The Anatomy of Melancholy Part 81

[6269] "Si tibi deformis conjux, si serva venusta, Ne utaris serva,"------

I can perhaps give instance. _Molestum est possidere, quod nemo habere dignetur_, a misery to possess that which no man likes: on the other side, _Difficile custoditur quod plures amant._ And as the bragging soldier vaunted in the comedy, _nimia est miseria pulchrum esse hominem nimis._ Scipio did never so hardly besiege Carthage, as these young gallants will beset thine house, one with wit or person, another with wealth, &c. If she he fair, saith Guazzo, she will be suspected howsoever. Both extremes are naught, _Pulchra cito adamatur, foeda facile concupiscit_, the one is soon beloved, the other loves: one is hardly kept, because proud and arrogant, the other not worth keeping; what is to be done in this case? Ennius in Menelippe adviseth thee as a friend to take _statam formam, si vis habere incolumem pudicitiam_, one of a middle size, neither too fair nor too foul, [6270]_Nec formosa magis quam mihi casta placet_, with old Cato, though fit let her beauty be, _neque lectissima, neque illiberalis_, between both.

This I approve; but of the other two I resolve with Salisburiensis, _caeteris paribus_, both rich alike, endowed alike, _majori miseria deformis habetur quam formosa servatur_, I had rather marry a fair one, and put it to the hazard, than be troubled with a blowze; but do as thou wilt, I speak only of myself.

Howsoever, _quod iterum maneo_, I would advise thee thus much, be she fair or foul, to choose a wife out of a good kindred, parentage, well brought up, in an honest place.

[6271] "Primum animo tibi proponas quo sanguine creta.

Qua forma, qua aetate, quibusque ante omnia virgo Moribus, in junctos veniat nova nupta penates."

He that marries a wife out of a suspected inn or alehouse, buys a horse in Smithfield, and hires a servant in Paul's, as the diverb is, shall likely have a jade to his horse, a knave for his man, an arrant honest woman to his wife. _Filia praesumitur, esse matri similis_, saith [6272]Nevisa.n.u.s?

"Such [6273]a mother, such a daughter;" _mali corvi malum ovum._, cat to her kind.

[6274] "Scilicet expectas ut tradat mater honestos Atque alios mores quam quos habet?"

"If the mother be dishonest, in all likelihood the daughter will _matrizare_, take after her in all good qualities,"

"Creden' Pasiphae non tauripotente futuram Tauripetam?"------

"If the dam trot, the foal will not amble." My last caution is, that a woman do not bestow herself upon a fool, or an apparent melancholy person; jealousy is a symptom of that disease, and fools have no moderation.

Justina, a Roman lady, was much persecuted, and after made away by her jealous husband, she caused and enjoined this epitaph, as a caveat to others, to be engraven on her tomb:

[6275] "Discite ab exemplo Justinae, discite patres, Ne nubat fatuo filia vestra viro," &c.

"Learn parents all, and by Justina's case, Your children to no dizzards for to place."

After marriage, I can give no better admonitions than to use their wives well, and which a friend of mine told me that was a married man, I will tell you as good cheap, saith Nicostratus in [6276]Stobeus, to avoid future strife, and for quietness' sake, "when you are in bed, take heed of your wife's flattering speeches over night, and curtain, sermons in the morning." Let them do their endeavour likewise to maintain them to their means, which [6277]Patricius ingeminates, and let them have liberty with discretion, as time and place requires: many women turn queans by compulsion, as [6278]Nevisa.n.u.s observes, because their husbands are so hard, and keep them so short in diet and apparel, _paupertas cogit eas meretricari_, poverty and hunger, want of means, makes them dishonest, or bad usage; their churlish behaviour forceth them to fly out, or bad examples, they do it to cry quittance. In the other extreme some are too liberal, as the proverb is, _t.u.r.dus malum sibi cacat_, they make a rod for their own tails, as Candaules did to Gyges in [6279]Herodotus, commend his wife's beauty himself, and besides would needs have him see her naked.

