, Who strikes with sword, the scabbard them may strike, And sure loue craueth loue, like asketh like.

Ea semper studebit, saith i 1.949 Neuisanus, pares reddere vices, shee will quit it if she can. I doe not excuse her in accusing thee, but if both be naught, mend thy selfe 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 1.950 Sit amarulenta, sit imperiosa, prodiga &c. Let her scold and brawle and spend, I care not, modo sit casta, so she be honest, I could easily beare it, but this I cannot. And why not this? Euen this which thou so much abhorrest, it may be for thy progenies good, l 1.951 better be any mans sonnes then thine, thou thy selfe hast peraduenture more diseases thē 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 bee thou art ouer suspitious, and without a cause, as some are, if it be octimestris partus, borne at eight months, or like such and such a man, they fondly su∣spect he got it; if she speake or laugh familiarly with such or such men, thē presently she is naught with them, such is their weaknesse. Whereas charity, or a well disposed mind would interpret all vnto the best. S. Francis by chance seeing a Fri∣er familiarly kissing another mans wife, was so far from mis∣conceauing it, that hee presently kneeled downe and thanked God there was so much charity left: but they on the other side will ascribe nothing to naturall causes, indulge nothing to familiarity, mutuall society, friendship, but out of a sini∣ster suspition, presently lock them close, watch them thin∣king by that meanes to preuent all such inconuenience, that's the way to helpe it, whereas by that meanes they doe aggra∣vate the mischiefe. 'Tis but in vaine to watch that which will away.

m 1.952 Nec custodiri si velit vlla potest, Nec mentem seruare potes, licet omnia serues, Omnibus exclusis intus adulter erit.

None can be kept resisting for her part, Though body be kept close within her hart. Aduoutry lurkes, to exclude it ther's no art.

Argus with an hundreth eyes cannot keepe her, & hun•• vnus sape fefellit amor, as they in n 1.953 Ariosto.

If all our hearts were eyes, yet sure they said We husbands of our wiues should be betraid.

Hierome saith, vxor impudica seruari non potest, pudica non de∣bet,

infida custos castitatis est necessitas, to what end is all your custody. A dishonest woman cannot bee kept, an honest ought not to be kept, necessity is a keeper not to bee trusted. Difficilè custoditur, quod plures amant. That which many couet can hardly be preserued, As o 1.954 Salisburiensis thinkes. I am of Aeneas Syluius minde, that those Iealous Italians do ve∣ry ill to locke vp their wiues, for women are of that disposition, they will most couet that which is denied most, and offend least when they haue free liberty to trespasse. It is in vaine to locke her vp if she be dishonest; For when she perceaues her hus∣band obserues her and suspects, liberius peccat, saith p 1.955 Neui∣sanus, q 1.956 Toxica zelotypo dedit vxor maecha marito, shee is ex∣asperated, and seekes by all meanes to vendicate her selfe, and will therefore offend, because shee is iniustly suspect∣ed. The best course then is to let them haue their owne wills, giue them free liberty, without any keeping. If she be honest as Penelope, Lucretia, she will so continue her honour, good name, credit, the vowe shee made vnto her husband: loue, vertue, religion, zeale, are better keepers then all those locks, Eunuchs, prisons, she will not be moued.

r 1.957 At mihi vel tellus optem priùs ima dehiscat, Aut pater omnipotens adigat me fulmine ad vmbras, Pallentes vmbras Erebi, noctem{que} 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 aboue driue me to hell, With those pale Ghosts, and vgly night to dwell.

She is resolu'd with Dido to bee chast: Turne her loose to all those Tarquins, and Saty••es she will not be tempted. s 1.958 When one commended 〈◊〉〈◊〉 〈◊〉〈◊〉 arme to his fellowes, she took him vp short, Sir, said she, 'tis not common, shee is wholy re∣serued for her husband.t 1.959 Bilia had an old man to her good mā and his breath stu••ke, so that nobody could abide it abroad, comming home one day he reprehended his wife, because shee did not tell him of it, she vowed vnto him shee had told him, but that

she thought euery mans breath had beene as strong as his. u 1.960 Ti∣granes 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 obserue him; when hee replied againe, what then she did obserue, whom she looked on? shee made answere, her husband, that said he would die for her sake. Such are the properties and conditions of good women, and if she be well giuen, she will so carry her selfe; if otherwise she be naught, vse all the meanes thou canst, she will be naught. She hath so many lies, excuses, trickes, Panders, Bawds, shifts to deceaue, 'tis to no purpose to keepe her vp, or to reclaime her by hard vsage. Faire meanes peraduenture may doe somewhat, x 1.961 Ob∣sequio vinces aptius ipse tuo. Men and women are both in a predicament, and in this behalfe sooner wonne, better pa∣cified. Many patient y 1.962 Grysils by their obsequiousnesse in this kinde, haue reclaimed their husbands from their wandring lusts. In Noua Francia, and Turkey (as Leah, Rahel, Sarah did) they bring their fairest maids to their husbands beddes; Liuia seconded the lust full appetites of Augustus, Strate∣uica wife to king Deiotarus did not onely bring a faire maid to her husbands bed, but brought vp the children begot on her, as carefully as they had beene her owne. The best remedy is by faire meanes; if that will not take place to dissemble it as I say, or turne it off with a iest: Minus malum, z 1.963 Neuisanus holds, dissimulare, to be a 1.964 Cunarum emptor, a buyer of Cradles as the prouerbe is. b 1.965 A good fellow when his wife was brought to bed before her time, bought halfe a dozen Cradles before hand for so many children, as if his wife should continue to beare chil∣dren at every two months. c 1.966 Pertinax the Emperour when one brought him word a Fidler was too familiar with his wife, made no reckoning of it, sapientes portant cornua in pectore, stulti in fronte, saith Neuisanus, wise men beare their hornes in their hearts, fooles on their foreheads. Iocundo in Ariosto found his wife in bed with a knaue, both asleepe, went his waies and would not so much as wake them, much lesse re∣proue

them for it. d 1.967 An honest fellow finding in like sort his wife had plaid false at tables, and born a man too many, drew his dagger, and swore if he had not beene his very friend hee would haue kill'd him. Another hearing one had done that for him, which no man desires to be done by a deputy, fol∣lowed in a rage with his sword drawne, and hauing ouerta∣ken him, laid adultery to his chardge, the offender hotly per∣sued, confessed it was true, with whose honest confession hee was satisfied, and so left him, swearing that if he had denied, he would not haue put it vp. How much better is it to doe thus, then to macerate himselfe, impatiently to raue and rage: how much better to contemne in such cases, or to take no no∣tice of it, Melius sic errare quam zelotypia curis, saith Eras∣mus, se conficere, better be a witall & put it vp, then to trou∣ble himselfe to no purpose. And though he doe not omnibus dormire, yet to winke at it as many doe, if it bee for his com∣modity, or some great man his Land-lord, Patrone, benefa∣ctor, or so to let it passe. Howsoeuer the best way is to con∣temne it, which d 1.968 Henry the second King of France, aduised a Courtier of his, iealous of his wife, and complaining of her vnchastnesse, to reiect it and comfort himselfe, for he that su∣spects his wiues incontinency, and feares the Popes curse, shall neuer liue merry houre, or sleep quiet night: no remedy but patience, when all is done according to that counsell of e 1.969 Neuisanus, si vitium vxoris corrigi non potest, ferendum est. If it may not be helped, it must be endured. There is no o∣ther cure, but time to weare it out; age will bereaue her of it, and dies dolorem minuit, time and patience must end it,

f 1.970 The minds affections patience will appease, It passions kills, and healeth each disease.

SVBSEC. 2. By preuention before or after marriage, Platoes commu∣nitie, marry a Curtesan, Philters, Stewes, to mar∣ry one equall in yeeres, fortunes, of a good family, education, good place, to vse them well, &c.

OF such remedies as conduce to the cure of this maladie, I haue sufficiētly treated, there be some good remedies remaining, by way of preuention, precautions or admoniti∣ons, which if right practised may doe much good. Plato in his common-wealth, to preuent this mischiefe belike would haue all things common, wiues and children, all common, and which Caesar in his Commentaries obserued of old Brit∣taines that first inhabited this land, they had ten or twelue wiues alotted to such a family, or promiscuously to be vsed by so many men; not one to one as with vs, or foure fiue or sixe to one, as in Turkie. The Nicholites sect that sprung saith Austin from Nicholas the Deacon, would haue wo∣men indifferent, and the cause of this filthy sect, was g 1.971 Nicho∣las the Deacons iealousie, for which when he was condem∣ned of this fault to purge himselfe, he broched this heresie, that it was lawfull to lie with one anothers wiues, and for a∣ny man to lie with his; like to those Anabaptists in Munster, that would consort with other mens wiues, as the spirit moued them, or as h 1.972 Mohomet that seducing prophet, would needs vse women as he lift himselfe, to beget Pro∣phets. Amongst the old Carthaginians, as i 1.973 Bohemus re∣lates out of Sabellicus, the king of the country lay with the bride the first night, some fasten this on those ancient Bohe∣mians & Russians:† 1.974 others of those inhabitants of Mambriū in the Lucerne valley in Pedemont, & as I read it was practi∣sed in Scotland amongst Christians themselues, vntill king Malcomes time, the king or the lord of the towne had their

maidenheads. In some parts of k 1.975 India in our times and those l 1.976 Islanders m 1.977 as the Babylonians of old will prostitute their wiues and daughters, to such trauellers or seafaring men as come amongst them by chaunce, to shew how farre they were from this ferall vice of iealousie, and how little they e∣steemed it: but those Essai and Montanists two strange sects of old in another extreame, they would not marry at all, or haue any society with women, because of their intem∣perance they held them to be all naught. Neuisanus the Law∣yer, lib. 4. num. 33. sil. nupt: would haue him that is inclined to this malady, to preuent 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 1.978 Hierome king of Syracuse in Sicily married himselfe to Pitho keeper of a stewes, and Ptolomie tooke Thais a common whore to be his wife, and had two sonnes, Leontiscus and Lagus by her, and one daughter Iraene:n 1.979 'tis therefore no such vnlikely thing. p 1.980 A cittizen of Eugubine gelded himselfe, to trie his wiues honesty, and to free himselfe from iealousie, and so did a ba∣ker in q 1.981 Basil, but of all other presidents in this kind that of r 1.982 Combalus is most memorable: who to preuent his masters suspition, for he was a beautifull young man, and sent by Seleucus his lord and king, which Stratonice his Queene to conduct her into Syria; Fearing the worst, gelded himselfe before he went, and left his genitalls behind him in a boxe sealed vp. His mistresse by the way fell in loue with him, but he not yeeding to her was accused to Seleucus of incontinen∣cy, and that by her; and at his comming home cast into pri∣son the day of hearing appointed, he was sufficiently clea∣red and acquitted by shewing his priuities, which to the admiration of the beholders, he had formerly cut off. The Lydians vsed to geld women whom they suspected, saith Leonicus var. hist. lib. 3. cap. 59. as well as men. To this pur∣pose,r 1.983 Saint Francis, because he vsed to confesse women in priuate, to preuent suspition, and prooue himselfe a maid,

stripped himselfe naked before the Bishop of Assise and o∣thers: and Friar Leonarde for the same cause, went through Viterbium in Italie starke belly naked. Our Pseudocatho∣lickes, to helpe these inconueniences which proceed from iealousie, and keepe themselues & their wiues honest, make seuere lawes against adultery, present death, and withall for∣nication a veniall sinne, as a sincke to conuey that furious and swift streame of concupiscence, they appoint and permit stewes, the more to secure their wiues in all populous citties, for they hold them as necessary as Churches, and howsoeuer vnlawfull, yet to auoid a greater mischiefe to be tollerated in pollicy, as vsury for the hardnesse of mens hearts, and for this ende they haue whole Colledges of Curtesans in all their townes and citties. For they hold it vnpossible for idle persons, young, rich and lusty, so many seruants, Monkes, Friers, to liue honest, too tyrannicall a burden to compell them to be chaste, and most vnsit to suffer poore men youn∣ger brothers, souldiers, all to marry; as those diseased per∣sons, votaries, priests, seruants. Therefore as well to helpe and ease the one as the other, they tollerate and winke at these kind of brothel-houses and stewes. Many probable ar∣guments they haue to prooue the lawfulnesse, the necessitie, and a tolleration of them, as of vsury, and without question in pollicie they are not to be contradicted; but altogether in religion. Others prescribe philters, spells, charmes, to keepe men and women honest. s 1.984 Mulier vt alienum virum non ad∣mittat praeter suum: Accipe fel hirci & adipem & exicca, ca∣lescat in oleo, &c & non alium praeter to amabit. In Alexi, Por∣ta, &c. plura his invenies, & multo his absurdiora, vt in Rhasi ne mulier virum admittat, & maritum solum diligat, &c. But these are most part Pagan, impious, irreligious, ab∣surd, and ridiculous deuices. The best meanes to auoide these and like inconueniences, are to take a away the cau∣ses and occasions, as first to make a good choice in mar∣riage; an olde man not to marry a young woman, or an young woman an old man, such matches must needs mini∣ster

a perpetuall cause of suspition, and be distastefull to each other.

t 1.985 Noctua vt in tumulis super at{que} cadauera bubo, Talis apud Sophoclem nostra puella sedet.

Night-crowes on tombes, Owles sits on carcasse dead, So lies a wench with Sophocles in bed.

For Sophocles as u 1.986 Athenaeus describes him, was a very olde man, and doted vpon Archippe a young Curtesan, then which nothing can be more odious. Plutarch in his booke contra Coleten railes downe right at such kind of mar∣riages, which are attempted by such old men, and makes a question whether in some cases it be tolerable at least for an old man to marry, that is now past those venerious exercises. Whether he may delight himselfe as those Priapeian Popes, which in their decrepit age lie commonly betweene two young wenches euery night, contactu formosarum & contre∣ctatione num adhuc gaudeat, & as many doting Syres still do to their owne shame, their childrens vndoing, and their fami∣lies confusion: he abhorres it tanquam ab agresti & furioso domino fugiendum it must be auoided as a mad bedlame ma∣ster, and not to be obeyed. x 1.987 Leuinus Lemnius reckons vp three things which generally disturbe the peace of marriage, the first is when they marry intempestiue or vnseasonably, as many mortall men marry precipitately and inconsiderately when they are effeate and old; The second when they marry vn∣equally for fortunes and birth, the third when a sicke impotent person marries one that is sound, noua nuptae spes frustratur. Many dislikes instantly follow: many doting dizards it may not be denied, as Plutarch confesseth, y 1.988 recreate themselues with such absolete, vnreasonable and filthy remedies (so he cals thē) with a remembrance of their former pleasures, against na∣ture they stirre vp their dead flesh: but an old leacher is abo∣minable; mulier tertio nubens, z 1.989 Neuisanus holds, praesumitur lubrica & inconstans, a woman that marries a third time, may be presumed to be no honester then she should. Of them both thus Ambrose concludes in his Comment vpon Luke.

a 1.990 they that are coupled together not to get children, but to satis∣fie them lust, are not husbands but fornicators, with whom S^t. Austin consents: matrimony without hope of children, non matrimonium sed concubium dici debet, is not a wedding but a iumbling or coupling together. In a word it is most odi∣ous, when an old Acheronticke dizard, that hath one foote in his graue, shall flicker after a young wench, what can be more detestable.

b 1.991 Tucano capite amas senex nequissimè, I am plenus aetatis animâ{que} faetidâ, Senex hircosus tu osculare mulierem, Vtine adiens vomitum potius excuties.

Thou old goat, hoary leatcher, naughty man with stincking breath, art thou in loue? Must thou be slauering, she spewes to see Thy filthy face it doth so moue.

And thou old Vetustina bedridden queane that art now skin and bones.

c 1.992 Cui tres capelli quatuor{que} sunt dentes, Pectus cicadae, crustulam{que} formicae, Rugosiorem quae geras stola frontem, Et aranearum cassibus pares mammas.

That hast three haires, foure teeth, a brest Like grashopper, an Emmots crest, A skinne more rugged then thy cote, And dugges like spiders webbes to boote.

Must thou marry an youth againe? And yet ducentas ire nuptum post mortes amant:b 1.993 howsoeuer it is as Apuleius giues out of his Meroe, congressus annosus, pestilens, abhorren∣dus, a pestilent match, abominable and not to be indured. In such c••se how can they otherwise choose but be iealous, how should they agree one with another?

Another maine caution fit to be obserued is this, that though they be equall in yeares, birth, fortunes, yet they doe not omit vertue and good education, not preferre beautie before bringing vp, and good conditions, c 1.994 Coquage God of

Cuckolds, as one merrily said, accompanies the goddesse iea∣lousie, and both follow the fairest by Iupiters appointment, and they sacrifie to both together: beautie and honestie sel∣dome agree. Suspitionis plena res est & insidiarum, beautie saith f 1.995 Chrysostome, is full of treacherie and suspition, he that hath a faire wife, cannot haue a worse mischiefe, and yet most couet it, as if nothing else in marriage, but that and wealth were to bee respected. g 1.996 Francis Sforsia Duke of Millan was so curious in this behalfe that he would not marry the Duke of Mantuas daughter, except he might see her naked first; Which Licurgus appointed in his lawes, and Morus in his Vtopian Common-wealth approues. h 1.997 In Italy as a trauellour obserues, if a man haue three or foure daughters or more, and they prooue faire, they are married eftsoones, if deformed, they change their louely names of Cynthia, Cama∣na, and call thm Dorothy, Vrsely, Bridgit, and so put them into Monasteries, as if none were fit for marriage but such as are eminently faire: but these are erronious Tenents, a modest virgine well conditioned, to such a faire snout piece is much to be preferred. If thou wilt auoid them and take away all causes of suspition and iealousie, marry a course peice, fetch her from Cassandras 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 citti∣zen of Bizance in Thrace,i 1.998 had a filthy dowdy, deformed slut to his wife, & finding her in bed with another man, cried out as one amazed, ô miser quae te necessitas huc adegit, O thou wretch what necessity brought thee hither: as well he might, for who can affect such a one? but this is warily to be vn∣stood, most offend in another extreame, they preferre wealth before beauty, and so she be rich they care not how shee lookes, but these are all out as faultie as the rest. Attenden∣da semper vxoris forma, as k 1.999 Salisburiensis aduiseth, nesi al∣teram aspexeris mox eam sordere putes, as the Knight in Chau∣cer that was married to an old woman.

And all day after hid him as an Owle, So woe was him his wife looked so foule.

Haue a care of thy wiues complexion, least while thou seest another, thou lothest her, & she proue iealous. Molestum est possidere quod nemo habere dignetur, a misery to possesse that which no man likes, Difficile custoditur quod plures amant. Both extreames are naught Pulchra citò adamatur, faeda fa∣cilè concupiscit, the one is soone beloued, the other loues, one is hardly kept, the other not worth keeping, what is to bee done in this case? I resolue with Salisburiensis cateris pari∣kus both rich alike, endowed alike, maiore miseriâ deformis habetur quam formosa seruatur, I had rather marry a faire one & put it to the hazard, then be troubled with a blouze, but doe thou as thou wilt, I speake onely for my selfe.

Howsoeuer, I would aduise thee thus much, be she faire or foule, to choose a wife out of a good kindred, parentage, well brought vp, in a good place. He that marries a wife out of a suspected Inne or Alehouse, buies a horse in Smithfield, and hires a seruant in Paules, shall likely haue a Iade to his horse, a knaue for his man, an arrant honest woman to his wife. Filia praesumitur esse matri similis, saith l 1.1000 Neuisanus: Such m 1.1001 a mother such a daugher, mali corui malum ouvm, 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 her selfe vp∣on a foole, or an apparant melancholy person, iealousie is a symptome of that disease, and fooles haue no moderation. Iustina a Romane Lady was much persecuted, and after made away by her iealous husband, she caused and inioyned this Epitaph as a caueat to others, to be engrauen on her tombe.

n 1.1002 Discite ab exemplo Iustinae discite patres, Ne nubat fatuo filia vestra viro, &c.

Learne parents all and by Iustinas case, Your children to no dizards for to place.

After marriage I can giue no better admonitions then to vse their wiues well, to maintaine them to their meanes, and let

them haue liberty with discretion, as time and place requires: many women turne queanes by compulsion, as o 1.1003 Neuisanus obserues, because their husbands are so hard, and keepe them so short in diet and apparell, paupertas cogit eas meretricari: pouerty and hunger, want of meanes, makes them disho∣nest, or bad vsage; their churlish behauiour makes them flie out, or bad example, they doe it to crie quittance. In the o∣ther extreame some are too liberall, as the Prouerbe is, Tur∣dus malum sibi cacat, they make a rod for their owne tayles, whilst they giue their wiues too much liberty to gad abroad and bountifull allowance, they are accessary to their owne miseries, their wiues as p 1.1004 Basil notes, Impudentèr se expo∣nunt masculorum aspectibus, iactantes tunicas, & coram tri∣pudiantes, impudently thrust themselues into other mens companies, and by their vndecent wanton carriage, prouoke and tempt their spectators. Vertuous women should keepe house,q 1.1005 & as M^r. Aurelius prescribes it as a necessary caution to be obserued of all good women, that loue their credits, to come little abroad. 'Tis good to keepe them priuate, not in prison. Read more of this subiect, Horol. princ. lib. 2. per to∣tum. Arnifeus polit, Cyprian, Tertullian, Bossus de mulier appa∣rat. Godefriaus de Amor. lib. 2. cap. 4. Leuinus Lemnius, cap. 54. de institut Christ. Barbarus de re vxor. lib. 2. cap. 2. &c.

These cautious concerne him; and if by these, or his owne discretion, otherwise he cannot moderate himself, his friends must not be wanting by their wisedome, if it be possible to giue the partie grieued satisfaction, to preuent and rem••oue the occasions, obiects, 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 incenced, in what companies. r 1.1006 Neuisanus makes a question whither a young Physitian ought to be admitted in case of sickenesse into a new married mans house. The Persians of old would not admit a young Physitian to come amongst women. s 1.1007 Apollonides Chous made Artaxerxes cuckold, and was after buried aliue for it. If such obiects were remoued, no doubt but the parties

might easily be satisfied, or that they could vse them gent∣ly and intreat them well, not to reuile them, scoffe at them, hate them, as in such cases commonly they doe, 'tis an hu∣mane infirmitie, a miserable vexation, and they should not adde griefe to griefe, nor aggrauate their miserie, but seeke to please them, and by all meanes giue them content, by good counsell, remouing such offensiue obiects, or by mediation of some discreet friends. In old Rome there was a temple erected by the matrons to that t 1.1008 Viriplaca Dea, whither if any difference hapned betwixt man and wife, they did instantly resort, there they did offer sacrifice, and make their prayers for coniugall peace, and before some u 1.1009 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 controuersies, if vse were made of them. If none of all these meanes and cautions will take place, I know not what remedie to pre∣scribe, or whither such persons may goe for ease, except they can get into that same x 1.1010 Turkie paradice, Where they shall haue as many faire wiues as they will themselues, with cleare eyes, and such as shall looke on none but their owne husbands, no feare, no danger of being cuckoldes. Or else sue for a diuorce. This is the best counsell I can giue, which hee that hath neede as occasion serues may apply vnto himselfe. In the meane time as the prouerbe is, from Haeresie, Iealousie, and Frenzie, good lord deliuer vs.

SECT. 4

MEMB. 1.

SVBSECT. 1. RELIGIOVS MELANCHOLY His obiect God, What his beautie is! How it allureth. The part and parties affected.

THat there is such a distinct Species of Loue melancho∣ly no man hath euer yet doubted, but whither this subdiuision of y 1.1011 Religious Melancholy bee warrantable it may be controuerted. No Physitian hath as yet distinctly written of it as of the rest, all acknowledge it a most famous symptome, some a cause, but few as a Species or kind. z 1.1012 A∣reteus, Alexander, Rhasis, Auicenna, and most of our late writers, as Gordonius, Fuchsius, Platter, Bruel, Montaltus, &c. repeate it as a symptome. a 1.1013 Some seeme to be inspired of the Holy Ghost, some take vpon them to be Prophets, some are addicted to new opinions, some foretell strange thinges, de statu mundi & Antichristi, saith Gordonius. Some will prophesie of the end of the world to a day almost, and the fall of Anti∣christ, as they haue beene addicted or brought vp, so melan∣choly workes with them as b 1.1014 Laurentius holds. If they haue beene precisely giuen, all their meditations tend that way, and in conclusion produce strange effects, the humour im∣printes symptomes according to their seuerall inclinations and conditions, which makes c 1.1015 Guianerius and Foelix Platter put too much deuotion, blind zeale, and feare of eternall pu∣nishment and that last iudgement, for a cause of those En∣thusiastickes and desperate persons: but some doe not ob∣scurely make a destinct Species of it, diuiding loue Melan∣choly into that, whose obiect is women; and into the other, whose obiect is good. As Plato doth in his Conuiuio, make mention of two distinct furies, d 1.1016 and amongst our Neotericks,

Hercules de Saxonia lib. 1. pract. med. cap. 16. cap. de Melan. doth expresly treat of it, as a distinct Species. e 1.1017 Loue Me∣lancholy (saith he) is twofold, the first of which is that (to which some per aduenture will not vouch safe this name or Species of Melancholy) affection of those which put God for their obiect, and are altogether about prayer, fasting, &c. the other about women. Peter Forestus in his obseruations deliuereth as much, and in the same words: and they haue a ground of th•••• they say forth of Areteus and Plato. f 1.1018 Arateus an old Author in his third booke cap. 6. doth so diuide Loue Melancholy, and deriues this second from the first, which comes by i••••pir••ti∣on or otherwise. g 1.1019 Plato in his Phaedrus hath 〈…〉〈…〉, Apollos priests in Delphos, and at Dodona in their furie doe many pretty feates, and benefite the Greekes, but neuer in th•• right wits. He makes them all mad, as well he might, 〈◊〉〈◊〉 that shal but consider that superstition of old, and those pro∣digious effects of it, as in his place I will shew the seuerall fu∣ries of our Sibylls, Enthusiasts, Pseud prophets, Heretikes, and Scismatickes in these our latter ages, shall instantly con∣fesse, that all the world againe cannot afford so much matter of madnesse, so many stupend symptomes: as superstition, heresie, 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 aboue named whatsoeuer, doth more harme, wrought more disquietnesse to mankind, and hath more crucified the soule of mortall men (such hath beene the diuells craft) then warres, plagues, sicknesses, dearth, famine, and all the rest.

Giue me but a little leaue, and I will set before your eyes, in briefe a stupend, vast, infinite ocean of incredible madnesse and folly: a Sea full of shelues and rockes, Sands, gulfes, Eu∣ripes and contrary tides, full of fearefull monsters, vncouth shapes, roring waues, tempests, and Siren calmes, Hal••yo∣nian Seas; vnspeakeable miserie, such Comedies and Tragi∣dies, such absurd and ridiculous, ferall and lamentable fitts,

that I know not whether they are more to be pittied or de∣rided, or may be belieued, but that we daily see the same still practised in our dayes, fresh examples, fresh spectacles, noua nouitia, fresh obiects, of misery and madnesse in this kind that are still represented vnto vs, abroad, at home, in the midst of vs, in our bosomes.

But before I can come to treat of these seuerall errors and obliquities, their causes, symptomes, affections &c. I must say somthing necessarily of the obiect of this loue, God him∣selfe, what it is, how it allureth, whence it proceeds, and (which is the cause of all our miseries) how wee mistake it, and wander and swarne from it.

Amongst all those diuine attributes that God doth ven∣dicate to himselfe, Eternitie, omnipotency, immutability, wisedome, maiestie, iustice, mercy, & his h 1.1020 beauty is not the least, One thing saith Dauid haue I desired of the Lord, and that will I still desire, to behold the beautie of the Lord. Psal. 27.4. And out of Sion which is the perfection of beautie hath God shined, Psal. 50.2. All other creatures are ••••ire I confesse, and many other obiects doe much inamour vs, a faire house, a faire ho••se, a comely person. i 1.1021 I am amazed saith Austin, when I looke vp to heauen and behold the beautie of the starres, the beautie of Angells, principallities, powers, who can expresse it? who can sufficiently commend or set out this beau∣ty which appeares in vs? so faire a bodie, so faire a face, eyes, nose, cheekes, chinne, browes, all faire and louely to behold, be∣sides the beautie of the soule which cannot be decerned. If we so labour & be so much affected with the comelinesse of creatures, how should wee bee rau••shed with that admirable lustre of God himselfe? If ordinary beautie haue such a prerogatiue and power, and what is amiable and faire, to draw the eyes and eares, hearts and affections of all spectators vnto it, to moue, winne, entice, allure, how shall this diuine beautie rauish our soules, which is the fountain and quintescence of all beauty? Caelum pulchrum, sed pulchior caeli fabricator, If heauen be so faire, the Sun so faire, how much fairer shall he be, that made

them faire. This beauty and k 1.1022 splendor of this diuine God, is it that drawes all creatures to it, to seeke it, loue and admire it, adore it; and those Heathens, Pagans, Philosophers, out of these reliques they haue yet left of Gods Image, are so far forth incensed, as not onely to acknowledge a God, but though after their owne inuentions, to stand in admiration of his bounty, goodnesse, to adore and seeke him, the magnifi∣cence and structure of the world it selfe, and beauty of all his creatures, his goodnesse, prouidence, protection, enforceth them to loue him, seeke him, feare him, though a wrong way: but for vs that are Christians, regenerate, that his adopted sonnes, illuminated by his word, and hauing the eyes of our hearts and vnderstandings opened, how fairely doth he offer and expose himselfe? Ambit nos deus (Austin saith) do∣nis & formâ suâ, He wooes by his beauty, guifts, promises to come vnto him, l 1.1023 the whole Scripture is a message, an ex∣hortation a loue letter to this purpose, to incite vs & inuite vs. m 1.1024 Gods Epistle as Gregory calls it, to his creatures. He setts out his sonne and his Church, in that Epithalamium or misti∣call song of Solomon, to enamour vs the more, comparing his head, to fine gold, his lockes curled and blacke as a rauen, Cant. 4.5. cap. his eyes like doues, on riuers of waters washed with milke, his lippes as lillies, dropping downe pure iuyce, his hands as ringes of gold set with crysolite: and his Church to a vineyard a garden enclosed, a fountaine of liuing waters, an orchard of Pomegranets, with sweet sents of saffron, spike, calamus and cy∣namon, and all the trees of incense, as the chiefe spices, the fairest amongst women, no spot in her, n 1.1025 his sister, his spouse, vndefiled, the onely daughter of her mother, deare vnto her, faire as the Moone, pure as the Sunne, looking out as the morning. That by these figures, that glasse, these spirituall eyes of contempla∣tion, we might perceiue some resemblance of his beautie, the loue betwixt his Church and him. And so in the 45. Psal. this beautie of his Church, is compared to a Queene in a ve∣sture of gold, of Ophir, embroydered raiment of needleworke, that the king might take pleasure in her beauty. To incense vs

farther, yet o 1.1026 Iohn in his Apocalypse, makes a description of that heauenly Ierusalem, and the beautie of it, and in it the maker of it. Likning it to a citty of pure gold, like vnto cleare glasse, shining and garnished with all manner of precious stones, hauing no neede of Sunne or Moone, for the lambe is the light of it, the glory of God doth illuminate it: to giue vs to vnder∣stand the infinite glory, beautie and happinesse of it. Nor that it is not fairer, then these creatures to which it is compared, but that this vision of his, this lustre of his diuine Maiestie cannot otherwise be expressed to our apprehensions, no tongue can tell it, no heart conceius it, as Paul saith. Moses himselfe, 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 liue. Sensibile forte destruit sensum. A strong obiect ouercommeth the sight, according to that axi∣ome in Philosophie, fulgorem Solis ferre non potes, multo ma∣gis creatoris, if thou canst not endure the Sunne beames, ho•• canst thou endure that fulgour and brightnesse of him that made the Sunne? the Sunne it selfe and all that we can ima∣gine are but shadowes of it, 'tis visio precellens, as p 1.1027 Austin calles it, the quintescence of beautie this, which farre excells the beautie of heauens, Sunne and Moone, Starres, Angells, gold and siluer, woods and faire fields, and whatsoeuer is plea∣sant to behold. All those other beauties faile, varrie, are sub∣iect to corruption, to lothing, r 1.1028 But this is an immortall vi∣sion, a diuine beautie, an immortall loue, an indefatigable loue and beautie, with sight of which we shall neuer be tired, nor wearied, but still the more we see him the more wee shall couet him. s 1.1029 For as one saith, where this visiō is, there is absolute beautie, and where is that beautie, from the same fountaine comes all pleasure and happinesse, neither can beauty, pleasure, happinesse, be separated from his vision or sight, or his vision from beautie, pleasure, happinesse. In this life wee haue but a glimse of this beautie and happinesse, we shall hereafter as Iohn saith see him as he is, thine eyes as Isai. promiseth, 33.17. Shall behold the King in his glory, then shall we be per∣fectly

inamoured, and haue a full fruition of it, and desire and behold and loue him alone, as the most amiable and fairest obiect, our summum bonum or chiefest good.

And this likewise should we now haue t 1.1030 done, had not our will beene corrupted, and as wee are enioyned to loue God with all our heart, and all our soule: for to that end were we borne, to loue this obiect as u 1.1031 Melancthon discour∣seth, and to enioy it. And him our will would haue loued and sought alone, as our summum bonum or principall good, and all other good things for Gods sake: and nature as shee proceeded from it would haue sought this fountaine, but in this infirmity of humane nature this order is disturbed, our loue is corrupt: and a man is like to that monster in x 1.1032 Plato, composed of a Sylla a lyon and a man, we are carried away head-long with the torrent of our affections, the world, and that infinite va∣rietie of pleasing obiects in it, doe so allure and inamour vs, that we cannot so much as looke toward God, seeke him or thinke on him as we should: wee cannot containe our¦selues from thē, their sweetnes is so pleasing to vs. Marriage saith y 1.1033 Gualter, detaines many, a thing in it selfe laudable and good, and necessarie, but deceiued and carried away with the blind loue of it, they haue quite laid aside the loue of God, and desire of his glory. Meat and drinke hath ouercome as many, whilst they rather striue to please, satisfie their gutts and belly, then to serue God and nature. Some are so busied about merchandise to get money, they loose their owne soules, whilst couetously carried, and with an vnsatiable desire of gaine they forget God, as much wee may say of honours, leagues, friendships, health, wealth, and all other profits or pleasures in this life whatsoeuer. z 1.1034 In this world there bee so many beautifull obiects splendors and brightnesse of gold, maie∣stie of glory, assistance of friends, faire promises, smoth words, victories, triumphs, and such an infinite company of pleasing beauties to allure vs, and draw vs from God, that wee cannot looke after him. And this is it which Christ himselfe, those

Prophets and Apostles so much thunder against. Ioh. ••.15. dehortes vs from, loue not the world nor the things that are in in the world, If any man loue the world, the loue 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 euer. No man saith our Sauiour, can serue two masters, but he must loue the one and hate the other, &c. and this is that which all the Fathers in∣culcate. He cannot (a 1.1035 Austin admonisheth) be Gods friend, that is delighted with the pleasures of the world, make cleane thine heart, purifie thine heart, if thou wil•• see this beauty, pre∣pare thy selfe for it. It is the eye of contemplation by which wee must behold it, the winge of meditation which lifts vs vp and reares our soules, with the motion of our hearts, and sweetnesse of contemplation, so saith Gregory cited by b 1.1036 Bonauenture. And as c 1.1037 Philo Iudeus seconds him, he that loues God will soare a∣loft and take him wings, and leauing the earth flie vp to heauen, and wander with Sunne and Moone, Starres and that heauenly troupe, God himselfe being his guide. If wee desire to see him, we must lay aside all vaine obiects, which detaine vs and da∣zell our eyes, and as Ficinus aduiseth vs, get vs solar eyes, spectacles as they that looke on the sunne, to see this diuine beau∣ty, lay aside all materiall obiects, all sence, and then thou shalt see him as he is. Thou couetous wretch, as e 1.1038 Austin expostu∣lates, why dost thou stand gaping on this drosse, muckhills, filthy excrements, d 1.1039 behold a far fairer obiect God himselfe wooes thee, behold him, enioy him, he is sicke for loue of thee. Cant. 5. Hee inuites thee to his sight, to come into his faire garden, to eate and drinke with him, to be merry with him, to inioy his pre∣sence for euer. † 1.1040 Wisedome cries out in the streets, besides the gates, in the top of high places, before the cittie, at the entrie of the dore; and bids them giue eare to her instruction, which is better then gold or precious stones, no pleasures

can be compared to it: leaue all them and follow her; vos exhorter ô amici & obsecro,f 1.1041 In Ficinus words I exhort and beseech you, that you would embrace and follow this diuine loue with all your hearts and abilities, and by all offices and endeauors make this so louing God propitious vnto you. For whom alone, saith g 1.1042 Plotinus, we must forsake all the kingdomes and Empires of the whole earth, Sea and Land, and Ayre, if we desire to be en∣grafted into him, leaue all and follow him.

And forasmuch as this loue of God, is an habit infused of God, as h 1.1043 Thomas holds, 2.1. quaest. 23. by which a man is incli∣ned to loue God aboue all, and his neighbour as himselfe. Wee must pray to God that hee will open our eyes, make cleere our hearts, that we be capeable of his glorious rayes, and to performe those duties that he requires of vs. Deut. 6. and Ios. 23. To loue God aboue all and our neighbour as our selfe, to keep his commandements. In this we knowe, saith Iohn c. 5.2. Wee loue the children of God, when wee loue God and keepe his commandements. This is the loue of God that we keepe his com∣mandements, hee that loueth not knoweth not God, for God is loue. cap. 4.8. and he that dwelleth in loue dwelleth in God, and God in him, and loue presupposeth knowledge, faith, hope, & vnites vs to God himselfe, as i 1.1044 Leon Hebreus deliuereth vnto vs, and is accompanied with the feare of God, humility, meek¦nesse, patience, and all those vertues, and charity it selfe. For if we loue God, we shall loue our neighbour, and performe all those duties which are required at our hands, to which wee are exhorted. 1. Cor. 15.4.5. Ephes. 4. Col••ss. 3. Rom. 12. Wee shall not be enuious, or puffed vp, or boast, disdaine, thinke euill, or be prouoked to anger, but suffer all things, endure all things, Endeauor to keepe the vnity of the spirit, the bond of peace. Forbeare one another, forgiue one another, cloath the naked, visit the sicke, and performe all those workes of mercy which k 1.1045 Clemens Alexandrinas calls amoris & amicitiae im∣pletionem & extensionem, the extent and complement of loue. And that not for feare or worldly respects, but ordine ad de∣um, for the loue of God himselfe. This we shall doe if wee be

truely enamored, but we come short in both, wee neither loue God, nor our neighbour as we should. Our loue in spi∣rituall things is two l 1.1046 defectiue, in worldly things too excessiue, there is a iarre in both. We loue the world too much, God too little, and our neighbour not at all, or for our own ends.

Vulgus amicitias vtilitate probat.

The chiefe thing we respect is our commodity, and what we doe is for feare of worldly punishment, for vaine-glory, praise of men, or for fashions sake, and such by-respects, not for Gods sake. We neither knowe God aright, nor seeke or loue or worship him as we should. And for these defects, we in∣uolue our selues into a multitude of errors, we swarue from this true loue and worship of God, which is a cause vnto vs of vnspeakable miseries, running into both extreames, wee become fooles, madmen, without sence, as now in the next place I will shew you.

The parties affected are innumerable almost, and scatte∣red ouer all the face of the earth farre and neere, and so haue beene 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 diuision, according to those two extreames of Excesse and Defect. Not that there is any excesse of diuine worship or loue of God, that cannot be, we cannot loue God too much, or doe our duties as wee ought, as Papists hold, or haue any perfection in this life, much lesse supererogate, when we haue all done, we are vnprofitable ser∣vants. But because we d••••e aliud agere, zealous without knowledge, and too sollicitous about that which is not ne∣cessary, busying our selues about impertinent, needlesse, I••le and vaine ceremonies, as the Iewes did about sacrifices, obla∣tions, offerings, incense, new moones, feasts, &c. but as ••say taxeth them, 1.12. Who required this at your hands: We haue too great an opinion of our owne worth, that wee can satis∣fie the law, and doe more then is required at our hands, by performing those Euangelicall counsells, and such workes of supererogation, merit for others, which Bellarmine, Gregory

de Valentia, and all their Iesuits, and other champions defend that if God should deale in rigor with them, some of their Franciscans, and Dominicans are so pure, that nothing could be obiected to them. Some of vs againe are too deare as wee thinke, more diuine and sanctified then others, of a better mettle, greater gifts, and with that prowd Pharisie contemne others in respect of our selues, we are better Christians, bet∣ter learned, choise spirits, inspired, know more, & haue special reuelations, and knowe Gods secrets, and the ••upon presume and say and doe that many times, which is not befitting to be said or done. Of this sort are all superstitious Idolaters, Ethnicks, Mahometans, Iews, Hereticks, m 1.1047 Euthusiasts, Di∣uinators, Prophets, Sectaries, and Scismaticks. Zanchius re∣duceth all Infidells to foure chiefe sects, but I will insist and follow mine owne intended method: all which with many o∣ther curious persons, Monks, Hermites, &c. may be ranged in this extreame, and fight vnder this superstitious banner, and all those rude Idiots and infinite swarmes of people that are seduced by them. In the other extreame or in defect, march all those Epicures, Libertines, Atheists, Hypocrits, Infidells, worldly, secure, impenitent, vnthankfull, and carnall minded men, that attribute all to naturall causes, that will acknow∣ledge no supreame power, that haue cauterised consciences, or liue in a reprobate sense: Or such desperate persons as are too distrustfull of his mercies. Of these there be many subdi∣visions, and diuers degrees of madnesse and folly, some more then others, as shall be showed in the Symptomes. And yet all miserably out, perplexed, doting, and besides themselues for religions sake. For as n 1.1048 Zanchy well distinguisheth, and all the world knowes Religion is twofold, True or False; False is that vaine superstition of Idolaters, such as were of old, Greeks, Romans, present Mahometans &c. Timorē deorum inanem, o 1.1049 Tully could tearme 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 soule, a meere madnesse, Religiosa insania, as

p 1.1050 Meteran calls it, or insanus error, as q 1.1051 Seneca, a mad error, proper to man alone, vm superbia auaritia, superstitio, saith Pliny, li. 7. ca. 1. at{que} etiam post saeuit de futuro, which rings his soule for the present, and to come. The greatest misery be∣longs to mankind, a perpetuall seruitude, a slauery. r 1.1052 Ex ti∣more timor, an heauy voke, an intolerable burden. They that are suspitious, are still fearing, suspecting, vexing themselues with auguries, prodigies, false tales, dreams, idle, vaine works vnprofitable labours, as s 1.1053 Boterus obserues, curâ mentis an∣cipiti versantur, Enemies to God & to themselues: in a word as Seneca concludes, Religio Deum colit, superstitio destruit, superstition destroyes, but true religion honors. True religi∣on, vbi verus Deus verè colitur, where the true God is rightly worshipped, is the way to heauen, the mother of all vertues, Loue, Feare, Deuotion, Obedience, knowledge, &c. It earers the deiected Soule of man, and amidst so many cares, miseries, persequtions, which this world affords, it is a sole ease, an vn∣speakable comfort, a sweet reposall, an anchor, an hauen. It adds courage, boldnesse, & begets generous spirits, although tyrants rage, and persecute, and that bloody Lictor or Seriant be ready to martyr them, aut lita aut morere (as in those per∣secutions of the Primitiue Church, it was put in practise, as you may read in Eusebius and others) though enimies be now ready to inuade, and all in an vproare. t 1.1054 Si fractus illabatur or∣bis, impauidos ferient ruinae, though heauen should fall on his head, he would not be dismaid. But as a good Christiā Prince once made answere to a menacing Turke, facilè scelerata ho∣minum arma contemnit qui deum praesidio tutus est. Or asu 1.1055 Pha∣laris writ to Alcander in a wrong cause, Hee nor no other enimy could terrifie him, for that he trusted in God. Si Deus nobiscum quis contra nos: In all calamities, persequutions whatsoeuer, as Dauid did Sam. 2.22. he will sing with him: The Lord is my rocke, my fortresse, my strength, my refuge, the towre and horne of my salvation, &c. In all troubles and adver∣sities, Psal. 46.1. God is my hope and helpe, still ready to be found I will not therefore feare, &c. 'tis a feare expelling feare, hee

hath peace of conscience, and is full of hope, which is, saith x 1.1056 Austin, vita vitae mortalis, the life of this our mortall life, hope of immortality the sole comfort of our misery; other∣wise, as Paul saith, we of all others were most wretched, but this makes vs happy, counterpoysing our hearts in all mise∣ry. Superstition, torments, and is from the Diuell ••he author of lyes, but this is from God himselfe: as Lucian that Antio∣chian Priest made his diuine confession in y 1.1057 Eusebius, Author nobis de Deo Deus est, God is the author of our religion him∣selfe, his word is our ru••e, a lanthorne to vs, dictated by the holy Ghost, hee plaies vpon our hearts as so many harpe∣strings, and we are his, his temples, he dwelleth in vs and we in him.

The party affected of superstition is the Braine, heart, wil, vnderstanding Soule it selfe, and all the faculties of it, totum compositum, All is mad, dotes. And for the Extent as I say, all the world it selfe is the Subiect of it, all times haue been mis∣affected, 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 su∣perstition (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 Soules it hath made, how it hath raged amongst those old Persians, Syrians, Aegyptians, Greekes, Romanes, Tuskans, Gauls, Ger∣mans, Brittains, &c. Britannia eam hodie celebrat tam atto••itè saith z 1.1058 Pliny, tantis ceremonijs (speaking of superstition) vt de∣disse Persis videri possit. The Brittaines are so stupendly super∣stitious in their ceremonies, that they goe beyond those Persians. In all countries, in all places superstition hath blin∣ded the hearts of men, in all ages, what a small portion hath the true Church euer beene? The Patriarchs and their fami∣lies, the Israelites a h••ndfull in respect, Christ and his Apo∣stles, and not all of them neither. Into what straights hath it beene compinged, a little flocke: how hath superstition on the other side dilated her selfe, errour, ignorance, and barba∣risme,

folly, madnesse, deceaued, triumphed and insulted ouer the most wise, discreet, & vnderstanding men, Philosophers, Monarchs, all were inuolued and ouershadowed in this mist, in more then Cymmerian darknes. At this present, quota pars? How small a part is truly religious, how little in respect. Di∣uide the world into 6 parts, and 5 are not so much as Chri∣stians. Idolaters, and Mahometans possesse almost Asia, Africke, America, Magellanica. The kings of China, great Cham, Siam and Bornaye, Pegu, Decan, Narsinga, Iapan, &c. are Gentiles, Idolaters and many other petty Princes in Asia, Monomotapa••, Congo, and I knowe not how many Negro Princes in Africke, all Terra incognita, most of America, Pa∣gans, differing all in their seuerall superstitions, and yet all I∣dolaters. The Mahometans extend themselues all ouer the great Turkes dominians in Europe, Africke, Asia; to the Xe∣riffes of Barbary and his Territories in Fez, Sus, Morocco, &c. The Tartar, the great Moger, the Sophy of Persia, with most of their dominions and subiects, are at this day Maho∣metans. See how the Diuell rageth? Those at oddes or diffe∣ring amongst themselues, some for a 1.1059 Alli, some for Enbocar, for Aomar, and Ozimen, those foure Doctors, Mahomets suc∣cessors, and are subdiuided into 72. inferior Sects, as b 1.1060 Leo Afer reports. The Iews as a company of vagabonds are Scat∣tered ouer all parts. A fift part of the world, and scarce that now professeth Christ, but so inlarded and interlaced with se∣uerall superstitions, that there is scarce a sound part to bee found, or any agreement amongst them. Presbiter Iohn in Africke, Lord of those Abyssines, or Aethiopians, is by his profession a Christian, but so different from vs, with such new absurdities and ceremonies such liberty, and such a mix∣ture of Idolatry and Paganisme, c 1.1061 that they keepe little more then a bare title of Christianity. They suffer Poligamy, Cir∣cumcision, stupend fastings, diuorce as they will themselues &c. & as the Papists call on the Virgin Mary, so doe they on Thomas Didymus, before Christ. d 1.1062 The Greeke or Easterne Church is rent from this of the West, and as they haue foure

chiefe Patriarchs, so haue they foure subdiuisions besides those Nestorians, Iacobines, Syrians, Armenians, Georgians, &c. scattered ouer Asia minor, Syria, Aegypt, &c. Greece, Va∣l••chia, Cyrcassia, Bulgary, Bosnia, Albania, Illyricum, Slauonia, Croatia, Thrace, Seruia, Rascia, and a sprinkling amongst the Tartars. The Russians, Muscouites, and most of that great Dukes subiects, are part of the Greeke Church, and still Chri∣stians, but as e 1.1063 one saith, temporis successu multas illi addide∣runt superstitiones. In processe of time they haue added so ma∣ny superstitions, that they bee rather semi-christians then o∣therwise. That which remaines is the Westerne Church with vs in Europe, but so eclipsed with seuerall scismes, heresies & superstitions, that one knowes not where to finde it. The Pa∣pists haue Italy, Spaine, part of Germany, France, Poland, and a sprinkling in the rest of Europe. In America they haue all that which Spaniards inhabit, Hispania noua, Castella Aurea, Peru &c. In the East Indies, the Philippinae, some smal holds about Goa, Malacha, Ormus, &c. which the Portingall got not long since, and those land-leaping Iesuits haue assaid in China, Ia∣pan as appeares by their yearely letters. In Africke they haue Melinda, Quiloa, Mombaza, &c. and some few townes, they driue out one superstition with another. Poland is a re∣ceptacle of al religions, where Samosetans, Arrians, Anabap∣tists are to be found, as well as in some German citties. Scan∣dia is Christian, but as f 1.1064 Damianus A-goes that Portingall Knight complaines, so mixt with Magick, Pagan rites and ce∣remonies, they may be as well counted Idolaters. Yet very superstitious, like our wild Irish: the remnant are Caluinists, Lutherans, In Germany equally mixt, Sueden, Denmarke, France, Brittaine, more defecate then the rest, yet at oddes a∣mongst themselues, and not free from superstition. As a damme of water stopt in one place, breakes out in another; so doth superstition. I say nothing of Anabaptists, Brownists, Barrowists, Familists, &c. There is superstition in our pray∣ers, in our hearing of Sermons, besides bitter contentions, in∣uectiues, persecutions, quid quaeso in Dorpi, as Erasmus con∣cludes

to Dorpius, hisce Theologis faciamus, aut quid preceris nisi forte fidelem medicum, qui cerebro medeatur. What shall we wish them, but a good Physitian? but more of their diffe∣rences, paradoxes, opinions, mad prankes, in the Symptomes. I now hasten to the causes.

SVBSEC. 2. Causes of religious Melancholy. From the Diuell by miracles, apparitions, oracles. His instruments or factors, politi••ians Priests, Impostors, Hereticks, blinde guides. In them simplicity, feare, blinde zeale, igno∣rance, solitarines, curiositie, pride, vaineglory, presumption, &c. his engines, fasting, soli∣tarinesse, &c.

VVE are taught in holy Scripture, that the Diuell rangeth abroad like a roaring Lion, still seeking whō he may devoure, and as in seuerall shapes, so by seuerall en∣gines and deuices he goeth about to seduce vs; sometimes he transformes himselfe into an Angell of light, and is so cun∣ning, that he is able, if it were possible, to deceaue the very e∣lect. He will be worshipped as g 1.1065 God himselfe, and is so ado∣red by the Heathen and esteemed. And in imitation of that diuine power, as h 1.1066 Eusebius obserues, i 1.1067 to abuse or emulate Gods glory, as Dandinus addes, he will haue all homage, sa∣crifices, oblations, and whatsoeuer else belongs to the wor∣ship of God, to be done likewise vnto him, and by this means infatuats the world, deludes, intrappes, and destroyes many a thousand soules. Sometimes by dreames, visions (as God to Moses by familiar conference) the Diuell in seuerall shapes talkes with them, in the Indies 'tis common, and in China, ap∣paritions, inspirations, oracles, apparitions by terrifying them with false prodigies;k 1.1068 sending stormes, tempests, diseases,

plagues, raising warres, seditions, by spectrums, by promises, benefits, and faire meanes, hee raiseth such an opinion of his Diety and greatnesse, that they dare not doe otherwise then adore him, doe as hee will haue them; they dare not offend him, and to compell them the more to stand in awe of him, l 1.1069 he sends and cures diseases, disquiets their spirits, as Cyprian saith torments and terrifies their soules to make them adore him and all his study, all his endeauour is to diuert them from true re∣ligion to superstition, and because he is damned himselfe and in an error, he would haue all the world participate of his errors & be damned with him. The primum mobile therefore, and first moouer of all superstition is the Diuell, that great enimy of mankinde, the principall agent; who in a thousand seuerall shapes, after seuerall fashions, with seuerall engines, illusions, and by seuerall names hath deceaued the inhabitants of the earth, in seuerall places, and countries, still reioycing at their falls. All the world ouer almost before Christs time hee freely domineered, and held the soules of men in most slauish subiection, saith m 1.1070 Eusebius, in diverse formes, ceremonies, and sacrifices till Christs comming. As if those Diuells of the ayre had shared the earth amongst them, which the Platonists held, and were our Gouernours and keepers. In seuerall places they had se∣uerall rites, orders, names. n 1.1071 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 Ho∣naei; Melchonis amongst the Ammonites; Beli the Babyloni∣ans, Belzebub and Baal with the Samaritans and Moabites. Isis and Osyris amongst the Aegyptians; Apollo at Delphos; Iupiter at Rome; Venus at Cyprus; Diana at Ephesus; Pal∣l••s at Troy, &c. And euen in these our daies both in the East and West Indies, in Tartary, China, Iapan, &c. What strange Idols, in what prodigious formes, with what absurd ceremo∣nies are they adored? See but what Vertomannus li. 5. ca. 2. Marcus Polus, Lerius, Benzo, P. Martyr, in his Ocean De∣cades,

and Mat. Riccius expedit. Christi: in Sinas lib. 1. relate. o 1.1072 Eusebius wonders how that wise citty of Athens, and flo∣rishi ng kingdomes of Greece should be so besotted, and wee in our times, how those witty Chinese so perspicacious, in all other things, should be so gulled, so tortured with superstiti∣on, so blinde as to worshippe stockes and stones. But it is no maruell, when as we see al out as great effects, amongst Chri¦stians themselues: how are those Anabaptists, Arrians, and Papists aboue the rest miserably besotted. Mars, Iupiter, A∣pollo, and Aesculapius haue resigned their interest names and offices to S^t George, S^t Christopher, and a company of fictiti∣ous Saints, Venus to the Virgin Mary. And as those old Ro∣manes had seuerall and distinct Gods, for all distinct offices, persons, places, so haue they Saints, as p 1.1073 Lauater wel obserues out of Lactantius, mutato nomine tantum, 'tis the same Diuell that deludes them still. The manner how, as I say, is by re∣wards, promises, terrors, affrights, punishments. How often hath Iupiter and Apollo sent plagues in q 1.1074 Greece and Italy, be∣cause their sacrifices were neglected, to terrifie them, to rouze them vp and the like: see but Liuy, Dionysius Halicar∣naseus, Thucidides, Philostratus, &c. What prodigies and mi∣racles, dreames, visions, apparitions, oracles, haue been of old at Delphos, what strange cures performed by Apollo & Aes∣culapius? Iuno's Image and that of r 1.1075 Fortune spake, s 1.1076 Castor & Pollux fought in person for the Romans against Hanniballs army, as Pallas, Mars, Iuno, Venus, for Greekes and Troians, &c. Amongst our Pseudocatholikes, nothing so familiar as such miracles, how many cures done by our Lady of Lauret∣ta; at Sichem, of old at our S. Thomas Shrine, &c. t 1.1077 S. Sabine was seene fight for Arnulphus Duke of Spoleto, u 1.1078 S. George fought in person for Iohn the bastard of Portingal, against the Castilians. In the battle of Bannoxburne, where Edward the 2, our English king was foyled by the Scots, S. Philanus arme was seene to fight (if x 1.1079 Hector Boethius doth not tell an ar∣rant lye) that was before shut vp in a siluer capcase: Another time in the same Author, S. Magnus fought for them. Now

for visions, reuelations, miracles, not only out of the Legend, and out of Purgatory, but euery day newes from the Indies, and at home read the Iesuits letters, Ribadeneira, Thurselmus, Acosta, Lippomanus, Xauerius, Ignatius liues, &c. and tell me what difference.

His ordinary instruments or factors which he vseth, as God himselfe did good Kings, lawfull Magistrats, Patriarks, Prophets to the establishing of his Church, y 1.1080 are Polititians, Statesmen, Priests, Hereticks, blinde guids, Impostors, Pseu∣doprophets, to propagate his superstition. And first to begin with Polititians; it hath euer beene a principall axiome with them, to maintaine religion, or superstition, they make religi∣on pollicy, nihil aequè valet ad regendos vulgi animos ac super∣stitio, as z 1.1081 Tacitus and a 1.1082 Tully hold. 'Tis b 1.1083 that Aristotle and Plato inculcate in their Politicks, and all our late Polititians ingeminate. Cromerus lib. 2. pol. hist. Boterus lib. 3. de incremen∣tis vrbium, Clapmarius, lib. 2. cap. 9. de Arcanis rerump. Ar∣neseus. cap. 4. lib. 2. polit. Captaine Machiauel will haue a Prince by all meanes to counterfeit religion, to be superstiti∣ous in shew at least, as Numa, Licurgus, and such lawmakers were, non vt his fidem habeant, sed vt subditos religionis metu facilius in officio contineant, to keepe the people in obedience. But this error of his, Innocentius Ientilettus a french Lawyer, Theorem. 9. comment. 1. de Releg. hath copiously confuted. Many Polititians I doe not deny maintaine Religion as a true meanes, and syncerely speake of it without hypocrisie, & are truely zealous and religious themselues. Iustice, Religion, Peace, are the three chiefe proppes of a well gouern'd Com∣monwealth: but most of them are but Machiauellians, coun∣terfeits only for politicall ends; as knowing, c 1.1084 magnum eius in animos imperium, and that as d 1.1085 Sabellicus deliuers , a man with∣out religion, is like an horse without a bridle. No way better to curb then superstition, to terrifie mens consciences, and to keepe them in awe: they make new lawes, statuts, inuent new Religions, ceremonies to their owne endes. Therefore, saith e 1.1086 Polybius of Lycurgus, did he maintaine ceremonies , not that he

was superstitious himselfe, but that hee perceaued mortall men more apt to embrace paradoxes, then ought else, & durst attempt no euill thing for feare of the Gods. This was Numa's plotte, when he said he had conference with the Nymphe Aegeria, Sertorius an Hart. Caligula in Dion fained himselfe to be fa∣miliar with Castor and Pollux, and many such, which kept those Romans vnder, who as Machiauel proues, lib. 1. disput. cap. 11. & 12. were Religione maximè moti, and most super∣stitious; and did curb the people more by this meanes, then by force of armes, or seuerit•• of humane lawes. To this end the old Poets fained those f 1.1087 Elysian fields, their Ae••us, Mi∣nos, & Rhadamantus, those infernall Iudges, and those Stygi∣an lakes, fiery Phlegetons, Pluto's kingdome, and variety of torments after death. 'Tis this which Plato labors for in his Phaedon; the Turkes in their Alcoran, when they set down re∣wards, and seuerall punishments for euery particular vertue and vice,g 1.1088 and perswade men that they that dye in battle shal goe directly to heauen, &c. A Tartar Prince, saith Marcus Polus, lib. 1. cap. 28. called Senex de montibus, the better to establish his gouernment amongst his subiects, and to keepe them in awe, found a conuenient place in a pleasant valley, inuiron'd with hills, in h 1.1089 which he made a pleasant parke, full of all odoriferous flowres, and fruits, and a Pallace full of all worldly contents, that could possibly be deuised, Musick, Pictures, va∣riety of meats, &c. and chose out a certaine young man, whō with a i 1.1090 soporiferous potion, he so benummed, that hee percea∣ued nothing: and so fast asleepe as he was, caused him to be con∣vayed into this faire garden. Where after he had liued a while, in all such pleasures a sensuall man could desire,k 1.1091 He cast him into a sleepe againe, and brought him forth, that when he waked he might tell others be had beene in Paradice: The like hee did for Hell, and by this meanes brought his people to subiecti∣on. Many such tricks and impostures are acted by Polititians in China especially, but with what effect I will discourse in the Symptomes.

Next to Polititians, if I may distinguish them, are our

Priests, (for they make Religion Policy) if not farre beyond them, for they domineere ouer Princes and Statesmen them∣selues. Carnificinam exercent, one saith, they tyrannise ouer mens consciences, more then any other tormentors whatsoe∣uer. Partly for their commodity and gaine, for soueraignty, credit to maintaine their state and reputation. What haue they not made the common people to beleeue? Impossibili∣ties in nature, incredible things, what deuises, traditions, ce∣remonies, haue they not inuented in all ages to keepe men in obedience to enrich themselues? Quibus quaestui sunt capti su∣perstitione animi, as Liuy saith. Those Aegyptian Priests of olde got all the soueraignty into their hands, and knowing,l 1.1092 as Curtius saith, nulla res efficacius multitudinem regit quam,m 1.1093 superstitio, meliùs vatibus quam ducibus parent, vana religione capti, etiam impotentes faeminae, the common people will soo∣ner obey Priests then Captains, & nothing so forcible as su∣perstitiō, or better then blind zeale to rule a multitude; haue so terrified and gulled them, that it is incredible to relate. All nations almost haue beene besotted in this kinde, amongst our Brittaines and old Gaules the Druides, Mag•• in Persia; Philosophers in Greece, Chaldeans amonnst the Babylonians, Barchmani in India, Gymnosophistes in Aethiopia, the Turdi∣tanes in Spaine, Augures in Rome, haue insulted, Apolloes Priests in Greece, by their oracles and phantasmes, Amphia∣raus & his companions; now Mahometans. & Pagan priests, what doe they not effect? How doe they not infatuate the world? But aboue all others that high priest of Rome, that three-headed Cerberus hath plai'd his part. n 1.1094 Whose religion at this day is meere pollicy, a state wholly composed of superstiti∣on and wit, and needs nothing but superstition and wit to main∣taine it, that vseth Colleges and religious houses, to as good pur∣pose as forts and castells, and doth more at this day by a compa∣ny of scribilng Parasites, fiery spirited Friers, zealous ancho∣rites, hypocriticall confessors, and those pretorian souldiers, his Ianisary o 1.1095 Iesuits, then euer hee could haue done by gar∣risons and armies. What power of Prince, or poenall law be

it neuer so strict, could inforce men to doe that which for c••∣science sake they will voluntarily vndergoe? As to fast from all flesh, abstaine from marriage, abandon the world, wilfull pouerty, performe canonicall and blinde obedience, to pro∣strate their goods, fortunes, bodies, liues, and offer vp them∣selues at their superiors feet, at his command. What so pow∣erfull an engin as superstition? which they right well per∣ceauing, are of no religion at all themselues!Primum enim (as Calvin rightly suspects, and the tenor and practise of their life proues) arcanae illius Theologiae, quod apud eos regnat, caput est, nullum esse deum. They hold there is no God, as Leo 10. did, Hildebrand the Magitian, Alexander the 6. Iulius 2. meere Atheists, and what is said of Christ, to bee fables and impostures, of heauen and hell, day of iudgement, Paradise,

p 1.1096 Rumores vani, verba{que} inania, Et par sollicito fabula somnio.

Dreames,q 1.1097 toyes, and old wiues tales. Yet as so many whet∣stones that makes other tooles cut, but cuts not themselues, though they be of no religion at all, they will make others most deuout and superstitious, and by promises and threats, compell, enforce from, and lead them by the nose like so ma∣ny beares in a line. When as their end is not to propagate the Church, aduance Gods kingdome, or seeke his glory or com∣mon good, but to enrich themselues, to enlarge their territo∣ries, to domineer and compell them to stand in awe, to liue in subiection to the Sea of Rome. As well may witnesse their in∣tolerable couetousnes, strāge forgeries, fopperies, impostures and illusions, new doctrines, paradoxes, traditions, false mi∣racles, which they haue still maintained, to enthrall and sub∣iugate them, to maintaine their owne estates. r 1.1098 One while by Buls, Pardons, Indulgences, & their doctrine of good works, that they be meritorious, hope of heauen by that means, they haue so flieced the commonalty, and spurred on this free su∣perstitious horse, that he runnes himselfe blinde, and is as an Asse to carry burdens. They hane so amplified Peters Pa∣trimony, that from a poore Bishoppe, hee is become Rex

Regum, Dominus dominautium, a Demi-god, as his Canonists make him, Felinus and the rest, aboue God himselfe. And for his wealth and s 1.1099 temporalties, is not inferior to many kings; t 1.1100 his Cardinals Princes companions, and in euery kingdome almost, Abbots, Priors, Monks, Friers, &c. and his Cleargy haue ingrossed a u 1.1101 third part, halfe, in some places al into their hands. Three prince Electors in Germany Bishops, besides, Magdeburge, Spire, Saltsburge, Bamberge, &c. How many townes in euery kingdome hath superstition enriched? What a deale of mony by musty reliques, Images, haue their masse Priests ingrossed, and what summes haue they scraped by their other tricks. Lauretum in Italy, Walsingham in England, In those dayes, Vbi omnia auro nitent, saith Erasmus, S. Tho∣mas Shrine, many witnesse, &c. If they can get but a relique of some Saint, or the Virgin Maries picture, or the like, that citty is for euer made, it needs no other maintenance. And for their autority, what by auricular confession, satisfaction pen∣nance, Peters keyes, thundrings, excommunications, &c. roa∣ring bulls, this high Priest of Rome, shaking his Gorgons head hath so terrified the soule of many a silly man, and insulted o∣uer Maiesty it selfe, and swaggered generally ouer all Europe for many ages, & still doth to some, holding thē as yet in sla∣vish subiection, as neuer tyrannising Spaniards did by their poore Negroes, or Turkes by their Gally-slaues. x 1.1102 The Bishop of Rome (saith Stapleton, a parasite of his, de mag. Rom. Eccle. lib. 2. cap. 1.) hath done that without armes which those Roman Emperours could neuer atchieue with 40 legions of souldiers, deposed Kings and crowned them againe with his foot, made friends, and corrected at his pleasure, &c. y 1.1103 Tis a wonder (saith Machiauell Florentinae hist. li. 1.) what slauery King Henry the second endured for the death of Th.a Becket, what things he was enioyned by the Pope, and how he submitted himselfe to doe that which in our times a priuate man would not endure, and all through superstition. z 1.1104 Henry the fourth deposed of his Em∣pyre, stood barefooted with his wife at the gates of Canossus.

a 1.1105 Fredericke the Emperour was troden on by Alexander the third. Another held Adrians stirruppe: king Iohn kissed the knees of Pandulphus the Popes Legat, &c. What made so many thousand Christians goe from France, Brittaine, &c. into the holy land, spend such huge summes of mony, goe a pilgrimage so familiarly to Ierusalem, to creep and couch, but superstition? What makes them so freely venture their lines, to leaue their natiue countries, to goe seeke martyrdome in the Indies, but superstition to bee asa••••••nats to meet death, murder Kings, but a false perswasion, of merit, of canonicall, or blind obedience which they instill vnto them, & animate them by strange illusions, hope of being Martyrs and Saints? Such pretty feats can the Diuell worke by Priests, and so well for their owne aduantage can they play their parts. And as if it were not yet enough, by Priests and Polititians to delude mankind, and crucifie the soules of men, hee hath more actors in his Tragedy, more yrons in the fire, ano∣ther Sceane of Heretikes, Schismatikes, Impostors, false Pro∣phets, blind guids, that out of pride, singularity, vainglory, blind zeale, cause much more madnesse yet, set all in an vp∣roare, by their new doctrins, paradoxes, figments, crotchets, make new diuisions, subdiuisions, new sects, oppose one su∣perstion to another; one kingdome to another, brother a∣gainst brother, father against sonne, to the ruine and destru∣ction of a Common-wealth, to the disturbance of peace, and to make a generall confusion. How did those Arrians rage of old, how many did they circumvent? those Pelagians, Mamchies, &c. their names alone would make a iust Vo∣lume. How many silly soules haue Impostors still deluded, Lucians Alexander,b 1.1106 Simon Magus, Apollonius Tianaeus, Cy∣nops, Eumo, of whom Florus lib. 3. cap. 19. makes mention, by counterfeiting some new ceremonies and iugling trickes, of that Dea Syria, by spitting fire and the like, got an armie together of fourtie thousand men, and did much harme: and that Eudo de Stellis of whom Nubrigensis speakes lib. 1. cap. 19. that in king Stephens dayes, imitated many of Christs

myracles, fed I know not how many people in the wilder∣nesse, and built castles in the aire, &c. to the seducing of ma∣ny silly soules. How many such imposters, false prophets, haue liued in euery kings raigne? what Chronicle will not afford such examples? that as so many Ignes fatui haue led men out of the way, terrified some, deluded others; that are apt to be carried about with the blast of euery wind, a rude inconstant multitude, that follow all, and are cluttered toge∣ther like so many pibbles in a tide. What prodigious follies, madnesse, vexations, persecutions, absurdities, impossibili∣ties, these impostors, heretickes, &c. haue thrust vpon the world, what strange effects, shall be shewed in the symp∣tomes.

Now the means by which, or aduantages the diuel and his infernall ministers, take so to delude and disquiet the world, with such idle ceremonies, false doctrines, superstitions, fop∣peries, are from themselues, innate feare, ignorance, simplici∣ty, &c. and that same decayed image of God which is yet re∣maining in vs. Os homini sublime dedit, caelum{que} videre iussit, our owne conscience doth dictate so much vnto vs, we know there is a God, and nature doth informe vs, Nulla gens tam Barbara, saith Tully, Cuinon insideat haec persuasio deum esse, There is no nation so barbarous, that is not perswaded there is a God, The Heauens declare the glory of God, and the Fir∣mament sheweth his handiworke, Psal. 19. Euery creature will euince it. The Philosophers, Socrates, Plato, c 1.1107 Plotmus, Tris∣megistus, Seneca, Epictetus, those Magi, Druides, &c. went as farre as they could by the light of nature, d 1.1108 multa praeclara de natura dei scripta reliquerunt, writte 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 walkes by mooneshine in a wood, they groped in the darke; they had a grosse knowledge, as he in Euripides, ôdeus quicquid es, siue caelum, siue terra, siue aliquid, and that of Aristotle, Ens entium miserere mei. So some said this, some that, as they conceiued themselues, which the diuell

perceiuing, led them farther out, e 1.1109 as Lemnius obserues, and made them worship stockes and stones, and torture them∣selues to their owne destruction, as he thought fit himselfe; inspired his Priests and Ministers with hes and fictions to prosecute the same, which they for their owne ends were as willing to vndergoe, taking aduantage of their simplicitie, feare and ignorance. For the common people are as a flock of sheepe, a rude illiterate rout, void many times of common sence, a meere beast, bellua multorum capitum, will goe whe∣thersoeuer they are led: as you lead a ramme ouer a gappe by the hornes, and all the rest will follow. f 1.1110 Non qua eundum, sed quâ itur, they will doe as they see others doe, and as their prince will haue them, let him be of what religion hee will, they are for him. g 1.1111 And little difference there is betwixt the discretion of men and children in this case, especially of old folkes and women, as Cardan discourseth, when as th••y are tossed with feare and superstition, and with other mens folly and dishonestie. So that I may say their owne ignorance is a cause of their su∣perstition, a symptome and madnesse it selfe, supplicij causa est supplicium{que} sui, their owne feare, folly, stupidity is that which giues occasion to the other, and pulles these miseries on their owne heads. For in all these false religions and su∣perstitions, amongst all Idolaters, you shall still find that the parties first affected are silly, rude, ignorant people, old folkes, that are naturally prone to superstition, weake wo∣men, or some poore rude illiterate persons, that are apt to be wrought vpon, and gulled in this kind, prone to beleeue any thing. And the best meanes they haue to broch it first, and to maintaine it when they haue done, is to keepe them still in ignorance. This hath beene the diuells practise, and all his infernall ministers in all ages, not as our Sauiour, by a fewe silly fishermen to confound the wisedome of the world, to saue Publicanes and Sinners, but to make aduantage of their ignorance, to confound them and all their associates: and that they may better effect what they intend, they begin as I say with poore h 1.1112 stupid, illiterate person s. So Mahomet did

when he published his Alcoron, which is a piece of worke saith Bredenbachius, full of non-sense, barbarisme, confusion,i 1.1113 without rime, reason or any good composition, and first published to a company of rude rustickes, hogge-rubbers, that had no dis∣cretion, iudgement, arte, or vnderstanding, and so still maintai∣ned. For it is a part of their pollicie to let no man comment, or dare to dispute or call in question to this day any part of it, be it neuer so absurd, incredible, ridiculous, fabulous as it is, it must be beleeued implicitè, vpon paine of death no man must dare to contradict it: What else doe our Papists but by keeping the people in ignorance, vent and broch all their new ceremonies and traditions, when they conceale the Scriptures and read it in Latin, and to some few alone, fee∣ding the people in the meane time with tales out of legends, and such like fabulous narrations? Whom doe they begin with, but collapsed ladies, some few tradesmen, or sooner cir∣cumuent? So doe all our schismatickes and heretickes.k 1.1114 Mar∣cus and Valentinian heretickes in Irinaeus seduced first I know not how many women, and made them beleeue they were Prophets. l 1.1115 Frier Cornelius of Dort seduced a compa∣ny of silly women. What are all our Anabaptists, Brownists, Barrowists, Familists, but a company of rude illiterate base fellowes? What are most of our Papists, but rude and igno∣rant blind baiards, how should they otherwise be? when as they are brought vp and kept still in darkenesse. m 1.1116 If their Pastors saith Lauater had done their dueties, and instructed their flocke as they ought in the Principles of Christian Religi∣on, or had not forbidden them the reading of Scriptures, they had not beene as they are. But being so misled all their liues in superstition, & carried hood-winked like so many hawks, how can they proue otherwise then blind Idiots, and super∣stitious Asses: what shall we expect else at their hands. Nei∣ther is it sufficient to keepe them blind, and in Cimmerian darkenesse, but withal as a schoolemaster doth by his boyes, sometimes by promises and encouragements, but most of all by strict discipline, seuerity, threats & punishment, to make

them follow their bookes, doe they collogue and south vp their silly Auditors, and so bring them into a fooles Para∣dise. Rex eri•• aiunt si rectè facios, doe well thou shalt bee crowned, but for the most part by threats, terrors and af∣frights, they tyrannise and terrifie their distressed soules: knowing that feare alone is the sole and onely meanes to keepe men in obedience, according to that he••••slichium of Petronius. Primus in orbe deos fecit timor, they play vpon their consciences; n 1.1117 which was practised of old in Aegypt, by their Priests, when there was an Eclipse, they made the people beleeue God was angry, great miseries to come, they take all opportunities of naturall causes, to delude the peo∣ples sences, and with fearefull tales out of purgatory, samed apparitions, earthquakes in Iapona and China, tragicall ex∣amples of diuells, possessions, obsessions, &c. They doe so insult ouer, and restraine them, neuer Hoby so dared a la••ke, that they dare not o 1.1118 offend the least tradition, tread or scarce looke awry: Deus bone p 1.1119 Lanater exclaimes, quot hoc com∣mentum de purgatorio misere affixit••, good God: how many men haue beene miserably afflicted by this fiction of pur∣gatory.

To these aduantages of feare, ignorance, and simplicitie, he hath seuerall engines, traps, deuises to batter and enthrall, omitting no opportunities, according to mens seuerall incli∣nations, habilities to circumuent and humour them, to main∣taine his superstition: sometimes to stupifie, besotte them, sometime againe by oppositions, factions to set all at oddes, and in an vprore, sometimes he infects one man, and makes him a principall agent, sometimes whole citties, countries. If of meaner sort, by stupidity, blind Canonicall obedience, blind zeale &c. If of better note, by pride, ambition, vaine∣glory. If of the Clergie, and more eminent of better parts, then the rest, more learned, eloquent, he puffs them vp with a vaine conceit of their owne worth, scientia inflati, they be∣ginne to swell and scorne all the world in respect of them∣selues, to admire themselues, & thereupon turne heretickes,

schismatickes, broch new doctrines, frame new crotchtes and the like, or else out of too much learning become mad, or out of curiositie, they will search into Gods secrets, and eate of the forbidden fruit, or out of presumption of their holinesse and good guifts, inspirations, become Prophets, Enthusiasts, and what not. Or else if they be displeased, dis∣content, and haue not as they suppose preferment to their worth, haue some disgrace, repulse, neglected, or not estee∣med as they fondly value thēselues, or out of emulation they begin presently to rage and raue, caelum terrae miscent, they become so impatient in an instant, that a whole kingdome cannot containe them. They will set all in a combustion, all at variance to be reuenged of their aduersaries. q 1.1120 Donaetus when he saw Cecilianus preferred before him in the Bishop∣pricke of Carthage, turned hereticke, and so did Arian, be∣cause Alexander was preferred: we haue examples at home and too many experiments of such persons. If they be laye men of better note, the same engines of pride, ambition, emu∣lation & iealousie take place, they will be Gods themselues. r 1.1121 Alexander in India after his victories, became so insolent, he would be adored for a God, and those Romane Empe∣rours came to that height of madnesse they must haue tem∣ples built to them, sacrifices, oblations to their Deities, Diuus Augustus. D. Claudius, D. Adrianus, s 1.1122 Heliogaba∣lus put out the vestall fire at Rome, expelled the virgines, and banished all other Religions all ouer the world, and would be the sole God himselfe. Our Turkes, China kings, great Chams, and Mogors, doe little lesse, assuming diuine and bumbast titles to themselues, the meaner sort are too credulous, and led with blind zeale, blind obedience to prosecute and main∣taine whatsoeuer their sottish leaders shall propose, what they in pride or singularitie, reuenge, spleene or for gaine, shall rashly maintaine and broch, their disciples make a matter of conscience, of hell and damnation if they doe it not, and will rather forsake wiues, children, house, and home, lands, goods, fortunes, life it selfe, then omit or abiure the

least title of it, and to aduance the common cause, vndergoe any miseries, turne traytors, assassinates, with full assurance and hope of reward in that other world, that they shall sure∣ly merite by it, winne heauen, be canonised for Saints. Now when they are throughly possessed with blind zeale, and nusled with superstition, he hath many other baites to inuea∣gle & infatuate them farther yet, to make them quite morti∣fied and mad, and that vnder colour of perfection, to merite by pennance, going wolward, whipping, almes, fastings &c. ex opere operato, ex condigno, for themselues and others, to macerate and consume themselues, specie virtutis & vmbrâ, those Euangelicall councels, as our pseudocatholickes call them, of Canonicall obedience, wilfull pouerty, t 1.1123 vowes of chastitie and monkery, and a solitary life, which extend all∣most to all religions and superstitions, to Turkes, Chinese, Gentiles, Abyssines, Greekes, Latines, and all countries. A∣mongst the rest fasting, contemplation, solitarinesse, are as it were certaine Rammes, by which he doth batter and worke vpon the strongest constitutions: Nonnulli saith Peter Fore∣stus, ob longas inedias, stadia & meditationes caelestes, dere∣bus sacris & religione semper agitant, by fasting ouermuch, and diuine meditations, are ouercome. Not that fasting is a thing of it selfe to bee discommended, for it is an ex∣cellent meanes to keepe the body in subiection, u 1.1124 a prepara∣tiue to deuotion, the Physicke of the Soule, by which chast thoughts are ingendred, true zeale, a diuine spirit, whence wholesome counsels do proceed, concupiscence is restrained, vitious and predominate lusts and humors are expelled. The Fathers are very much in commendation of it, and as Caluin notes sometimes immoderate, The mother of health, key of hea∣uen, spirituall winge to ereare vs, the chariot of the holy Ghost, banner of Faith, &c. And 'tis true they say of it, if it be mo∣derately and seasonably vsed, as Moses, Elias, Daniel, Christ, and his x 1.1125 Apostles made vse of it, but when by this meanes they will supererogate, and as y 1.1126 Erasmus well taxeth. Caelum non sufficere putant suis meritis, heauen is to small a reward

for it. They make choice of times and meats, and buy and sell their merits, and attribute more vnto it then to the ten Commandements, and count it a greater sinne to eate meate 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 corde, when some counterfeit, and some attribute more to such workes of theirs then to Christs death and passion, the diuell sets in a foote, and strangely deludes them, and by that meanes makes them to ouerthrow the temperature of their bodies, and hazard their soules. Neuer any strange illusion of deuils amongst Hermits, Anachorites, neuer any visions, phantasmes, apparitions, Enthusiasmes, Prophets, any reue∣lations, but immoderate fasting, bad diet, sickenesse, melan∣choly, solitarinesse, or some such things were the precedent causes, the forerunners or concomitantes of them: The best opportunitie and sole occasion the diuell takes to delude them. Marsilius Caguatus lib. 1. cont. cap. 7. hath many sto∣ries to this purpose, of such as after long fasting haue bin se∣duced by diuels, and z 1.1127 tis a miraculous thing to relate (as Car∣dan writes) what strange accidents proceede from fasting, dreames, superstition, contempt of torments, desire of death, prophesies, paradoxes, madnesse; fasting naturally prepares men to these things. Monkes, Anachorites and the like, after much emptinesse become melancholy, vertiginous, they thinke they heare strange noyses, conferre with Hobgoblines, di∣uells, riuell vp their bodies, & dum hostem insequimur, saith Gregory, ciuem quem diligimus trucidamus, they become bare Skeletons, skinne and bones. Carnibus abstinentes proprias carnes deuorant, vt nil praeter cutem & ossa fit reliquum. Hi∣larion, as a 1.1128 Hierom reports in his life, was so bare with fa∣sting, that the skinne did scarce sticke to the bones, for want of vapors he could not sleep, & for want of sleep became idle headed, and heard euery night infants crie, oxen lowe, wolues howle, lions roare (as he thought) clattering of harneis, strange voices, and illusions of diuells. Such symptomes are common

to those that fast long, are solitarie, giuen to contemplation, ouermuch solitarinesse & meditation. Not that these things (as I said of fasting) are to be discommended of themselues, but very behouefull in some cases and good: sobriety and contemplation ioyne our soules to God, as that heathen b 1.1129 Porphyrie can tell vs. c 1.1130 Extasis is a taste of future happinesse, by which we are vnited into God, a diuine melancholy, a spiritu∣all winge, Bonauenture termes it, to lift vs vp to heauen. But as it is abused, a meere dotage, madnesse, a cause and symptome of Religious melancholy. If you shall at any time see (saith Guatinerius) a religious person ouer superstitious, too so∣litary, or much giuen to fasting, that man will certainely be me∣lancholy, thou maist boldly say it, he will be so. P. Forestus hath almost the same words,d 1.1131 and e 1.1132 Cardan. subtil. lib. 18. & cap. 40. lib. 8. de rerum varietate▪ solitarinesse, fasting••, and that melan∣choly humour, are the causes of all Hermits illusions. Lauater de spect. cap. 19. part. 1. and part. 1, cap. 10. puts solitarinesse a maine cause of such spectrums & apparitions, none, saith he, so melancholy as Monks and Hermites, the Diuells bath me∣lancholy, f 1.1133 none so subiect to visions and dotage in this kinde, at such as liue solitary liues, they heare and see strange things in their dotage. g 1.1134 Polidor Virgil. lib. 2. de prodigijs, holds that those prophesies and Monks reuelations, Nunnes dreames, which they suppose come from God, to proceed wholy ab instinctu doemonum, by the Diuells meanes, and so those Enthusiasts, Anabaptists, Prophets haue the same cause. h 1.1135 Fracastorius lib. 2. d•• intellect. will haue all your Pythonisses, Sibylles and Prophets to bee meere melancholy, so doth Wierus proue lib. 1. cap. 8. and lib. 3. cap. 7. and Arculanus in 9. Rhasis, that melancholy is a sole cause, & the Diuell together, with fasting & solitarines of all such Sibylline prophesies, if there were euer any such, which with i 1.1136 Causabon and others I iustly except at. But whoso∣euer

there be no Sibylles, I am most assured there be other Enthusiasts, Prophets, &c. and euer haue beene in all ages, and still proceeding from those causes.k 1.1137 That which Mat∣thew Paris relates of the Monke of Euesham, that saw hea∣nen and hell in a vision, of l 1.1138 Sir Owen that went downe in∣to Saint Patriarkes Purgatorie in king Stephens dayes, and saw as much: Walsingham of him that was shewed the like by S^t. Iulian, Beda lib. 5. ca. 13.14.15. & 20. reports of king Sebba lib. 4. cap. 11. eccles hist. that saw strange m 1.1139 visions, and Stumphius Heluet. Cronic. of a cobler of Basil. 1520. that sawe rare apparitions at Ausborough in Germany, was still after much solitarinesse, fasting, or long sickenesse, when their braines were addle, and their bellies as emptie of meate, as their heads of wit. Florilegus hath many such ex∣amples, fol. 191. one of Saint Gultlake of Crowlade that fought with diuells, but still after long fasting, ouermuch so∣litariness••, n 1.1140 the diuels perswade him there to fast, as Moses and Elias did, the better to delude him. o 1.1141 In the same Au∣thor is recorded Carolus Magnus vision An. 885. or Extasis, wherein he saw heauen and hell after much fasting and medi∣tation. So did the diuell of old with Apollos Priests, Am∣phiaraus and his fellowes, those Aegyptians, still enioyne long fasting before he would giue any oracles, and Strabo Georg. lib. 14. describes Charons denne, in the way betwixt Tralles and Nissum, whether the Priests led sicke and fana∣tike men. but nothing performed without p 1.1142 long fasting, no good to be done. That scoffing q 1.1143 Lucian conducts his Me∣nippus to hell by the directions of that Chaldean Mithrobar∣zanes, but after long fasting, and such like idle preparation. Which the Iesuits right well perceiuing, of what force this fasting and solitarie meditation is, to alter mens minds when they would make a man mad, and rauish him, and make him goe beyond himselfe, to vndertake some great businesse of

moment, to kill a king or the like, r 1.1144 they bring him into a melancholy dark chamber, where he shall see no light for ma∣ny dayes together, no companie, little meate, gastly pictures of diuels all about him, and leaue him to lie as he will him∣selfe, on the bare flower in this chamber of meditation as they call it, on his backe, side, belly, till by this strange vsage they make him quite mad & beside himselfe. And then after some 10 dayes, as they find him animated & resolued, they make vse of him. The diuell hath many such factors, many such engines, which what effect they produce, you shal heare in these following Symptomes.