Whilst they give their wives too much liberty to gad abroad, and bountiful allowance, they are accessory to their own miseries; _animae uxorum pessime olent_, as Plautus jibes, they have deformed souls, and by their painting and colours procure _odium mariti_, their husband's hate, especially,--[6280] _c.u.m misere viscantur labra mariti_. Besides, their wives (as [6281]Basil notes) _Impudenter se exponunt masculorum aspectibus, jactantes tunicas, et coram tripudiantes_, impudently thrust themselves into other men's companies, and by their indecent wanton carriage provoke and tempt the spectators. Virtuous women should keep house; and 'twas well performed and ordered by the Greeks,

[6282] ------"mulier ne qua in public.u.m Spectandam se sine arbitro praebeat viro:"

which made Phidias belike at Elis paint Venus treading on a tortoise, a symbol of women's silence and housekeeping. For a woman abroad and alone, is like a deer broke out of a park, _quam mille venatores insequuntur_, whom every hunter follows; and besides in such places she cannot so well vindicate herself, but as that virgin Dinah (Gen. x.x.xiv., 2,) "going for to see the daughters of the land," lost her virginity, she may be defiled and overtaken of a sudden: _Imbelles damae quid nisi praeda sumus_? [6283]

And therefore I know not what philosopher he was, that would have women come but thrice abroad all their time, [6284]"to be baptised, married, and buried;" but he was too strait-laced. Let them have their liberty in good sort, and go in good sort, _modo non annos viginti aetatis suae domi relinquant_, as a good fellow said, so that they look not twenty years younger abroad than they do at home, they be not spruce, neat, angels abroad, beasts, dowdies, s.l.u.ts at home; but seek by all means to please and give content to their husbands: to be quiet above all things, obedient, silent and patient; if they be incensed, angry, chid a little, their wives must not [6285]cample again, but take it in good part. An honest woman, I cannot now tell where she dwelt, but by report an honest woman she was, hearing one of her gossips by chance complain of her husband's impatience, told her an excellent remedy for it, and gave her withal a gla.s.s of water, which when he brawled she should hold still in her mouth, and that _toties quoties_, as often as he chid; she did so two or three times with good success, and at length seeing her neighbour, gave her great thanks for it, and would needs know the ingredients, [6286]she told her in brief what it was, "fair water," and no more: for it was not the water, but her silence which performed the cure. Let every froward woman imitate this example, and be quiet within doors, and (as [6287]M. Aurelius prescribes) a necessary caution it is to be observed of all good matrons that love their credits, to come little abroad, but follow their work at home, look to their household affairs and private business, _oeconomiae inc.u.mbentes_, be sober, thrifty, wary, circ.u.mspect, modest, and compose themselves to live to their husbands' means, as a good housewife should do,

[6288] "Quae studiis gavisa coli, part.i.ta labores Fallet opus cantu, formae a.s.simulata coronae Cura puellaris, circ.u.m fusosque rotasque c.u.m volvet," &c.

Howsoever 'tis good to keep them private, not in prison;

[6289] "Quisquis custodit uxorem vectibus et seris, Etsi sibi sapiens, stultus est, et nihil sapit."

Read more of this subject, _Horol. princ. lib. 2. per totum._ Arnisaeus, _polit._ Cyprian, Tertullian, Bossus _de mulier. apparat._ G.o.defridus _de Amor. lib. 2. cap. 4._ Levinus Lemnius _cap. 54. de inst.i.tut._ Christ.

Barbaras _de re uxor. lib. 2. cap. 2._ Franciscus Patritius _de inst.i.tut.

Reipub. lib. 4. t.i.t. 4. et 6. de officio mariti et uxoris_, Christ. Fonseca _Amphitheat. Amor. cap. 45._ Sam. Neander, &c.