SVBSEC. 3. Symptomes generall, loue to their owne sect, hate of all other re∣ligions, obstinacy, peeuishnesse, ready to vndergoe any danger or crosse for it, martyrs, blind zeale, blinde obedience, fastings, vowes, beleife of incredibilities, impossibilities: Parti∣cular of Gentiles, Mahometans, Iewes, Christians, and in them Heretikes old and new, Schisma∣tickes, Schoolemen, Prophets, Enthusiastes, &c.

FLeat Heraclitus an rideat Democritus, in attempting to speake of these Symptomes, shall I laugh with Demo∣critus, or weepe with Heraclitus, they are so ridiculous and so absurd on the one side, so lamentable and tragicall on the other, a mixt Sceane offers it selfe, so full of errors, & a pro∣miscuous variety of obiects, that I know not in what straine to represent it. When I thinke of that Turkish paradise, those Iewish fables, and pontificiall rites, those Pagan superstitions, as to make Images of all matter, and adore them when they haue done, to see them kisse the paxe, creepe to the crosse &c. I cannot choose but laugh with Democritus, but when I see them whippe and torture themselues, grind their soules with toyes and trifles, I cannot choose but weepe

with Heraclitus. When I see a Priest say Masse, with all those apish gestures, murmurings, &c. or read the customes of the Iewes Synagogue, or Mahometan Meschites. I must needs s 1.1145 laugh at their folly, risum teneatis amici? but when I see them make matters of conscience of such toyes and trifles to adore the diuell, and to endanger their soules, to offer their children to their Idolls, &c. I must needs condole their miserie: when I see two superstitious orders contend, pro aris & focis, with such haue & hold, de luna caprinâ, some write such great Volumes to no purpose, take so much paines to so small effect, their Satyrs, invectiues, Apologies, dull and grosse fictions, me thinkes 'tis pretty sport and fit t 1.1146 for Calphurnius and Democritus to laugh at. But when I see so much blood spilt, so many murders and massakers, so ma∣ny cruell battells fought, &c. 'tis a fitter subiect for Hera∣clitus to lament. u 1.1147 As Merlin when he sate by the lakes side with Vortiger, and had seene the white and red dragon fight, before he began to interprete or to speake, in sletum prorupit, fell a weeping, and then proceeded to declare to the King, what it ment: I should first pitty and bewaile this misery of humane kind, with some passionate preface, and then to my taske. For it is that great torture, that infernall plague of mortall men, and able of it selfe alone to stand in opposition to all other plagues, miseries & calamities what∣soeuer, and farre more cruell, more pestiferous, more grie∣uous in it selfe, more generall, more violent, of a greater Ex∣tent. Other feares and sorrowes, grieuances of body and mind, are troublesome for the time, but this is for euer, e∣ternall damnation, hell it selfe: A plague, a fire, an inundati∣on hurt one Prouince alone, and the losse may be recouered, but this superstition inuolues all the world almost, and can neuer be remedied. Sickenesse and sorrowes come and goe, but a supestitious soule hath no rest, x 1.1148 superstitione imbutus animus nunquam quietus esse potest, no peace, no quietnesse. True Religion and Superstition are quite opposite, longè di∣uersa carnificina & pietas, as Lactantius describes, the one is an

ereares, the other deiects, the one is an easie yoke, the other an vntolerable burden, an absolute tyrannie, the one a sure anchor, an hauen, the other a tempestuous Ocean, the one makes, the other marres, the one is wisedome, the other fol∣ly, madnesse, indiscretion, the one vnfained, the other a coun∣terfeit, the one a diligent obseruer, the other an ape; one leades to heauen, the other to hell. But these differences will more euidently appeare by their particular Symptomes. What Religion is, and of what parts it doth consist, &c. eue∣ry Catechisme will tell you, what Symptomes it hath, and and what effects it produceth, but for this superstition no tongue can tell, no penne can expresse, they are so many, so diuers, so vncertaine, inconstant, and so different from them∣selues. Tot mundo superstitiones, quot coelo stellae, one saith, there be as many superstitions in the world, as ther be starres in heauen, or diuells themselues that are the first founders of them: With such ridiculous absurd Symptomes and signes, so many seuerall rites, ceremonies, torments and vexations accompanying, as may well expresse & beseem the diuell to be the author and maintainer of them. I will onely point at some few of them, ex vngue leonem, guesse at the rest, and those of the chiefe kindes of superstition, which beside vs Christians, now domineir and crucifie the world, Gentiles, Mahometanes, Iewes. &c.

Of these Symptomes some be generall, some particular to each priuate sect: generall to all, are an extraordinary loue and affection they beare and shew to such as are of their owne sect, and more then Vatinian hate ro such as are oppo∣site in religion as they call it, or disagree from them in their superstitious rites, blind zeale, which is as much a symptome as a cause, vaine feares, blinde obedience, needlesse workes, incredibilities, impossibilities, monstrous rites and ceremo∣nies, wilfulnesse, blindnesse, obstinacy &c. For the first which is loue and hate, as y 1.1149 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. seruants of one lord, members of one body, and ther∣fore are or should be at the least dearely beloued, inseparate∣ly allied in the greatest band of loue and familiarity, vnited partakers not onely of same crosse, but coadiutors, com∣forters, helpers, at all times vpon all occasion; As they did in the Primatiue Church, Acts the 5. sold their patrimonies, and laid them at the Apostles feet, and many such memora∣ble examples of mutuall loue, we haue had vnder the ten ge∣nerall persecutions, many since. Examples on the other side of discord none like, as our Sauiour saith, he came therefore into the world to set father against sonne,z 1.1150 &c. In imitation of whom the diuell belike (nam superstitio irrepsit verae religi∣onis imitatrix, superstition is still religions ape, as in all o∣ther things, so in this) doth so combine and glew together his superstitious followers in loue and affection, that they will liue 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 witnesse, and that cruell executioner in Eusebius, aut lita aut morere, sacrifice or die. No greater hate, more con∣tinuate, bitter faction, warres, persecution in all ages, then for matters of religion, no such ferall opposition, father a∣gainst sonne, mother against daughter, husband and wife, Citty against Citty, Kingdome against Kingdome: as of old at Tentira and Combos.

a 1.1151 Immortale odium, & nunquam sanabile vulnios, Inde furor vulgo, quod numina vicinorum Odit vter{que} locus, quum solos credit habendos, Esse deos quos ipse colat.—

Immortall hate it breeds, a wound past cure, And fury to the commons still to endure. Because one Cittie t'others Gods as vaine, Deride, and his alone as good maintaine.

The Turkes at this day count no better of vs, then of dogs, so they commonly call vs, Gaures, Infidells, miscreants, and

make that their maine quarrell and cause of Christian perse∣cution. If he will turne Turke he shall be entertained as a brother, and had in all good esteeme, a Muselman or a be∣leeuer which is a greater tye to them, then any affinity or consanguinitie. The Iewes sticke together like so many burres, but as for the rest whom they call Gentiles, they doe hate and abhorre, they cannot endure their Messias should be a common Sauiour to vs all, and rather as b 1.1152 Lu∣ther writes, then they that now scoffe at them, curse them, per∣secute and reuile them, shall be cohe••res and brethren with them, or haue any part or fellowship with their Messias, they would crucifie their Messias ten times ouer, and God him••elfe his Angels, and all his creatures, if it were possible, though they did indure a thousand hells for it: Such is their malice towards vs. Now for Papists, what in a common cause, for the ad∣uancement of their Religion they will indure, our traitours and pseudocatholikes will declare vnto vs, and how bitter on the other side to their aduersaries, how violently bent, let those Marian times record, the Spanish Inquisition, the Duke of Aluas Tyranny in the Low-countries, the French Massakers and Ciuill warres. Not there onely, but all ouer Europe, we read of c 1.1153 bloody battells, rackes and wheeles, seditions, factions, oppositions, signa pares aquilas & pila minantia pilis, inuectiues and contentions. They had rather shake hands with a Iewe, Turke, or as the Spaniards doe, suf∣fer Moores to liue amongst them, & Iewes, then Protestants. My name saith d 1.1154 Luther is more odious to them, then any thiefe or murderer. So it is with all heretikes and schisma∣tikes whatsoeuer: And none so passionate, violent in their Tenents, opinions, Obstinate, Wilfull, Refractory, Peeuish, factions, singular & stiff in defence of them, they doe not on∣ly persecute and hate, but pitty all other Religions, accompt them damned, blind, as if they alone were the true Church, they alone to be saued. The Iewes at this day are so incom∣prehensibly proud and churlish, saith e 1.1155 Luther, that soli saluari

soli domini terrarum salutari volunt. And as f 1.1156 Buxdorfius addes, so ignorant and selfe-willed withall, that amongst their most vnderstanding Rabbines, you shall find naught but grosse dotage, horrible hardnesse of heart, and stupend obstinacy, in all their actions, opinions, conuersations: and yet so zealous with∣all, that no man liuing can be more; and venditate themselues for the elect people of God. 'Tis so with all other superstitious sects, Mahometans, Gentiles in China and Tartarie, and our Ignorant Papists, Anabaptists, and peculiar Churches of Amsterdam, they alone and none but they can be saued. g 1.1157 Zealous as Paul, saith without knowledge. Rom. 10. 2. the will endure any misery, any troubles, take any paines, vow chastitie, wilfull pouertie, forsake and follow their Idols, and die a thousand deaths rather then abiure, or forsake, de∣nie the least particle of that religion which their fathers pro∣fesse, and they themselues haue beene brought vp in, be it ne∣uer so absurd, ridiculous, they will take much more paines to goe to hell, then we shall doe to heauen; single out the most ignorant of them, conuince his vnderstanding, shew him his errors, grossenesse, and absurdities of his sect, Non persuadebis etiamsi persuaseris, he will not be perswaded. As those still told the Iesuites in Iapona, h 1.1158 they would doe as their forefathers haue done, and with Ratholde that Frisian Prince goe to hell for company, if most of their friends goe thether: They will not bee moued, no perswasion, no tor∣ture can stirre them. So that Papists cannot bragge of their vowes, pouertie, obedience, orders, merits, martyrdomes, fastings, almes, good workes, pilgrimages, much and more then all this, I shall shew you, is & hath bin done by these su∣perstitious Gentiles, Pagans, Idolaters: their blind zeale 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 be∣lieue, and willingly performe as much as in them lies. I know that in true Religion it selfe many misteries are so apprehen∣ded

alone by faith, as that Trinity, Resurrection of the body at the last day, &c. many miracles not to be controuerted, or disputed of. But he that shall but read the i 1.1159 Turkes Alco∣ran, the Iewes Talmud, & Papists Golden Legend will sweare that such grosse fictions, fables, vaine traditions, prodigi∣ous paradoxes and ceremonies, could neuer proceed from any other spirit then that of the diuell himselfe, which is the author of all confusion and lies, and wonder withall how such wise men as haue bin of the Iewes, such learned vnder∣standing mē as Auerroes, Auicenna, or those Heathen Philo∣sophers could euer be perswaded to beleeue, or to subscribe to the least part of them: but I will descend to particulars, read their seuerall symptomes and then guesse.

Of such Symptomes that properly belong to superstiti∣ous,* 1.1160 I may say as of the rest, some are ridiculous, some againe fearefull to relate. Of those rediculous, there can be no bet∣ter testimony then the multitude of their gods, their ridicu∣lous names, actions, offices they put vpon them, ••heir Feasts, Holli-dayes, Sacrifices, and the like. The Aegyptians wor∣shipped as Diodorus Siculus records, Sunne and Moone vn∣der the name of Isis and Osyris, and after such men as were beneficiall to them, or any creatures that did them good. In the Citty of Bubasti they worshipped a Cat, saith Hero∣dotus, Ibis and Storkes, an oxe saith Pliny, Leekes and Ony∣ons, Macrobius. The Syrians, Chaldeans, had as many of their owne Inuentions, see Selden de dijs Syris, Purchas Pil∣grimage, and Lilius Giraldus of the Greekes. The k 1.1161 Romanes borrowed from all, beside their owne which were maiorum and minorum gentium as Varro holds, certaine and vncertain; some celestiall select and great ones, others Indigites and Se∣midei, some for Land some for Sea, some for Heauen, 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, Emperours, 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, Diuerra for sweeping houses, Nodina knots. Pre∣ma, Premunda, Hymen Hymeneus, Comus the God of good fellowes. Hesiodus reckons vp at least 30000 Gods, Varro 300 Iupiters. as Ieremy told them their Gods were to the multitude of citties,

Quicquid humus, pelagus, coelum miserabile gignit Id dixere deos, colles, freta, flumina, flammas

What euer heauens, Sea and land begat, Hills, Seas, and riuers. God was this and that.

That which was most absurd they made Gods vpon such ri∣diculous occasions: the Matrones of Rome, as Dionysius Ha∣licarniseus relates, because at their entreaty Coriolanus desi∣sted from his warres, consecrated a Church Fortunae muliebri, and l 1.1162 Venus Barbata had a temple erected, because somewhat was amisse about haire, and so the rest. Their holydaies and adorations were all out as ridiculous, those Lupercalls, of Pan, Anna, Perenna, Saturnalls, &c. Idols, Images of wood, brasse, stone, olim truncus eram, &c. and that which was impious and absurd they made their Gods whoremasters, and some whine, lament, to bee wounded, vexed, and the like, that it is no maruaill if m 1.1163 Lucian, & Pliny could so scoffe at them as they did: If Diagoras tooke Hercules Image and put it vnder his pot to seeth his pottage, which was as he said his 13. labor. But see more of their fopperies in Cypr. 4. tract, de idol varietate, Chrysostome aduers. Gentil. Arnob. adu. Gen∣tes, Austin de ciu. dei. Theodoret de curat. Graec. affes. Clemens Alexandrinus, &c. Lamentable, tragicall, and fearefull those symptomes are, that they should be so farre forth afrighted with those fictitious Gods, as to spēd their goods, liues, for∣tunes, pretious time, best daies in honour of them, to sacrifice vnto them to their inestimable losse so many Sheepe, Oxen,

Goats, as n 1.1164 Marcus, Iulianus, and the rest, vsually did with such labour and cost, and men themselues. As Curtius did to leape into the gulfe, to goe so farre to their Oracles, to be so gulled by them as they were, both in warre and peace, as Po∣lybius relates, and which, Augures, Priests, v••stall Virgins can witnesse: and to be so superstitious, that they will rather loose goods, and liues, then omit any ceremonies, or offende their heathen Gods. Niceas that generous and valiant Cap∣taine of the Greekes, ouerthrew that Athenian Nauy, by rea∣son of his too much superstition; o 1.1165 because the Augures told him it was ominous to set seale from the hauen of Syracuse, whilst the Moone was eclipsed, he tarried so long till his e∣nimies besieged him, & he and all his army was ouerthrown. It is stupend to relate what strange effects this Idolatry and superstition hath brought forth; of later yeares in the Indies, and those bordering parts; p 1.1166 in what fearefull shapes the Di∣uell is adored, how he terrifies them, how they offer men and women sacrifices vnto him, an 100 at once, as at q 1.1167 Mexico, when the Spaniard first ouercame thē, r 1.1168 how they bury their wiues, best goods, horses, seruants, when a great man dies, s 1.1169 12000 at once amongst the Tartars when a great Cham departs: how they plague themselues, which abstaine frō all that hath life, as those old Pythagorians, with immode∣rate fastings, t 1.1170 as they of China, that for superstitions sake ne∣uer eat flesh nor fish al their liues, neuer marry, but liue in de∣sarts and by places, and some pray to their Idols 24 houres together, without any intermission. Some againe are brought to that madnesse by their superstitious priests; (that tell them such vaine stories of immortality, and the ioyes of heauen in that other life) u 1.1171 that many thousands voluntarily break their owne necks, as Theombrotus Ambrociatus auditors of olde, precipitate themselues, that they may participate of that vn∣speakable

happinesse in the other world. One poysons, ano∣ther strangles himselfe, and the King had done as much, delu∣ded with this vaine hope, had hee not beene detained by his seruant. But who can tell of their seuerall superstitions, vex∣ations, follies, torments? I may conclude with x 1.1172 Posseuinus, Religio facit asperos mites, homines è feris superstitio ex ho∣minibus feras. Religion makes wild beasts ciuill, superstition makes wise men beasts and fooles; and the discreetest that are, if they giue way to it, are no better then dizards. 'Tis ex∣itrosus error & maximè periculosus, 'tis a most periculous and dangerous error of all others, as y 1.1173 Plutarch holds, turbulenta passio hominem co••sternās, a troublesome passion that vtterly vndoeth men. Vnhappy superstition; z 1.1174 Pliny calls it, morte non finitur, death takes away life, but not superstition. Impi∣ous and ignorant are farre more happy then they that are su∣perstitious, no torture like to it, none so continuate, so gene∣rall, so destructiue, so violent.

In this superstitious roe, Iewes for antiquity may goe next to Gentiles, what of old they haue done, and what Idolatries they haue committed in their groues and high places, what their Pharesies, Sadduces, Esset, and such sectaries haue main∣tained, I will not so much as mention: for the present, I pre∣sume no nation vnder heauen can bee more sottish, ignorant and blinde, superstitious, wilfull, obstinate and peeuish, tiring the••selues, with vaine ceremories to no purpose, he that shal but read their Rabines, ridiculous comments, their strange in∣terpretations of Scriptures, their absurd ceremonies, fables, ch••ldish tales, which they stedfastly beleeue, will thinke they be scarse rationall creatures, their foolish a 1.1175 ceremonies, when they rise in the morning, and how they prepare themselues to prayer, to meat, with what superstitious washings, how to their Saboth, how to their other feasts, their weddings, buri∣als &c. Last of all the expectation of their Messias, & those figments, miracles, and vaine pompe that shall attend him, as how he shall terrifie the Gentiles, and ouercome them by new diseases, how Michael the Archangell shall sound his

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Trumpet, how he shall gather all the scattered Iewes into the holy land, and there make them a great banquet, b 1.1176 Wherein shall be all the birds, beasts, fishes, that euer God made, and a cup of wine that grewe in Paradise, and that hath beene ke••t in A∣dams Cellar euer since. As the first course shalbe serued in that great Oxe in Iob. 4.10. that euery day feeds on a thousand hills, Psal. 50.10. that great Leuiathaen, and a great Bird, that laid an Egge so bigge, c 1.1177 that by chance tumbling out of the neast it brake downe 300 tall Ceders, and breaking as it fell, drowned 300 villages: This bird stood vp to the knees in the sea, and the sea was so deep, that a hatchet would not fall to the bot∣tome in seuen yeres. Of their Messias d 1.1178 wiues and children; A∣dam & Eue, &c. & that one stupend fiction amongst the rest. When a Roman Prince asked of Rabbi Iehosua ben Hanania, why the Iewes God was compared to a Lion; hee made an∣swere he compared himselfe to no ordinary Lion, but to one in the wood Ela, which when he desired to see, the Rabbine prai'd to God he might, and forthwith the Lion set forward, e 1.1179 But when he was 400 miles from Rome, hee so roared that all the great bellied women in Rome made aborts, the citty walls fell downe, and when he came an hundred miles nearer, and roa∣red the second time, their teeth fell out of their heads, the Empe∣rour himselfe fell downe dead, and so the Lion went backe. With an infinite number of such lies and forgeries, which they ve∣rily beleeue, and feed themselues with vaine hope, and in the meane time, will by no perswasions be diuerted, but still cru∣cify themselues with a company of idle ceremonies, and liue like slaues and vagabonds, and will not be relieued.

Mahometans are a compound of Gentiles, Iewes, and Christians, & so absurd in their ceremonies, as if they had ta∣ken, that which is most sottish out of euery one of thē, full of idle fables in their superstitious law, their Alcoran it selfe a gallimafery of lies, tales, ceremonies, traditions, precepts, stolne from other sects, and confusedly heaped vp to delude a company of rude and barbarous clownes. As how birdes, beasts, stones, saluted Mahomet when he came from Mecha,

the Moone came down from heauen to visit him, f 1.1180 how God sent for him, spake to him, &c. with a company of stupende figments of the Sunne, Moone, and Starres, &c. Of the day of Iudgement, and three founds to prepare to it, which must last 50000 yeares, of Paradise, which is so ridiculous that Virgil, Dantes, Lucian, nor no Poet can bee more fabulous. Their rites and ceremonies are most vaine and superstitious, wine and swines flesh are vtterly forbidden by their law, g 1.1181 they must pray fiue times a day, and still towards the south, wash before and after all their bodies ouer, with many such. For fasting, vowes, religious orders, peregrinations, they goe farre beyond all Papists, h 1.1182 they fast a month together many times, and must not eat a bit till sunne be set. Their Kalan∣••••rs, Deruises, and Torlachers, &c. are more i 1.1183 abstemious some of them, then Carthusians, Franciscans, Anachorits, for∣sake all, liue solitary, fare hard, goe naked, &c. k 1.1184 Their pilgri∣mages are as farre as Mecha to Mahomets tombe, miracu∣lous and meritorious, the ceremonies of slinging stones to stone the Diuell, of eating a Camel at Cairo by the way; their fastings, their running till they sweat, their long prayers, Ma¦homets Temple, Tombe, and building of it, would aske a whole volume to dilate: and for their paines taken in this ho∣ly pilgrimage, all their sinnes are forgiuen, and they reputed for so many Saints. And many of them with hot bricks when they returne, will put out their eies, l 1.1185 that they may neuer af∣ter see any prophane thing: They looke for their Prophet Ma∣homet as Iewes doe for their Messias: read more of their cu∣stomes, rites, ceremonies in Lonicerus Turcic. hist. tom. 1. frō 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 finde in them, and which is most to be lamented, the people generally so curious in obseruing of them, that if the least circumstance bee omitted, they thinke they shall be damned, 'tis an irremissible offence & can hardly be forgiuen. I keept in mine house amongst my followers (saith Busb••quius sometimes the Turkes Orator in

Constantinople) a Turkey boy that by chance did eat shel-fish, a meat forbidden by their law, but the next day when hee knewe what he had done, he was not only sicke to cast and vomit, but very much troubled in minde, would weepe, and m 1.1186 grieue many dayes after, torment himselfe for this fowle offence. Another Turke being to drinke a cup of wine in his Cellar, first made a huge noyse and filthy faces, n 1.1187 to warne his soule, as he said, that it should not bee guilty of that fowle fact which he was to commit. With such toyes as these are men kept in awe and so cowed, that they dare not resist, or offend the least circumstance of their law, for conscience sake misled by superstition, which no humane edict other∣wise, no force of armes could haue enforced.

In the last place are Christians, in describing of whose su∣perstitious symptomes, I may say that which S. Benedict once saw in a vision, one Diuell in the market place, but 10 in a Monastery, because there was more work; in populous cit∣ties, they would sweare & forsweare, lye, falsify deceaue fast enough of themselues, one Diuell could circumuent a 1000, but in their religious houses 1000 Diuels could scarce tempt one silly Monke. All the principall Diuells I thinke busie themselues in subuerting Christians. Iewes, Gentiles, & Ma∣hometans are extra caulem, out of the fold, and need no such attendance, they make no resistance, but Christians haue that shield of faith, sword of the spirit to resist, and must haue a great deale of battery before they can be ouercome. That the Diuell is most busie amongst vs, that are of the true Church, appeares by those seuerall oppositions, heresies, schismes, which in all ages hee hath raised to subuert it, and in that of Rome especially, wherein Antichrist himselfe now fits, and playes his•• prize. This mystery of iniquity beganne to worke euen in the Apostles time, many Antichrists and Hereticks were abroad, many sprung vp since, many now present, and will be to the worlds end, to dementate mens mindes, to se∣duce and captiuate their soules. Their symptomes I knowe not how better to expresse then in that twofold diuision of

such as lead, and such as are lead. Such as lead are Hereticks, schismaticks, false prophets, impostors, and their ministers: they haue some common symptomes, some peculiar. Com∣mon, as madnesse, folly, pride, insolency, arrogancy, singulari∣ty, peeuishnesse, obstinacy, impudence, scorne and contempt; of all other sects; nullius addicti iurare in verba magistri, they will approue of naught, but what they first inuent them∣selues, no interpretation good but what their spirit dictates, none shall be in secundis, no not in tertijs, they are only wise, only learned, in the truth, all damn'd but they, caedem scriptu∣rarum faciunt ad materiam suam, saith Tertullian, they make a slaughter of Scriptures, and turne it as a nose of wax to their owne ends. So irrefragable in the meane time, that what they haue once said, they must and will maintain, in whole Tomes duplications, triplications, neuer yeeld to death, so selfe con∣ceited, say what you can, As o 1.1188 Bernard speaks of P. Aliardus, omnes patres sic, at{que} ego sic. Though all the Fathers councells, and all the world contradict it they care not, they are all out: and as Gregory well notes, p 1.1189 of such as are vertiginous, they thinke all turnes round and moues, all erre, when as the error is wholy in their owne braines. Magallianus the Iesuite, in his comment on the 1. of Timothy cap. 16. ver. 20. and Alphonsus de Castro lib. 1. adversus haereses. giues two more eminent notes, or probable coniectures to know such men by (they might haue taken themselues by the noses when they said it) q 1.1190 First they affect nouelties, and toyes, and preferre falshood be∣fore truth, r 1.1191 secondly they care not what they say, that which rashnesse and folly hath brought out, pride afterward peeuishnesse, and contumacy shall maintaine to the last gaspe. Peculiar symp∣tomes are prodigious paradoxes, new doctrines, vaine phan∣tasmes, which are as many and as diuerse as they themselues. s 1.1192 Nicholites of old would haue wiues in common, Monta∣nists will not marry at all, nor Tatians, forbidding all flesh, Seuerians wine. Adamians goe naked, t 1.1193 because Adam did so in Paradise, and some u 1.1194 barefoot all their liues. because God Exod. 3. and Iosua 5. bid Moses so to doe, and Isay 20. was bid

put off his shooes. Manichies hold that Pythagorian trans∣migration of soules from men to beasts. x 1.1195 The Circumcellions in Africke, with a mad crueltie made away themselues, some by fire, water, breaking their neckes, and seduced others to doe the like, threatning some if they did not, with a thousand such, as you may read in Austin, Epiphanius, Alphonsus de Castro, Da∣naeus, y 1.1196 Gab. Prateolus. &c. Of Prophets and Enthusiasts Im∣postors, our Ecclesiasticall stories afford many examples, of Elias and Christs, as our z 1.1197 Eudo de stellis, a Brittaine, in King Stephens time, and many such, nothing so common as visions, reuelations, prophesies. Now what these braine sicke here∣ticks once broach, and impostors set on foot, be it neuer so ab∣surd, false, and prodigious, the common people will followe and beleeue. It will runne along like Murrian in cattle, scabb in sheepe. Nulla scabies, as a 1.1198 he said, superstitione scabiosior , as he that is bitten with a mad dogge bites others, and all in the end become mad, either out of affectation of nouelty, simpli∣city, or blind zeale, the giddy headed multitude will imbrace it. Sed vetera querimur, these are old, haec priùs fuere. In our dayes we haue a new sceane of superstitious impostors and heretickes, a new company of Actors, of Anti-christs, that great Anti-christ himselfe. A rope of Popes, who from that time they proclaimed themselues vniuersall Bishops, to esta∣blish their owne kingdome, soueraignty, greatnesse, and to enrich themselues, brought in such a company of humane traditions, Purgatory, Masse, adoration of Saints, almes, fa∣stings, bulls, Indulgences, orders, Friers, Images, Shrines, mu∣sty reliques, excommunications, confessions, satisfactions, blind obedience, vowes, that the light of the Gospell was quite eclipsed, darknesse ouer all, the Scriptures concealed, legends brought in, religion banished, superstition exalted, and the Church it selfe b 1.1199 more obscur'd, persecuted. Christ and his members crucified, more, saith Benzo, by a few Ne∣cromanticall••, Atheisticall Popes, then euer it was by those heathen Emperours, Hunnes, Gothes, and Vandals. What each of them did by what meanes, at what times, quibus, au∣xilijs,

superstition came to this height, traditions encreased, and Anti-christ himselfe came to this estate, let Magde∣burgenses, Kemnisius, Osiander, Bale, Mornay, & many others relate. In the meane time, he that shall but see their prophane rites and foolish customes, and how superstitiously kept, how strictly obserued, their multitude of Saints, Images, for trades, professions, diseases, persons, offices, countries, places, S^t George for England, S Denis for France, Patricke Ireland, Andrew Scotland; Iago Spaine; &c. Gregory for Students, Luke for Painters, Cosmus & Damian for Philosophers, Cri∣spine Shoomakers, Katherine Spinners, &c. Anthony for Pigs Gallus Geese, Wendeslaus Sheep, Pelagius Oxen, Sebastian the plague, Valentine falling sicknesse, Apollonia teethach, Petro∣nella for Agues, and the Virgin Mary for Sea and land for all parties, offices; hee that shall obserue these things, their Shrines, Images, Oblations, Pendants, Adorations, Pilgrima∣ges, they make to them, what creeping to Crosses, our Lady of Laurettas rich c 1.1200 gowns, her donaries , the cost bestowed on Images, and number of suters; S•• Nicholas Burge in France, our S. Thomas Shrine of old at Canterbury, those reliques at Rome, Ierusalem, Genua, Lions, Pratum, S. Denis; and how many thousands come yearely to offer to them, with what cost, trouble, anxiety, superstitiō, how they spend themselues, times, goods, liues, fortunes, in such ridiculous obseruations, their tales and figments, false miracles, buying and selling of pardons, Indulgences for 40000 yeares to come, their Pro∣cessions on set dayes, their strict fastings, Monks, Anachorits, Frier Mendicants, Franciscans, Carthusians, &c. Their vigils and feasts, their ceremonies at Christmas, Shrouetide, Can∣dlemas, Palme-Sunday, Blase, S. Martin, S. Nicholas day, their adorations, exorcismes, &c. would thinke all those Gre∣cian, Pagan, Mahometan superstitions, Gods, Idols and Ce∣remonies, the name, time, and place, habit only altered, to haue degenerated into Christians. Whilst they preferre tradi∣tions before Scriptures, and keeping those Euangelicall coū∣sells, pouerty, obedience, vowes, almes, fasting, supererogati∣ons,

before Gods commandements, and their owne ordinan∣ces before his precepts, and keepe them in ignorance, blind∣nesse, they haue brought the common people into such a case that vpon paine of damnation, they dare not breake the least ceremonie, tradition, edict: hold it a greater sinne to eat a bit of meat in Lent, then kill a man, their consciences are so terri∣fied, that they are ready to despaire if a small ceremony bee omitted, what mulct, what penance soeuer is enioyned, they dare not but doe it, tumble with S. Francis in the mire a∣mongst Hoggs, if they be appointed, goe woolward, whippe themselues, build Hospitals, Abbies, &c. goe to East or West Indies, kill a King, or runne vpon sword point; They perform all, doe all, beleeue all.

d 1.1201 Vt pueri infantes credunt signa omnia ahena Viuere, & esse hommes, & sic isti omnia ficta Vera putant, credunt signis cor inesse ahenis.

As children thinke their babies liue to be, Doe they these brasen Images they see.

And whilst the ruder sort are so carried headlong with blind zeale, and are so gulled and tortured by their superstitions, their owne too credulous simplicity and ignorance, their E∣picurean Popes, and Hypocriticall Cardinals laugh in their sleeues, and are merry in their chambers with their Punckes, they doe Indulgere genio, and make much of themselues. The middle sort some for gaine, hope of preferment, and for feare are content to subscribe, and doe al that in them lies, to main∣taine and defend their present gouernment, as Schoolmen, Canonists, and Iesuits, Friers, Orators, Sophisters, who either for that they had nothing else to doe, luxuriant wits knewe not how to busie themselues, or better to defend their lies, miracles, transubstantions, and Popes pardons, purgatories, masses, impossibilities haue coyned a thousand idle questions nice distinctions, Obs and Sols, such tropologicall, allegori∣call expositions, to salue all apparances, obiects, such quirkes and quiddities, Quodlibetaries, as Bale saith of Ferribrigge & Strode, instances, ampliations, decrees, glosses, canons, in∣steed

of so•••••• ••ommentaries, good preachers, came a com∣pany of ma•• 〈8 letters〉〈8 letters〉rs, primo secundo secundarij, sectaries, Canonists, Sor••onists, Minorites, with a rabble of idle contro∣••ersies and questions, e 1.1202 an Papa sit Deus au quasi Deus? An participet vtram{que} Christi naturam? Whether it bee as possi∣ble for God to be a Humblebee, or a gourd as a man? Whe¦ther he can produce a respect without a foundation or terme, make a whore a Virgin? Fetch Traians soule from Hell and how? with a rabble of questions about hell fire, whether it be a greater sinne to kill a man, or to clout shooes vpon a Sunday? Whether God can make another God like vnto himselfe? Such, saith Kemnisius, are most of your Schoolmen, 200 commentators on Peter Lombaerd, Scotists, Thomists, Reals, Nominals, &c.

T•••••• 〈…〉〈…〉 ••••••tinued in such error, blindnes, decrees, so∣phismes, and supe••stitions, idle ceremonies and traditions were the summe of their religion, and the true Church, as wine and water mixt, lay hid and obscure to speake of, till Luthers time, who began vpon a sudden to defecate, and as another Sunne to driue away those foggy mists of supersti∣tion, to restore it to that purity of the Primitiue Church. And after him many good and godly men, diuine spirits haue done their endeauours, and still doe. But see the Diuell! that will neuer suffer the Church to be quiet or at rest. No Gar∣den so well tilled, but some noxious weedes growe vp in it, no wheat but it hath some tares, we haue a madde giddy company of Priests, Schismaticks, and some Heretickes euen in our owne bosomes in another extreame,

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 super∣stitions, will quite demolish all, they will admit of no cere∣monies at all, no fasting dayes, no crosse in Baptisme, kneeling at Communion, no Church musicke, &c. no Bishops Courts, and Church gouernment, rayle at all our Church discipline, and will not hold their tongues, and all for the peace of thee

O Sy••••, no not so much as degrees some of them or Vniuer∣sities, all humane learning, hoods, habits, cap and surplesse, & such as are things indifferent in themselues, and wholy for or∣nament and decency, or for distinction sake, they abhorre & hate, and snuffe at, as a stone horse when hee meets a Beare: They make matters of conscience of them, & will rather for∣sake their liuings then subscribe to them. They will admit of no holydaies, or honest recreations, no Churches, no Bells some of them, because Papists vse them. No discipline, no ce∣remonies, but what they inuent themselues. No interpretati∣ons of Scriptures, no comments of Fathers, no Councells, but such as their owne phantasticall spirits dictate, by which spi∣rit misled many times they broach as prodigious paradoxes as Papists themselues. Some of them turne Prophets, and haue secret reuelations, and will bee of priuy councell with God himselfe, and know all his secrets. f 1.1203 Per capillos spiritum sanctum tenent, & omnia sciunt cum sint asini omnium obstina∣tissimi. A company of blockheads will take vpon them to de∣fine how many shall be saued, and who damned in a parish, where they shall sit in heauen, interpret Apocalypses, & those hidden misteries to priuat persons, times, places, as their own spirit informes them, and precisely set downe when the world shall come to an end, what yeare, what moneth, what day. Some of them againe haue such strong faith, so presumpti∣ous, they will goe into infected houses, expell Diuels, & fast 40 daies, as Christ himselfe did; some call God and his attri∣buts into question, as Vorstius, some Princes, ciuill magi∣strates, and their authorities, as Anabaptists, and will doe all their own priuat spirit dictats, and nothing else. Brownists, Barrowists, Familists, and all those Amsterdamian sects and sectaries, are led all by so many priuate spirits. It is a won∣der to relate what passages Sleiden relates in his commenta∣ries, of Cretinke and Knipperdoling and their associats, those mad men of Munster in Germany, what strange Enthusiasmes sottish reuelations, how absurdly they carried themselues, de∣luded others; that as prophane Machiauel in his politicall di∣sputations,

holds of Christian religion, in generall it doth euer••ate, debilitate and take away mens spirits, and courage from them, and breeds nothing so couragious souldiers as that Roman, we may say of these peculiar sects, their religi∣on takes away not spirits only, but wit and iudgement, and depriues them of all vnderstanding: for some of them are so farre gone with their priuate Enthusiasmes, and reuelations, that they are quite madde, out of their wits. What greater madnesse can there be, then for a man to take vpon him to be God, as some doe? To bee the holy Ghost, Elias and what not? g 1.1204 In Poland 1548. in the raigne of king Sigismund, one said he was Christ and got him 12 Apostles, come to iudge the world and strangely deluded the commons. h 1.1205 One Da∣uid George, an illiterate painter, not many yeares since, did as much in Holland, tooke vpon him to be the Messias & had many followers. Benedictus victorius Fauentinus, consil. 15. writes of one Honorius that thought he was not only inspi∣red as a Prophet, but that he was a God himselfe, and had i 1.1206 familiar conference with God and his Angells. Lauater de spect. cap. 2. part. 1. hath a story of one Iohn Sartorius, that thought he was the Prophet Elias, & cap. 7. of diuers others, that had conference with Angels, were Saints, Prophets, Wie∣rus lib. 3. de Lamijs cap. 7. makes mention of a Prophet of Groning, that said he was God the Father, of an Italian and Spanish Prophet that held as much. We need not roue so far abroad, we haue familiar examples at home, Coppinger that said he was Christ, Hacket and Arthington his Disciples; k 1.1207 Burchet, Houatus burned at Norwich. We are neuer likely seauen yeares together without some such new Prophets, that haue seuerall inspirations, some to conuert the Iewes, some fast forty dayes, some foretell strange things, some for one thing, some another. Great precisians most part by a preposterous zeale, fasting, meditations, melancholy, are brought into those grosse errors & inconueniences. Of these men I may conclude generally, that howsoeuer they may seeme to be discreet and men of vnderstanding in other mat∣ters,

discourse well, laesam habent Imaginationem, they are like Comets, round in all places but only where they blaze, caetera sani, they haue impregnable wits, and discreet otherwise, but in this their madnesse and folly breakes out, in infinitum erumpit stultitia. They are certainely far gone with melancholy, if not quite mad, and haue more need of physick then many a man that keeps his bed, more need of Hellebor, then those that are in Bedlam.