These cautions concern him; and if by those or his own discretion otherwise he cannot moderate himself, his friends must not be wanting by their wisdom, if it be possible, to give the party grieved satisfaction, to prevent and remove the occasions, objects, if it may be to secure him. If it be one alone, or many, to consider whom he suspects or at what times, in what places he is most incensed, in what companies. [6290]Nevisa.n.u.s makes a question whether a young physician ought to be admitted in cases of sickness, into a new-married man's house, to administer a julep, a syrup, or some such physic. The Persians of old would not suffer a young physician to come amongst women. [6291]Apollonides Cous made Artaxerxes cuckold, and was after buried alive for it. A goaler in Aristaenetus had a fine young gentleman to his prisoner; [6292]in commiseration of his youth and person he let him loose, to enjoy the liberty of the prison, but he unkindly made him a cornuto. Menelaus gave good welcome to Paris a stranger, his whole house and family were at his command, but he ungently stole away his best beloved wife. The like measure was offered to Agis king of Lacedaemon, by [6293] Alcibiades an exile, for his good entertainment, he was too familiar with Timea his wife, begetting a child of her, called Leotichides: and bragging moreover when he came home to Athens, that he had a son should be king of the Lacedaemonians. If such objects were removed, no doubt but the parties might easily be satisfied, or that they could use them gently and entreat them well, not to revile them, scoff at, hate them, as in such cases commonly they do, 'tis a human infirmity, a miserable vexation, and they should not add grief to grief, nor aggravate their misery, but seek to please, and by all means give them content, by good counsel, removing such offensive objects, or by mediation of some discreet friends. In old Rome there was a temple erected by the matrons to that [6294]_Viriplaca Dea_, another to Venus _verticorda, quae maritos uxoribus reddebat benevolos_, whither (if any difference happened between man and wife) they did instantly resort: there they did offer sacrifice, a white hart, Plutarch records, _sine felle_, without the gall, (some say the like of Juno's temple) and make their prayers for conjugal peace; before some [6295]

indifferent arbitrators and friends, the matter was heard between man and wife, and commonly composed. In our times we want no sacred churches, or good men to end such controversies, if use were made, of them. Some say that precious stone called [6296]beryllus, others a diamond, hath excellent virtue, _contra hostium injurias, et conjugatos invicem conciliare_, to reconcile men and wives, to maintain unity and love; you may try this when you will, and as you see cause. If none of all these means and cautions will take place, I know not what remedy to prescribe, or whither such persons may go for ease, except they can get into the same [6297]Turkey paradise, "Where they shall have as many fair wives as they will themselves, with clear eyes, and such as look on none but their own husbands," no fear, no danger of being cuckolds; or else I would have them observe that strict rule of [6298]Alphonsus, to marry a deaf and dumb man to a blind woman. If this will not help, let them, to prevent the worst, consult with an [6299]astrologer, and see whether the significators in her horoscope agree with his, that they be not _in signis et partibus odiose intuentibus aut imperantibus, sed mutuo et amice antisciis et obedientibus_, otherwise (as they hold) there will be intolerable enmities between them: or else get them _sigillum veneris_, a characteristical seal stamped in the day and hour of Venus, when she is fortunate, with such and such set words and charms, which Villanova.n.u.s and Leo Suavius prescribe, _ex sigillis magicis Salomonis, Hermetis, Raguelis_, &c., with many such, which Alexis, Albertus, and some of our natural magicians put upon us: _ut mulier c.u.m aliquo adulterare non possit, incide de capillis ejus_, &c., and he shall surely be gracious in all women's eyes, and never suspect or disagree with his own wife so long as he wears it. If this course be not approved, and other remedies may not be had, they must in the last place sue for a divorce; but that is somewhat difficult to effect, and not all out so fit. For as Felisacus in his tract _de justa uxore_ urgeth, if that law of Constantine the Great, or that of Theodosius and Valentinian, concerning divorce, were in use in our times, _innumeras propemodum viduas haberemus, et coelibes viros_, we should have almost no married couples left. Try therefore those former remedies; or as Tertullian reports of Democritus, that put out his eyes, [6300]because he could not look upon a woman without l.u.s.t, and was much troubled to see that which he might not enjoy; let him make himself blind, and so he shall avoid that care and molestation of watching his wife. One other sovereign remedy I could repeat, an especial antidote against jealousy, an excellent cure, but I am not now disposed to tell it, not that like a covetous empiric I conceal it for any gain, but some other reasons, I am not willing to publish it: if you be very desirous to know it, when I meet you next I will peradventure tell you what it is in your ear. This is the best counsel I can give; which he that hath need of, as occasion serves, may apply unto himself. In the mean time,--_dii talem terris avert.i.te pestem_, [6301]as the proverb is, from heresy, jealousy and frenzy, good Lord deliver us.