SVBSECT. 4. Prognosticks of Religious Melancholy.

YOu may guesse at the Prognosticks by these Symptoms what can these signes foretell otherwise then folly, do∣tage, madnesse, grosse ignorance, despaire, obstinacy, a repro∣bate sense, l 1.1208 a bad end? What else can superstition, heresie produce, but warres, tumults, vproares, torture of soules, & despaire, a desolate land, as Ieremy treateth, cap. 7.34. when they commit Idolatry and walke after their own waies: how should it be otherwise with them? What can they expect but blasting, famine, dearth, and all the plagues of Aegypt, as A∣mos denounceth, cap. 4. ver. 9.10. to be led into captiuity? If our hopes be frustrate, we sowe much and bring in little, eate and haue not enough, drinke and are not filled, cloath and be not warme, &c. Haggei, 1.6 we looke for much and it comes to litle. And why? his house was wast, they came to their owne houses, ver. 9. therefore the heauen staid his dewe, the earth his fruit. because we are superstitious, irreligious, wee doe not serue God as we ought, all these plagues and miseries come vpon vs, what can we looke for else, but mutuall warres, slaugh∣ters, fearefull ends in this life, and in the life to come eternall damnation. What is it that hath caused so many ferall bat∣tles to be fought, so much Christian blood shed, but super∣stition? That Spanish Inquisition, Rackes, Wheeles, tortures, torments whence doe they proceed? from superstition. Bo∣dine

the French man in his m 1.1209 method hist. accounts English men Barbarians, for their ciuill warres: but let him but read those Pharsalian fields n 1.1210 sought in France of late, for religion their Massacres, wherein by their own relations, in 24 yeares, I knowe not how many millions haue bin consumed, whole families and citties, and he shall finde ours to haue beene but velitatious to theirs. But it hath euer beene the custome of al heretickes, Idolaters, when they are plagued for their sinnes, and Gods iust iudgement come vpon them, not to acknow∣ledge any fault in themselues, but still impute it vnto others. In Cyprians time it was much controuerted betwixt him and Demetrius an Idolater. Who should bee the cause of those present calamities. Demetrius laid all the fault on Christians, o 1.1211 that there were not such ordinary showers in winter, the ripe∣ning heat in summer, so seasonable springs, fruitfull autumnes, no marble mines in the mountaines, lesse gold and siluer then of old, that husbandmen, seamen, souldiers, all were scanted, iustice, friendship, skill in arts, all was decayed, and that through Chri∣stians default, and all their other miseries from them, quod dij nostri à vobis non colantur, Because they did not worshippe their Gods. But Cyprian retorts all vpon him againe, as ap∣peares by his tract against him. 'Tis true the world is misera∣bly tormented and shaken, with warres, dearth, famine, fire, inundations, plagues, and many ferall diseases rage amongst vs, sednon vt 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 wee doe not worship your Gods, but because you are Idolaters and doe not serue the true God, nether seeke him nor feare him as you ought. Our Papists obiect as much to vs, and account vs hereticks, we them; the Turkes esteeme of both as Infidels, & wee them as a company of Pagans, Iews, against all. When as indeed there is a generall fault in vs all, and something in the very best, which may iustly deserue Gods wrath, and put these miseries vpon our heads. I wil say nothing here of those vaine cares, torments, needlesse workes, pseudomartyrdome,

&c. We heape vpon our selues vnnecessary troubles, obser∣vations, we punish our bodies as in Turkey, saith p 1.1212 Busbequi∣us leg. Turcic. epist. 3. one did that was much affected with Musicke, and to heare boyes sing, but very superstitious; an olde Sibyl comming to his house, or an holy woman (as that place yeelds many) tooke him downe for it, and told him that in that o∣ther world he should suffer for it, therevpon he flung all his rich and costly instruments which hee had, bedect with Iewels and pretious stones, all at once into the fire. Hee was serued in siluer Plate and had goodly houshold stuffe: a little after another reli∣gious man reprehended him in like sort, and from thence hee was serued in earthen vessels. Last of all a decree came forth because Turkes might not drinke wine themselues, that nether Iewe nor Christian then liuing in Constantinople might drinke any wine at all. In like sort amongst Papists, fasting at first was gene∣rally proposed as a good thing, after from such meats at such times, and then last of all so rigorously proposed to binde the conscience vpon paine of damnation, First friday, saith Eras∣mus, and then saturday, & nunc periclitatur dies Mercurij, & wendesday now is in danger of a fast. q 1.1213 and for some such toies some so miserably afflict themselues, to despaire, and death it selfe rather then offend, and thinke themselues good Christians in it, when as indeed they are superstitious Iewes. So saith Leonardus Fuchsius, a great Physition in his time, r 1.1214 wee are so tortured in Germany with these popish edicts, our bodies so taken downe, our goods so diminished, that if God had not sent Luther a worthy man in time, to redresse these mischiefs, we should haue eaten hay with our horses before this. s 1.1215 As in fasting, so in all other su∣perstitious edicts, we crucify one another without a cause, barring our selues of many good and lawfull things, honest disports, pleasures and recreations, and whilst wee make a cōscience of euery toy, we tyrannise ouer our brothers souls, loose the right vse of many good things, t 1.1216 punish our selues without a cause, loose our liberties, and sometimes our liues.

u 1.1217 Intolerabilem perturbationem, Seneca calls it, as well hee might, an intolerable perturbation that causeth such dire e∣uents, folly, madnesse, sicknesse, despaire, death of body and soule, and Hell it selfe.

SVBSEC. 5. Cure of Religious Melancholy.

TO purge the world of Idolatry and superstition, will require some monster taming Hercules, or a diuine Aesculapius, or Christ himselfe to come in his owne person. They are all generally so refractory, selfe-conceited, obsti∣nate, so firmely addicted to that Religion, in which they haue beene bred and brought vp, that no perswasion, no terror, no persecution can diuert them. The consideration of which hath induced many Common-wealths, to fuffer them to inioy their consciences as they will themselues, A toleration of Iewes is in most Prouinces of Europe, In Asia they haue their Synagogues, Spaniards permit Moores to liue amongst them, the Mogullians Gentiles, the Turkes all Religions. In Europe, Poland, and Amsterdam, are the com∣mon Sanctuaries. Some are of opinion, that no man ought to be compelled for conscience sake, but let him be of what Religion he wil, he may be saued, Iew, Turke, Anabaptist, &c. If he be an honest man, liue soberly and ciuilly in his pro∣fession, and serue his owne god, with that feare and reue∣rence as he ought. Plinius Secund. as appeares by his Epistle to Traian, would not haue the Christians so persecuted, and in some time of the raigne of Maximinus, as we find it rege∣stred in Eusebius lib. 9. cap. 9. there was a decree made to this purpose, x 1.1218 Nullus cogatur inuitus ad hunc vel i llum deorū cul∣tum &c. The like edict came forth in the raignes of Arcadius and Honorius. y 1.1219 Symmachus the Orator in his time, to pro∣cure a generall toleration vsed this argument. z 1.1220 Because God is immense & infinite, & his nature cannot perfectly be knowne,

it is conuenient he should be as diuersly worshipped, as euery man shall conceiue or vnderstand. This Tenent was stiffely maine∣tained in Turkie not long since, as you may read in the third Epistle of Busbequius, a 1.1221 that all those should participate of e∣ternall happinesse that liued an holy and innocent life what Re∣ligion soeuer they professed; Rustan Bassa was a great Pation of it. Some againe will approue of this for Iewes, Gentiles, Infidels, that are ought of the fold, they can be content to giue them all respect and fauour, but by no meanes to such as are within the precincts of our owne Church, and called Christians, to no Heretickes, Shismatickes, or the like. Let the Spanish Inquisition that fourth furie speake for some of them, the ciuill warres and Massakers in France, our Marian times. b 1.1222 Magallianus the Iesuite will not admit of conference with an hereticke, but seueritie and rigor to be vsed, and Theodosius is commended in Nicephorus lib. 12. ca. 15. c 1.1223 That he put all Heretickes to silence. Bernard epist. 190. will haue club law, fire and sword for Heretickes compell them, stoppe their mouthes not with disputations, or refute them with rea∣sons, but with fists, & this is their ordinary practise. Another company are as milde on the other side, d 1.1224 to auoide all heart∣burning; and contentious warres and vprores, they would haue a generall toleration in euery kingdome, no mulct at all, no man for Religion or Conscience to be put to death. Mar∣tin Bellius and his companions maintained this opinion not long since in France, whose error is confuted by Beza in a iust Volume. The medium is best, and that which Paul pre∣scribes Gal. 6.1. If any man fall by occasion, to restore such a one with the spirit of meekenesse, by all faire meanes, gentle ad∣monitions, but if that will not take place, Post vnam & alte∣ram admonitionē haereticū de vita, he must be excommunicate as Paul did by Hyminaeus, deliuer him ouer to Satan. Imme∣dicabile vulniu ense recidendum est. As Hippocrates said in Physicke, I may well say in Diuinity, Qua ferro non curantur ignis curat. For the vulgar, restraine them by lawes, mulcts, burne their bookes, forbid their conuenticles, for when the

cause is taken away, 'the effect will soone cease. Now for Prophets, dreamers & such rude silly fellowes that through fasting too much, meditation, precisenesse, or by Melancholy it selfe are distempered, the best meanes to induce them Ad sanam mentem, is to alter their course of life, and with confe∣rence, threats, promises, perswasions to intermixe Physicke. 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 Angels attire, that said hee came from heauen that brought him diuine food, and by that meanes he staied his fast, and administred his Physicke, and by the mediation of this forged Angel he was cured. e 1.1225 Rha∣sis an Arabian Cont. lib. 1. cap. 9. speakes of a fellow that in like case complained to him, and desired his helpe, I asked him (saith he) what the matter was, he replied, I am continually meditating of heauen and hell, & me thinks I see and talke with fierie spirits, smell brimstone, &c. and am so carried away with these conceits, that I can neither eate, nor sleepe, nor goe about my busines, I cured him saith Rhasis, partly by perswasion, partly by Physicke, and so haue I done by many others. We haue ma∣ny such Prophets and dreamers still amongst vs, whom wee persecute with fire and faggot, I thinke the most compendious cure had beene in Bedlam. Sed de his satis.

MEMB. 2.

SVBSECT. 1. Religious Melancholy in defect, parties affected, Epi∣cures, Atheists, Hypocrites, worldly secure, Car∣nalists, Impenitent sinners, &c.

IN that other extreame, or defect of this loue of God knowledge, faith, feare, hope &c. are all manner of A∣theists, Epicures, Infidells, that are secure in a reprobate sence and feare not God at all, and such as are too distrustfull and timorous, as desperate persons are. f 1.1226 That grand sinne of A∣theisme as Melancthon calles it, monstrosam melancholiam,

monstrous melancholie, or venenatam melancholiam, poyso∣ned melancholy. A company of Cyclopes or Giants, that warre with the gods, as the Poet fained, that scoffe at all Re∣ligion, at God himselfe, denie him and all his attributes, his wisedome, power, prouidence, his mercy and iudgement.

g 1.1227Esse aliquos manes & subterranea regna, Et contum & Stygio ranas in gurgite nigras, At{que} unâ transire vadum tot millia cymbâ, Nec pueri credunt, nisi qui nondum aere lauantur.

That there is either heauen or hell, or any such peace or hap∣pinesse, things to come, credat Iudaeus Apella, for their parts they esteeme them as so many Poets tales. They feare nei∣ther God nor Diuell. But with that Cyclops in Euripides..

Haud vlla numina expauescunt caelitum, Sed victimas vni deorum maximo, Ventri offerunt, deos ignorant caeteros.

They feare 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 mater saturitas, and all their endeauours are to satisfie their lust and appe∣tite, how to please their Genius, and to be merry for the pre∣sent, Ede, bibe, lude, post mortem nulla voluptas; h 1.1228 Our life is short and tedious, and in the death of a man there is no recouery, neither was any man known that hath returned from the graue, for we are borne at all aduenture, and we shall be hereafter as though we had neuer beene, for the breath is as smoake in our nostrils, &c. and the spirit vanisheth as the soft aire. i 1.1229 Come let vs enioy the pleasures that are present, let vs cheerefully vse the creatures as in youth, let vs fill our selues with costly wine and oyntments, let not the flower of our life passe by vs, let vs crowne our selues with rose buddes before they are withered, &c for this is our portion, this is our lotte. For the rest of heauen and hell, let children and superstitious fooles beleeue it, for their parts, they are so farre from trembling at the dreadfull

day of Iudgement, that they wish with Nero, Me viuo, fiat, let it come in their times, so secure, so desperate, so immode∣rate in lust and pleasure, so prone to reuenge, that as Patercu∣lus said of some Catiffes 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, feare and shame, disgrace and temporall punishment, and their owne infamy, they would Lycaon like exenterate, or as so many Caniballs eate vp, or Cadmus souldiers consume one another. These are common∣ly professed Atheists, that neuer vse the name of God but to sweare by it, that expresse nought else but Epicurisme in their carriage, that loue, feare, obey, * 1.1230 and performe all ciuill duties, as they shall find them expedient or behoouefull to their owne ends. Bulco Opiliensis sometimes Duke of Sile∣sia was such an one to a haire, he liued saith k 1.1231 Aeneas Siluius at Vratislauia, and was so mad to satsfie his lust, that he belee∣ued neither heauen nor hell, or that the soule was immortall, but married wiues, and turned them vp as he thought fit, did mur∣der and mischiefe, and what he list himselfe: This Duke hath too many followers in our dayes: say what you can, dehort, exhort perswade to the contrary, heauen and hell; 'tis to no purpose, laterem lanas, they answere as Ataliba that Indian Prince did to Frier Vincent, m 1.1232 when he brought him a booke, and told him all the mysteries of saluation, heauen and hell were contained in it, he looked vpon it, and said, he saw no such mat∣ter, and asked withall how he knew it: they will but scoffe at it. Let them take heauen, paradise and that future happinesse that will, bonum est esse hic, It is good being heere: there is no talking to such men, no hope of their conuersion, they are in a reprobate sence, meere carnalists, worldly minded men, that howsoeuer they may be applauded in this world by some few parasites, and held for worldly wise men, n 1.1233 They seeme to me saith Melancthon, to be as madde as Hercules was when he raued and killed his wife and children. Cosin Ger∣manes to these men, are many of our great Philosophers,

howsoeuer they may be more temperate in this life, giue ma∣ny good morall precepts, and sober in their conuersation, yet in effect they are the same, nimis altum sapiunt, too much learning makes them mad. Whilst they attribute all to natu∣rall causes, or make o 1.1234 contingency of all things as Melan∣cthon calls them, Pertinax hominum gens, a peeuish generati∣on of men, that misled by Philosophy & the diuels suggesti∣on, their owne innate blindnesse, denie God as much as the rest. In spirituall things God must demonstrate all to sence, or leaue a pawne with them, or else seeke some other creditor. They will acknowledge Nature, but not God, but as p 1.1235 Seneca well discourseth with them lib. 4. de Benificijs, ca. 5.6.7. they doe not vnderstand what they say, what is nature but God? call him what thou wilt, Nature, Iupiter, he hath as many names as Offices: it comes all to one passe, God is the foun∣taine of all, the first giuer and preseruer from whom all things depend, q 1.1236 à quo & per quem omnia

Nam quodcun{que} vides deus est quocun{que} moueris.

God is all in all, God is euery where, in euery place. And yet this Seneca that could confute and blame them, is all out as much to be blamed & confuted himselfe, as mad himselfe, for he holds fatum Stoicum, that ineuitable necessitie in the other extreame, as those Chaldean Astrologers of old did, against whom the Prophet Ieremie so often thunders, and those hea∣then Mathematicions, Nigidius Figulus, Magicians, and Priscilianists, whom Saint Austin so eagerly confutes, those Arabian questionaries, nouem Iudices, Albumasar, Dorothe∣us, &c. and our Countrimen Estuidus, that take vpon them to define out of those great coniunctions of starres, the peri∣ods of kingdomes, of religions, of all future accidents, wars, plagues, schismes, heresies, and what not, all from starres, and such things saith Maginus, Quae sibi & intelligentijs suis reseruauit deus, p 1.1237 which God hath reserued to himselfe and his Angels, they will take vpon them to foretell, as if stars were immediate, ineuitable causes of all future accidents. In Rome saith Dionysius Halicarnassaus, lib. 7. when those meteors

and prodigies appeared in the aire, after the banishment of Cori••••••nus, s 1.1238 Men were diuersly affected, some said they were Gods iust iudgements for the execution of that good man, some referred all to naturall causes, some to starres, some thought they came by chaunce, some by necessity decreed ab initio, and could not be altered; This last was Senecas Tenēt, that god was al∣ligatus causis secundis, so tied to second causes, to that inexo∣rable necessity, that hee could alter nothing of that which was once decreed, sic erat in fatis, it cannot be altered, t 1.1239 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 it selfe can alter it. Zeno, Chrysippus & those other Stoicks, as you may read in Tully 2. de diuinatione, Gellius lib. 6. cap. 2. &c. main∣tained as much. In all ages there haue been such, that either deny God in all, or in part, some that deride him, blas∣phem•• him, derogate at their pleasure from him. u 1.1240 Claudius the emperour was angry with heauen because it thundered, & chal∣lenged Iupiter into the field? with what madnesse saith Seneca: he thought Iupiter could not hurt him, but he could hurt Iupiter. Diagoras, Demonax, Epicurus, Pliny, Lucian, Lucretius, pro∣fessed Atheists, all in their times. Gilbertus Cognatus la∣bours much, and so doth Erasmus, to vindicate Lucian from scandall, and there be those that Apologise for Epicurus, but all in vaine: Lucian scoffes at all, Epicurus he denies all, and Lucretius his Scholler defends him in it.

x 1.1241Humana ante oculos faede cum vita iaceret, In terris oppressa graui sub religione, Quae caput à caeli regionibus ostendebat, Horribili super aspectu mortalibus instans &c.

When humane kind was drencht' in superstition, With gastly lookes, aloft which frighted mortall men &c

He alone as another Hercules, did vindicate the world from that monster. Vncle Pliny lib. 2. cap. 7. nat. hist. & lib. cap. 5. in expresse words denies the immortality of the Soule. A∣ristotle is hardly censured of some, Pomponatius and Scaliger

acknowledge as much. Auerroes oppugnes all spirits, and supreame powers, of late Brunus, infoelix Brunus, y 1.1242 Kepler calls him, hath publikely maintained such Atheisticall para∣doxes.

To these we may wel adde that carnall' crew of worldly minded men, impenitent sinners, who though they be pro∣fessed Christians, yet they doe, Nullâ pallescere culpâ, make a conscience of nothing they doe, they haue cauterised con∣sciences, and are indeed in a reprobate sence, they doe know there is a God, a day of Iudgement to come, and yet for all as Hugo saith, Ita comedunt ac dormiunt, ac si diem Iudicij ••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 heauen already. All those rude idiots and ignorant persons, that neglect and contemne the meanes of their saluation may march on with these, but aboue all o∣thers, those temporising statesmen, politicke Machauellians and Hypocrites, that make a shew of Religion, but in their hearts laugh at it, simulata sanctitas duplex iniquitas; They are in a double Fault, that fashion themselues to this world, which z 1.1243 Paul forbiddes, and like Mercurie the Planet are good with good, bad with bad. When they are at Rome, they doe there as they see done, Puritans with Puritans, Pa∣pists with Papists; omnium horarum homines, ambodexters, a 1.1244 All their study is to please, and their God is their commo∣dity, all their labour for to satisfie their owne lusts, and their endeauours to their owne ends. Whatsoeuer they pretend in publike, they seeme to doe, b 1.1245 with the foole in their hearts they say there is no God. Their words are as soft as oyle, but bitternesse is in their hearts, like Pope c 1.1246 Alexander the 6 so cunning dissemblers, that what they thinke they neuer speak, Many of them are so close, you can hardly discerne it, or take any iust exceptions at them, they are not factious, oppressors as others are, no bribers, no simoniacall contractors, no such ambitious, lasciuious persons as some others are, no drun∣kards, Sobrij solem vident orientem, sobrij vident occidentem.

They rise sober, and goe sober to bed, plaine dealing, vpright honest men, they doe wrong to no man, and are so reputed in the worlds esteeme at least, very zealous in Religion, very charitable, meeke, humble, peacemakers, keepe all duties, ve∣ry deuout, honest, well spoken of, beloued of all men, but he that knowes better how to iudge, 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 1.1247 often times, Plus sanctimoniae in libello, quam libel∣li authore, more holinesse is in the booke then in the Author of it. Many come to Church with great Bibles, whom Car∣dan said he could not choose but laugh at, and will now and then dare operam Augustino, reade Austen, frequent Ser∣mons, and yet professed Vsurers, meere gripes, tota vitae ra∣tjo Epicurea est; all their life is Epicurisme & Atheisme, come to Church all day, and lie with a Curtesan at night.

Qui Curios simulant & Bacchanalia vivant.

Yea and many of those holy Friers, sanctified men, Cappans saith Hierom, & cilicium induvnt, sed intus latronem tegunt. They are wolues in sheepes clothing, Introrsum turpes speciosi pelle decorâ faire without, and most foule within. e 1.1248 Latet plerum{que} sub tristi amictu lasciuia, & deformis horror vili ve∣ste tegitur. Oftentimes vnder a mourning weede, lies lust it selfe, and horrible vices vnder a poore coat. But who can examine all those kinds of Hypocrites, or diue into their hearts? If wee may guesse at the tree by the fruit, neuer so many as in these dayes, shew me a plaine dealing true honest man? & pudor & probitas & timor omnis abest. He that shall but looke into their liues, and see such enormous vices, men so immoderate in lust, vnspeakeable in malice, furious in their rage, flattering and dissembling, (all for their owne ends) will surely thinke they are not truely religious, but of an ob∣durate heart, most part in a reprobate sence, 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

account, their melancholy is at hand, and Hell it selfe is rea∣dy to receiue them.

SVBSEC. 2. Despaires, Aequinocations, Definitions, parties and partes affected.

THere be many kinds of desperation, whereof some bee holy, some vnholy, as s 1.1249 one distinguisheth, that vnho∣ly he defines out of Tully, to be Aegritudinem animi siue vlla rerum expectatione meliore, a sickenesse of the soule without any hope or expectation of amendment: Thomas sec. sec. di∣stinct. 40. art. 4. Recessus à re desiderata propter impossibilita∣tem existimatam, a restraint from the thing desired, for some impossibility supposed. Because they cannot obtaine what they would, they become desperate, and many times either yeeld to the passion by death it selfe, or else attempt impos∣sibilities, not to be performed by men. In some cases this desperate humour is not much to be discommended, as in warres it is a cause many times of extraordinary valour; it makes them improue their worth beyond it selfe, and of a forlorne impotent company become conquerers in a mo∣ment. 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 themselues William the Conqueror when he first landed in England, sent backe his shippes, that his souldiers might haue no hope of retyring backe. g 1.1250 Bodine excuseth his countrimens ouerthrow, at that famous battell of Agencourt, in Henry the 5. time (cui simile saith Frossard tota historia producere non possit, which no history can par∣rallel almost, wherin one handful of Englishmen, ouerthrew a Royal army of Frenchimē) With this refuge of despaire pau∣ci desperati, a few desperate fellowes being compassed in by their enemies, past all hope of life, fought like so many De∣uills,

and giues a caution, that no souldiers hereafter set vpō desperate persons. Many such kinds there are of desperati∣on, when men are past hope of obtaining any suite. Despe∣ratio fácit Monachum as the saying is, but these are equiuo∣call, vnproper, When I speake of Despaire, saith h 1.1251 Zanch••, I speake not of euery kind, but of that alone which concernes God. It is opposite to hope, and it is a most pernitious sin, wherewith the Diuell seekes to intrappe men. Musculus makes foure kinds of Desperation of God, our selues, our neighbour, or any thing to be done, but this diuision of his may be reduced easily to the former: all kinds are opposite to hope. Hope ••reares, and in the middest of miseries it giues 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 breake: yet doth it not so reare, as despaire doth deiect, this violent and sower passion of Despaire, and of all perturbations most grieuous as i 1.1252 Patritius holdes. Some diuide it into finall and temporall, k 1.1253 finall is incurea∣ble which befalleth reprobates, temporall is a reiection of hope and comfort for a time, which may befall the best of Gods children, and it commonly proceeds l 1.1254 from weakenesse of faith, as in Dauid when he was oppressed, he cried out, O Lord thou hast forsaken mee, but this was for a time. This ebbes and flowes with hope, it is a grieuous sinne howsoe∣uer: although some kind of Despaire be not amisse, when saith Zanchius we Despaire of our owne meanes, and relye wholly vpon God: but that kind is not heere ment. This pernitious kind of Desperation is the subiect of our dis∣course, homicida animae, the murderer of the soule as Austin termes it, a fearefull passion, wherein the party oppressed thinkes he can get no ease but by death, and is fully resolued to offer violence vnto himselfe; so sensible of his burden, and impatient of his crosse, that he hopes by death alone to bee freed of his calamitie, (though it proue otherwise) & choseth with Iob 6.8.9.17.5. Rather to be strangled and die, then to be in his bones. m 1.1255 The part affected is the whole soule, and all

the faculties of it, there is a priuation of ioy, hope, trust, con∣fidence, of present and future good, and in their place suc∣ceed feare, sorrow, &c, as in the Symptomes shalbe shewed: The heart is grieued, the conscience wounded, the mind E∣clipsed with blacke fumes, arising from those perpetuall terrors.

MEMB. 3. Causes of Despaire, The Diuell, Melancholy, Meditation, Distrust, Weakenesse of Faith, Rigid Ministers, Misun∣derstanding Scriptures, Guilty Conscience, &c.

THe principall agent and procurer of this mischiefe is the Deuill, those whom God forsakes the Diuell by his permission layes hold on. Sometimes he persecutes them with that worme of conscience as he did Iudas n 1.1256 Saul and o∣thers. The Poets call it Nemesis, but it is indeed Gods iust iudgement, serò sed seriò, he strikes home at last, and setteth vpon them as a thiefe in the night. 1. Thes. 2. o 1.1257 This tempo∣rary passion made Dauid crie out. Lord rebuke me not in thine anger, neither chaesten me in thine heauy displeasure, for thine arrowes haue light vpon me, &c. there is nothing sound in my flesh, * 1.1258 because of thine anger. And againe I rore for the very griefe of mine heart, and Psal. 22. My God my God why hast thou forsaken me, and art so farre from my health, and the words of my crying, I am like to water powred out, my bones are out of ioynt, mine heart is like waxe, that is molten in the middest of my bowels. * 1.1259 And so Psal ••8.15. 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 haue gone ouer me, and thy feare hath cut me off. Iob doth often complaine in this kind, and those God not still assists, the Diuell is ready to try and to torment, still seeking whom he may deuoure. If he find them merry saith Gregory, he tempts them forthwith to some dissolute Act, if pensiue and sad to a desperate end,

aut suadendo blanditur aut minando terret. Sometimes by faire meanes, sometime againe by foule, as he perceiues men seuerally inclined. His ordinary engine by which he pro∣duceth this effects, is the melancholy humour it selfe, which is Balneum Diaboli, the Diuels bath; and as in Saul these euill spirits get in p 1.1260 as it were and take possess on of vs. Blacke colour is a shooing horne, a baite to allure them, in∣somuch that many writers make melancholy an ordinary cause, & a Symptome of Despaire. The body works vpō the mind, by obfuscating the spirits, and corrupted instruments, which q 1.1261 Perkins illustrates by that simile of an Artificer, that hath a bad toole, his skill is good, abillitie correspondent, by reason of bad tooles, his worke must needs be lame, and vnperfect. But Melancholy and Despaire though often, doe not concurre: much Melancholy is without affliction of conscience, as Bright & Perkins illustrate by foure reasons; and yet Melancholy alone againe may be sometimés a suffi∣cient cause of this terror of conscience. r 1.1262 Foelix Plater so found it in his obseruations, è melancholicis alij damnatos se∣putant, &c. They thinke they are not predestinate, God hath for∣saken them; and yet otherwise very zealous and Religious, and 'tis common to be seene, s 1.1263 Melancholy for ••eare of Gods iudgements and hell fire, driues men to desperation, feare and sorrow if they be immoderate and often with it. Losse of goods, losse of friends, and those lesser grieses doe sometimes effect it, or such dismall accidents: Foelix Platter hath a memora∣ble example in this kind, of a painters wife in Basil that was melancholy for her sonnes death, and from melancholy be∣came desperate, she thought God would not pardon her sins, t 1.1264 and for foure moneths still raued, that she was in hell fire, already damned. When the humour is stirred vp, euery small obiect aggrauates & incenseth it, as the parties are addicted. u 1.1265 The same Author hath an example of a merchant man, that for the losse of a little wheat, which he had ouerlong kept, was troubled in conscience, for that he had not sold it soo∣ner, or giuen it to the poore, and yet a good Scholler, and a

great Diuine, no perswasion would serue to the contrary; but that for this fact he was damned, he ranne about the streets cry∣ing he was damned, in other matters very iuditious and dis∣creet. Solitarinesse, much fasting, diuine meditations and contemplations of Gods iudgements, most part accompany this Melancholy. Nonnulli ob long as inedias studia & medi∣tationes coelestes de rebus sacris & religione sempèr agitant, &c. Many saith Pet. Forestus through long fasting, serious meditations of heauenly things, fall into such fittes, and as Lemmuis addes, x 1.1266 lib. 4. c. 21. If they be solitary giuen, superstiti∣ous, precise or very deuout: seldome shall you find a Merchant, a Souldier, an Inne keeper, a Baud, an Host, an Vserer so trou∣bled in mind, they haue Chiuerill consciences that will stretch, they are seldome moued in this kind or molested: young men and middle age are more wild, and lesse apprehensiue, but old folkes most part & such as are timorous & are religiously giuen. Peter Forestus obseruat, lib. 10. cap. 12. de morbis cerebri, Hath a fearefull example of a Minister, that through precise fasting in Lent, and ouermuch meditation contracted this mischiefe, and in the end became Desperate, thought he saw Diuels in his chamber, and that he could not be saued, he smelled no∣thing as he said but fire and brimstone, and was already in hell, and would aske them still, if they did not y 1.1267 smell asmuch. I told him he was Melancholy, but he laughed me to scorne, and replied, that he saw Diuels, talked with them in good earnest, and would spitte in my face, and aske me if I did not smell brimstone, and at last he was by him cured. Such ano∣ther story I find in Plater, obserat. lib. 1. a poore fellow had done some soule offence, and for fourteene dayes would eate no meat, in the end became Desperat, the Diuines about him could not ease him, z 1.1268 but so he died. Continuall meditati∣on of Gods iudgements trouble many, Multi ob timorem fu∣turi Iudicij, saith Guatinerius cap. 5. tract. 15. & suspicionem desperabundi sunt; Dauid himselfe complaines that Gods iudgements terrified his soule. Psal. 119. par••. 16. ver. 8. My flesh trembleth for feare of thee, and I am afraid of thy Iudge∣ments.

Quoties diem illum cogito, saith Hierome, t••to corpora contremisco, I tremble as often as I thinke of it. Especially if their bodies be predisposed by Melancholy, and they reli∣giously giuen, & haue tender consciences, euery small obiect affrights them, the very reading of Scriptures it selfe, and misinterpretation of some places of it, as many are called few are chosen. Not euery one that saith Lord. Feare not l••••∣tel flocke. He that stands, let him take heed lest he fall, worke out your saluation with feare and trembling &c. These and the like places terrifie the soules of many, predestination reprobation, offends many; They doubt of their Election, how they shall know it, by what signes? and so farre forth saith a 1.1269 Lu∣ther, with such nice points, torture and crucifie themselues, that they are almost mad, and all they get by it is this, they lay open a gappe to the diuell by Desperation to carry them to hell. But the greatest harme of all proceeds from those thundering Mini∣sters, a most frequent cause they are of this malady: and doe more harme in the Church saith b 1.1270 Erasmus then they that flat∣ter; great danger on both sides, the one lulles them asleepe in car∣nall securitie, the other driues them to Desperation. Whereas Saint c 1.1271 Bernard well aduiseth, We should not meddle with the one without the other, nor speake of iudgement without mercy, the one alone brings Desperation, the other securitie. But these men are wholy for iudgement, of a rigid disposition them∣selues, that can speake of nothing but hell, fire and damnati∣on, as they did, Luke 11.46. lade men with burdens grieuous to be borne, which they themselues touch not with a finger. 'Tis familiar with our Papists to terrifie mens soules with Purgatorie tales, visions, apparitions, to daunt euen the most generous spirits, to require Charitie, as Brentius odserues, of others, bounty meekenesse, loue, patience, when they themselues breath nought but lust, enuie couetousnes. They teach others to fast, giue almes, doe pennance, & crucifie their mind with su∣perstitious

obseruations, bread and water, haire clothes, whippes and the like, when they themselues haue all the dainties the world can afford, lie on Downe beds, with a curtisan in their armes. hen quantum patimur pro Christo as e 1.1272 he said, what a cruel tyranny is this, so to insult ouer & ter∣rifie mens soules. Our indiscreet pastors many of them come not farre behinde, whilest in their ordinary sermons they still aggrauate sinne, thunder out Gods Iudgments without re∣spect, raile at & pronounce them damn'd, for giuing so much to sports and recreations, making every small fault and a thing indifferent an irremissible offence they so wound mens consciences, that they are allmost at their wits ends.

Those bitter potions saith f 1.1273 Erasmus are stil in their mouths nothing but gall and horror, & a mad noyse, they make all their auditors desperate many are wounded by this meanes, & they commonly that are most deuout and precise, that follow ser∣mons, that haue least cause, they are most apt to mistake, and fall into theise miseries; I haue heard some complaine of Per∣sons resolution and other bookes of like nature, (good other∣wise) they are too tragicall, too much deiecting men, ag∣grauating 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 fowle offence for∣merly committed. A good conscience is a continuall feast, but a gauled cōscience is a great torment as can possibly happē, another hell. Our conscience, which is a great Ledgier booke wherein are written all our offences, a register to lay them vp (which those g 1.1274 Aegyptians in their Hierogliphicks, expressed by a mill, as well for the continuance, as for the torture of it) grindes our soules with the remembrance of some precedent sinnes, and makes vs reflect vpon our selues, accuse and con∣demne our owne selues. h 1.1275 Sinne lies at doore, &c. I knowe there be many other causes assigned by Zanchius i 1.1276 Musculus and others, as Incredulity, infidelity, presumption, ignorance, blindnesse, ingratitude, discontent, &c. But this of conscience

is the greatest, k 1.1277 Instar vlceris corpora iugitèr percellens: This scrupulous conscience, as l 1.1278 Peter Forestus calls it, which tortures so many, that either out of a deepe apprehension of their own vnworthinesse, and consideration of their own dis∣solute life, accuse themselues, and aggrau at euery small offence, when there is no such cause, misdoubt in the meane time Gods mercies they fall into th••se inconueniences. The Poets call them m 1.1279 Furies, Dire, but it is this conscience alone which is a thou∣sand witnesses to accuse vs. After many-pleasant dayes, and fortunate aduentures, merry tides, this conscience at last doth arrest vs. Well he may escape temporall punishment, n 1.1280 bribe a corrupt Iudge, auoid the censure of the law, and florish for a time.o 1.1281 Who euer saw, saith Chrysostome, a couetous man trou∣bled in minde when he is telling of his money, an adulterer morne with his mistris in his armes, we are then druncke with pleasure, and ••erceaue nothing, but as the prodigall sonne had dainty fare, sweet musicke at first, merry company, Iouial entertain∣ment, but a cruel reckoning in the ende, as bitter as worme∣wood, a feareful visitation cōmonly follows. And that Diuel that then told thee that it was a light sinne or no sinne at all, now aggrauates on the other side, and telleth thee that it is a most irremissible offence, as hee did Cain and Iudas, to bring them to despaire. Tragicall examples in this kind are too fa∣miliar & common, Adrian, Galba, Nero, Otho, Vitellius, Ca∣racalla, were in such horror of conscience for their offences committed, murders, rapes, extorsions, iniuries, that they were weary of their liues, and could get no body to kill them. It is strange to read what p 1.1282 Comineus hath written of Lews the II 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 prankes he plaid. Guicciardine, a man most vnapt to beleeue lies, relates how that Ferdinande his fathers ghost, who before had died for griefe, came and told him that hee could not resist the French King, he thought euery man cried France, France, the reason of it, saith Comineus, was because he was a vile tyrant, a murderer, an oppressor of his subiects,

he bought vp all commodities, and solde them at his owne price, sold Abbies to Iewes, and Falconers, both Ferdinande his father, and he himselfe neuer made conscience of any com∣mitted sinne, and to conclude, saith he, it was vnpossible to do worse then they did. Why was Pausaenias that Spartan Ty∣rant, Nero, Otho, Galba, so persecuted with spirits in euery house they came, but for their murders which they had com∣mitted? q 1.1283 Why doth the Diuell haunt many mens houses af∣ter their deaths, and take possession, as it were, of their palla∣ces, but because of their seuerall villanies? Why had Richard the 3 such feareful dreames, saith Polidor, but for his frequent murders? Why was Theodoricus that king of the Gothes, so suspitious, and so afrighted with a fish head alone, but be∣cause he had murdered Symmachus and Boethius his sonne in law, those worthy Romanes? Caelius lib. 27. cap. 2••. See more in Plutarch in his tract de his qui serò à numine puniuntur, & in his booke de tranquillitate animi, &c. Yea & sometimes God himselfe hath a hand in it, to punish them for their sinnes, God the auenger, as r 1.1284 Dauid calls him, vltor à tergo deus▪ which the Poets expressed by Adrastia, or Nemesis, Assequi∣tur Nemesis{que} virûm vestigia seruat, ne malè quid facias. And she is as s 1.1285 Ammianus l. 14. describes her, the Queene of causes, and moderator of things, now she puls downe the prowd, now she reares and encourageth those that are good, he giues in∣stance in his Eusebius, Nicephorus, lib. 10. cap. 35. Eccles. hist. in Maximinus and Iulian. Fearefull examples of Gods iust iudgement and vengeance are to bee found in all histories, of some that haue beene eaten to death with Rats and Mice, as t 1.1286 Popelius the second king of Poland An^o 830, his wife and children; the like story of a Bishop is in u 1.1287 Munster, and in Gi∣raldus Cambrensis, Itin. Cam. lib. 2. cap. 2. and where not?

SVBSEC. 4. Symptomes of Despaire. Feare, Sorrow, Suspition, anxiety, horror of conscience, fearefull dreames, and visions.

AS Shoomakers doe when they bring home shooes, still cry leather is dearer and dearer, may I iustly say of these melancholy Symptomes; these of despaire, are most violent, tragicall and grieuous, farre beyond the rest: all that is singu∣lar in other Melancholy, Horribile, dirum, pestilens, atrox, fe∣rum, is extended in this, concurre all in this: Melancholy in the highest degree, a burning feauer of the soule, so made, saith x 1.1288 Iacchinus by this misery; feare, sorrow, & despaire, he puts for common Symptomes of Melancholy. They are in great paine and horror of minde, distraction of soule, restlesse, full of continuall feares, cares, torments, anxieties, they can neither eat, drinke, nor sleep, for them, take no rest

y 1.1289 Perpetua anxietas nec mensae tempore cessat Exagitat vesana quies, somni{que} furentes.

Neither at bed, nor yet at borde, Will any rest D••spaire afford.