SECT. IV. MEMB. I.

SUBSECT. I.--_Religious Melancholy. Its object G.o.d; what his beauty is; How it allures. The parts and parties affected_.

That there is such a distinct species of love melancholy, no man hath ever yet doubted: but whether this subdivision of [6302]Religious Melancholy be warrantable, it may be controverted.

[6303] "Pergite Pieridies, medio nec calle vagantem Linquite me, qua nulla pedum vestigia duc.u.n.t, Nulla rotae currus testantur signa priores."

I have no pattern to follow as in some of the rest, no man to imitate. No physician hath as yet distinctly written of it as of the other; all acknowledge it a most notable symptom, some a cause, but few a species or kind. [6304]Areteus, Alexander, Rhasis, Avicenna, and most of our late writers, as Gordonius, Fuchsius, Plater, Bruel, Montaltus, &c. repeat it as a symptom. [6305]Some seem to be inspired of the Holy Ghost, some take upon them to be prophets, some are addicted to new opinions, some foretell strange things, _de statu mundi et Antichristi_, saith Gordonius. Some will prophesy of the end of the world to a day almost, and the fall of the Antichrist, as they have been addicted or brought up; for so melancholy works with them, as [6306]Laurentius holds. If they have been precisely given, all their meditations tend that way, and in conclusion produce strange effects, the humour imprints symptoms according to their several inclinations and conditions, which makes [6307]Guianerius and [6308]Felix Plater put too much devotion, blind zeal, fear of eternal punishment, and that last judgment for a cause of those enthusiastics and desperate persons: but some do not obscurely make a distinct species of it, dividing love melancholy into that whose object is women; and into the other whose object is G.o.d. Plato, in _Convivio_, makes mention of two distinct furies; and amongst our neoterics, Hercules de Saxonia _lib. 1. pract. med. cap.

16. cap. de Melanch._ doth expressly treat of it in a distinct species.

[6309] "Love melancholy" (saith he) "is twofold; the first is that (to which peradventure some will not vouchsafe this name or species of melancholy) affection of those which put G.o.d for their object, and are altogether about prayer, fasting, &c., the other about women." Peter Forestus in his observations delivereth as much in the same words: and Felix Platerus _de mentis alienat. cap. 3._ _frequentissima est ejus species, in qua curanda saep.i.s.sime multum fui impeditus_; 'tis a frequent disease; and they have a ground of what they say, forth of Areteus and Plato. [6310]Areteus, an old author, in his third book _cap. 6._ doth so divide love melancholy, and derives this second from the first, which comes by inspiration or otherwise. [6311]Plato in his Phaedrus hath these words, "Apollo's priests in Delphos, and at Dodona, in their fury do many pretty feats, and benefit the Greeks, but never in their right wits." He makes them all mad, as well he might; and he that shall but consider that superst.i.tion of old, those prodigious effects of it (as in its place I will shew the several furies of our fatidici dii, pythonissas, sibyls, enthusiasts, pseudoprophets, heretics, and schismatics in these our latter ages) shall instantly confess, that all the world again cannot afford so much matter of madness, so many stupendous symptoms, as superst.i.tion, heresy, schism have brought out: that this species alone may be paralleled to all the former, has a greater lat.i.tude, and more miraculous effects; that it more besots and infatuates men, than any other above named whatsoever, does more harm, works more disquietness to mankind, and has more crucified the souls of mortal men (such hath been the devil's craft) than wars, plagues, sicknesses, dearth, famine, and all the rest.

Give me but a little leave, and I will set before your eyes in brief a stupendous, vast, infinite ocean of incredible madness and folly: a sea full of shelves and rocks, sands, gulfs, euripes and contrary tides, full of fearful monsters, uncouth shapes, roaring waves, tempests, and siren calms, halcyonian seas, unspeakable misery, such comedies and tragedies, such absurd and ridiculous, feral and lamentable fits, that I know not whether they are more to be pitied or derided, or may be believed, but that we daily see the same still practised in our days, fresh examples, _nova novitia_, fresh objects of misery and madness, in this kind that are still represented unto us, abroad, at home, in the midst of us, in our bosoms.

But before I can come to treat of these several errors and obliquities, their causes, symptoms, affections, &c., I must say something necessarily of the object of this love, G.o.d himself, what this love is, how it allureth, whence it proceeds, and (which is the cause of all our miseries) how we mistake, wander and swerve from it.

Amongst all those divine attributes that G.o.d doth vindicate to himself, eternity, omnipotency, immutability, wisdom, majesty, justice, mercy, &c., his [6312]beauty is not the least, one thing, saith David, have I desired of the Lord, and that I will still desire, to behold the beauty of the Lord, Psal. xxvii. 4. And out of Sion, which is the perfection of beauty, hath G.o.d s.h.i.+ned, Psal. 1. 2. All other creatures are fair, I confess, and many other objects do much enamour us, a fair house, a fair horse, a comely person. [6313]"I am amazed," saith Austin, "when 1 look up to heaven and behold the beauty of the stars, the beauty of angels, princ.i.p.alities, powers, who can express it? who can sufficiently commend, or set out this beauty which appears in us? so fair a body, so fair a face, eyes, nose, cheeks, chin, brows, all fair and lovely to behold; besides the beauty of the soul which cannot be discerned. If we so labour and be so much affected with the comeliness of creatures, how should we be ravished with that admirable l.u.s.tre of G.o.d himself?" If ordinary beauty have such a prerogative and power, and what is amiable and fair, to draw the eyes and ears, hearts and affections of all spectators unto it, to move, win, entice, allure: how shall this divine form ravish our souls, which is the fountain and quintessence of all beauty? _Coelum pulchrum, sed pulchrior coeli fabricator_; if heaven be so fair, the sun so fair, how much fairer shall he be, that made them fair? "For by the greatness and beauty of the creatures, proportionally, the maker of them is seen," Wisd. xiii. 5. If there be such pleasure in beholding a beautiful person alone, and as a plausible sermon, he so much affect us, what shall this beauty of G.o.d himself, that is infinitely fairer than all creatures, men, angels, &c.