Feare takes away their content, and alters their countenance, euen in their greatest delights, singing, dancing, dalliance, they are still, saith z 1.1290 Lemnius, tortured in their soules. It consumes them to naught. I am like a Pellican in the wildernesse, saith Dauid of himselfe, temporally afflicted, an Owle because of thine indignation. Ps. 102. ver. 8, 10. and Psal. 55.4. My heart trembleth within me, and the terrours of death haue come vpon me, feare and trembling are come vpon me &c. at deaths dore, Psal. 107.18. Their soule abhorres all manner of meat. Their a 1.1291 sleepe is, if it be any, vnquiet, subiect to fearefull dreames, and terrors. Peter in his bands slept secure, for he knew God protected him, and Tully makes it an argument of Roscius A∣merinus innocency, that he killed not his father, because he so

securely slept. Those Martyres in the Primatiue Church were most b 1.1292 cheerefull and merry in the midst of their persecuti∣ons, but it is farre otherwise with these men, tossed as a Sea, and that continually without rest or intermission, they can thinke of naught, c 1.1293 their conscience will not let them be quiet, in perpetuall feare, anxiety, that they bee not yet apprehended, they are in doubt still they shall bee ready to betray them∣selues, as Cain did, he thinks euery man will kill him: And roares for the very griefe of heart, Ps. 38.8. as Dauid did, as Iob did, 3.20.21.22. &c. Wherefore is light giuen to him that is in misery, and life to them that haue heauy hearts? Which long for death, and if it come not, search it more then treasures, and re∣ioyce when they can find the graue. They are generally weary of their liues, a trembling heart they haue, a sorrowfull mind, and haue no rest. Deut. 28.65.66. In the morning they wish for euening, and for morning in the euening, for the sight of their eyes which they see and feare of hearts. And so for the most part it is with them all, they thinke they heare and see visions conferre with Diuels, that they are tormented, and in hel fire already damned quite, and not be reuoked. Some thing talks within thē, they spit fire & brimstone, they cannot but blas∣pheame, they cannot repent, or thinke a good thought, so far carried, vt cogantur ad impia cogitandum etiam contra volun∣tatem, saith d 1.1294 Faelix Plater. They think euill against t••eir wills, that which they abhorre themselues, they must needs thinke and speake. He giues instance in a patient of his, that when he would pray, had such euill thoughts still suggested to him, & wicked e 1.1295 meditations. Another instance he hath of a wo∣man that was often tempted to curse God, to blaspheame, & kill her selfe. Sometimes the Diuell, as they say, stands with∣out and talkes with them, sometimes he is within them, as they thinke, & there speaks and talkes as to such that are pos∣sessed; As Apollidorus in Plutarch, thought his heart spake within him. There is a most memorable example of f 1.1296 Francis Spira an Aduocate of Padua. A^o 1545. that being desperate, by no counsell of learned men could bee comforted, hee felt

as he said, the paines of hell in his soule, in all other things hee discoursed a right, but in this most mad. Frisemelica, Bellouat and some other excellent Physitians, coud neither make him eat, drinke, or sleepe, no perswasion could ease him. Neuer pleaded any man so well for himselfe, as this man did against himselfe, and so he desperatly died: Springer a Lawyer hath written his life. Cardinall Crescence died so likewise desperat at Verona, still he thought a black dog followed him to his death bed, no man could driue the dogge away, Sleidan com. 23. cap. lib. 3. Whilst I was a writing this Treatise, saith Mon∣taltus, cap. 2. de melancholia g 1.1297 A Nunne came to me for helpe, well for all other matters, but troubled in conscience for 5 yeares last past she is almost mad, and not able to resist, thinkes she hath offended God and is certainely damned. Foelix Plater hath store of instances of such as thought themselues damned, h 1.1298 forsa∣ken of God, &c. One amongst the rest, that durst not goe to Church, or come neere the Rhine, for feare to make away himselfe, because then he was most especially tempted. These and such like Symptomes, are intended and remitted, as the m••lady it selfe is more or lesse, some will heare good coun∣sell, some will not, some desire helpe, some reiect all, and will not be eased.

SVBSECT. 5. Prognosticks of Despaire, Blasphemy, violent death, &c.

MOst i 1.1299 part these kind of persons make away themselues some are mad, but most offer violence to their owne persons. A wounded spirit who can beare, Prou. 18.14. As Cain, Saul, Achitophel, Iudas, blaspheamed and dyed. Bede saith Pilot died desperate eight yeares after Christ, k 1.1300 Faelix Plater hath collected many examples, l 1.1301 A Marchants wife that was long troubled with such temptations, in the night rose

out of her bed, and out of the windowe broke her necke into the street, another drowned himselfe desperate as hee was in the Rhene, some cut their throats, many hang themselues. But this needs no illustration. It is controuerted by some whether a man so offering violence to himselfe dying despe∣rate may be saued I or no? If they die so obstinately and sud∣dainely, that they cannot so much as wish for mercy, the worst is to be suspected, because they die impenitent. m 1.1302 If their death haue beene a little more ling••ing, wherein they might haue some leasure in their hearts to cry for mercy, cha∣rity may iudge the best, diuers haue beene recouered out of the very act of hanging and drowning themselues, and so brought ad sanam mentem, they haue beene very penitent, & much abhorred their former fact, & haue confessed that they repented in an instant, and cried for mercy in their hearts. If a man put desperate hands vpon himselfe by occasion of mad∣nesse or melancholy, if hee haue giuen testimony before of his regeneration, in regard hee doe this not so much out of his will, as ex vi morbi, we must make the best construction of it, as n 1.1303 Turkes doe, that thinke all fools and madmen goe directly to Heauen.

SVBSECT. 6. Cure of Despaire by Physicke, good coun∣sell, comforts, &c.

EXperience teacheth vs,o 1.1304 that though many dy obstinate, and wilfull in this malady, yet many againe are able to resist and ouercome, seeke for helpe and finde comfort, are taken è faucibus Erebi, from the chops of hell and out of the Diuells pawes, though they haue by obligation giuen themselues to him. Some out of their owne strength & Gods assistance. Though he kill me, saith Iob, yet will I trust in him, out of good counsell, aduice; and physicke. p 1.1305 Bellonacus cured a Monke by altering of his habit and course of life: Plater

many by Physicke alone. But for the most part they must concurre, and they take a wrong course that thinke to ouer∣come this feral passion by physicke alone, & they are as much out, that thinke to worke this effect by good aduice alone, though both be forcible in themselues, yet vis vnita fortior, they must goe hand in hand in this disease: —alterius sic al∣tera poscit opem. For Physicke the same course is to be taken with this as in other melancholy, diet, ayre, exercise, all those passions and perturbations of the minde, &c. are to be rectifi∣ed by the same meanes. They must by no meanes be left so∣litary, or to themselues, never idle, neuer out of company. Counsell, good comfort is to be applied as they shall see the parties inclined, or to the causes; whether it be losse, feare, griefe, discontent, or some such ferall accident, a guilty con∣science, or otherwise by frequent meditation, or too grieuous an apprehension, and consideration of his former life, by hea∣ring, reading of Scriptures, good Diuines, good aduice 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, Hemin∣gius, &c. are copious in this sub∣iect. Consult with them and such others.

SPERATE MISERI, CAVETE FOELICES.

FINIS.

Notes

• a 1.1

  Encom. Moriae leviores essenu∣gas quam vt Theologum de∣ceant.
• b 1.2

  Quoties de amatorijs men∣tio facta est tam vehementer ex∣candui tam se∣verâ trislitia vi∣olari aures meas obsc••no sermone nolui, vt me tā∣quam vnum ex Philosophis intu∣erentur.
• c 1.3

  Med. epist. li. 1. epist. 24. Cadmus Milesius teste Suida, de hoc E∣rotico Amore. 14. libros scripsit nec me pigebit in gratiam adoles∣centum hac scri∣bere epistolam.
• d 1.4

  Carpunt alij Platonicam ma∣iestatem quod amori nimium indulserit Dyce∣archus & alij sed malè. Omnis a∣mor honestus & bonus & amore digni qui benè dicunt de Amo∣re.
• e 1.5

  Med. obser. lib. 2. cap. 7. de ad∣mirando amoris affectu dicturus ingens patet cā∣pus & Philoso∣phicus, quosaepè homines dicun∣tur ad insaniam libeat modò va∣garis, &c. Que non ornent modo sed fra∣grantia & suc∣culentia Iucun∣dâ plenius a∣lant, &c.
• f 1.6

  Lib. 1. praefat. de amoribus agens relaxandi animi causa laboriosissimis studijs satigati quando & Theologi si his invari & invare illaesis moribus volunt.
• g 1.7

  Hist. lib. 12. cap. 34.
• i 1.8

  Prefat. quid quadragenario convenit cum amore. Ego vero agnos∣co a matorium scriptum mihi non convenire. Aeneas Silvius praefat. qui iam meridiem prae∣tergressus in ve∣sperum feror.
• k 1.9

  Vt severiora studia his amae∣nitatibus lector condire possit. Accius.
• m 1.10

  Babylonius & Ephesius qui de Amore scripse∣runt vter{que} amo¦res Myrrae Cy∣renes & Adoni∣dis. Suidas.
• l 1.11

  In Som. Scip. esacrario sue tum ad cunas nutricum sapien∣tes olim elimina∣rûnt, solas auri∣um delicias pro∣fitentes.
• n 1.12

  Mart.
• o 1.13

  Ficinus com∣ment. cap. 17. Amore incensi inveniendi amo∣ris, amorem quaesivimus & invenimus.
• p 1.14

  Haec praedixi ne quis temere nos putaret scripsisse de a∣more, lenocinijis de praxi fornicationibus adulteriis &c.
• q 1.15

  Taxando & ab his deterrendo huma∣nam lasciuiam & insaniam sed & remedia docendo non igitur candidus lector nobis succenseat, &c. Commonitio erit invenibus haec hisce vt abstineant nugis, & omissâ lascivia quae homines reddit insanos virtutis incumbant studijs. (Aeneas Silvius) & curam amoris si quis nescit hiuc poterit scire.
• r 1.16

  Exercitat. 301 Campus amoris maximus & spi¦nis obsitus nec lovissimo pede transvolandus.
• s 1.17

  Grad. 1. c. 29. Ex Platone, pri∣mae & commu∣nissimae pertur∣bationes ex qui∣bus caeterae ori∣untur, & earum su•••• pedishiquae.
• t 1.18

  Amor est ••o∣luntarius affe∣ctus & desideri∣um re bonâ fru∣endi.
• u 1.19

  Desiderium optantis amor e∣orum quibus fru∣imur amoris prin∣cipium desiderii finis, a natum adest, optatum deest.
• x 1.20

  Principio lib. de amore. O••er•• p••etium est de a∣m••••e considera••e, vtrum Deus an Daemon, an passio quaedam anime, an parim Deus, partim Dae∣mon, passio partim, &c. Amor est actus ••nimi bonum desiderans.
• y 1.21

  Magnus Dae∣mon con••i••io.
• z 1.22

  Boni pulchri{que} fruendi deside∣rium
• a 1.23

  Godefridus, lib. 1. cap. 2 A∣mor est delecta∣tio cordis alicu∣ius ad aliquid propter aliquod desiderium in ap∣perendo & gau∣dium perfruendo per desiderium currens, requies∣cens per gaudiū.
• b 1.24

  Non est amor desiderium aut appetitus vt ab omnibus bacte∣nus traditum. Nam potimur cum amatá re non manet appe∣titus. Est igitur affectus quo cum re amatá aut v∣nimur, aut vnio∣nem perpetua∣mus.
• c 1.25

  Omnia ap∣petunt bonum.
• d 1.26

  Nemo amore capitur ••isiqui fuerit ante fo••∣ma specie{que} de∣lectatus.
• e 1.27

  Amabile obiectum amoris & scopus cuius adeptio est finis cuius gratiâ amamus. Animus enim aspirat vt eo fruatur, & formam boni habet & praecipuè videtur & placet, Picolomineus, grad. 7. cap. 2. & grad. 8. cap. 35.
• f 1.28

  Forma est vi∣talis fulgor ex ipso bono ma∣nans per ideas s••mina, rationes umbras effusus, animos excitans vt per honum in vnum redigan∣tur.
• g 1.29

  Pulchritudo est perfectio cō∣positi ex congru∣ente ordine men surâ & ratione partium consur∣gens, & venustas inde prodi∣ens gratia dici∣tur & res omnes pulcbrae gratiosae.
• h 1.30

  Gratia & pulchritudo ita suauiter animos demulcent ita vehementer alli∣ciunt & adeo mirabiliter con∣nectuntur vt in∣vnum confun∣dant & distin∣gui non possint, & sunt tanquā radii & splendo∣res divin•• solis in rebus variis vario modo ful∣gentes.
• i 1.31

  Species pul∣chritudinis hauriuntur oculis auribus aut concipiuntur interná mente.
• k 1.32

  Nihil hinc magis animos concil••at quam Musica pulchrae picturae ades, &c.
• l 1.33

  In reliquis sensibus voluptas in his pulchritu∣do & gratia.
• * 1.34

  Conuinio Plato∣nis.
• m 1.35

  Duae veneres duo amores qua∣rum vna anti∣quior & sine ma¦tre caelo nata quam caelestem venerem nuncu∣pamus, altera ve¦ro Iunior à Ioue & Dione prog∣nata quam vni∣garem venerem vocamus.
• n 1.36

  Altera ad su∣perna crigit al∣tera deprimit ad inferna.
• o 1.37

  Alter excitat hominem ad di∣vinam pulchri∣tudinem lustran∣dam cuius cau∣sa philosophiae studia & iusti∣tiae, &c.
• p 1.38

  Omnis crea∣tura cum bona sit & bene ama∣ri potest & ma∣le.
• q 1.39

  Duas ciuitates duo faciunt a∣mores Ierusalem facit amor Dei, Babilonem amor saeculi, vnusquis{que} se quid amet in∣terroget & in∣veniet vnde sit civis.
• r 1.40

  Alter mari or∣tus ferox varius fluctuans inanis Iuvenum mare referens, &c. Alter aurea ca∣tena caelo demis∣sa bonum furo∣rem mentibus e mittens, &c.
• s 1.41

  Triasunt que amari à nobis be∣nè vel male pos∣sunt Deus prox∣imus mundus. Deus supra nos iuxta nos proxi∣mus infra nos mundus. Tria Deus, duo proxi∣mus, vnū mun∣dus babet, &c.
• t 1.42

  Ne confundam vesanos & faedos amores beatos, scelerum cum puro divino & vero, &c.
• u 1.43

  Aliciat.
• x 1.44

  Porta. vitis laurum nōamat nec eius odorem si prope crescat enecat. lappa len∣ti ad versatur.
• y 1.45

  Sympathia o∣lei & myrti ra∣morum & radi∣num se comple∣ctentium. Mi∣zaldus. secret. cent. 1.47.
• z 1.46

  Mantuan.
• a 1.47

  Charitas mu∣nifica qua mer∣camur de Deo regnum Dei.
• b 1.48

  Polanus par∣tit. Zanchius de natura Dei c. 3. copiose de hoc a∣more Dei agit.
• c 1.49

  Dial. 3.
• d 1.50

  Juven.
• e 1.51

  Gen. 1.
• f 1.52

  Theodoret. è Plotino.
• g 1.53

  Affectus nunc appetitiuae poten¦tiae nunc ratio∣nalis alter cere∣bro residet alter epate, cor &c.
• h 1.54

  Cor varie in∣clinatur nunc gaudens nunc maerens statim ex timore nascitur Zelotipia, furor, spes, desperatio.
• i 1.55

  Ad vtile sani∣tas refertur vti∣lium est ambitio, cupids, desideri∣um, potius quae amor, excessus auaritia.
• k 1.56

  Picolom. grad. 7. cap. 1.
• l 1.57

  Lib. de amicit. vtile mundanum carnale Iucun∣dum spirituale honestum.
• m 1.58

  Ex singulis tribus fit chari∣tas & amicitia quae respicit de∣um & proxi∣mum.
• n 1.59

  Benefactores praecip••è ama∣mus. Viues 3. de Anima.
• o 1.60

  Ios. 7.
• p 1.61

  Petronius Arbiter.
• q 1.62

  Invenalis.
• r 1.63

  Lucian in Ti∣mon.
• s 1.64

  Per.
• t 1.65

  Part. 1. Sec. 2, memb. Sub. 12.
• u 1.66

  1. Tim. 5.8.
• x 1.67

  Lipsius epist. Camdeno.
• y 1.68

  Leland of S^r. Edmondsbury.
• z 1.69

  Caelum sere∣num, caelum visu foedum, Polido∣rus lib. 1. de Anglia.
• a 1.70

  Credo equidem viuos ducent è marmore vultus.
• b 1.71

  Part. 1. sec. 2. memb. 3.
• f 1.72

  Similitudo morum parit amicitiam.
• d 1.73

  Mart.
• e 1.74

  De sale geni∣ali lit. 3. cap. 15.
• g 1.75

  Viues 3. Aima.
• h 1.76

  Qui simul fecere naufragi∣um, aut vna pertulere vincu∣la, vel consilij coniurationis••e societate 〈◊〉〈◊〉 guni•••• 〈…〉〈…〉 & 〈…〉〈…〉 sensos Caesaria•• do∣minatus conci∣liauit. Aemili∣us Lepidus & Iulius Flaccus quum essent inimicissimi, censores renūci∣ti simu••t••tes illi∣co deposu••re. Scultetus cap. 4. de causis Amor.
• i 1.77

  Isocrates Dae∣monico praecipit vt quum alicu∣ius amicitiam uellet illum lau∣det, quod laus initium amoris sit, vituperatio simultatum.
• k 1.78

  Suspec. lect. lib. 1. cap. 2.
• l 1.79

  Rara est con∣cordia fratrum.
• m 1.80

  grad. 1. cap. ••••.
• n 1.81

  Viues 3. de Anima. vt pale∣am succinum sic formam amor.
• o 1.82

  Sect. sequent.
• p 1.83

  Nihil divinius homine probo.
• q 1.84

  Iames. 3.17.
• r 1.85

  Gratior est pulchro veni••s è corpore virtus.
• s 1.86

  Orat. 28 de∣formes plerum{que} philosophi ad id quod in aspectii cadit, ea parte e∣legantes quae o∣culos sugit.
• t 1.87

  Causa ei pau∣pertatis sicut pleris{que} probitas fuit.
• u 1.88

  Ablue corpus, & cape regis a∣nimum & in cam fortunam quā dignus es, continentiam i∣stam pr••fer.
• x 1.89

  Qui prae di∣vitijs humana spernunt nec vir∣tuti locum pu∣tani nisi opes ef∣fluant, Q. Cin∣cinnatus consen∣su patrum in di∣ctatorem Ro∣manum electus.
• y 1.90

  Edgar Ethe∣ling Englands darling.
• z 1.91

  Morum suae∣vitas obuia co∣mitas promptae officia mortali∣um animos de∣merentur.
• a 1.92

  Epist. lib. 8. semper amaui vt tu scis M. Brutum propter eius summum ingenium sua∣vissimos mores, singularem probitatem & constantiam, nihil est mihi crede virtute formosius ni∣hil amabilius.
• b 1.93

  Ardentes amores excitaret si simulacbrum cius ad oculos penetraret. Plato Phaedone.
• c 1.94

  Est quaedam pulchritudo iustitiae quam videmus oculis cordis amamus & exardescimus vt i•• martyribus quum eorum membra bestiae lacerarint, etsi alias deformes, &c.
• d 1.95

  Lipsius ma∣••••dus ad Phys. Stoic. lib. 3. diff. 17. solus sapiens pulcher.
• e 1.96

  Franc. Belforest in hist. An. 1430.
• f 1.97

  Erat antem faedè deformis et eá formâ, quâ∣citius pueriter∣reri possent, quā inuitari ad oscu∣lum puellae
• g 1.98

  Deformis isle etsi videatur se∣neae diuinum ani∣mum habet.
• i 1.99

  Fulgehat vul∣tu suo, fulgor, & divina maiestas homines adse trahens.
• k 1.100

  Praefat. bib. vulgar.
• l 1.101

  A true-loues knot.
• m 1.102

  O dulcissimi laquei qui tam faeliciter deuin∣ciunt vt etiam à vinctis deligan∣tur, qui à gratijs vincti sunt cupi∣unt arctius deli∣gari, & in vnum redigi.
• n 1.103

  Statius.
• o 1.104

  He loued him as he loued his owne soule. 1. Sam. 15.1.
• p 1.105

  Virg. 9 Ae••. Qui super ex∣animem sese coniecit amicum confossus.
• q 1.106

  Amicus animae dem dium. Au∣stin. confess. 4. cap. 6.

  Quod de vir∣gilio Horatius & serues animae demidium meae.
• r 1.107

  Nec amant quemquam nec amantur ab vllo.
• s 1.108

  1. Sam. 25.3.
• t 1.109

  Ester.
• u 1.110

  Amm. Mar∣cellinus lib. 14.
• x 1.111

  Vt mundus duobus polis sustentatur, ita lex dei amore dei & proximi duobus bis fundamētis vin∣citur, machina mundicorruit si v••a de polis turbatur, lex pe∣rit diuina si vna ex his.
• y 1.112

  De amicit. charitas paren∣tum dilui nisi detestabili sce∣lere non p••test.
• z 1.113

  Fraternitas lapidum forni∣cibus simili∣ma casura nisi se inuicem su∣stentaret Senec.
• a 1.114

  Dij immortales dici non potest quantum charitatis nomem illud habet. Tully.
• b 1.115

  Ouid. Fast.
• c 1.116

  Anno. 1347. Iacob Mayer. Annal Fland. lib. 12.
• d 1.117

  Tully.
• e 1.118

  Lucianus Toxari. amicitia vt sol in m••••••lo, &c.
• f 1.119

  Spencer Fairy Queene lib. 5. cant. 9. staffe. 1.2.
• g 1.120

  Sirac••des.
• h 1.121

  Plutarke pre∣tiosū numisma.
• i 1.122

  Zenophon. ve∣rus amicus pre∣stantissima pos∣sessio.
• k 1.123

  Greg. per a∣more dei proxi∣mi gignitur & per hunc a morē proximi, dei nu∣tritur.
• l 1.124

  Pi•• colomineus grad. 7. cap. 27. hoc faelici amoris nodo ligantur familiae ciuitates &c.
• m 1.125

  Veras abso∣lutas haec parit vertutes, radix omnium virtu∣tum mens & spiritus.
• n 1.126

  Diuino calore animos incendit incensos purgat purgatos cleuat ad Deum, deum plac••t hominem deo conciliat. Bernard.
• o 1.127

  Ille inficit hic perficit ille de∣primit hic eleuat, hic tran¦quillitatem ille curas parit, hic vitam recte in∣format ille de∣format, &c.
• p 1.128

  Boethius lib. 2. met. 8.
• q 1.129

  Deliquium pae∣titur Charitas odium eius loco succedit Basil. 1. ser. de institut. mon.
• r 1.130

  Nodum in scirpo quaerentes.
• s 1.131

  Hircanae {que} admorúnt v∣bera tigres.
• t 1.132

  Heraclitus.
• u 1.133

  Si in ge••ennā abit, pauperi qui non dat, quid de eo fiet qui pau∣perem denud••t, Austin.
• x 1.134

  Ionius vitae eius.
• y 1.135

  Immortalita∣tem beneficio li∣terarum immor∣tali gloriosa qua∣dam cupiditate concupiuit. Quod cives qui∣bus benefecisset perituri maenia ruitura etsi regio sumptu aedisicae∣ta non libri.
• z 1.136

  Hor.
• a 1.137

  Durum genus summus.
• b 1.138

  Tull. pro Rosc. mentiri vis cau∣sa mea ego verè cupide & liben∣ter mentiar tuâ causa & si quā∣do mea vis peie∣rare vt palulum tu compendy fa∣cias paratum fo∣re scito.
• c 1.139

  Gallienus in Treb. Pollio la∣cera occide mea mente irascere. Rabie••iecur in∣cendente ferun∣tur praecipites Vopiscus of Au∣relian tantum fudit sanguinis quātum quis vi∣ni potauit.
• d 1.140

  Euangelij tu∣bam belli tubam faciunt in pulpi∣tis pacem in colloquijs bellum suadent.
• e 1.141

  Psal. 13.1.
• f 1.142

  Benefacit ani∣mae suae vir mi∣sericors.
• g 1.143

  Concordia magnaeres cres∣cunt discordia maximae dela∣buntur.
• h 1.144

  Lipsius.
• i 1.145

  Memb. 1. Subiect. 2.
• k 1.146

  Amor & a∣micitia.
• l 1.147

  Phaedrus orat. in laudem amo∣ris ••l••tonis con∣vivio.
• m 1.148

  Ante Deos omnes primum generauit amo¦rem.
• n 1.149

  See the mo∣rall in Plu∣tarch of that fiction.
• o 1.150

  Affluentie Deus.
• p 1.151

  Cap. 7. com∣ment. in Plat. conuinium.
• q 1.152

  See more in Valesius lib. 3. cont. med. & co••tr. 13.
• r 1.153

  Viues 3. de a¦nima Oramus te vt tuis artibus & caminis nos resingas & ex duobus vnum facias quod & fecit & exinde amatores vnum sunt & vnum esse petunt.
• s 1.154

  See more in Natales Comes Imagiues Deorū Philostratus de Imaginibus. Li∣hus Giraldus Syntag. de diis &c.
• u 1.155

  •• pety Pope ••••a••cs habet su∣perorum & in∣ferorum as Or∣pheus, &c.
• t 1.156

  Iuvenis pingi∣tur quod amore plerum{que}, i••uen••s capiantur sic & ••ollis, formosus. nudus quod sim¦plex & a••••rtus hic affect••••, ridet quod obtecla∣mentum per se ferat, cum pha∣retra, &c
• x 1.157

  Lib. ••3. cap. 5. Dypnosophist.
• y 1.158

  Regnat & in superosius habet ille deos Ovid.
• z 1.159

  Selden proleg. 3. cap de dus Sy∣ris.
• a 1.160

  Dial 3.
• c 1.161

  Dial Deorum
• b 1.162

  Fulmine con∣citatior.
• d 1.163

  Nullis amor est medicabilis herbis.
• e 1.164

  Plutarch in Amatorio, Dictator quo creato cessant reliqui magistratus.
• f 1.165

  Ne{que} prius in iis desiderium cessat dum diie∣ctus consoletur. videre enim est ipsam arborem incurvatam vl¦tro ramis ab v∣tris{que} vicissim ad osculum expor∣rectis. Man••festa dant mutui desiderii signa.
• g 1.166

  Multas pal∣mas contingens quae simul crescunt rursus{que} ad amantem regre∣diens eam{que} ma∣nu attingens quasi osculum mutuo ministra∣re videtur & expetiti concu∣bitus gratiam facit.
• h 1.167

  Quam vero ipsa desideret, affectu ramorú significat & ad illum respicit a¦manter, &c.
• k 1.168

  Virg. 3. Georg
• l 1.169

  Propertius.
• m 1.170

  Dial. deorum. confide mater leonibus ipsis fa∣miliaris iam fa∣ctus sum & saepe conscendi eorum terga & appre∣hendiiubas e∣quorum more insidens, eos agi∣to & illi mihi caudis adblandi∣untur.
• n 1.171

  Leones prae a∣more furunt. Plin. l.8. cap. 16. Arist. l.6. hist. a∣nimal. cap. 17. of his booke of Hunting.
• o 1.172

  De sale lib. 1. cap 21. Pisces ob amorem marce∣scunt, pallescunt &c.
• p 1.173

  Plin. 1 b. 10. cap 5 quum{que} ab orta tempestate periisset Hernias in sicco piscis ex∣pirauit.
• q 1.174

  Postquam pu∣er morbo abiit, & ipse Delphi∣nus periit.
• r 1.175

  Pleni sunt li∣bri quibus serae in homines instá matae fuerunt in quibus ego qui∣dem semper as∣censum sustinui veritus ne fabu∣losa crederem. donec vidi lyn∣cem quem habui ab Assyria sic af∣fectum erga v∣num de meis ho∣minibus, &c.
• s 1.176

  Desiderium sum testatus post iuediam ali∣qunt dierum in∣teriit.
• t 1.177

  Qui haec in a∣t••e bilis aut I∣maginationis vim referre co∣nati sunt, nihil faciunt.
• u 1.178

  Cantantem audies & vi∣num bibes, qual•• antea nunquam bibisti, te riualis turbabit nullus, pulchra autem pulch••o contenta viuam, & mo••i∣ar.
• x 1.179

  Multifactum hoc cognovere quod in media Graecia gestii sit
• y 1.180

  Rem curans domesticam vt ante peperit ali∣quot liberos sem∣per tamen tristis & pallida.
• z 1.181

  Haec audivi à multis fide dig∣nis qui asseuera∣bant Ducem Ba∣variae eadem re∣tu••••sse Duci Sax∣••••iae pro veris.
• a 1.182

  Fabula Dae∣marati & A••i∣ri••oni•• in Hero∣doto. lib. 6. Er••to
• b 1.183

  Deus angelos misit ad ••••••elam 〈◊〉〈◊〉 generis humanised illos cum hominibus commorantes dominator ille terrae salacissi∣mus p••ulatim ad vitiae pellexit, & mulierum con∣gressibus inqui∣nauit.
• c 1.184

  Quidam ex illis capti sunt amore virginum & libidine vict•• defecerunt ex quibus gigantes qui vocantur na tisunt.
• e 1.185

  Phisiologie Stoicorum lib. 1. cap. 20. si spiri∣tus vnde semen iis &c. at exem∣pla turbant ros mulierum quo∣tidianae confessi∣ones de mis••ione omnes asserunt & sunt in ••ac 〈◊〉〈◊〉 Lo••••nio exempla
• d 1.186

  Pererius in Gen. lib. 8 cap 6 ver. 2. Zanc. &c
• f 1.187

  Vnum dixero non opinari me vllo retrò aeuo ta••tam copiam Sa••yrorum & salacium istorum Geniorum se oftendisse quantum nunc quotidiane narrationes & iudiciales 〈◊〉〈◊〉 proserunt.
• g 1.188

  Virg.
• h 1.189

  For it is a shame to speake of those things which are done of them in secret. Ephe. 5.12.
• i 1.190

  Plutarch a∣mator lib.
• † 1.191

  Rom. 1.27.
• k 1.192

  Lilius Giral∣dus vitacius.
• l 1.193

  Pueros amare solis philosophis relinquendum vult Lucianus dial. Amorum.
• m 1.194

  Busbequius.
• n 1.195

  Achilles Tati∣us lib. 45
• o 1.196

  Lucia••us Charidemo.
• p 1.197

  Non est haec mentula demens mart.
• q 1.198

  Joui••s musaeo.
• r 1.199

  Prefat lectori lib. de vitis pontif.
• s 1.200

  Mercurialis cap. de Priapis∣mo.
• t 1.201

  Herodotus lib. 2. Euterpe vxo∣res insignium virorum non stati m vitá sun∣ctas tradunt condiendas, ac ne eas quidem foemin••rs quae formosae sunt, sed qua••riduo ante defunctas, ne cum ijs sali∣narij concüban•• &c.
• u 1.202

  Metamor. 13.
• x 1.203

  Seneca de ••ra li. 11. ca. 18.
• y 1.204

  Nullus est meatus ad quē non pateat adi∣tus impudicitiae Clemens Alex. paedag li. 3. ca. 3.
• z 1.205

  Tom. ••. Gryllo.
• a 1.206

  Aeneas Silui∣us. Iuvenal. qui nunquam visae flagrauit amore puellae.
• b 1.207

  Chaucer.
• c 1.208

  Tom. 1. dial. deorum Lucia∣nus. amore non ardent musae.
• d 1.209

  Hor.
• e 1.210

  Propert.
• f 1.211

  Ausonius.
• † 1.212

  Junonem ha∣beam iratam si vnquam memi∣nerim me virgi∣nem fuisse. Infans enim pa∣ribus inquinata sum, & subinde maioribus me applicui, donec ••d aetatem per∣ueni, vt milo vi∣tulum, inde ta••∣rum, &c.
• g 1.213

  Epictetus cap. 42 mulieres sta∣tim ab anno 14. mouere incipi∣unt &c. attre∣ctari se sinūt & exponunt. Leui∣nus, Lemnius.
• † 1.214

  Lib. 3. fol. 126.
• h 1.215

  De mulierum inex haustâ libi∣dine luxu{que} in∣satiabi iomnes aeque regiones conqueri posse existimo, Stepha∣nus.
• i 1.216

  Hiat{que} turpis inter arid••s na∣tes podex.
• k 1.217

  Cadauerosa a∣deò vt ab infe∣ris reversa vi∣deri possit, vult adhuc catullire. Erasmus. mor.
• l 1.218

  Nam & ma∣trimonijs est de∣spectum senium. Aeneas Siluius
• m 1.219

  Quid toto terrarum orbe communius, quae ciuitas, quod op∣pidum, quae fa∣milia vacat a∣matorum ex∣emplis? Aeneas Siluius. quis trigesimum an∣num natus nul∣lum amoris cau∣sa peregit i••sig∣••: facinus, ego de me facio conie∣cturam quem amor in mille pericula misit.
• n 1.220

  Forestus, Pla∣to.
• * 1.221

  Pract. maior. Tract. 6. cap. 1. Rub. 11. de aegrit. cap. quod his multum contin∣gat.
• p 1.222

  Haec agritudo est sollicitudo melancholica in quí homo appli∣cat sibi continu∣am cogitatione super pulchrit u∣••ine ipsius quam a mat, gestuum, morum.
• q 1.223

  Animi forte accidens quo quis rem habere nimiâ auiditate con∣••upiscit vt ludos venatores, aurum & opes auari.
• r 1.224

  Assidua cogitatio super r••m desiderat••m, cum confidentia obtinendi, vt ••pe apprehensum deiectabile, &c.
• s 1.225

  Morbus corporis petius quam ••nimi.
• t 1.226

  Amor est pas∣sio melancholica
• u 1.227

  Ob calefacti∣onem spirituum pars anterior capi••is laborat ob consumptio∣nem•••••• 〈…〉〈…〉.
• x 1.228

  〈…〉〈…〉 in mente concepto spiritus in corde & ••••co∣re incendens.
• z 1.229

  Quod talem carnificinam in adolescentum visceribus amor faciat inexple∣bilis.
• a 1.230

  Testiculi quo∣ad causā coniun∣ctam, e par ante∣cedentem pos∣sunt esse subie∣ctum.
• b 1.231

  Proprie passio cerebri est ob corruptam imaginationem.
• y 1.232

  Odiss. & me∣tam or 4. Ouid.
• c 1.233

  Cap. de assectibus.
• d 1.234

  Est in san∣guine melancholico huiusmodi aestus.
• e 1.235

  Est corrup••io imaginatiuae & aestimatiuae facul¦tatis, ob formam fortiter affixam corrupt u{que} indi∣cium vt semper de eo cogitet, ideo{que} recte melancholicus appellatur. Concupiscentia vehemens ex corrupto iudicio aestimatiue vi••tutis.
• f 1.236

  Comment i•• conuiuium Platonis. Irreti∣untur citò qui∣bus nascentibus Venus fuerit in Leone, vel Luna ven••r••m vehe∣menter a••pe••e∣rit, & qui ea¦dem complectio∣ne sunt praediti.
• g 1.237

  Plerum{que} a∣m••tores sunt, & si faemine mere, trices, lib. de au∣diend. Poet.
• k 1.238

  〈…〉〈…〉.
• m 1.239

  Agri Neapo∣litani delectatio elegantia amae∣nitas vix intrae modum huma∣••um consistere videtur vnde &c. Leander, Albertus in Campaniâ.
• l 1.240

  Tota Cypri insula del tijs incumbit, & ob id tantum luxu∣rae dedita vt sit olim veneri sa∣crata. Ortelius. Lampsacus olim Priapo sacer ob vinum genero∣sum, & loci de∣li••••••s, Idem.
• n 1.241

  Lampridius. Quod decem noctibus centum virgines fecissèt •• mulieres.
• o 1.242

  Vita cius.
• p 1.243

  If they con∣taine them∣selues many times 'tis not virtutis amore, non deest volun∣tas sed facultas.
• q 1.244

  In Musco••ia.
• r 1.245

  Catullus ad Lesbiam.
• s 1.246

  Hor.
• t 1.247

  Polit. 8. num. 28. vt naptha ad ignem sic a∣••mor ad illos qui torpescunt otio.
• u 1.248

  In amatorio.
• x 1.249

  Principes ple∣rum{que} ob licenti∣am & affluenti∣am diui••tartum is••am possionem solent incur••••re
• y 1.250

  Ardenter ap∣petit quictiosam vitā agit & cō∣muniter incurrit haec passio solita∣rios deliciose vi∣uentes, in comi∣••ètes, religiosos. &c.
• z 1.251

  Sed nihil eru∣••e faciunt bul∣bi{que} salaces. Improba nec prosit iam sa∣tureia tibi. Ouid.
• a 1.252

  Petronius. cu∣rani 〈◊〉〈◊〉 m••x cibis validio ••i∣bus &c.
• b 1.253

  vti ille apud Scenkium qui post potionem, vxorem & qua∣tuor ancillas proximo cubicu∣lo cubantes com∣presit.
• c 1.254

  Pers. Sat. 3.
• d 1.255

  Siracides. non amor & vi∣num nil non moderabile sua∣dent.
• e 1.256

  Epist ad olim∣piavi.
• f 1.257

  De sale lib. 1. cap. 3. cap. 21.
• g 1.258

  Garcias ab Horto aroma∣tum lib. 1. cap. 28
• h 1.259

  Surax radix ad coitum sum∣mè facit si quis comedat aut in∣fusionem bibat membrum subi∣to erigitur. Leo Aser lib. 9. cap. vltimo.
• † 1.260

  Que non solum edentibus sed & genitalia tangentibus tantum valet vt coire suaqusè desiderent, quoties fere velint, possint, alios duodecies prosecisse alios ad 60. vices per∣uenisse resert.
• i 1.261

  Lucian Tom. 4. dial. Amo∣rum.
• k 1.262

  Ea enim ho∣minum intem∣perantium libido e•••• vt etiam fa∣ma ad amand•••• impellantur, & audientes aeque affici••ntur, ac∣videntes.
• l 1.263

  Formosam So∣strato filiam au∣diens v••orem cupit & folâ il∣lius auditione ardit.
• * 1.264

  ••••••••ines. Quo••ies, de ••anthe•• Xeno∣pho••••s lo••sum perlogo, itaariums affectus sum, ac si coram••utue••••r
• m 1.265

  Pulchritudi∣nem sibi ipsi con∣fi••gunt.
• o 1.266

  De aulico lib. 2. fol. 116.
• p 1.267

  Gratia venit ab ••••••itur aeque ac visu et spe∣cies amorís in phantasiam recipiuntur solá relatione. Piccolomineus, grad. 8. cap. 38.
• q 1.268

  Epist.
• * 1.269

  Beauties enco∣mion.
• r 1.270

  Proper.
• s 1.271

  Amoris primum gradum visus habet, vt aspiciatrem a∣matam.
• t 1.272

  Achilles Tati∣us lib. 1. Forma telo quouis acu¦tior ad inferen∣dum vulnus per{que} oculos ama∣torio vulneri aditum patefa∣ciens ••n animum penetrat.
• u 1.273

  In totâ rerum natura nihil f••rm•• diuinius nihil augustius nihil pre••iosius, cui••s vires hinc facil•• intelligun¦tur &c.
• x 1.274

  S. L.
• y 1.275

  Bau••s. prob. ••••. deform••.
• z 1.276

  Inuidemus sa∣pientibus iustis nisi beneficijs assidue amorem extorquent solos formosos ama∣mus & primo velut aspectu benevolentia cō∣iungimur & eos tanquam Deos co••imus, libentius iis seruimus quā aliis imperamus maiorem{que} &c.
• a 1.277

  Formae maie∣statem Barbari verentur nec alii maiores quam∣quos eximiâ for∣ma natura do∣nata est. Herod. lib. 5. Curtius 6. Arist. Polit.
• b 1.278

  Dial. Amorum.
• g 1.279

  Lucian. Tom. 4 Charidemo qui pulchri merito apud Deos & apud homines ho••ore affecti.
• d 1.280

  2. de magia. Lib. 2. connub. cap. 27. vir∣go formosa etsi oppido pauper a∣bunde est dotata
• h 1.281

  Muta com∣mentatio quavis epistolae ad commendandum efficatior.
• f 1.282

  Isocrates. plures ob formam im∣mortalitatem a∣depti sunt quam ob reliquas om∣nes virtutes.
• i 1.283

  In ipsos tyrannos tyrannidem exer∣ect.
• k 1.284

  Illud certe magnum ob quod gloriari possunt formosi, quod ro••••stis necessarum sit laborare fortem periculis se obiiccere sapientem, &c.
• l 1.285

  Maiorem vim habet ad com∣mendandum forma, quam ac∣curate scripta e∣pistola. Arist.
• m 1.286

  Heliodor. lib. 1.
• n 1.287

  Kno••les hist. Turcica.
• o 1.288

  Tantae formae fuit vt cum vin∣cta loris, feris exposita foret e∣quorum calcibus obterenda, ipsis iumentis admi∣rationi suit; lae∣dere no••••erunt.
• p 1.289

  Apuleius aur asmi.
• r 1.290

  Parum abfuit quo minus faxū ex homine fa∣étus sum, ipsis statuis immobi∣liorem me fecit.
• q 1.291

  Lib. 3.
• s 1.292

  Veteres Gor∣gonis fabulâ con∣finxerunt eximi∣um formae decus stupidos reddens.
• t 1.293

  Hor. Ode. 5.
• u 1.294

  Aspectum vir∣ginis sponte fu∣git insa••us fere, & impossibile existimans vt si∣mul eam aspicere quis possit, & intra temperantiae metas se continere.
• x 1.295

  Apu•• •• lib. 4. Mu't mer∣••••s h••gis ui∣••er••us &c.
• y 1.296

  Museus•• ••ila autem be••e mo∣ra a••er aedem quacun{que} vaga∣batur, Sequen∣tem mentem ha∣b••bat & oculos & corda viro∣rum.
• z 1.297

  Praecaeteris corporis proceri∣tate & egregiâ ind••le mira••d••s apparebat, caete∣ri autem capti eius amore vi∣d••••antur, &c.
• a 1.298

  In Charidemo sapientiae merito putchritudo prae∣fertur & opibus.
• b 1.299

  Ind••g•••• nihil est Troas fortes & Achiuos tempore ta•••• longo p••pessus e••••e labores.
• c 1.300

  Di••na quidem fac••••es p••o quâ ••elebires Achil∣les v•••• Priamus, belli ••••••sa pro∣••a 〈◊〉〈◊〉 pro∣••••••••a
• d 1.301

  〈◊〉〈◊〉 ma∣t•••• 〈…〉〈…〉
• e 1.302

  Curtius lib. 5
• f 1.303

  Confess.
• g 1.304

  Quid. Fastis.
• i 1.305

  Antonius vbi vexit in Asiam & vidit Clopa∣trameandem exarsit.
• h 1.306

  Lib. de pul∣••brit. Iesu & Mariae.
• k 1.307

  Lucian Chari∣demo. supra om∣nes mortales foe∣licissimum si hác frui possit.
• l 1.308

  Omnes dij complexi sunt, & in vxorem fibi dari petie∣runt, Nat. Comes de Venere.
• m 1.309

  Vt cum lux noctu affulget, omnium oculos incurrit sic Antiloquus, &c.
• n 1.310

  Deleuit omnes ex animo mulie∣res.
• o 1.311

  Spencer in his Fairie Queene.
• p 1.312

  Achilles Ta∣tius lib. 1.
• q 1.313

  Statim ac eam contempla∣tus sum, occidi oculos à virgine auertere cona∣tus sum sed illi repugnabant.
• r 1.314

  Pudet dicere, non celabo ta∣men Memphim ve••iens me vicit & continenti∣am expugnauit, quam ad sene∣ctutem vsq, ser∣uaram; oculis corporis, &c.
• s 1.315

  Imag. Poly∣strato. si illam saltem intuearis statuis immobili∣orem se faciet si conspexeris eam, non relinquetur facultas oculos ab ea amouendi abducet te alli∣gatum quocun{que} voluerit vt fer∣rum ad se tra∣here ferunt a∣damantem.
• t 1.316

  Plaut. Mer••.
• u 1.317

  In the Knights Tale.
• x 1.318

  Ex debita to∣tius proportione apta{que} partium compositione. Piccolomineus.
• y 1.319

  Hor. ed. 19. lib. 1.
• z 1.320

  Petronius Catell.
• a 1.321

  Ouid.
• b 1.322

  When Cupid slept. Caesariem auream haben∣tem vbi Psyche vidit mollem{que} ex ambrosia cer∣uicem inspexit crines crispos purpureas genas candidas{que} &c. Apuleius.
• c 1.323

  In laudem calui: splendidâ comâ quis{que} a∣dulter est, alli∣cit aurea coma.
• c 1.324

  Venus ipsa non placeret comis nudata capite spoliata si qua∣lis ipsa Venus cum fuit Virgo omni gratiarum choro stipata & toto cupidinum populo concinna∣t••, baltheo suo cincta cinnama fragrans & bal∣sama si calua processerit pla∣cere no•• po∣test Vulcano suo
• d 1.325

  Plautus Cas.
• e 1.326

  Fol. 5. Siser∣vum viderint aut statorem al∣tius cinctum aut puluere' perfusū aut histrionem in scenam tradu∣ctum, &c.
• f 1.327

  Galen.
• g 1.328

  Hensius.
• h 1.329

  Sunt enim o∣culi praecipuae pulchritudinis sed es lib. 6.
• i 1.330

  Ocellis carm. 17. cuius & Lip∣sius epist. quaest. lib. 3. cap 12. meminit ob ele∣gantiam.
• k 1.331

  Cynthia prima suis miserum me cepit ocellis, con∣tactum nullis ante cupidinibus Proper. lib. 1.
• n 1.332

  In Catalect.
• p 1.333

  De Sulpitia lib 4.
• q 1.334

  Pulchritudo ipsa per occultos radios in pectus amantis dima∣nans amatae rei formam inscul∣psit. Tatius lib. 5
• r 1.335

  Iacob. Corne∣lius Am••on trae∣gaed. act. 1. sc. 1.
• s 1.336

  Rosae formosa∣rum oculis nas∣cuntur, & hila∣ritas vultus ele∣gantiae corona. Philostratus de∣litijs.
• t 1.337

  Epist. & in de∣li••is. Abi & op¦pugnationem re∣linque quam flamma non ex∣tinguit nam ab amore ipsa flam∣ma sentit incen∣dium: quae cor∣porum penetra∣tio, quae tyrannis haec, &c.
• * 1.338

  Ovid. amorū lib. 2. eleg. 4.
• x 1.339

  Jliad. 1.
• y 1.340

  Hist. lib. 1.
• z 1.341

  Sands relati∣ons. fol. 67.
• a 1.342

  Mantuan.
• b 1.343

  Amor per o∣culus nares poros instuens, &c. Mortales tum summopere fasci∣nan••ur quando fre••uentissimo intuitu aciem visus ad aciem d••rigentes ••amp;c. Ideo si quis ni∣to••e polleat ocu∣lorum, &c.
• c 1.344

  Spiritus pu∣riores fasci∣nantur, oculus à se ••adios emit∣tit, &c.
• d 1.345

  Lib. de pulchr. Ies. & Mar.
• e 1.346

  Lib. 2. cap. 23. colore triticum referente crine slauâ acribus o∣culis.
• f 1.347

  ••ippi solo intu∣itu alios lippos faciunt & patet vna cum radio va••o••em corrup∣ti sanguinis e∣manare cuius contagione ocu∣lus spectantis infi••itur.
• g 1.348

  Vita Apollo••.
• h 1.349

  Sic radius à corde percutien∣tis missus regi∣men proprium repetit cor vul∣nerat per oculos & sanguinem inficit & spiri∣tus subtili qua∣dam vi. Castil. lib. 3, de aulico.
• k 1.350

  Lycias in Phae∣dri vultum inhi∣at Phaedrus in oculos Lysiae scintillas suorum defigit oculorum cum{que} scintillis, &c. Sequitur Phae∣drus Lyciam quia cor suum petit spiritum, Phaedrum Lyci∣as quia spiritus propriam sedem postulat. Verum Lycias. &c.
• i 1.351

  Lib. 10. Causa omnis & origo omnis praesentis doloris tute es. Isti enim tui o∣cu••i per meos o∣culos ad intima delapsi praecordia acerrimum meis medullis com mouent incēdiū ergo miserere tui causa pere∣untis.
• l 1.352

  Castilio de aulico lib. 3. fol. 228. Oculi vt mili∣tes in insidijs semper recubant & subitò ad visum sagittas emittunt, &c.
• m 1.353

  Nec mirum si reliquos morbos qui ex contagio∣ne nascuntur cō∣sideremus pestem pruritum scabi∣em, &c.
• n 1.354

  Lucretius.
• o 1.355

  In Beauty that of fauour is preferred before that of Colours and decent motiō is more then that of fauour. Bacons Essayes.
• p 1.356

  Multi tacite opinantur com∣mercium illud adeo frequens cum barbaris nu¦dis ac praesertim cum f••minis ad libidinem pro∣vocare, at minus multo noxia illo∣rum nuditas quam nostrarum faeminarum cultus. Ausum asseuerare ••••••en∣didum illum cultum, fucos, &c.
• q 1.357

  Haermo. evan∣gel. lib. 6. cap. 9.
• r 1.358

  Serm. de con∣cep. virg. phisiog∣nomia virginis omn•••• mouis ad castitatem.
• s 1.359

  3 sent. d•• 3 q 3 m••rum virgo formosissima sed à n••mine concu∣pita.
• t 1.360

  Aeneas Sylv.
• u 1.361

  Heliodor. l. 2. Rodophe Thra∣cia tam ineuita∣b••l•• fascino In∣struct•• tam ex∣actè oculis intu∣ens attraxit v•• si in ill••m quis i••cidisset fieri non posset quin caperetur.
• x 1.362

  Lib 3. De pro∣videnti••. animi fenestrae oculi, et omnis improba 〈◊〉〈◊〉 pe•• ••∣cel••s s••anquam canales intioit.
• y 1.363

  Ovid. de ar••. amand.
• z 1.364

  Per 3. Sat.
• a 1.365

  Vel cent••m Charites ridere putares Museus of Hero.
• b 1.366

  Hor. Od 2••. lib. 1.
• c 1.367

  Mustathius l. 5
• d 1.368

  Vel si forte ve stimentum de industria eleue∣tur vt pedum ac tibiarum pars a∣liqua conspicia∣tur dum tem∣plum aut locum aliquem adi••rit.
• e 1.369

  Sermone quod non faem. viris cohabitent. Non loquuta es lingua sed lo∣qunta e••••gressu non loquuta es voce sed oculis loquuta es clari∣us quam voce, &c.
• f 1.370

  Plin. lib. 33.c. 10 Campaspen nudam picturus Apelles amore eius illaqueatus est.
• g 1.371

  In Tyrrhenis conviviis nudae mulieres mini∣strabant.
• h 1.372

  Spartian.
• i 1.373

  De immod. mulier: cultu,
• k 1.374

  Petronius fol. 95. quo spectant flexae comae quo comae quo facies medicamine attrita & ocu∣lorum mollis petul••ntia quo incessus tam compositus &c.
• l 1.375

  Ter.
• m 1.376

  Tom. 4. dial. Amor. vascula plena multae in felicitatis, om men maritorum opulentiam in haec impendunt, dracones pro monilibus ha∣bent, qui vti∣na •• verè dra∣cones essent, Lucian.
• n 1.377

  Castilio de aulic lib. 1. muli∣eribus omnibus hoc imprimis in votis est vt formosae sint aut si reipsa non sunt videantur ta∣men esse, & si qua parte natu∣ra desuit artis suppetias adiun∣gunt, vnde illae faciei vnctiones dolor & crucia∣tus in arctandis corporibus, &c.
• o 1.378

  Modo cauda∣tas tunicas. &c. Bossus.
• p 1.379

  Ouid.
• r 1.380

  Orat in ebrios. Impudentèr se masculorum a∣spectibus expo∣nunt insolenter comas iactantes trahunt tunicas pedibus colli∣dentes oculo{que} petulanti risu effuso ad tripu∣dium insanien∣tes omnè adole∣scentum intem∣perantiam in se prouocantes ••d{que} in templis me∣mo••iae marty∣rum consecratis∣pomoerium ciui∣tatis & officinà fecerunt impu∣de••tiae.
• q 1.381

  Lib. de victi∣mis. fracto in∣cessu, obtutu, las∣ciuo, calamistra∣tá cincinnata, fucata, recens lota purpurissata pretioso{que} ami ••tu, palliolo spi∣rans vnguenta, vt iuuenum ani∣mos circuueniat.
• s 1.382

  Hymno veneri dicato.
• t 1.383

  Argonaut. lib. 4.
• u 1.384

  Regia domo ornatu{que} certan∣tes, sese ac for∣mam suam An∣tonio offerentes, &c. Cum orna∣tu & incredibili pompâ per cyd∣num fl••uium nauigarēt aura∣ta puppi ipsa ad similitudinem veneris ornata puellae gratijs si∣miles, pueri ••upi¦dinibus, Antoni∣us ad visum stupefactus.
• v 1.385

  〈◊〉〈◊〉 de lib. prep.
• y 1.386

  Amictum Chlamyde & co∣ronis quum pri∣mum aspexit Cnemonem ex potestate men∣tis excidit.
• z 1.387

  Ruth. 3.3.
• a 1.388

  Cap. 19.5.
• b 1.389

  Iuuen. Sat. 6.
• c 1.390

  Hor. lib. 2. ed. II.
• d 1.391

  Cap. 27.
• e 1.392

  Epist. 90.
• f 1.393

  Quicquid est boni moris leui∣tate extinguitur, & politurâ cor∣poris, muliebres munditias ante∣cessimus, colores meretricios viri∣sumimus, tenero & molli gradu suspendimus gradum, non ambulamus. nat. quaest. lib. 7••. cap. 31.
• g 1.394

  Liu. l. 4. dec 4.
• h 1.395

  Quid exultas in pulchritu dine panni, quid gloriaris ingem mis, vt sa∣cilius incites ad libidinosum in∣cendium. Mat. Bossus de Im∣moder. mulie. cultu.
• i 1.396

  Epist. 113. sul∣gent moni∣l••bus moribus sordent, purpu∣rata vestis con∣scientiae panno∣sa. cap. 3 17.
• k 1.397

  De virginali habitu, dum or∣nari cultius dum euagari virgines volunt, desinunt esse virgines. Clemens Alex∣andrinus lib. de pulchr. anime, ibidem.
• k 1.398

  De virginali habitu. dum or∣nari cultius dum euagari virgines volunt, desinunt esse virgines. Clemens Alex∣andrinus lib. de pulchr. anime, ibidem.
• l 1.399

  Lib. 2. de cultu mulierum. oculos de pictos vere∣cundiá, inseren∣tes in aures ser∣monē dei, anne∣clentes 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.
• m 1.400

  Suas habeant Romanae lasciui••••, pur∣purissâ ac cerâssa ora perungat, fomenta lididinum & corruptae mentis indicia, vestrum ornamentū deus sit, pudicitia virtutis studium. Bossus.
• * 1.401

  Plautus.
• n 1.402

  Solicitiores de capitis sui decore. quam de salute, inter pe∣ctinem & specu∣lum diem per∣dunt, concinnio∣res esse malunt quam honestiores & rempub. mi∣nus turbari cu∣rantquam ca∣man. Seneca.
• o 1.403

  Lucian.
• p 1.404

  Non sic Furi∣us de Gallis non Papyrius de Sa••••itib •• Sci∣pio •• Numan∣••â t••ium••h 〈◊〉〈◊〉 as illa se vincen∣d••i•• hac parte.
• r 1.405

  Vxorem du∣cat Danaen, &c.
• s 1.406

  Ouid.
• t 1.407

  Iuuenalis.
• u 1.408

  Alexander Gaguinus Sar∣mat. Europ. descript.
• x 1.409

  Tom. 3. annal.
• y 1.410

  Libido statim deferbuit fasti∣dium caepit & quod in eâ tan∣topore adamauit aspernatur, & ab aegritudiue libe∣ratus in angorem incidit.
• z 1.411

  De puellae vo∣luntate pericu∣lum facere solis oculis non ••st satis, sed ••••fica∣tius aliquid a∣gere oportet, ibi{que} etiae machinam alteram adh••be∣re, ita{que} manus tange, digitos constringe at{que} inter stringen∣dum suspira, si haec agentem, ae quo se animo fe∣ret, neque facta huiusmodi asper∣nabitūr tum vero dominam appella eius{que} collum suauiare.
• a 1.412

  Tatius lib. 1.
• b 1.413

  In mamma∣rum attractu non aspernanda inest iucunditas, & attrectatus &c.
• c 1.414

  Manus ad cu∣bitum nuda, co∣ram astans for∣tius intuita. Te∣nuem de pectore spiritum ducens digitum meum pressit, & bibe•• pedom pressit, mutuae compres∣siones corporum, laebiorum com∣mixtiones, pe∣dum cōnexiones, &c. & bibit eo∣dem loco, &c.
• d 1.415

  Ouid. 〈◊〉〈◊〉. lib. 2. ele••. ••.
• e 1.416

  De aulico lib. 1. fol. 63.
• † 1.417

  Vt Adulterini mercatorum panni.
• f 1.418

  Busbequius epist.
• g 1.419

  Paranympha in cubi••ulum adducta capillos ad cutem refere∣bat, sponsus inde ad eam ingres∣s•••• cingulam soluebat, nec prius sponsam aspexit interdi•• quam ex ill•• fa∣ctus esset pater.
• h 1.420

  Serm. cont. concub.
• i 1.421

  Lib 2. epist. ad silium & vir∣ginem, & ma∣trem viduam. epist. 10. dabit tibi barba••ulus quispiam ma∣num, sustenta∣bit lassam, & pressis digitis aut tentabitur aut tentabit, &c.
• k 1.422

  L••quetur ali∣•••• xutibus & quicquid metuit dice••e significa∣bit affectibus. Inter bas ta••tas voluptatum ille∣cebras, etiam ••err••as mentes l••bido 〈◊〉〈◊〉. Diffici••e inter epulas seruatur pudicitia.
• l 1.423

  Clamore vesti∣um ad se iu∣venes vocat ca∣pilli fasciolis comprimuntur criśpati, cingulo pectus arctatur capilli vel in∣frontē vel in au∣res deflu••nt, palliolum inter∣dum cadit, vt nudet humeros, & quasi videri noluerit ••esti∣nans celat, quod volens detexerit
• m 1.424

  Serm. contrae concubin. In sancto & reue∣rendo sacramen∣torum tempore multas occasio∣nes, vt illis pla∣ceant, qui e••s vident praebent.
• n 1.425

  Descrip. Brit.
• o 1.426

  Res est blanda canor discunt cantare puellae pro sacie, &c. Ouid. 3. de art. amandi.
• * 1.427

  Imagines si cantantem audi∣eris ita demulce∣bere, vt paren∣tum & patriae statim obliuisca∣ris.
• p 1.428

  Edyl. 18. ne{que} sane vlla sic Citheram pul∣••••re nouit.
• r 1.429

  Lib. 2. puellam ••ithera canen∣•••••••• vidim••s.
• s 1.430

  Apollonius argonaut lib. 3.
• t 1.431

  Catullus.
• u 1.432

  Amatorius sermo vehemens vehemētis cupi∣ditatis incitatio est. Tacius li. 1.
• x 1.433

  Aeneas Silu∣ius. nulla machi∣na validior quā lectio lasciuae historiae saepe eti∣am huiusmodi fabulis ad suro∣rem incendun∣tur.
• y 1.434

  ••umathius li. 1. picturae parant animos ad vene∣rem &c. Horatius ad res venereas intem∣perantior tradi∣tur, nam cubi∣culo suo ••sic spe∣cula dicitur ha∣buisse disposita vt quocun{que} re∣spixisset imaginē coitus referrent. Suetonius vit. eius.
• z 1.435

  Hor.
• a 1.436

  Hensius.
• b 1.437

  Petronius Ca∣talect.
• c 1.438

  Catullus ad Lesbiā, da mihi basia mille dein∣de centum &c.
• d 1.439

  Petronius.
• e 1.440

  Apu••eius lib. 10. & Catalect.
• f 1.441

  Petronius. Proseleos ad Circen.
• g 1.442

  Petronius.
• h 1.443

  Animus con∣iungitur & spi∣ritus etiam no ster per osculum effluit, alterna∣tim se in vtrius∣que corpus in fundentes com∣miscent. Animae potius quam corporis connec∣tio.
• i 1.444

  Lucian Tom. 4.
• k 1.445

  Eumathius lib. 4.
• l 1.446

  Ouid. amand. Eleg. 18.
• m 1.447

  Ouid.
• n 1.448

  Cum capitae liment solitis morsiunculis & cum mamillarū pressiunculis Lip. od. a••t lec. lib. 3.
• o 1.449

  Columbatim{que} labia conferen∣tes morsiunculis labiorum.
• p 1.450

  Apulcius mi∣les. 6. Et vnum bland en••is lin∣guae admulsum longe mellitum. •••• post. lib. 11. Arctius eam complex us caepi suauiari, iam{que} pariter patentis oris inhali••u cinnameo & occursantis linguae ill••s•• nectario, &c.
• q 1.451

  Oscula qui sumpsit si non & caetera sumpsit, &c.
• * 1.452

  Inde
• * 1.453

  Inde
• r 1.454

  Corpus plaecuit mariti sui tolli ex arca at{que} illi quae vacabat cruci adfigi.
• s 1.455

  Denegat & pugnat sed vult super omnia vinci.
• t 1.456

  Petronius Ca∣tal.
• u 1.457

  Imagines Deo∣rum, fol. 327. varios amores facit quos aliqui intrepretantur multiplices affe∣ctus & illece∣bras alios puellos puellas, alatos alios faces ha∣bentes manibus, alios poma au∣rea, alios sagit∣tas alios laqueos &c.
• x 1.458

  Epist, lib. 3. vita Pauli Ere∣mitae.
• y 1.459

  Meretrix spe∣ciosa caepit deli∣catius stringere, colla complexi∣bus & corpore in libidinem cō∣citato &c.
• z 1.460

  Camden in Glocestershire. Huic praefuit no∣bilis & formo∣sa Abbatissa, Godwinus co∣mes in dolo. sub∣tilis non ipsam sed sua cupiens reliquit nepotem suum formâ ele∣gantissimum tā∣quam infirmum donec revertere∣tur , instruxit &c
• a 1.461

  Ille impiger regem adit Ab∣batissam & suas praegnantes edo∣cet exploratori∣bus missis probat & ijs eiectis à domino suo ma∣nerium accept••.
• b 1.462

  Post sermones de casu suo sua∣vitate sermonis conciliat animū hominis, manū{que} inter colloquia & risus ad bar∣bam protendit. & palpare cepit ceruicem suam & osculari. quid multa? captiuum ducit militem Christi. Complex vra euanescit, demones in aere monachum rise∣runt.
• c 1.463

  Multae inde impudicae domū rediere, plures ambiguae, melior nulla.
• d 1.464

  Turpium deli∣tiarum comes ••est externa saltatio ne{que} certe facile dictu quae mala hinc visus hau∣rlat, & quae pa∣riat colloquia, monstrosos incon¦ditos gestus, &c.
• e 1.465

  Iuv. Sat. 11.
• f 1.466

  Hor. l. 5. Od. 6.
• g 1.467

  Hauarde vita eius.
• h 1.468

  Of whom hee begat Wil∣liam the Con∣queror, by the same tokē she tore her smock downe, saying &c.
• i 1.469

  Principio Ari∣adne velut spon∣sa pro dijt ac sola recedit, prodiens illico Dionysius ad numeros can∣tante tibia saltae∣bat, admirati sunt omnes sal∣tantem iuvenem ipsa{que} Ariadne vt vix potuerit conquiescere po•• stea vero cum Dionysius eam aspexit, &c.

  Vt autem sur∣rexit Dionysius erexit simul A∣riadnem, lice∣bat{que} spectare ge∣stus osenlantium &c inter se com∣plectentium qui a••t••m specta∣b••nt, &c.

  Ad extremum videntes eos mu∣tuis amplexibus implicatos & iam iam ad thalamum ituros. qui non duxerant vxores iurabant vxores se ducturos, qui autem du••erant, conscensis equis et incitatis, vt iisdem fruerentur domum festinarunt.
• k 1.470

  Quae honestā voluptatem re∣spicit, aut corpo∣ris exercitium contemni non debet.
• l 1.471

  Apuleius l. 10. Puelli puellae{que} virenti florentes aetatulâ, formâ conspicui, veste nitidi, incessu gratiosi, graecani∣cam saltantes pyr••hicam, dis∣positis ordinati monibus decoros ambitus inerra∣bant nunc in or∣bem flexi, nunc in obliquam se∣riem connexi, nunc in quadrū cuneati, nunc in∣de seperati, &c.
• m 1.472

  10. leg. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. huius causa oportet disciplinam constitui, vt tam pueri quam pu∣••llae choreas celebrent spectentur{que} ac spectent, &c.
• n 1.473

  Aspectus enim nudorum corpo∣rum lam mares quam saeminas irritare solet ad enormes laesciui•• appetitus.
• o 1.474

  Nam donis vincitur omnis amor Catullus, l. 1 eleg. 5.
• p 1.475

  Catullus.
• q 1.476

  Periuria ri∣d••t amantum Iuppiter & ven∣t••s irrita serre iu¦bet, Tibul. lib. 3. & 6.
• r 1.477

  Catul.
• † 1.478

  Chaucer.
• s 1.479

  Ah crudele ge∣nus, nec tutum faemina nomen Tibul l. 3. eleg 4.
• t 1.480

  Iouianus Pont.
• u 1.481

  Lib. 3. His ac∣cedunt vultus subtristis, color pallidus, geme∣bunda vox, igni∣ta suspiria la∣chrimae prope in∣numerabiles. istae se statim vmbrae offerunt tanto squalore et in omni fere di∣verticulo tanta macie vt illas iamiam mori∣bundas putes.
• x 1.482

  Ovid.
• y 1.483

  Ovid.
• z 1.484

  Imagines deo∣rum fol 332. è Moschi Amore fugirivo, quem Politianus sicla∣••inum fecit.
• a 1.485

  Lib 3. Mille vix anni suff••ce∣rent ad omnes illas mach••••ati∣ones dolo•••• com∣memorandos, quos ••iri & mulieres vt se inuicem ••••••••••m∣veniant, excogi∣tare solent.
• b 1.486

  Petronius.
• c 1.487

  Tritemius.
• d 1.488

  Catull. eleg 5. lib. 1. V••nit in exitium c••llida le••a meum.
• e 1.489

  Ouid 10. met.
• f 1.490

  De vit. Eremit cap. 3. ad sor••rē. Vix aliquam re∣clusuram huius temporis solam inuenies, ante cuius fenestram non anus gar∣rula vel nugige∣rula m••lier se∣det, quae eam fa∣bulis occupet ru∣moribus pascat, huius vel illius monachi, &c.
• g 1.491

  Agreste olus anus vendebat & rogo inquam mater nunquid scis vbi ego ha∣bitem? de••ectata illa vrbanitate tam stultá & quidni sciam in∣quit? consurrex∣it{que} & caepit me praecedere; diui∣nam ego puta∣bam &c. nud••s video meretri∣ces, & in lupanar me adductum sero execratus aniculae insidias.
• h 1.492

  Plautus Me∣nech.
• i 1.493

  Promissis euer∣berant, molliūi dulciloquiis & opportunum tempus aucupantes laqueos ingerunt quos vix Lucretia vitaret, escam parant quam velsatur Hippolitus sumeret, &c. Hae sane sunt virgae ••••po••iserae quibus contactae animae ad orcum descendunt, hoc gluten quo compactae mentium alae euolare ••equesunt daemonis ancillae, quae sollicitant, &c.
• k 1.494

  Aeneus Silui∣us.
• l 1.495

  Chaucer in the wife of Bathes tale.
• m 1.496

  H. Stephanus Apol. Herod. lib. 1. cap. 21.
• n 1.497

  Bale. Puellae in lectis dormire non poterant.
• o 1.498

  Liberedit Au∣gustae vendelico∣rum ••^o. 1608.
• p 1.499

  Quorum ani∣mas lucrari de∣bent deo sacrifi∣••••nt diabolo.
• q 1.500

  Sagae omnes si••i arrogant no∣titiam & facul∣tatem in amor•• aliciendi quos v••lint, edia inter coniuges serendi tempestates exci∣tandi, morbos in∣fligendi, &c.
• r 1.501

  Apolog. Quod Pudenti••∣lam viduam di∣tem & prouec∣tioris aetatis fae∣minam, canta∣minibus in amo∣rem sui pellex∣isset.
• s 1.502

  Mandrake ap∣ples Lemnius lib. herb. bib•• c. 2
• t 1.503

  Lib. 11. cap. 8. Venere implicat eos qui ex eo bi∣bunt.
• u 1.504

  Baltheus ve∣neris, in quo sua∣uitas & dulcia solloquia bene∣uolentiae & blā ditiae, suasiones fraudes & ve∣nesicia include∣••••ntu••.
• x 1.505

  Ouid. Facit hun•• amor ipse colorem met. 4.
• y 1.506

  Signa eius sunt profunditas oculorum, priua¦tio lachrymarum suspiria, saepè ri∣dent sibi, ac si quod delectabi∣le viderent aut audirent.
• z 1.507

  De morbis ce∣rebride erot a¦more. ob spiritu∣um dis•••••• ctionē ••par o••••iciosuo non f••••gitur, nec ve•••••• ••••••ntum in sanguinem vt debet, Ergomembra debilia & penuria alibilis succi mar∣cescu•••• 〈…〉〈…〉 vt herbae in horto meo hoc mense Maio Zeriscae, ob imbrium defectum.
• a 1.508

  Lib. 4. Anima errat & quid vis obuium lo∣quitur, vigilias abs{que} causa susti∣net, & succum corporis subito amisit.
• b 1.509

  Aeneas Silv.
• † 1.510

  Chaucer in the Knights tale.
• c 1.511

  Virg. 2. Aen.
• d 1.512

  Cum vaga pas∣sim sydera ful∣ge••t, numerat longas tetricus hor••s, & sollici∣to nixus cubito suspirando vis∣cera rumpit.
• e 1.513

  Sa••i••b••t cre∣bro tepidum cor ad as••ectum Is∣mene••.
• f 1.514

  Gordonius cap 20. a••••••tunt se∣pe cibum potum & maceratur inde to•••• corpus
• g 1.515

  T••r. Eunuch. Dii boni quid ho•• est•• ade••••e homines mutari ex 〈◊〉〈◊〉 vt non cognoscas eun∣dem esse?
• h 1.516

  Ad eius nomē rub••hat & ad aspectum ••ulsus variabatur.
• i 1.517

  Pu••••us ••••rum vel••x & inor∣d••natus si muli∣er qu••m amat fortè transeat.
• k 1.518

  Si•••••• sunt c••ssatio ab omni op••••i 〈◊〉〈◊〉, p••••••••tio somni, s••••••••ia ••••bra, r••••••r cum sit ser•••••• d••••e a∣matâ, & com∣motis pulsus. Valescus.
• l 1.519

  Si noscere vis an homines su∣specti tales sint, tangito corum ar••••••as.
• m 1.520

  Amor facitia∣ae quales, inordi∣natos.
• n 1.521

  In nobilis cu∣iusdam vxo∣re quum sabol∣facerem adul∣teri amore fuisse correptam, & quam maritus, &c.
• o 1.522

  Caepit illico pulsus variari & ferri celeri∣us & sic inveni.
• p 1.523

  Lib. 1.
• q 1.524

  Lexoniensis Episcapus.
• r 1.525

  Hensius
• s 1.526

  Terent.
• t 1.527

  Attentè adeo in me aspexit, et interdum in∣gemiscebat & lachrymabatur. Et si quando bi∣bens, &c.
• u 1.528

  Quique omnia cernere debes Leucothoen spe∣ctas, & virgine figis in vnâ, quos mundo de∣bes oculos. Ouid. met 4.
• † 1.529

  Lib. 4.
• x 1.530

  Lib 3.
• y 1.531

  Vno & eo∣dem die sex vel septies ambulant per eandem pla∣taeam, vt vel v∣nico amicae suae fruantur aspe∣ctu. lib. 3. Theat. Medi.
• z 1.532

  Plautus, credo ego ad hominis carnificinam a∣morē inuentum esse.
• a 1.533

  De ciuitat. lib. 22. cap. 22. ex eo oriuntur mordaces curae, perturbationes, maerores, formi∣dines, insana gaudia, discor∣diae, lites, bella, insidiae, iracun∣diae, inimicitiae, fallacie, adula∣tio, fraus, fur∣tum, nequitia, impudentia.
• b 1.534

  Ter. eunucho.
• c 1.535

  Plautus Mer∣cat.
• d 1.536

  Ouid.
• e 1.537

  Aristotle 2. Rhet puts loue therefore in the Irasci∣ble part. Ouid.
• f 1.538

  Catullus de Lesbiam.
• g 1.539

  Hor. ode. 9. lib. 3.
• h 1.540

  Loue is a fiend, a fire, a heauen, a hell, where pleasure, paine, griefe, and repen∣tance dwell. R.T.
• i 1.541

  Anima non est vbi animat sed vbi amat.
• k 1.542

  Interdiu oculi & aures occu∣pa••ae dist••ahunt animum, at no∣ctu solus iactor, ad aurorā, som∣nus paulum mi∣sertus, nec ta∣men ex animo puella abijt, sed omnia mihi de Leucippe somnia erant.
• m 1.543

  Hor. l. 2. od. 9
• l 1.544

  Aeneas Siluius te dies noctes{que} amo, te cogito, te desidero, te voco, te expecto, te spero, tecum ob∣lecto me to∣tus in te sum.
• u 1.545

  Petronius.
• o 1.546

  De Pythonis∣sis.
• p 1.547

  Iuno nec ira deûm tantum nec tela, nec hostis, quantum tute nones ani∣mis illapsus. Si∣lius Jtal. 15. ••el, Punic. de a∣more.
• q 1.548

  Philostratus vitá eius. maxi∣mum tormen∣tum quod exco∣gitare vel docere te possum, est, ipse amor.
• r 1.549

  Ausonius c. 35.
• s 1.550

  Et caeco car∣pitur igne, & mihi sese vltro offert meus ignis Amyntas.
• * 1.551

  Seneca.
• u 1.552

  Theocritus edyl. 2. leuibus cor est viola∣bile telis.
• x 1.553

  Mautuanus egl. 2.
• y 1.554

  Imagines deo∣rum.
• z 1.555

  Ouid.
• a 1.556

  Aened. 4.
• b 1.557

  Seneca.
• c 1.558

  Lib. 4. nam istius amoris ne{que} principia ne{que} media ali∣ud habent quid, quam molestias, dolores, cruciatus defatigationes, adeo vt miser∣um esse maerore, gemitu, sol••tudi∣ne torqueri, mor∣tem optare, sem∣per{que} debacchari, sunt certa a∣mantiū signa & certae actiones.
• d 1.559

  Edill. 14.
• e 1.560

  Mant. eclog. 2
• f 1.561

  Ouid metā. 13 de Polyphemo vritur oblitus pecorum antr••∣rum{que} suorum Iam{que} tibi formae &c.
• g 1.562

  Qui olim co∣gitabat quae vel∣let & pulcherri∣mis Philosophiae praeceptis operam insūpsit qui vni∣uersi circuitio∣nes caeli{que} natu∣ram, &c.

  Hanc vnam in∣tendit operam, de sola cogitat noctes & dies se componit ad hanc, & ad a∣cerbam serui∣tutem redactus animus.
• h 1.563

  Lib. 2. certè vix credam, & bona fide fatea∣re Aretine, te non amasse, adeo vehementer, si enim verè a∣masses nihil pri∣us aut potius op∣tasses, quam a∣matae mulieri placere. Ea enim amoris lex est idem velle & nolle.
• i 1.564

  Immensus a∣mor ipsa stulci∣tia est Cardas i lib. 2. de sapic••∣tiâ.
• k 1.565

  An immo∣dest woman is like a Beare.
• l 1.566

  Feram induit dum rossa co∣medat. •••• dum ad se redeat.
• m 1.567

  Alciatus de ••pupa embl. animal immun∣dum vpupa sler cora amans, auc hâc nihil faedius, nihil libidinosius Sabin in Ouid. met.
• n 1.568

  Loue is like a false glasse which repre∣sents euery thing fairer 〈◊〉〈◊〉 it is.
• o 1.569

  Catullus.
• p 1.570

  Petronij Catalect.
• † 1.571

  Chaucer in the Knights tale.
• q 1.572

  Ouid. met. 13.
• r 1.573

  Cuius àverti∣ce & nigrican∣tibus oculis tale quiddam spirat ac ab aurea venere.

  Hesiodus, scut, H••r••.
• s 1.574

  Ario••••••.
• t 1.575

  Ariosto. li. 29. •• fr ••.
• u 1.576

  Tibullus.
• x 1.577

  Tibullus li. 4. de sulpitiâ.
• y 1.578

  Lib. 3. de au∣lico alterius af∣fectui se totum componit, totus placere s••ud••t, & ipsius animam amatae pedisse quam facit.
• z 1.579

  Cyroped lib. 5. amor seruitus, & qui amant, optant eo libera∣ri, non secus a•• alio quouis mor∣bo ne{que} liberari tamen possunt, sed validiore ne∣cessitate ligati sunt quam si in∣ferrea vincula coniecti forent.
• a 1.580

  Paratus sum ad obeundam mortem, si tu iubeas hoc, sitim aestuantis seda, quem tuum sydus perdidit, aquae & fontes no•• negant, &c.
• b 1.581

  Si occidere placet ferrum meum vides, si verberibus con∣••enta es, curro nudus ad poe∣nam.
• c 1.582

  Intelligo pe¦cuniamrem esse iucundissimam meam tamen li∣bentius darem Cliniae quam ab alijs accipe∣rem, libentius huie seruirem, quam alijs impe∣rarem, &c. No∣ctem & som••ū aecuso, quod illū non videam, luci autem & soli gratiam habeo quod mihi Cli∣niam o••tendant. Ego etiam cum Clinia in ignem currerem & scio vos quo{que} me∣cum ingressuros si videretis.
• e 1.583

  Impera quid vis, nauigare iube, nauem conscendo pla∣gas accipere, plector, animam prosu••dere, in ignem currere, non recuso, lubens facio.
• d 1.584

  In simpos.
• g 1.585

  Huius ero viuus, mort•••••• huius ero, Propert. lib. 2. viuam si viuat sicadat illa cadam. Idem.
• h 1.586

  As Leander to the waters, Parcite dum propero margite dum redeo. Mart.
• f 1.587

  Seneca in Hipp. art. 2.
• i 1.588

  Dial Amorem mihi ô dij caele∣stes vltra sit vita haec perpetua ex aduerso amicae federe & suaue loquentem audi∣re &c. si moria∣tur viuere non sustinebo, & idë erit sepul∣chrum vtris{que}.
• k 1.589

  Ariosto. lib. 1. cant. 1. stas•• 5.
• l 1.590

  As Xanthus for the loue of Eurippe, omnem Europam pera∣grauit. Partheni∣us Erot. cap. 8.
• m 1.591

  Aeneas Sil∣uius. Lucretia quum accepit Euriali litteras hilaris st••tim •• millies{que} pap•• basiauit.
• n 1.592

  Plautus A∣sinar.
• o 1.593

  Happy ser∣uants that serue her, hap∣py men that are in her company.
• p 1.594

  Non ipsos so∣lum sed ipsorum memoriā amant. Lucian.
• r 1.595

  Epist. ô ter faelix solum bea∣tus ego si me cal∣caueris vultus tuus amnes si∣stere potest, &c.
• s 1.596

  2. eleg. 15.
• * 1.597

  Englished by M^r. B. Holiday in his Technog. act. 2. sce. 7.
• t 1.598

  Xenophon Cy∣ropaed. lib. 5.
• u 1.599

  Lod. Verto∣mannus nauigat. lib. 2. cap. 5. O Deus hunc crea∣asti sole candidi∣orem, è diverso me & coniugem meum & natos meos omnes ni∣gricantes. Vt inā hic, &c.

  Iuit Gazella Te∣geia Galzerana & promissis o∣nerauit & do∣nis, &c.
• x 1.600

  Musaeus.
• y 1.601

  Cardan. lib. 2. de sap ex vilibus generosos efficere solet. ex timidis audaces ex aua∣ris splendidos, ex agreslibus civi∣les, ex crudeli∣bus mansuetos, ex impiis religi∣osos, ex sordidis nitidos at{que} cul∣tos ex duris mi∣sericordes ex mutis eloquen∣tes.
• z 1.602

  Anima homi∣nis amore capti tota referta suf∣fitibus & odori∣bus, paeanes resonat &c.
• a 1.603

  Ovid.
• b 1.604

  In convivio Amor veneris Martem deti∣net & fortem facit adolescen∣tē maximè eru∣bescere cerni∣mus, quum ama∣tor eum surpe quid commit∣tentem offendit.
• c 1.605

  Si quo pacto fieri civitas aut exercitus posset partim ex his qui amant partim exbis, &c.
• d 1.606

  Lib. 3. de Aulico. Non dubito quin is qui talem exercitum ha∣beret totius orbis statim victor esset nisi forte cum aliquo exercitu confligendum esset in quo om∣n••s amatores essent.
• e 1.607

  Higinius de cane & lepore, calesti.
• f 1.608

  Vix ••ici potest quantam inde audaciam assu∣merent Hispani, inde pauci infi∣nitas Maurorū copias supera∣runt.
• g 1.609

  Hanc vbi conspicatus est Cymon baculo innixus immo∣bilis stelit & mirabundus, &c.
• h 1.610

  Plautus.
• i 1.611

  Met. 13.
• † 1.612

  Sheepheards in their Loues are as coye as Kings.
• k 1.613

  Epist. an vx∣or literato sit d••¦cenda. Noctes insomnes tradu∣cendae literis r••∣nunciandum. Saepe gemendum, nonnunquam et illachrymandū sorti & conditi∣oni tuae. Viden∣dum quae vestes quis cultus te deceat, quis in vsu sit vtrum latus barbae, &c. Cum cura loquē∣dum, incedendū, bibendum, & cū cura insanien dū
• l 1.614

  Chil 4. cent. 5. pro 15.
• m 1.615

  Lib. 3. de au∣lico. Quis Cho∣reis insudaret nisi saeminarum cau∣sa, quis musicae tantam naua∣ret operam, nisi quod illius dul∣cedine permulcere speret, quis tot carmina cōpon••ret, nisi vt inde affectus su∣os in mulieres explicaret.
• n 1.616

  Craterem nectaris evertit saltans apud deos qui in terram cadens rosam prius albam ru∣bore infecit.
• o 1.617

  Puellas choreantes circa iuvenilem Cupidinis statuam fecit. Philostrat. Imag lib. 3. de statuis. Exercitium amori aptissimum.
• p 1.618

  Vita eius. Pu∣ellae amore sep∣tua genarius se∣nex vs{que} ad in∣saniam correp∣tus, multis liberis susceptis: multi non sine pudore conspexerunt, senem & Philo∣sophum podagri∣cum non sine ri∣su saltantem ad tibie modos.
• q 1.619

  De taciturno loquacem facit & de verecundo officiosum red∣dit de negligen∣te industrium de socorde impigrū.
• r 1.620

  Ipsi enim vo∣lunt suarum a∣masiarum pul∣chritudinis prae∣cones ac testes esse, eas laudibus & cantilenis & versibus exorna∣re, vt auro sta∣tuas vt memo∣rentur & ab omnibus admi∣rentur.
• s 1.621

  Tom. 2. Ant. Dialogo.
• t 1.622

  Huic mūditias ornatum lepo∣rem delitias lu∣dos el••gantiam omnem deni{que} vitae suauitatem debemus.
• u 1.623

  Fransus lib. 3. De symbolis qui primus symbo∣lum excogitauit voluit nimirum hac ratione im∣plicatum animū evoluere, eum{que} vel dominae vel aliis intuentibus ostendere.
• x 1.624

  Lib 4. num. 102. siluae nup∣tialis. poetae non inueniunt fabu∣las aut versus laudatos faci∣unt, fuerint excitati.