[6314] _Omnis pulchritudo florem, hominum, angelorum, et rerum omnium pulcherrimarum ad Dei pulchritudinem collata, nox est et tenebrae_, all other beauties are night itself, mere darkness to this our inexplicable, incomprehensible, unspeakable, eternal, infinite, admirable and divine beauty. This l.u.s.tre, _pulchritudo omnium pulcherrima._ This beauty and [6315] "splendour of the divine Majesty," is it that draws all creatures to it, to seek it, love, admire, and adore it; and those heathens, pagans, philosophers, out of those relics they have yet left of G.o.d's image, are so far forth incensed, as not only to acknowledge a G.o.d; but, though after their own inventions, to stand in admiration of his bounty, goodness, to adore and seek him; the magnificence and structure of the world itself, and beauty of all his creatures, his goodness, providence, protection, enforceth them to love him, seek him, fear him, though a wrong way to adore him: but for us that are Christians, regenerate, that are his adopted sons, illuminated by his word, having the eyes of our hearts and understandings opened; how fairly doth he offer and expose himself? _Ambit nos Deus_ (Austin saith) _donis et forma sua_, he woos us by his beauty, gifts, promises, to come unto him; [6316]"the whole Scripture is a message, an exhortation, a love letter to this purpose;" to incite us, and invite us, [6317]G.o.d's epistle, as Gregory calls it, to his creatures. He sets out his son and his church in that epithalamium or mystical song of Solomon, to enamour us the more, comparing his head "to fine gold, his locks curled and black as a raven," Cant. iv. 5. "his eyes like doves on rivers of waters, washed with milk, his lips as lilies, drooping down pure juice, his hands as rings of gold set with chrysolite: and his church to a vineyard, a garden enclosed, a fountain of living waters, an orchard of pomegranates, with sweet scents of saffron, spike, calamus and cinnamon, and all the trees of incense, as the chief spices, the fairest amongst women, no spot in her, [6318]his sister, his spouse, undefiled, the only daughter of her mother, dear unto her, fair as the moon, pure as the sun, looking out as the morning;" that by these figures, that gla.s.s, these spiritual eyes of contemplation, we might perceive some resemblance of his beauty, the love between his church and him. And so in the xlv. Psalm this beauty of his church is compared to a "queen in a vesture of gold of Ophir, embroidered raiment of needlework, that the king might take pleasure in her beauty." To incense us further yet, [6319]John, in his apocalypse, makes a description of that heavenly Jerusalem, the beauty, of it, and in it the maker of it; "Likening it to a city of pure gold, like unto clear gla.s.s, s.h.i.+ning and garnished with all manner of precious stones, having no need of sun or moon: for the lamb is the light of it, the glory of G.o.d doth illuminate it: to give us to understand the infinite glory, beauty and happiness of it."

Not that it is no fairer than these creatures to which it is compared, but that this vision of his, this l.u.s.tre of his divine majesty, cannot otherwise be expressed to our apprehensions, "no tongue can tell, no heart can conceive it," as Paul saith. Moses himself, Exod. x.x.xiii. 18. when he desired to see G.o.d in his glory, was answered that he might not endure it, no man could see his face and live. _Sensibile forte destruit sensum_, a strong object overcometh the sight, according to that axiom in philosophy: _fulgorem solis ferre non potes, multo magis creatoris_; if thou canst not endure the sunbeams, how canst thou endure that fulgor and brightness of him that made the sun? The sun itself and all that we can imagine, are but shadows of it, 'tis _visio praecellens_, as [6320]Austin calls it, the quintessence of beauty this, "which far exceeds the beauty of heavens, sun and moon, stars, angels, gold and silver, woods, fair fields, and whatsoever is pleasant to behold." All those other beauties fail, vary, are subject to corruption, to loathing; [6321]"But this is an immortal vision, a divine beauty, an immortal love, an indefatigable love and beauty, with sight of which we shall never be tired nor wearied, but still the more we see the more we shall covet him." [6322]"For as one saith, where this vision is, there is absolute beauty; and where is that beauty, from the same fountain comes all pleasure and happiness; neither can beauty, pleasure, happiness, be separated from his vision or sight, or his vision, from beauty, pleasure, happiness." In this life we have but a glimpse of this beauty and happiness: we shall hereafter, as John saith, see him as he is: thine eyes, as Isaiah promiseth, x.x.xiii. 17. "shall behold the king in his glory," then shall we be perfectly enamoured, have a full fruition of it, desire, [6323]behold and love him alone as the most amiable and fairest object, or _summum bonum_, or chiefest good.