  Martial Epi•• 73. lib. ••.
• * 1.625

  S. R. 1600.
• y 1.626

  Lib. 13. cap. Dypnosophist.
• z 1.627

  Quis horum scribere molesti∣as potest, nisi qui & is aliquantū insanit. Aeneas Siluius.
• a 1.628

  Semper mori∣tur, nunquam mortuus est qui amat Aen. Silu.
• b 1.629

  Eurial Ep. ad Lucretiam apud Aeneam Silviū. Rogas vt amare deficiam ro••a montes vt in planum deveni∣ant, vt sontes fluvia repetant, tam possum te non amare, ac suum Phaebus relinquere cur∣sum.
• c 1.630

  Propertiu•• lib. 2. Eleg. 1.
• d 1.631

  Est orcus ille vis est immedi∣cabilis est rabies insana,
• e 1.632

  Lib. 2.
• f 1.633

  R. T.
• g 1.634

  Qui quidem amor vtros{que} & totum Aegyptū extremis cala∣mitatibus inuol∣vit.
• h 1.635

  Plautus.
• i 1.636

  Vt corpus pon∣dere sic animus amore precipi∣tatur Austin. 2. de ciuit cap. 28.
• k 1.637

  Dial. Hinc o∣ritur & paeni∣tentia despera∣tio non vident ingenium secum re simul amisisse
• l 1.638

  Idem Savana rola & plures a∣lii , &c.

  Rabidum factu¦rus Orexin. Iu∣ven.
• m 1.639

  Cap. De He∣roico Amore. Haec passio du∣rans sanguinem torridum & a∣tribilarium red∣dit hic vero ad cerebrum dela∣tus insaniam pa∣rat vigiliis et erebr•• desiderio exiccans.
• n 1.640

  In••ani s••unt. aut sibi ipsis desperantes mortem aslerunt. Languentes cito mortem aut ma••••••m patiuntur.
• o 1.641

  The∣ocritus Edill. 14.
• r 1.642

  Lucians Imag. So For Lucians mistris all that saw her and could not en∣ioy her ranne madd or han∣ged themselus
• q 1.643

  Museus.
• s 1.644

  Ovid met. 10. Aeneas Siluius ad eius decessum nunquam ••isa Lucretia ridere nullis facetiis io∣cis nullo gaud••o potuit in laetiti∣am renovari, mox in aegritu∣dinem incidit et sic breui conta∣••uit.
• * 1.645

  Furibundus puta••••t se videre Imaginem puel∣lae & coram loqui bla••diens illi. &c.
• u 1.646

  Iuven. He∣breus.
• x 1.647

  Iuvenis Medi∣cinae operam dans doctoris siliam d••••er••bat &c.
• y 1.648

  Gotardus Ar∣thus Gallobelgi∣cus, m••nd. ver∣nul. 16••5. coll•••• nouacul•• ape∣ruit: & inde expirauit.
• z 1.649

  Cum renuente parente vtro{que} & ipsa virgine fr•••• non posset. ipsum & ipsam interfecit hoc à magistratu petens vt in eodem sepulchro sepeliri possent.
• a 1.650

  Chalcocondi∣las de reb. Tur∣cicis lib. 9. Ne∣rei vxor Athe∣narum domina, &c.
• b 1.651

  Nicephorus Greg. hist. lib. 8. vxorem occidit liberos & Mi∣chaelem filium videre abhorruit Thessalonicae a∣more captus pro∣no••arii siliâ, &c
• c 1.652

  Parthenius E∣rot. lib. cap. 5.
• d 1.653

  Idem cap. 21. Gubernatoris si∣lia Achil∣lis amore capta ciuitatem prodi∣d••t.
• e 1.654

  Idem cap. 9.
• f 1.655

  Otium naufra∣gium castitatis Austin.
• g 1.656

  Ovid. lib. 1. remed.
• h 1.657

  Cap. 16. circa res arduas exer∣ceri.
• i 1.658

  Part. 2 cap. 23 reg. San. His praeter horam semni nulla per otium transeat.
• k 1.659

  Hor. lib. 1. Epist. 2.
• l 1.660

  Seneca.
• m 1.661

  Tract. 16. cap. 18 super nu∣dâ carne cilici∣um portent, tem∣pore frigido sine caligis & nudis ped••bus in••edant in pane & aquâ ieiunent saepius se verberibus caedant, &c.
• n 1.662

  Daemonibus referta sunt cor∣pora nostra illo∣rum praecipue qui delicatis ve∣scuntur eduliis, aduolitant & corporibus in∣haerent hanc ob∣rem ieiunium im¦pend••o probatur ad pudicitiam.
• o 1.663

  Victus sit at∣tenuatus bal nei frequens v∣sus & sudati¦ones cold baths not hot, saith Magninus par. 3 cap. 23. to diue ouer head and eares in a cold riuer, &c.
• p 1.664

  Ser de gulâ fames amica vir¦ginitati est ini∣mica lasciuiae s••turitas vero castitatem per∣dit & nutrit il∣lecebras.
• q 1.665

  Vita •• Hilari∣onis lib. 3. epist. cum tentasset e∣um daemon titil∣latione inter cae∣tera. Ego inquit aselle ad corpus suum, faciā, &c
• r 1.666

  Strabo lib. 15. Geog. sub pellibus cubant, &c.
• s 1.667

  Cap, 2. part. 2 Si sit iuuenis & non vult obedire flage••••etur frequenter & fortiter dum incipiat foetere
• t 1.668

  Laertius lib. 6. cap. 5. amori medetur sames, ••in aeliter tempus, si non hoc laqueus.
• u 1.669

  Viua parant animos veneri, &c.
• x 1.670

  Reg. San. pa•••• 3 cap. 23. ••••ra∣bilem vim habe••
• y 1.671

  Cum muliere aliqua gratiosa saepe coire eru v∣tilissimum. Idem Laurentius c. 11
• z 1.672

  Amatori cuius est pro impoten∣•••• mens amota opus est vt pau∣latim animus velut à peregri∣natione domum revocetur per musicam couiuia &c.

  Per aucupium fabulas & sesti∣uas narrationes laborem vs{que} ad sudorem &c.
• a 1.673

  Cap. de Ilishi Multos hoc af¦fectu sanat can∣tilena laetitia musica & qui∣dem sunt quos haec augmentant
• b 1.674

  Cent 3. cura 56. Syrrupo hel∣leborato & a lijs quae ad atrā bilem pertinent.
• c 1.675

  Purgetur si e∣ius dispositio ve∣nerit ad adust. humoris & phle¦botomisetur.
• d 1.676

  Amantium morbus vt pru∣ritus solvitur venae sectione et cucurbitulis.
• e 1.677

  Cura à Venae sectione per au∣resvnde semper steriles.
• g 1.678

  Seneca. cum in mulierem in∣ciderit, quae cum formâ morum suauitatem con∣iunctam habet & iam oculos persenserit for∣mae ad se Imagi∣nem cum auidi∣tate quadam rapere cum ea∣dem, &c.
• h 1.679

  Ouid. de rem. lib. 1.
• i 1.680

  Aeneas Siluius.
• k 1.681

  Tom. 2. lib. 4. cap. 10. syntag. med. art. mirab. vitentur oscula, tactus, sermo & scripta impudica literae &c.
• l 1.682

  Tam admirabi∣lem splendorem declinet, gratiā, scintillas, ama∣biles risus, gestus suauissimos, &c.
• m 1.683

  Dial 3. de con∣temptu mundi nihil facilius re∣c••udescit quam amor, vt pompa visa renouat am∣bitionem, auri species auariti∣am, spectata cor∣poris forma in∣cendit luxuriam.
• n 1.684

  Ouid.
• o 1.685

  Met. 7. vt so∣let à ventis ali∣menta resumere quaeque parua subinductalatuit scintilla fauillâ crescere & in ve∣teres agitata re∣surgere flammas
• p 1.686

  Eumathij li. 3. aspectus amo∣rem incendit vt marcescentem in palea ignē vent∣us, ardebam in∣terea maiore concepto incen∣dio.
• q 1.687

  Heliodorus lib. 4. Inflam∣mat mentem nou••s aspectus, perinde ac ignis materiae admo∣tus Chariclia, &c.
• r 1.688

  Curtius lib. 3. cum vxorem Darij laudatam audiuisset tantum cupiditati suae fraenum in iecit, vt illam vix vellet intueri.
• s 1.689

  Cyripaedia. cum Pantheae formā Euexisset Aras∣pas tanto magis inquit, Cyrus ab∣stinere oportet, quanto pulchrior est.
• t 1.690

  Liuius. cum e••m regulo cui∣dam desponsatā audiuisset mune∣ribus cumulatam remisit.
• u 1.691

  Heliodorus lib. 4. expertem esse amoris bea∣ritudo est, at quum captus sis ad moderatio∣nem reuocare a∣nimum pruden∣tiae singularis.
• x 1.692

  Loci mutatio∣ne tanquam non conua∣lescens curandus est, cap. 11.
• y 1.693

  Amorum lib. 2 Quisquis amas loca nota nocen••. di••s aegritudinem adimit absentia delet. Fre licet procul hinc pae∣triae{que} relinquere fines Ouid.
• z 1.694

  Proximum est vt efurias, 2. vt moram temporis opponas 3. & lo∣cum m••tes 4. vt de laqueo cogites
• a 1.695

  cum post ali∣quot annos iam reuersus ille obuiam sactus esset quam vehe∣menter amarat, rogat quo casu illa oculum ami∣sissit, non inquit amisi oculum sed tu oculos inue∣nisti.
• b 1.696

  Annuncientur valde tristia vt maior t••••••titia possit minorem ob••usc••re.
• c 1.697

  Aut quod sit ••••ctus senescal∣••••, aut ha∣beat honorem magnum.
• d 1.698

  Adolescens Gr••cus erat in Aegypti caenobio qui nullá operis magnitudine nulla persuasione fl••mmam poterat sedare, monaste∣rij pater hac arte seruauit. Imperat cui¦dam è ••ocijs. &c. F••ebat ille, om¦ne•• aduersabant solus pater calli∣de opponere ne abundantia trist••tiae absor∣beretur quid multa? hoc in¦uento curatus est & a cogitati∣onibus pristinis auocatus.
• f 1.699

  Ter 4
• e 1.700

  Tom. 4.
• g 1.701

  Hypatia A∣lexandrina quendam se a∣damantem pro∣latis muliebri∣bus pannis, & in cum coniectis ab amoris insaniâ, liberauit. Sui∣das & Euna∣pius.
• h 1.702

  Sauanarola reg. 5.
• i 1.703

  Distributio a∣moris fiat in plures, ad plures ami••as animum applicet.
• k 1.704

  Ouid.
• l 1.705

  Tatius lib. 6.
• m 1.706

  Epist. lib. 2.16. Philosophi saeculi veterem amorem nouo quasi clauum clauo repellere, quod & Assu••∣ro regi septem Principes Per∣•••••••••• esere, vt V••stae reginae desid••••ium amo∣re compensarent.
• n 1.707

  Ouid.
• o 1.708

  Lugubri veste indutus, consola∣tiones non ad∣misit, donec Cae∣sar ex ducali sanguine formo∣sam virginem matrimonio coniunxit. Ae∣neas Siluius hist. de Eurialo & Lucretia.
• p 1.709

  Ter.
• r 1.710

  Quid enim meretrix nisi iu∣uentutis expi••••∣trix, virorum rapina seu mors patrimonij de∣uoratrix honoris pernities pabulū di••bo••i ianua mortis inferni supplimentum.
• s 1.711

  Tom. 2. in vo∣tis caluus cum sis, nasum habe∣as s••••••um. &c.
• t 1.712

  Ovid.
• u 1.713

  Si ferueat de∣formis eccè for∣mosa est si fri∣geat formosa iam sit informis. Th. Morus Epi∣gram.
• x 1.714

  Amorum dial. Tom. 4, si quis ad auroram con∣templetur mul∣tas mulieres à nocte lecto sur∣gentes turpiores putabit esse be∣stijs.
• y 1.715

  Apol. pro Rem. Seb.
• z 1.716

  Ouid. 2. rem.
• a 1.717

  Post vnam noctem incertum vnde offensam cepit, propter fae∣tentem eius spi∣ritum, alij di∣cunt vellaten∣tem faeditatem repudiauit, rem faciens plane il∣licitam, & regiae personae multum inde coram.
• b 1.718

  Pulchritudo corporis tempo∣ris & morb. lu∣dibrium. orat. 3.
• c 1.719

  Florū mutabi∣litate fugacior nec sua natura formosas facit, sed spectantium infi••mitas.
• d 1.720

  Bebelius •• ••••gijs ger.
• e 1.721

  Seneca act. 2. Herc, Oeteus.
• f 1.722

  Vides venu∣stam mulierem fulgidum ha∣bentem oculum, vultu hilari co∣ruscantem exi∣mium quend•••• aspectum 〈◊〉〈◊〉 decorem 〈◊〉〈◊〉 fe••en•••••• 〈…〉〈…〉 esse id quod ••∣mas, & quod admiraris ster∣cus & quod te vri••, &c. cogita illam iam s••ne∣scere, iam rugo∣sam cauis genis aegrotare: tantis sordibus intus plena est. pituitâ stercore: reputa quid intra nares, oculos, cerebrum gestat, quas sor∣des, &c.
• g 1.723

  Subtil. 13.
• h 1.724

  Cardan sub∣til. lib. 13.
• l 1.725

  Ariosto lib. 25. st. 70.
• † 1.726

  I honour the Sexe as all good men doe
• m 1.727

  Febris hecti∣ca vxor, & non nisi morte a•• el∣len••a.
• n 1.728

  Dynosophist lib. 13. cap. 3.
• o 1.729

  Plautus Asini act. 1.
• p 1.730

  Eubulus in Crisil. Athenaeus dypnosophist. lib. 13. cap 3.
• q 1.731

  Gomesius de sale lib. 3 cap. 7.
• r 1.732

  Bachelors alwayes are the brauest men. Bacon, seeke eternity in memory not in posteritie.
• s 1.733

  Gallieuus im∣perator.
• † 1.734

  Quod licet in∣gr••tum est.
• t 1.735

  For b••tter for worse, for richer for poorer, in sickenesse and in health, &c. 'tis du••••s ser••••o to a sensuall man.
• † 1.736

  Iuuenal.
• u 1.737

  Lib. 28.
• x 1.738

  Chil••ren make misfor∣tunes more bitter. Bacon.
• y 1.739

  Hensius epist•• Primiero. nihil miserius quam procreare liberos ad quos nihil ex haereditate tu•• peruenire vide∣as praeter famem & sitim.
• z 1.740

  Lemnius. cap. 6. lib. 1. Si moro∣sa si non in om∣nibus obsequaris omnia impacata in aed. bus omnia sursum misceri videas multae tempestates, &c.
• a 1.741

  Lib. 2. numer. 101. sil. nup.
• b 1.742

  Iuvenalis.
• c 1.743

  Subegit an∣cillas quod vxor eius deformior esset.
• d 1.744

  Sil. nup. lib. 2. num. 55. Diues inducit tempe∣statem pauper caram Ducens viduam se indu∣c••t in laqueum.
• e 1.745

  Si dotata erit imperiosa conti∣nuo{que} viro ine∣quitare conabi∣tur. Petrarch.
• f 1.746

  If a woman nourish her husband shee is angry and impudent and full of reproch Ecclus. 25.24 scilicet vxori nubere nolo meae.
• g 1.747

  Let a young man then ma∣ry not yet, an old man not at all. Bacon Ess ayes.
• h 1.748

  Daphne in laurum semper virentem im∣mortalem docet gloriam paratā virginibus pudi∣citiam seruanti∣bus.
• i 1.749

  Diet. salut. cap. 22. pulcherrimū sertum infiniti precij gemma et ••ictura speciosa.
• k 1.750

  Extinguitur virilitas ex in∣cantamentor um maleficiis ne{que} enim fabula est nonnulli reperti sunt qui ex ve∣neficiis amore priuati sunt vt ex multis histo∣riis patet.
• l 1.751

  Curat omnes morbos Ptyses hydropes & ocu∣lorum morbos, & febre quar∣tana laborantes, & amore captos miris artibus eos demulcet.
• m 1.752

  The morall is vehement Feare expells Loue.
• n 1.753

  Quum Iuno∣nem deperiret Iupiter impoten∣ter ibi solitus la∣uari, &c.
• o 1.754

  Ovid. ep. 21.
• p 1.755

  Apud anti∣quos amor Le∣thes olim fuit, is ardentes faces in profluentem in clinabat, buius statua veneris Elusinae templo visebatur, quo amantes conflu¦ebant qui amicae memoriam de∣ponere volebant.
• q 1.756

  Cupido cruci∣fixus lepidum poema.
• r 1.757

  Patiens potia∣tur re amata si fieri possit opti∣ma cura. cap. 16. in 9. Rhasis.
• s 1.758

  Si nihil aliud nuptiae & copu∣latio cum ea.
• t 1.759

  Cap. de Ilishi non inuenitur curanisi regi∣mē connectionis inter eos secundum modum promissionis & legis & sic vidimus ad carnem restitutum qui iam venerat ad arefactionem euanuit cura postquam sensit.
• u 1.760

  Fama est me∣lancholicum quēdam ex amo∣re insanabiliter se habentem vbi puellae se con∣iunxisset restitu∣tum &c.
• x 1.761

  Metamorp. 3.
• y 1.762

  Ter.
• z 1.763

  Plebeius & nobilis ambie∣bant puellam puellae certamē in partes venit. &c.
• a 1.764

  Gen. 26.
• b 1.765

  Non peccat venialiter qui mulierem ducit ob pulchritudi∣nem.
• c 1.766

  Iuvenalis.
• d 1.767

  De repub. cap. de period. rerum. pub.
• e 1.768

  Plin. in Pana••
• f 1.769

  Puellis inpri∣mus nulla danda occasio lapsus. Lemnius lib. c. 54. de vit. instit.
• g 1.770

  Filia excedens annum 25. po∣test inscio patre nubere licet in∣dignus sit mari∣tus & eum coge∣re ad congruè dotandum.
• h 1.771

  Ausonius edyl. 14.
• * 1.772

  Idem.
• i 1.773

  Apuleius in Catel nobis Cu∣pido velle dat posse abnegat.
• k 1.774

  The Foxe would eat no Grapes. If she may not bee had, let h••r goe. as Tur∣•••••• said: tua sit La•••••••••• 〈◊〉〈◊〉.
• l 1.775

  Mercu••••ali. de P••••apis••o.
• m 1.776

  Memorabile quod Vlricus e∣pist la re••ert Gre••orium quū ex pis••••na qua∣dam al••ata plus quam sex m••lle ••••••antum cap••ta vidisset ingemu∣••••se, & decretū de caelib••tu tan∣tam caedis causā co••essus cond••gno illud paenitentiae f••u••tu purgasse Kemnisius ex consil. Trident. part. 3. de co••••i∣batu sacerdotum
• n 1.777

  Si nubat quam si domi concubi∣nam alat.
• o 1.778

  Lidgate in Chaucers flow∣er of curtesie.
• p 1.779

  'Tis not mul∣titude but Idle¦nesse which causeth beg∣gery.
• q 1.780

  Or to set them a worke and bring thē vp in some honest trades.
• r 1.781

  Dion Cassius lib. 56.
• s 1.782

  Sardus. Buxdorfius. Riccius.
• t 1.783

  Claude Alba∣uille in his hist. of the French¦men to the Isle of Marag∣nan, An. 1614.
• u 1.784

  Alexander ab Alexandro lib. 4. cap 8.
• x 1.785

  Tres filii•• sra∣trem ab excubiis quin{que} ab omni∣bus officiis libe∣rabant••.
• y 1.786

  Precepto primo Cogatur nubere aut mulctator et pecunia templo Iunonis dedice∣tur, & publica fiat.
• z 1.787

  Qui se capi∣stro matrimonii alligari non pa∣t••ūtur. Lemnius lib 4•• 13. de oc∣cult. nat. Abhor∣rent multi à ma¦trimonio, ne mo∣rosam, querulam acerbam, ama∣ram vxorem preferre cogātur.
• a 1.788

  Ovid.
• b 1.789

  A wife is a young mans mistris, a mid∣dle ages com∣panion, an old mans nurse, Bacons Essays.
• c 1.790

  Qui vult vitare molestias vitet mundum.
• d 1.791

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Quid vita est q••••so? quidue est sine ••ypride dulce. Mimner.
• e 1.792

  Erasmus.
• f 1.793

  Lib. 3. nu••n. 1.
• g 1.794

  Palingenius.
• h 1.795

  Noli societa∣tem habere, &c.
• i 1.796

  Lib. 1. cap. 6. Si inquit, Qui∣rites sine vxore esse possemus om¦nes careremus. Sed quoniam sic est saluti potius publicae quam voluptati consu∣lendum.
• k 1.797

  Domus non potest consistere sine vxore. Ne∣uisanus lib. 3. num. 18.
• l 1.798

  Nemo in seue∣rissima Stoicorū familia qui non barbam quo{que} et supercilium am∣plexibus vxoriis submiserit, aut in ista parte à rel quis dissen∣serit, Hensius Primiero.
• m 1.799

  Ovid.
• o 1.800

  Quid expecta∣tis intus fiunt nuptiae.
• q 1.801

  Catullus.
• r 1.802

  Gallieni Epi∣thal.
• s 1.803

  Goe giue a sweet smell as incense and bring forth flowres as the Lilly. Ecclus 39.14.
• t 1.804

  Theocritus edyl. 18.
• g 1.805

  ••ras••us E••••••∣tal. P. A••gidii. Nec saltent mo∣do sed duo cha∣rissima pectora indissolubili mu∣tue benevolen∣tiae nodo copu∣le•••• vt nihil vn∣quam eos incen∣dere possit irae vel tae∣dii Illa perpe∣tuo nihil audiat nisi mea lux ille vicissim nihil ni∣si anime mi: At{que} huic iuc•••• ditati ne sene∣ctus d••••rahat. Imo potius a••i∣quid adaugea••.
• h 1.806

  Knormannus de linea Amoris.
• i 1.807

  In his Orati∣on of Ielosie put out by Fran. Sanseuino
• k 1.808

  Benedetto Varchi.
• l 1.809

  Exercitat. 317 cum m••tuimus ne ama••ae rei ex••urbemur pos∣sessione.
• m 1.810

  Zelus de for∣ma & inviden∣tiae species, ne quis formá, quā amamus fruatur
• n 1.811

  3. De anima.
• o 1.812

  R. De anima. Tangimur Zelo∣typia de pupillis liberis cha••is{que} cur•• nostrae cō∣creditis non de formâ sed ne ma lè sit iis aut ne nobis sibi{que} pa∣rent ignominiam
• p 1.813

  Plutarch.
• q 1.814

  Senec.i•• Herc. fur.
• r 1.815

  Exod. 20.
• t 1.816

  Daneus apho∣ris. polit. semper metuunt ne e••∣rum authoritas minu••tur.
• s 1.817

  Lucian.
• u 1.818

  Belli Neapol. lib. 5.
• x 1.819

  Dici non po¦test quam tenues & infirmas cau¦sas habent mae∣roris & suspitio∣nis, & hic est morbus occultus qui in familiis principum regnat •• Omnes aemulos interfecit Lam∣pridius.
• y 1.820

  Constant. a∣gricult. lib. 10. cap. 5. Cyparissae Eteoclis filiae sal∣tantes ad ••mu∣lationem dearū in puteum demo∣litae sunt sed ter∣ra miserata, Cu∣pressos inde pro∣duxit.
• z 1.821

  Ouid. Met.
• a 1.822

  Seneca.
• b 1.823

  Quis autem carnifex addi∣ctum supplicio crudelius affici∣at quam metus? Metus inquam mortis, infamiae, cruciatus sunt ille vltrices furiae quae tyrannos exagitant, &c. Multó acerbius sauciant & pun∣gunt quam crudeles domini seruos vinctos fustibus ac tormentis exulcerare possunt.
• c 1.824

  Lonicerus To••. 1. T••rc. hist. cap. 24.
• d 1.825

  Iouius vita eius.
• e 1.826

  Kno••les. Bus••equius. Sands. fol 52.

  Alexander Gaguinus Mus∣couit hist. de∣script. cap. 5.
• g 1.827

  D^r. Fletcher. ••imet omnes ne insidiae essent.
• h 1.828

  Herodia••li P. Maximinus in∣uis••m se sentiens quod ex infim•• loco in tantam fortunam venis∣set moribus ac genere barbarus, metuens ne na∣talium obscuri tas obijceretur, omnes Alexan∣dri praedecessores ministros ex au∣la eiecit, pluri∣bus interfectis, quod maesti es∣sent ad morlem Alexandri insi∣dias inde metu∣ens.
• k 1.829

  Lib 8. tanquā ferae sol••udine viuehant, ter∣rentes alios, ti∣mentes
• i 1.830

  Serres sol. 567.
• k 1.831

  Neapol. belli lib. 5. nulli pror∣sus homini fide∣bat, omnes insi diari sibi pu ta∣bat.
• l 1.832

  Camdeus Re∣maines.
• m 1.833

  Mat. paris
• n 1.834

  R.T. notis in blason iealousie.
• o 1.835

  Daniel in his panegy∣ricke to the King.
• p 1.836

  3. de animá cap. de zel. ani∣malia quaedam zelotypia tan∣guntur, vt olo∣res, columbae, galli, tauri. &c. ob metum com∣munionis.
• q 1.837

  Seneca.
• r 1.838

  Chaucer in his assembly of soules.
• s 1.839

  Aldouerandus
• t 1.840

  Lib. 12.
• u 1.841

  Sibi timens circares vene∣reas solitudines amat. quo solus sol•• s••emina fru∣atur.
• x 1.842

  Pinus puella quondam fuit, &c.
• y 1.843

  Mars zel••ty∣pus Adonidem interfecit.
• * 1.844

  R.T.
• z 1.845

  1. Sam. ••. ••.
• a 1.846

  Blas••n ••ea∣lousie.
• b 1.847

  Mulierum conditio misera nullam honest•• eredunt nisi domo conclusa viuat.
• c 1.848

  Nomen zeloty∣piae apud istos locum non ha∣bet.
• d 1.849

  Busbequius Sands.
• e 1.850

  Praeamore & zolotypia saepius insaniunt.
• f 1.851

  Australes ne sacra quidem publica fi••ri pa∣tiuntur nisi v∣ter{que} sexus parie∣te medio diuida∣tur: & quum in Angliam inquit legationis causa profectus essem, audiui Mendo∣z••m legatum Hispaniarum dicentem turpe esse viros & fae∣m••nas in &c.
• g 1.852

  Idea, mulieres preterquam quod sint infidae suspi∣caces, inconstan∣tes, insidiosae si∣mulatrices, su∣perstitiosae, & si potentesintolera∣biles amore zelo∣typae supra modū. Ouid 2. de art.
• h 1.853

  Bartello.
• * 1.854

  R.T.
• * 1.855

  R.T.
• i 1.856

  Lib. 2. num. 8. mulier otiosa fa∣cile praesumitur luxuriosa, et saepe zelotypa.
• k 1.857

  Lib. 2. num. 4.
• l 1.858

  Quum omni∣bus infideles fae∣minae sevibus infidelissimae.
• m 1.859

  Vix aliqua non impudica, & quam non suspe∣ctum meritò quis habeat.
• n 1.860

  Lib. 5. de aur. asino. At ego misera patre meo seniorem, mari¦tum nacta sum dien cucurbitâ caluiorem, & quovis puero pumiliorem, cun∣ctam domum se∣ris & cathenis obditam custo∣dientem.
• o 1.861

  Lib. 4. nu. 80.
• p 1.862

  Ouid 2. de art amandi.
• q 1.863

  Ter. Adelp. Act, 1. so. 1.
• r 1.864

  Fab. Calu••. Rauenate in∣terprete.
• s 1.865

  Dum rediero domam meam habitabis, & li∣cet cum parenti∣bus habitet, hac meâ peregrina∣tione, eam tamen & eius mores obseruabis vti absentia viri su•• probè degat, nec alios viros cogi∣tet aut quaerat.
• t 1.866

  Faemina sem∣per custode eget qui se pudicam contineat, suapte enim naturâ n••∣quitias insitas habet, quas nisi in dies compri∣mat, vt arbores stolones emittunt &c.
• u 1.867

  Hensius.
• x 1.868

  Vxor cuius∣dam nobilis quū debitum marita∣le sacrâ passionis hebdomadâ non obtineret, alte∣rum adijt.
• y 1.869

  Ne ••ribus pri∣o•••••••••• noctibus remhaberet cum eâ vt ess••t in p••••••••ibus fortu∣natus, ab vx••••e m••rae impatien∣te, &c.
• z 1.870

  Totam noctem benè & pudicè nemini molestus dormiendo tran∣segit, mane autē quum nullius cōscius facinoris sibi esset, & in∣ertiae puderet. audisse se aiebat cum dolore cal∣culi solere eam conflictari. Duo praecepta iuris vna nocte ex∣pressit, neminem laeserat & hone∣ste vixerat. sed an suum cui{que} ••e••didisset quaeri poterat, M••tius opinor & Tre∣batius hoc ne∣gassent.
• a 1.871

  Alterius loci emendationē se∣riò optabat quē corrvptum esse ille nou iuve∣nit.
• b 1.872

  Such ano∣tale is Melander de Iocosarijs his first tale.
• c 1.873

  Ouid. rara est concordia formae at{que} pu∣dicitiae.
• d 1.874

  De re vxori•• lib. 1.5. cap.
• e 1.875

  Cum steriles sunt, ex mutati∣one viri se po••se putant conci∣pere••
• f 1.876

  Tibullus Eleg. 6.
• g 1.877

  Withers S••••.
• h 1.878

  3. De animâ crescit ac decre∣scit zelotypiâ ex personis, locis, temporibus ne∣g••tijs.
• i 1.879

  Q••i cum legi∣timi iunguntur faedere lecti, vir∣tute egregijs fa∣cie{que} domo{que} pu∣ellis, scorta ta∣men faed••s{que} lu∣pa•• in forna••e querunt, & per adulterium noua c••rpere gaudia tentant. Ma∣rullus.
• k 1.880

  Ali••••••s per∣s••••••ere vxores.
• l 1.881

  Propert. Eleg. 2
• m 1.882

  Cap. 5.8.
• n 1.883

  Seneca.
• o 1.884

  Lib. 2. cap. 23.
• p 1.885

  Pontus Heu∣ter vita eius.
• q 1.886

  Lib. 8. Flor. hist. dux omni. um optimus & sapientissimus, sed in re venere•• prodigiosus.
• r 1.887

  Vita Castruccij Idem vxores maritis abalie∣nauit.
• s 1.888

  Aeneas Siluius
• t 1.889

  Cont. 2. cap. 38 oper. subcis. mu∣li••ris liberius & familiarius cō∣municantis cum omnibus licentia & immodestia, sinistri sormonis & suspitionis materiam viro praebet.
• u 1.890

  Voces liberae oculorum collo∣quia, contrecta∣tiones parum veresundae, mo∣tus immodici, &c. Hensius.
• † 1.891

  What is here said is not pre¦iudicial to ho∣nest women
• x 1.892

  Lib. 28. st. 13.
• y 1.893

  Dial. Amor. Pendet fallax et blanda circa os∣culamariti, qué in c••uce si fieri posset, deosculaeri velit. Illius vi∣••••m chariorem esse suâ iureiu∣rando affirmat. qu••m certè non redimeret ani∣m•• catelli si pos∣set.
• z 1.894

  Ade••at tem∣plum vt rem di∣vinam audiant, vt ipse simulant, sed vel vt Mo∣nachum fratrem vel adulterum linguá, oculis ad libidinem prouo∣cent.
• a 1.895

  Lib. 4. num. 81 Ipsae sibi persua∣dent quod adul∣terium quu•••• principe vel quū praesule non est pudor nec pecca∣tum.
• b 1.896

  Deum rogat non pro salute mariti fi••ij cog∣nati vota susci∣pit, sed pro redi∣tu mechi si a••est pro valetudine lenonis si ••egro∣tet.
• c 1.897

  Tibullus.
• d 1.898

  Gotardus Ar∣tus descript. in∣die Orient. Linchcosten
• e 1.899

  Garcias ab Horto hist. lib. 2 cap. 24. Daturā herbam vocat & describit. Tam procliues sunt ad venerem mulieres vt viros inebrient per 24 horas, liquore quodam vt nihil videant, recor∣dentur, at dor∣miant, & post lo∣tionem pedum ad serestituunt. &c.

  Ariosto.
• f 1.900

  Lib. 28. st. 75.
• g 1.901

  Tibullus.
• h 1.902

  Nihil audent primo post ab a∣liis confirmatae audaces & con∣fidentes sunt V∣bi semel vere∣cundiae limites transierint.
• i 1.903

  Cap. 18. de Virg.
• k 1.904

  3 De anima. Omnes voces, a••ras, omnes susur∣os captat z••lo∣tipus, & ampli∣ficat apud se cū iniquissimâ de singulis calum∣nia.

  Maximè suspiti∣osi & ad peiora credendum pro∣clives.
• l 1.905

  Propertius.
• m 1.906

  Aeneas Silu.
• n 1.907

  Ant. dial.
• o 1.908

  Rabie concep∣ta caesariem ab∣rasit pu••llae{que} miserabiliter in∣sultans faciem vibicibus faeda∣uit.
• p 1.909

  Annal. lib. 12. Principis mulie∣ris zelotypae est in alias mulieres quas su spectas habet, odium in∣separabile.
• q 1.910

  Expedit in si∣nas lib. 3. cap 9.
• r 1.911

  Decem Eunu∣chorum millia numerantur re∣gia familia qui seruant vxores eius.
• s 1.912

  Semotos à vi∣ris seruant in in∣terioribus ab eo∣rum conspectu immunes.
• t 1.913

  Lib. 1. fol. 7.
• u 1.914

  Diruptiones hymenis saepe fi∣unt à propriis di gitis vel ab alijs instrumentis.
• x 1.915

  Idem Rhasis Arabs cont.
• y 1.916

  Qui mulierem violasset virilia execabant, & mille virgas da∣bant.
• z 1.917

  Viridi gaudes Feronia luco. Virg.
• a 1.918

  Ismene was so tried by Dia∣na's well, in which maides did swimme, vnchast were drowned Eu∣mathius lib 8.
• b 1.919

  Contra men∣d••c. ad confess. 21. cap.
• c 1.920

  Phaerus Ae∣gypti rex cap∣tus oculis per de∣cennium oracu∣lum consuluit de vxoris pudicitia ••••rod. Euterp.
• d 1.921

  Animi dolores & z••••••typia si 〈…〉〈…〉.
• e 1.922

  A••••••sto 〈◊〉〈◊〉 31. st••ste 6.
• * 1.923

  3 De anima. cap 3 de 〈◊〉〈◊〉 ••••••nsit in ••abi∣em & od••um & sibi & alijs ••••o∣len••as s••••pe ma∣nus inijciunt.
• g 1.924

  Phaerus Ae∣gypt•• rex de cae∣citate oraculum co••sulens, v••sum ••i redd turum a••••en••. si oculos abluisset 〈◊〉〈◊〉 mul e••is, quae a∣liorum vnorum esset expers, vx∣oris vrinam ex∣pertus nihil pro∣fecit & atiarum frustra eas om∣nes••ea ex••••••ta per quam curatus fuit) vnum in locum coactas concremauit. Herod. Euterp.
• h 1.925

  Offic. lib. 2.
• i 1.926

  Aurelius victor.
• k 1.927

  Herodot. lib. 9. in Calliope. Masistae vxorem excarnificat, m••millas praescin∣dit, eas{que} canibus adijcit. filiae nares praecidit lib a, ••i••gu••m &c.
• l 1.928

  Lib 1. Dum ••o••mae curande intenta, capillum in sole pect••t, à marito per lusum leuiter percussa furtim superue••••ente virg••.-R•• su suborto mi Landrice dixit fron em vir fortis pete, &c. Marito conspecto attonita, cum Landri∣••o mox in eius mortem conspirat & statim inter venandum effi••it.
• m 1.929

  Qui Goae vx∣orem habens, Goterinū prin∣cipem quendam virum quod vx∣ori suae oculos ad∣iecisset, ingenti vulnere defor∣mauit in facie, & tibiam ab∣scidit, vnde mu∣tuae caedes.
• n 1.930

  Eo quod in∣fans natus inuo∣lutus esset pan∣niculo credebat eum filium fra∣tris Francisci, &c.
• o 1.931

  Knowles.
• p 1.932

  Zelotypia re∣ginae regis mor∣tem accele••••uit paulo post vt Martianus me∣dicus mihi, retu∣lit. Illa autem atrâ bile inde exagitata in le∣tebras se subdu∣cens prae agritu∣dine animi reli∣quum tempus consumpsit.
• q 1.933

  à Zelotypia redactus ad in∣saniam & de∣sperationem.
• r 1.934

  Vxorem inter∣••mit inde despe∣rabundus ex alto se pracipitauit.
• s 1.935

  T••llere n••d si nes••••t 〈◊〉〈◊〉 podag••am.
• t 1.936

  Ariosto lib. 3•• staffe. 5.
• u 1.937

  Veteres ma∣turè suadent vn¦gues amoris esse radendos prius∣quam produ∣cant se nimis.
• x 1.938

  Gomesius lib. 3. de rebus gestis Ximeuii.
• y 1.939

  Vrit enim praecordia aegri∣tudo animi com∣pressa, & in an∣gustias adducta mentem subver∣tit, nec alio me¦dicamine facili∣us erigitur, quā cordati hominis sermone.
• z 1.940

  3. De anima.
• a 1.941

  Lib. 3.
• b 1.942

  Argetocoxi Caledonii reguli vxor Iuliae Au∣gustae cum i••sam morderet quod inhoneste ver∣saretur respon∣det nos cum op∣timis viris con∣suetudinem ha∣bemus vos Ro∣manas autem occulie passim homines constu∣p••ant.
• c 1.943

  Leges de mae∣ch•••• f••••it ex ci∣uibus plures i•• ius vocati.
• d 1.944

  Lib. 3. Epig 26
• e 1.945

  Asser. Arthu∣ri. parcerem li∣benter heroina∣rum laesae maie∣stati, si non histo∣riae veritas au∣rem vellicaret. Leland.
• f 1.946

  Cogita an sic aliis tu vnquam feceris an hoc ti∣bi nunc sieri dig∣num sit; seuerus aliis indulgens tibi cur ab vxo∣re exigis quod non ips•• praestas. Pl••tarch.
• h 1.947

  Ariosto lib. 28, staffe. 80.
• g 1.948

  Vagâ libidine cum ipse quouis rapiaris cur si vel modicum ab erret ipsa insanis
• i 1.949

  Syluae nupt. l.4 num. 72.
• k 1.950

  Lemnius lib. 4 cap. 13. de ocult. nat. mir.
• l 1.951

  Optimum be∣ne nasci.
• m 1.952

  Ouid. amor lib. 3. eleg. 4.
• n 1.953

  Lib. 4. st. 72.
• o 1.954

  Policrat. lib. 8. cap. 11. De amor Eurial. & Lu∣cret. qui vxores ••ccludunt meo Iudisio minus vtiliter faciunt, sunt enim eo in genio mulieres vt id potissimum cupiant, quod maxime denega∣tur siliberas ha∣bent habenas, minus delinquūt frustra seram adhibes, si non sit spont e c••sla.
• p 1.955

  Quando cog∣noscunt maritos hoc aduertere.
• q 1.956

  Ausonius.
• r 1.957

  Virg. Aen.
• s 1.958

  O quam formosus lacertus hic quidam in∣quit ad aequales conuersus, at illa publicus inquit non est.
• t 1.959

  Bilia Dinutum virum senem habuit & spiri∣tum faetidum ha¦bentem, quem quum quidam exprobr••sset &c
• u 1.960

  Num quid tibi Armena Tigra∣nes videbatur esse pulcher? & illum inquit aedi∣pol, &c. Xenoph. Cy••oped. l.b. 3.
• x 1.961

  Ovid.
• y 1.962

  Read Pe∣trarchs tale of patient Gri∣zel in Chaucer.
• z 1.963

  Sil. nupt. lib. 4. num. 80.
• a 1.964

  Erasmus.
• b 1.965

  Quum acce∣pisset vxorem peperisse secun∣do à nuptiis mē∣se, cunas quinas velsenas coemit ne si forte vxor singulis bimestri∣bus pareret.
• c 1.966

  Iulius Capitol. vita eius quum palam Citharae∣dus vxorem de∣ligeret minimè curiosus fuit.
• d 1.967

  S^r Iohn Har∣rington notes in 28 booke of A∣rioste.
• d 1.968

  T. Dannel ••••••i••••at. French
• e 1.969

  Lib. 4. num. 80.
• f 1.970

  R. T.
• g 1.971

  Lib. de heres. quum de zelo culparetur pur∣gandi se causâ permisisse fertur, vt ea qui vellet vteretur quod eius fac••••m in∣sectam turpisse∣mam versum est, qua placet vsus indifferens fae∣minarum. Sleidan.
• h 1.972

  Alcoran.
• i 1.973

  De mor. gent. lib. 1. cap. 6. nupturae regi de∣uirginandae ex∣hibentur.
• † 1.974

  Leander Al∣bertus, flagitio∣so ritu cuncti in aedem conueni∣entes post impa∣rem concionem extinctis lumini¦bus in vener•••• ruvnt.
• k 1.975

  Lod. vertoma∣nnus Nauig. li. 6. cap. 8.
• l 1.976

  Dithmar{us} Bles∣kenius. vt Age∣tas Aristoni. pulcherimam vxorem habens amico prostituit.
• m 1.977

  Herodot. in Erato, mulieres Babylonicae cum hospite permi∣scentur obargen∣tum quod post veneri sacrum Bohemus lib. 2. cap. 2.
• o 1.978

  Stephanus prae∣sat Herod. alius è lupa∣nari meretricem Pitho dictam in vxorem duxit. Ptolomeus Thai∣dem nobile scor¦tum duxit & ex ea duos filios sus∣cepit &c.
• n 1.979

  Bohemus lib. 2 cap. 3. ideo nube∣re nollent ob mulierum in temperantiam nullam seruare viro fidem pu∣tabant.
• p 1.980

  Podgius Flo∣rent.
• q 1.981

  Faelix Plater.
• r 1.982

  Lucian Sal∣mutz Tit. 2. de porcellanis com. in Paneirol de noua repert. & Stephanus è lib. consor.
• r 1.983

  Lucian Sal∣mutz Tit. 2. de porcellanis com. in Paneirol de noua repert. •• Stephanus è lib. consor.
• s 1.984

  Wecker lib. 5. secret.
• t 1.985

  Alciat emb. 116.
• u 1.986

  Dipnosophh. l. 13. cap. 12.
• x 1.987

  Cap. 54 insti∣tut ad optimam vitam, maxima mortalium pars praecipitanter & inconsiderate nubit id{que} eâ ae∣tate quae minus apta est quum senex adolescen∣tulae, sanus mor∣bidae, diues pau∣peri, &c.
• y 1.988

  Absoleto in∣tempestiue turpi remedio faten∣tur se vti cum recordatione pristinarum vo∣luptatum se re∣ceant, & aduer∣••āte naturâ pol∣linctam carnem & enectam ex∣citant.
• z 1.989

  Lib. 2 nu 35.
• a 1.990

  Qui vero non procreanda pro∣li- sed exp. endae libidinis causa sibi inuicem co∣pulantur, non tam coninges quam fornicarii habentur
• b 1.991

  Plautus mer∣cator.
• c 1.992

  Martial lib. 3. 62. epigr.
• b 1.993

  Lib. 1. miles.
• c 1.994

  Rablais hist. Pontaraguel. lib. 3. cap. 33.
• f 1.995

  Hom. 80. qui pulchram habet uxorem nihil peius habere potest.
• g 1.996

  Arneseus.
• h 1.997

  Itinerar. Ital. Coloniae edit. 1602. Nomine trium Ger. fol. 304 displicuit quod dominae fi∣liabus immulent nomen inditum in Baptismo & pro Catherina, margareta &c. ne quid desit ad luxuriam appel¦lent ipsas nomi∣nibus Cynthiae, Camenae: &c.
• i 1.998

  Leonicus de var. lib. 3. ca 43. Asylus virgi∣num deformium Cassandrae tem∣plum. Plutarch.
• k 1.999

  Pelicrat. lib. 8. cap. 11.
• l 1.1000

  Lib. 2. num. 159.
• m 1.1001

  Si genetrix caste, castè quo{que} filia viuet, si me∣retrix mater, filia talis erit.
• n 1.1002

  Camerarius cent. 2. cap. 54. oper sibcis.
• o 1.1003

  Lib. 4. syl. nupt num. 81. non curant de vxoribus nec volunt iis sub∣venire de vi∣ctu, vestitu.
• p 1.1004

  Orat. contra ebr.
• q 1.1005

  Horol. princi∣pum lib. 2. ca. 8. diligenter ca∣uendum faeminis illustribus ne frequenter exe∣ant.
• r 1.1006

  Lib 5. num. 11
• s 1.1007

  Ctesias in Per∣cisis, finxit vuluae morbum esse nec curari posse, nisi cum viro con∣cumberet hac arte voti com∣pos, &c.
• t 1.1008

  Rosinus lib. 2. 19. Valerius lib. 2. cap. 1.
• u 1.1009

  Alexand••r ab Alex••ad 〈◊〉〈◊〉 ca. 8 〈◊〉〈◊〉
• x 1.1010

  Str••••zius Ci∣cogna lib 2. cap. 15 spi••it, & la∣can, habent ibidem vxores quot volunt cum oculis clarissimis q••os nunquam∣in aliquem pre∣ter maritum sixuri sunt, &c. Bredenbachius. Idem Bohemus &c.
• y 1.1011

  Called Re∣ligious be∣cause it is still conuersant a∣bout Religion and such di∣uine obiects.
• z 1.1012

  Lib. 1 cap. 16. nonnulli opinio∣nibus addicti sunt & futura se praedicere arbitrantur.
• a 1.1013

  Aliis vide••ur quod sunt Pro∣phetae & inspi∣rati à spiritu sancto & incipi∣unt prophetare & multa futura praedicunt.
• b 1.1014

  Cap 6. de Melan.
• c 1.1015

  Cap. 5. Tra∣ctat. multi ob timorem dei sunt melancholi¦ci, & timorē ge∣benne. They are still trou∣bled for their sinnes.
• d 1.1016

  Plater ca. 13.
• e 1.1017

  M••••••••choli•• 〈…〉〈…〉 nomen me••••••∣choliae 〈…〉〈…〉
• f 1.1018

  A••ia reperitur furoris species à prima vel à se∣cunda deorum rogantium, vel a••flatu numinū suror hic venit.
• g 1.1019

  Qui in Del∣phis futura prae∣dicunt vates & in Dodoná sa∣cerdotes furen∣t••s quidē multa iocunda Gra••is deferunt, sani vero exigua 〈◊〉〈◊〉 nulla.
• h 1.1020

  Deus, ••onus, iustus, pulcher iuxta Platonem
• i 1.1021

  Miror & stu∣peo cum caelum aspicio & pul∣chritudinem sy¦derum angela∣rum &c &, vis digne laudet quod in nob••s viget corpus tam pulchrum, frontem pul¦chrum nares genas, oculos, intellectum om∣nia pulchra, si sic in creaturis laboramus, quid in ipso deo?
• k 1.1022

  Fulgor diui∣nae maiestati•• Austin.
• l 1.1023

  In Psal. 64. misit ad nos Epistolas & to∣tam scripturam, quibus nobis fa∣ceret amandi desiderium.
• m 1.1024

  Epist. 48. li. 4. quid est tota scriptura nisi E∣pistola omnipo∣tentis dei ad •• creaturam suam
• n 1.1025

  Cap. 6.8.
• o 1.1026

  Cap. 27.11.
• p 1.1027

  In Psal. 85. omnes pulchri∣tudines terrenas, auri argenti ne∣morum & cam∣p••rum pulchri∣tudinem Solis & Lunae stellarum, & angelorum omnia pulchra superans.
• r 1.1028

  Immortalis haec visio immor∣talis amor, inde∣fessus amor & visio.
• s 1.1029

  Osorius, vbi∣cun{que}, visio & pulchritudo di∣uini aspectus ibi voluptas ex e∣odem fonte om∣nis{que} beatitudo nec ab cius a∣spectu voluptas nec ab illa vo∣luptate aspectus separari potest.
• t 1.1030

  Leon Hebreus Dubitatur an humana felici∣tas deo cogno∣scendo an aman∣do terminetur.
• u 1.1031

  Lib. de anima. Ad hoc obiectum amandum & fruendum nati sumus, & hunc expetisset vnicū hunc amasset hu¦mana voluntas, vt summū bonū & caeteras res omnes eo ordine.
• x 1.1032

  9. De repub.
• y 1.1033

  Hom. 10. i•• epist Iohannis cap 2. Multos coniugium de∣cepit res alioqui salutaris & ne∣cessaria eo quod c••eco eius amore decepti diuini a∣moris & gloriae studium in vni∣uersum abiece∣r••nt, pl••rimos cibus & potus perdit.
• z 1.1034

  ••n mundo splendor opum, gloriae, maiest••s, amicitiarii prae∣si••ia, verborum ••landities, vo∣luptatum omnis generis illecebrae, victorie, triumphi & infinita alia ab amore dei nos abstrahunt, &c.
• a 1.1035

  In Psal. 32. Dei amicus esse non potest qui mundi studijs delectatur vt hanc formam videas munda cor serena cor &c.
• b 1.1036

  Contemplatio∣nis ple••ma nos subleuat, at{que} inde erigimur intentione cordis dulcedine con∣templationis. destract. 6. de 7. Itineribus.
• c 1.1037

  Lib de victi∣mis, amans deum sublimia petit sumptis alis & in caelum recta volat, relictâ terrâ, cupid••s aberrandi cum sole, luna, stella∣rum{que} sacra mi∣litia, ipso deo duce.
• e 1.1038

  Auare•• quid inhias his &c. pulchrior est qui te ambit ipsum visurus ipsum habi••urus.
• d 1.1039

  In com. Plat. cap 7. vt So∣lem videas oculis fieri debes so••a∣ris. vt diumam aspicias pulchri∣tudinem, demit¦te materiam de∣mitt•• sen••um, & de••m qualis sit videbis.
• † 1.1040

  Prou. 8.
• f 1.1041

  Cap 18. Rom. Amorem hunc divinum totis vnibus amplex∣amini, deum vo∣bis omni ossi••io∣rum genere pro∣pitium facite.
• g 1.1042

  Cap. 7. de pul∣chritudine. reg∣na imperia toti∣us terrae & ma∣ris & caeli opor∣tet abiicere si ad ipsum conuersus velis inseri.
• h 1.1043

  Habitus à deo infusus per qu•• inclinatur homo ad diligendum deum super om∣nia
• i 1.1044

  Dial. 1. omnia conuertit amor in ipsius pulchri naturam.
• k 1.1045

  Stromatum lib. 2.
• l 1.1046

  Greenham.
• m 1.1047

  De primo prae¦cepto.
• n 1.1048

  De relig. lib. 1 Thes. 1.
• o 1.1049

  2 De nat. de∣orum.
• p 1.1050

  Hist. Belgic. lib. 8.
• q 1.1051

  Superstitio er∣ror insonus est. epist. 123.
• r 1.1052

  Greg.
• s 1.1053

  Polit, lib. 2. cap. 13.
• t 1.1054

  Hor.
• u 1.1055

  Epist. Phalar.
• x 1.1056

  In Psal. 3.
• y 1.1057

  Lib 9. cap. 6.
• z 1.1058

  Lib 3. cap.
• a 1.1059

  Purchas Pil∣grim lib. 1. cap. 3
• b 1.1060

  Lib. 3.
• c 1.1061

  Titlemannus Maginus. Bredenbachius. Fr. Aluaresius Itin. de Abissinis berbis solum ve∣scuntur votarii aquis mento te∣nus dormiunt, &c.
• d 1.1062

  Bredenbachius Iod.a Meggen.
• e 1.1063

  See Posseuinus Herbastein, Ma∣gin D. Fletcher. Iouius, Hacluit, Purchas, &c. of their errors.
• f 1.1064

  Deplorat gen∣tis Lapp.
• g 1.1065

  Plato in Crit. daemones cu∣stodes sunt homi num & eorum domini, vt nos animalium , nec hominibus sed et regionibus impe∣rant, vaticiniis, arguriis, somniis oraculis, nos re∣g••••t.
• h 1.1066

  De preperat Evangel.
• i 1.1067

  Vel in abúsum dei vel in aemu∣lationē. Dandi∣nus com in lib. 2. Arist. de An. Text. 29.
• k 1.1068

  Daemones consulant & familiares habent demones pleri{que} sacerdotes. Riccius, lib, 1. cap. 10. expedit. Sinar.
• l 1.1069

  Vi••am turbant so••an ••si••quie∣t••nt, irrep••••te▪ etiam in cor••or•• ineates te••••••nt, valerud••••e•••• frang••••••, morbos l••••••scunt, vt ad c••l••m 〈…〉〈…〉 nec al••ad his••st•••• dium q••••m vt •• vera religione ad superstitionē vertant, ••um sint ipsi p••enales, quae∣runt sibi ad pae∣nas co••i••es vt habeant, erroris participes.
• m 1.1070

  Lib. 4. praepa∣rat. Euangel cap tantam{que} victo∣riam amentiá hominum conse∣qunti sunt, vt si collig••re in vnū vel•••• vniuersum orbem, islis sce∣le••••i••us spiritibus subiectum, fuisse inaeaies. Vs{que} ad salvatoris ad∣ventum homi∣num caede perni∣tiosissimos dae∣mones placabant &c.
• n 1.1071

  Strozius, Ci∣cogna omnis. mag. ib. 3. cap. 7 Ezek 8.4. Reg. 11.4. Reg. 3. & 17.24. Ier. 49. Numb. 21.3. Reg. 13.
• o 1.1072

  Lib. 4. cap. 8. praepar.
• p 1.1073

  Part. 1. cap. 1. & lib. 2. cap. 9.
• q 1.1074

  Polid. Virg. lib. 1. de p••odigijs
• r 1.1075

  Grata lege me dicastis mulieres. Dionysius Hali∣carnaseus.
• s 1.1076

  Tully de nat. deorum lib. 2. •• Aequa Venus Te••cris, Pallas iniqua fuit.
• t 1.1077

  Io. Molanus. lib. 3. cap. 59.
• u 1.1078

  Pet. Oliue•• de Iohanne primo Portugallie R••ge. strenuè pugnans & ad uersae partis ic∣tus clypeo exci∣piens.
• x 1.1079

  L. 14. Loculos sponte aperuisse & pro ijs pug∣nasse.
• y 1.1080

  Religion as they hold is pollicy, inuen¦ted alone to keepe men in awe.
• z 1.1081

  1. Annal.
• a 1.1082

  Omnes religio∣ne mo••entur. 5. inverrem.
• b 1.1083

  Zeleuchus. praesat. legis. qui vrbem aut regi∣onem inhabitant persuaso•• esse o∣portet esse Deos.
• c 1.1084

  Lipsius. lib. 1. cap. 3.
• d 1.1085

  Homo sine religione sicut equus sine fraeno
• e 1.1086

  Lib. 10. Ideo Lycurgus, &c. non quod ip∣se superstitiosus, sed quod videret mortales para∣doxa f••••lius am plecti, nec res gra••es audere sine periculo de∣orum.
• f 1.1087

  De his lege Lucianum de lu¦ctu To. 1. Homer Odiss. 11. Virg. Ae•• 6. Caelium lib 6.
• g 1.1088

  Boterus.
• h 1.1089

  Citra quam virilarium plá∣tauit maximum & pulcherrimū floribus odorife∣ris & suauibus fructibus ple∣num, &c.
• i 1.1090

  Potum quen∣dam dedit quo inescatus & graui sopore op∣pressus, in viri∣darum interim ducebatur, &c.
• k 1.1091

  At{que} iterum mem••ratu•• po∣tum hibendum exhibuit & sic ••••tro Parad sum reduxit vt cum ••vigilare•• sopore soluto, &c.
• l 1.1092

  Lib. 4.
• m 1.1093

  Lib. 4.
• n 1.1094

  S^r. Ed. Saud••
• o 1.1095

  Iesuits stand now in the forefront of the battle. Excipiunt soli totius vulnera belli.
• p 1.1096

  Seneca.
• q 1.1097

  Vice cotis a∣cutum reddere quae ferrum va∣let exorsipsa secandi.
• r 1.1098

  Seeking their owne saith Paul, not Christs.
• s 1.1099

  He hath the Dutchy of Spo∣ledo in Italy, the Marques∣dome of Anco∣ra, beside Rome and the terri∣tories adiacēt, Bologne, Ferra∣ra, &c. Avinion in France, &c.
• t 1.1100

  Estote fratres mei & principes huius mundi. words of their creation.
• u 1.1101

  The Laity suspect their greatnesse, witnes those statutes of mortmaine.
• x 1.1102

  Pontisex Ro∣manus prorsus iaermis regibus terrae iura dat, ad regna eve••it ad pacem cogit & peccantes ca∣stigat, &c. quod Impera∣tores Romani 40 legionibus ar∣mati non essece∣runt.
• y 1.1103

  Mirum quan∣ta passus fit H. 2. quomodo se submisit ea se fa∣cturum pollici∣tus, quoram bo∣die ne priuatus quidem partem faceret.
• z 1.1104

  Sigonius 9 hist. Ital.
• a 1.1105

  Curio lib. 4. Fex Martyrol.
• b 1.1106

  Hierocles cō∣tends Apollo∣nius to haue been as great a Prophet as Christ whom Eusebius con∣futes
• c 1.1107

  Lib. 1. de u•••• Daeorum.
• d 1.1108

  Zanchius
• e 1.1109

  Superstitio ex ignorātia diuini∣tatis emersit, ex vitiosa aemulati∣one & daemonis illecebris, incon∣stans, timens, fluctuans, & cui se addicat, ne∣sciens, quem im∣ploret, cui se committat à dae¦mone facile de∣cepta, Lemnius lib. 3. cap. 8.
• f 1.1110

  Seneca.
• g 1.1111

  De rerum va∣rietate li. 7. c. 38. parum vero di∣stat sapientia v••rorum à pue∣rili multo minus senum & muli∣crum, cum metu & supersti∣tione & alienâ stultitia & im probitate simpli∣ces agitantur.
• h 1.1112

  In all super∣stition wise men follow fooles. Bacon Essayes.
• i 1.1113

  Peregrin. Hie∣ros. cap. 5. totum scriptum consu∣sum sine ordine vel colore abs{que} sensu & ratio••e ad rusticissimos idem dedit ru∣dissimos & pror∣sus agrestes, qui nullius erant dis∣cretionis, vt di∣iudicare possent.
• k 1.1114

  Lib. 1. cap. 9. valent haeres. 9.
• l 1.1115

  Meteranus l. 8. hist. Belg.
• m 1.1116

  Si Doctores suum fecissent officium & ple∣bem fidei com∣missum recte in∣stituissent de doctrinae Christi∣anae capitib. nec sacris scripturis interdixissent, de multis proculdu∣bio rectè sensis∣sent.
• n 1.1117

  Curtius lib. 4.
• o 1.1118

  See more in Kemnisius Exa∣men. concil. Tri∣dent. de Purga¦torio.
• p 1.1119

  Part. 1. cap. 16 pars. 3. cap. 18. & 14.
• q 1.1120

  Austi••••.
• r 1.1121

  Curtius lib. 8.
• s 1.1122

  Lampridi••s vita eius virgi∣nes vestales & sacrum ignē Ro∣mae extinxit & omnes vbi{que} per orbem terrae reli∣giones, vnum hoc studens vt solus deus coleretur.
• t 1.1123

  Votum c••li∣batus monacha∣tus.
• u 1.1124

  Mater sanita∣tis, clauis caelo∣rum: ala animae quae leues pen∣uas producat vt in sublime ferat, currus spiritus sancti, vexillum fidei, porta paradisi, vita angelorum, &c.
• x 1.1125

  Castigo corpus meum. Paul.
• y 1.1126

  Mor. encem.
• z 1.1127

  Lib. 8 cap. 10 de rerum varie∣tate. admiratione digna sunt quae per ieiunium hoc modo cōtingunt, somnia, supersti∣tio, contemptus tormentorum, mortis desideriū solitado futuro∣rum diuinatio, obstinata opinio, insania, leiuniū, naturaliter prae∣parat ad hac omnia.
• a 1.1128

  Epist. lib. 3. Ita attenuatus fuit ieiuniis & vigiliis, intant•• exeso corpore, vt ossibus vix hae∣rebat , vnde no∣cte infantum vagitus, balatus pecorum, mugi∣tas boum, vo∣ces & ludibria daemonum. &c.
• b 1.1129

  Lib de absti∣nentiâ, sobrietas & continentia m••ntemem deocon∣iungunt.
• c 1.1130

  Extasis nihil est aliud quam gustus futurae beatitudinis (E∣rasmus. epist. ad Dorpium) in quâ toti absor∣bemur in deum.
• d 1.1131

  Si religiosum nimis ••eiunia videris obser∣uantem, auda∣cter melancholi∣cum pronuncia∣bis Trat. 15. c. 5.
• e 1.1132

  Solitudo ipsa, mens aegra laebo∣ribus anxijs & ieiuniis, tum temperaturâ ci∣bis mutata agre∣stibus, & humor melancholicus heremitis illusio∣num caus••e sunt.
• f 1.1133

  Solitudo est ••••usa apparitio∣num, nulli visio∣nibus & huic delirio magis ab∣obnoxii sunt, quā qui collegiis & eremo soli viuunt monachi, tales plerum{que} melancholici ob victum & solitudinem.
• g 1.1134

  Monachise putant prophetare ex de••, & qui solitariam agunt vitam, quum sit instinctu ••••mo∣nu••, & sic falluntur fatidi••••, à malo genio habent, quae putant à deo, & sic Euthusiastae
• h 1.1135

  Sibyllae. Pythei & prophetae qui diuinare solēt omnes phanatici sunt melancholici.
• i 1.1136

  Exercit & 1.
• k 1.1137

  Post 15. die∣rum proces & 〈◊〉〈◊〉, mirabi∣les videbat visi∣••••es.
• l 1.1138

  Fol. 84. vitâ 〈◊〉〈◊〉 fol. 177 〈…〉〈…〉 per 9. dies nihil come∣de••••ant b••hens.
• m 1.1139

  After con∣templation in an Extasis, so Hiero••e was whipped for reading Tully, see millions of examples in our Annalls, Bedes, Gregory, Iacobus de Vo∣ragi••••, Lippoma 〈◊〉〈◊〉, Hieronimus Iohn Maior de vitis patrum, &c.
• n 1.1140

  Fol. 199. pos•• abstinenti•• cu∣ras, miras illusi∣ones daemonum audiuit.
• o 1.1141

  Fol. 255. post seriam 〈…〉〈…〉 diei dominicae visionem habuit de purgatorio.
• p 1.1142

  Vbi multos dies manent ieiuni consilio facerdotum auxilia in∣vocantes.
• q 1.1143

  In Necromant: & cibus quidem nobis glandes erant, potus aqua lectus sub di•• , &c.
• r 1.1144

  John Eve∣rardus Britano Romanus lib. edit. 1611. de∣scribes all the manner of it.
• s 1.1145

  Varius mapp•• componere risum, vix poterit.
• t 1.1146

  Pleno ridet Calpburnius or•• Hor.
• u 1.1147

  Alanus de Insulis.
• x 1.1148

  Cicero ••. de finibus.
• y 1.1149

  In Michah. comment.
• z 1.1150

  Lactanius.
• a 1.1151

  Iunenalis Sa••. 15.
• b 1.1152

  Comment. in Micha ferre non possunt vt illorum Messias communis ser∣uator sit, nostrū g••ud••••m, &c. Messias vel de∣cem decies cru∣cifixuri ess••nt, •• sum{que} deum si ••il f••er posset, vna cum Angelis •• creaturis om¦nibus, nec ab∣sterrentur ab ••ac facto, etsi mille inferna ••••beunda forent.
• c 1.1153

  Tantum Reli¦gio petuit sunde∣re malorum Lucret.
• d 1.1154

  Ad Galat. comment. me∣um nomen odi∣osius quam vllus homicula aut ••ur.
• e 1.1155

  In comment. Michah. adeo incomprehensibilis & aspera eorum superbia, &c.
• f 1.1156

  Synagog. Iude∣••••um ca. 1 inter eorum intelli∣gentissimos Rab∣binos nil prater ignorantiam & in spicaliam grandem iuve∣••••••s ••orrendam indurationem & obstinationem, &c.
• g 1.1157

  Great is Di∣ana of the E∣phesians. Act. 15
• h 1.1158

  Malunt cum illis in••anire, quam cum aliis bene sentire.
• i 1.1159

  As true as Homers Iliads, Ouids Meta∣morphosis, Ae∣sops Fables.
• * 1.1160

  Superstitions, Symptomes in particuler.
• k 1.1161

  Raesinus An∣tiquit. Rom lib. 2. cap. 1. & de∣••aceps.
• l 1.1162

  A••th. Ver∣dure Imag. deo∣rum.
• m 1.1163

  Iupiter Tra∣goedus.
• n 1.1164

  Superstitiosus Iulianus innu∣meras sine par∣cimo••iá pecudes mactavit, Am∣mianus. 25.

  Boues albi M. Caesari salutem fi tu viceris pe∣rimus. lib. 3. Ro∣mani obseruatis∣simi sunt cere∣moniarum bello praesertim.
• o 1.1165

  Boterus polit. lib. 2. cap. 16.
• p 1.1166

  In templis im∣mania Idolorum monstra conspi∣ciuntur, ma••mo¦rea lignea lutea, &c. Riccius.
• q 1.1167

  Fer. Cortesius.
• r 1.1168

  M. Polus. Lod. Vertoman∣nus, nauig lib. 6 cap 9. P. Mar∣tyr ocean. dec.
• s 1.1169

  Mathias a Michou.
• t 1.1170

  Epist. Iesuit, A 1549 à Xa∣uerio & ••o••ijs. Idem{que} Riccius expedit. as Sinas lib. 1. per totum. Ieiunatores apud eos toto die carnibus abstinent & piscibus ob religionem nocte & die Idola colentes nusquam igre∣dientes.
• u 1.1171

  Ad immortalitatem morte aspirant summi magistratus &c. Et multi mortales hac insania & praepostero immortalitatis studio laborant & misere pereunt, rex ipse clam v••n••num hau∣sisset nisi à seruo fuisset detentus.
• x 1.1172

  Cautione in lib Ich. Bodi••i de repub fol. 111
• y 1.1173

  Lib. de superst.
• z 1.1174

  Hominibus vitae finis mor•• non autem su∣perstitionis. pro∣fert haec suos terminos v••tra vitae sinem.
• a 1.1175

  Buxdorfius Synagog Iud. c. 4 In••er precandū nemo pedi∣culos attingat vel pulicem, aut per guttur infe∣rius ve••tum e∣mittat, &c. Id. cap. 5. & sequent cap. 36.
• b 1.1176

  Illic omnia a∣nimalia, pisces, aues quos Deus vnquam creauit mactabuntur & vinum genero∣sum, &c.
• c 1.1177

  Cuius lapsu ce∣dri altissimi 300 deiecti sunt quum{que} è lapsu ouum fuerat con∣fractum pa. 160 inde submersi, & alluuione inun∣dati.
• d 1.1178

  Euery King in the world shall send him one of his daughters to be his wife be∣cause it is writ¦ten Ps. 45.10. kings daugh∣ters shall at∣tend on her, &c.
• e 1.1179

  Quum quae∣dringentis adhuc miliaribus ab Imperatore Leo bis abesset tam fortiter rugiebat vt mulieres Ro∣manae abortie∣rint, omnes mu∣ri{que} &c.
• f 1.1180

  Strozius Ci∣cogna, omif. mag. lib. 1 cap. 1 putida multa recenset ex Al∣corano de coelo stellis Angelis. Lonicerus. cap. 21.22. lib. 1.
• g 1.1181

  Quinquies in die orare Turco tenentur ad me∣ridiem. Breden∣bachius cap. 5.
• h 1.1182

  In quolibet anno mensem integrum ieiu∣nant interdiu nec comedentes nec bibentes, &c
• i 1.1183

  Nullis vnquā multi per totam aetatem carnibus vescuntur. Leo Aser.
• k 1.1184

  Lonicerus to. 1 cap. 17.18.
• l 1.1185

  Quia nil vo∣lant deinceps v••∣dere
• m 1.1186

  Nullum se conflictandi fi∣nem fecit.
• n 1.1187

  Vt in aliquē angulum se re∣ciperet ne rea fi∣eret eius delicti, quod ipse erat admissurus.
• o 1.1188

  Epist. 190.
• p 1.1189

  Orat. 8. vt vertigine corre∣ptis videntur omnia moueri omnia ijs falsa sunt, quum error in ipsorum cere∣bro sit.
• q 1.1190

  Res nouas af∣fectant & inu∣tiles, falsa ••eris praeserunt. 2. quod temeritas effutierit id su∣perbia, post mo∣dum tuebitur & contumacia, &c.
• r 1.1191

  See more in Vincent. Lyrin.
• s 1.1192

  Aust. de h••res. Vsus mulierum indifferens.
• t 1.1193

  Quòd ante peccauit Adam nudus erat.
• u 1.1194

  Alij nudis pe∣dibus lēper am∣bulant.
• x 1.1195

  Insana feri∣tate sibi non parcunt, nam mortes varias praecipitiorum aquarum & ig∣nium, scipsos ne∣cant, & in ist••m furorem alios c•• gunt mortem minantes ni fa∣ciant.
• y 1.1196

  Elench. haeret. ab orbe condito.
• z 1.1197

  Nubrigensis lib. 1. cap. 19.
• a 1.1198

  Iouian. Pont. Ant. dial.
• b 1.1199

  Cum per Pa∣ganos nomen e∣ius persequi non poterat, sub spe∣cie religionis fraudulenter subuertere dispo∣••ebat.
• c 1.1200

  One Image, one Gowne worth 400. thousand crownes and more.
• d 1.1201

  Lucilius lib. 1 cap. 22. de falsa relig.
• e 1.1202

  Hospinian Osiander. An haec proposi∣tio Deus sit cu∣curbita vel sca∣rabeus sit. aeque possibilis ac deus est homo.

  An possit respe∣ctum producere fine fundamento & termino.

  An leuius sit ho∣minem iugulare quam die domi∣nico calceum cō∣suere.
• f 1.1203

  Agrippa ep. 26
• g 1.1204

  Alex. Gaguin. 12. Discipulis ascitis mirum in modum po∣pulum decepit.
• h 1.1205

  Guicciard. discip. Belg. com∣plures habuit as∣seclas ab iisdem honoratus.
• i 1.1206

  Henry Nicho∣las at Leiden, 1580. such a one.
• k 1.1207

  See Camdens Annals, fol. 242, & 285.
• l 1.1208

  Arrius his bowels burst, Montanus han∣ged himselfe, &c.

  Eudo de stellis his disciples ar∣dere potius quā ad vitam cor••i∣gi maluerunt, tanta vis infixi semel erroris, they died blas∣pheaming.

  Nubrigensis cap. 19. lib. 1.

  Ier. 7. ver. 23. Amos. 5.5.
• m 1.1209

  5. Cap.
• n 1.1210

  Poplinerius. Lerius praes•• hist.
• o 1.1211

  Quod nec ••y∣eme nec aestare ••anta im••••••um copia, nec frugi∣bus tor••end•••• so lit•• fragranti••, nec vernali tepe∣rie sata tam ••••∣tasint, nec ••rbo∣riis faetibus au∣tumni saegun∣di, minus de ••••∣tibus ••n armor eruatur min•••• aurū &c.
• p 1.1212

  Solitus erat oblectarese fidi∣bus & voce mu¦sicá canentium sed hoc omne sublatum Sibyl∣lae euiusdam in∣teruentu, &c. Inde quicquid erat instrumen∣torum Sympho∣••iacorum auro gemmis{que} egregio opere di∣stinctorum com∣minuit & in i••∣nem iniecit, &c.
• q 1.1213

  Obid genus obseruatiunculas videmus homi¦nes miserè affli∣gi, & deni{que} mo∣ri & sibi ipsi Christianos vi∣deri, quum re∣vera sint Iudaei.
• r 1.1214

  Ita in corpora nostra fortunas{que} decretis suis sae∣uit vt parum ab∣fuerit nisi de∣us Lutherum virum perpetuâ memoriâ dignis∣simum excitasset quin nobis faeno mox communi cum iumentis cibo vtendum fuisset.
• s 1.1215

  The Gentiles in India will eat no sensible creatures, or ought that hath blood init.
• t 1.1216

  Nuda ac tremebunda cruentis erepet genibus sicandida iusserit Ino Iuvenalis. Sat. 6.
• u 1.1217

  De benefit. 7.2.
• x 1.1218

  Sed habeant pro arbitrio suo quo ritu velit, deum coli.
• y 1.1219

  In Epist. Sym.
• z 1.1220

  Quia deus im∣mensum quidd•••• est & infinitū, cuius natura perfectè cognosci non potest, aequū ergo esse vt di∣uersâ ratione colatur, provt quis{que} aliquid de deo percipit aut intelligit.
• a 1.1221

  Aeternae bea∣titudinis con∣sortes fore, qui sanctè innocen∣ter{que} hancvitam traduxerint, quamcun{que} illi religionem se∣quti sunt.
• b 1.1222

  Comment. in C. Tim. 6. ver. 20. & 21. seue∣ritate cum hae∣reticis agendum & non alitèr.
• c 1.1223

  Quod silenti∣um hereticis in∣dixerit.
• d 1.1224

  Igne & fusie potius agendum cum hereticis quam cum di∣sputationibus os alia logiscus &c
• e 1.1225

  Quidam con∣questus est mihi de hoc morbo, & deprecatus est vt illum cu∣rarem, ego quae∣sini ab eo quid sentiret, respon∣dit, semper ima∣ginor & cogito de deo & ange∣lis &c. & ita demersus sum hác imaginatio∣nes, vt nec e∣dam nec dor∣miam nec nego∣tijs &c Egocu∣raui medicina & persuasione, & sic plures ••∣l••os.
• f 1.1226

  De animâ cap de humoribus.
• g 1.1227

  Iuvenal.
• h 1.1228

  Wisd. 2.2.
• i 1.1229

  Ver. 6.7.8.
• * 1.1230

  Or Bressela•• Vs{que} adeo insanus vt nec inferos nec supcros esse dicat, animas{que} cum corporibus interire credat, &c.
• k 1.1231

  Europe de∣script. cap. 24.
• m 1.1232

  Fratres à Bry. Amer. part, 6. librum à Vin∣centio monacho datum abiecit nihil se videre ibi huiusmodi dicens, rogans{que} vnde haec sciret quum de caelo & Tartaro cou∣teneri ibi dice∣ret.
• n 1.1233

  Non minus hi furent quam Hercules qui coniugem, liberos interfecit, habet hec aetas plura huiusmodi por∣tintosa monstra.
• o 1.1234

  Omnia con∣tingentèr fieri voluit. Melan∣cthon in praecep∣tum primum.
• p 1.1235

  Non intelligis te quum haec di∣cis, mutare te ipsum nomen dei? quid enim est aliud natura quam deus &c. tot habet appel∣lationes quot munera.
• q 1.1236

  Austin.
• p 1.1237

  Principio E∣phemer.
• s 1.1238

  Variè homi∣nes affecti alii dei iudicium ad tam pii exilium alii ad naturam referebant non ab indignatione dei sed humanis causis &c.
• t 1.1239

  2. Natural. quaest 33.36. quaest.
• u 1.1240

  De I••a 16.34 Iratus caelo quod obstr••peret ad pugnam vocauit, Iouem quanta dem••ntia, puta∣uit, sibi noceri ne posse, & se noce∣tamen Ioui posse.
• x 1.1241

  Lib. ••.••.
• y 1.1242

  Dissert, cum 〈◊〉〈◊〉 syder.
• z 1.1243

  Rom. 12.2.
• a 1.1244

  Omnis Ari∣stippum decuit color & status & res.
• b 1.1245

  Psal 13.1.
• c 1.1246

  Guiccardine.
• d 1.1247

  Erasmus.
• e 1.1248

  Hierome.
• s 1.1249

  Abernethy cap. 24 of his Physicke of the soule.
• g 1.1250

  Method hist. cap. 5.
• h 1.1251

  Super prae∣cep um primum de Rellig & partibus cius. N••n loquor de omni desperati∣one sed tantum de eâ qua despe∣rare solent ho∣mines de deo ••••∣ponitur 〈◊〉〈◊〉 est peccatur grauissim•••• &c.
• i 1.1252

  ••. 5. 〈◊〉〈◊〉. 21. de regis instuut.
• k 1.1253

  Reprobi••s{que} ad finem perti∣nacitér persi∣stunt Zanchius.
• l 1.1254

  Vitium ab in∣fidelitate prof••∣ciscens.
• m 1.1255

  Abernethie.
• n 1.1256

  1. Sam. 2.16.
• o 1.1257

  Psal. 38.
• * 1.1258

  Ver. 9.
• * 1.1259

  Ver. 14.
• p 1.1260

  I••niscent se mali gen••j. L••••••n li•• 1. c. 16
• q 1.1261

  Cas••s of conscience, lib. 1, 16.
• r 1.1262

  Cap. 3. de 〈◊〉〈◊〉 a••ion: deo minus se cu••e esse••nce ad sa utem praedesti••atos esse.
• s 1.1263

  Ad Despera∣onem saepe ducit haec mela••cholia & est frequen∣••issima ob suppli∣cii 〈…〉〈…〉 mae••or & me∣tus in despara∣tionem 〈◊〉〈◊〉 desinunt.
• t 1.1264

  Damnatam se putauit & per quatuor menses gehenn•• paenam sentire.
• u 1.1265

  1566. ob tri∣ticum diutius seruatum con∣scientiae simulis agitatur, &c.
• x 1.1266

  Solitarios & superstitio•••••• ple∣rum{que} exagitat conscientia, non mercatores, le∣••ones, caupones saeneratores &c. largiorem hi na¦cti sunt consci∣entiam Invenes plerum{que} consci∣entiamnegligunt s••n••s autem &c.
• y 1.1267

  Annon sentis sulphur inquit &c.
• z 1.1268

  Desperabun∣dus miserè pe¦riit.
• a 1.1269

  In 17. ••o••u••∣nis. 〈…〉〈…〉 sed serucint & ••••arniplicant in t••••tian vt non pary••maly∣sint ab insa••••l ne{que} tamen aliad hac mentis an∣xietate efficiunt quam vt duria••lo potestanten faci∣nunt ipsos per ••e∣sperationem ad infe••nos produ∣cendi.
• b 1.1270

  Ecclesiast li. 1 Haud sci•• an ma••us disertimē ab his qui bla••∣diuntur an •• bis qui territant ingens utium{que} periculum, ali•• ad seeu••itatem d••cunt, alii af∣flictionum mag∣nitudine memē obsorbent & in desperationem trahunt.
• c 1.1271

  Bern super 6. Cant. alterum sine altero proserre non expedit recordatio solius indicii in desperationem praecipitat & misericordiae fallax ostentatio pessimam general securitatem.
• e 1.1272

  Leo Decimus.
• f 1.1273

  De suturo in∣dicio de damna∣tione horendum crepunt & a∣maras ill•••• po∣tiones in ore semper habent vt multos inde in desperationem cogant.
• g 1.1274

  Ple••ius.
• h 1.1275

  Gen. 4.
• i 1.1276

  9. causes Musculus makes.
• k 1.1277

  Plutarch.
• l 1.1278

  Al••os miseré affligit plena scrupul•• con∣scientia nodum in scirpo quae∣runt, & vbi n••l¦la causa subest, miserecordiae di∣vinae diffidentes se orco destinant
• m 1.1279

  Coelius. lib. 6,
• n 1.1280

  Prima haec est vltio quod se Iu∣dice nemo no∣cens absoluitur, improba quāuis gratia fallacis praetoris vicerit vrnam. Iuuenal.
• o 1.1281

  Quis vnquam vidit auarum ringi dum lucrū adest, adulterum dum potitur vo∣to, lugere in per∣petrando scelere, voluptate sumus e••rij, proinde nō sentimus, &c.
• p 1.1282

  De bello Ne∣apol.
• q 1.1283

  Thyreus de lo∣cis infestis, par. 1 cap. 2.
• r 1.1284

  Ps. 44.1.
• s 1.1285

  Regina causa rum & arbitra rerum nunc ere∣ctas ceruices op∣primit, &c.
• t 1.1286

  Alex. Gagui∣nus. catal. reg. Pol.
• u 1.1287

  Cosmog.
• x 1.1288

  Cap. 15. in 9. Rhasis.
• y 1.1289

  Iuuenal. Sat. 13.
• z 1.1290

  Mentem eri∣pit timor hic vul tum totum{que} cor∣poris hab••tum immutat, etiam in delitijs in tri∣pudijs, in sympo∣siis in amplexu coniugis carnisi∣cinam exercet. lib. 4 cap. 21.
• a 1.1291

  Non sinit con∣scientia tales ho∣mines recta ver∣ba proferre aut rectis quenquam oculis aspicere, ab omni hominū caetu eosdem ex∣terminat & dor∣mientes perter∣refacit, Philost. lib. 7. de vit. A∣pollonij.
• b 1.1292

  Eusebius Ni∣cephorus eccles. hist. lib. ••. c. 17.
• c 1.1293

  Seneca lib. 18. Epist. 106. con∣scientia aliud a∣gere non patitur, perturbatam vi∣tam agunt nun∣quam vacant, &c.
• d 1.1294

  Lib. 1. obser.
• e 1.1295

  Ad maledicē∣dum Deo.
• f 1.1296

  Goulart.
• g 1.1297

  Dum haec scri∣bo implorat opë meam monacha in reliquis sana & iudicio recta per 5. annos me∣lancholica dam∣natam se dicit conscientiae sti∣muls oppressa, &c.
• h 1.1298

  Alios conque∣rentes audiuise esse ex damna∣torum numero Deo non esse cu∣rae al a{que} infini∣ta, quae proferre non audebant vel abhorrebant.
• i 1.1299

  Musculus. Patritius. ad vim sibi infere••∣dam cogi•• homi∣nes.
• k 1.1300

  3. De mentis alienat. obseruat lib 1.
• l 1.1301

  Vxor Mercatoris diu vexationibus te••tata &••.
• m 1.1302

  Abernethy.
• n 1.1303

  Busbequius.
• o 1.1304

  Iohn Maior vitis patrum quidam negauit Christum per Chirographum•• p••st restitutus.
• p 1.1305

  Trincaueli••s lib. 3. consil. 46.