This likewise should we now have done, had not our will been corrupted; and as we are enjoined to love G.o.d with all our heart, and all our soul: for to that end were we born, to love this object, as [6324]Melancthon discourseth, and to enjoy it. "And him our will would have loved and sought alone as our _summum bonum_, or princ.i.p.al good, and all other good things for G.o.d's sake: and nature, as she proceeded from it, would have sought this fountain; but in this infirmity of human nature this order is disturbed, our love is corrupt:" and a man is like that monster in [6325]Plato, composed of a Scylla, a lion and a man; we are carried away headlong with the torrent of our affections: the world, and that infinite variety of pleasing objects in it, do so allure and enamour us, that we cannot so much as look towards G.o.d, seek him, or think on him as we should: we cannot, saith Austin, _Rempub._ _coelestem cogitare_, we cannot contain ourselves from them, their sweetness is so pleasing to us. Marriage, saith [6326] Gualter, detains many; "a thing in itself laudable, good and necessary, but many, deceived and carried away with the blind love of it, have quite laid aside the love of G.o.d, and desire of his glory. Meat and drink hath overcome as many, whilst they rather strive to please, satisfy their guts and belly, than to serve G.o.d and nature." Some are so busied about merchandise to get money, they lose their own souls, whilst covetously carried, and with an insatiable desire of gain, they forget G.o.d; as much we may say of honour, leagues, friends.h.i.+ps, health, wealth, and all other profits or pleasures in this life whatsoever. [6327]"In this world there be so many beautiful objects, splendours and brightness of gold, majesty of glory, a.s.sistance of friends, fair promises, smooth words, victories, triumphs, and such an infinite company of pleasing beauties to allure us, and draw us from G.o.d, that we cannot look after him." And this is it which Christ himself, those prophets and apostles so much thundered against, 1 John, xvii. 15, dehort us from; "love not the world, nor the things that are in the world: if any man love the world, the love of the Father is not in him," 16. "For all that is in the world, as l.u.s.t of the flesh, the l.u.s.t of the eyes, and pride of life, is not of the Father, but of the world: and the world pa.s.seth away and the l.u.s.t thereof; but he that fulfilleth the will of G.o.d abideth for ever. No man, saith our Saviour, can serve two masters, but he must love the one and hate the other," &c., _bonos vel malos mores, boni vel mali faciunt amores_, Austin well infers: and this is that which all the fathers inculcate. He cannot ([6328]Austin admonisheth) be G.o.d's friend, that is delighted with the pleasures of the world: "make clean thine heart, purify thine heart; if thou wilt see this beauty, prepare thyself for it. It is the eye of contemplation by which we must behold it, the wing of meditation which lifts us up and rears our souls with the motion of our hearts, and sweetness of contemplation:" so saith Gregory cited by [6329]Bonaventure. And as [6330]Philo Judeus seconds him, "he that loves G.o.d, will soar aloft and take him wings; and leaving the earth fly up to heaven, wander with sun and moon, stars, and that heavenly troop, G.o.d himself being his guide." If we desire to see him, we must lay aside all vain objects, which detain us and dazzle our eyes, and as [6331]Ficinus adviseth us, "get us solar eyes, spectacles as they that look on the sun: to see this divine beauty, lay aside all material objects, all sense, and then thou shalt see him as he is." Thou covetous wretch, as [6332]Austin expostulates, "why dost thou stand gaping on this dross, muck-hills, filthy excrements? behold a far fairer object, G.o.d himself woos thee; behold him, enjoy him, he is sick for love." Cant. v. he invites thee to his sight, to come into his fair garden, to eat and drink with him, to be merry with him, to enjoy his presence for ever. [6333]Wisdom cries out in the streets besides the gates, in the top of high places, before the city, at the entry of the door, and bids them give ear to her instruction, which is better than gold or precious stones; no pleasures can be compared to it: leave all then and follow her, _vos exhortor o amici et obsecro._ In. [6334]Ficinus's words, "I exhort and beseech you, that you would embrace and follow this divine love with all your hearts and abilities, by all offices and endeavours make this so loving G.o.d propitious unto you."

For whom alone, saith [6335]Plotinus, "we must forsake the kingdoms and empires of the whole earth, sea, land, and air, if we desire to be engrafted into him, leave all and follow him."

Now, forasmuch as this love of G.o.d is a habit infused of G.o.d, as [6336]

Thomas holds, _l. 2. quaest. 23._ "by which a man is inclined to love G.o.d above all, and his neighbour as himself," we must pray to G.o.d that he will open our eyes, make clear our hearts, that we may be capable of his glorious rays, and perform those duties that he requires of us, Deut. vi.

and Josh. xxiii. "to love G.o.d above all, and our neighbour as ourself, to keep his commandments." "In this we know," saith John, c. v. 2, "we love the children of G.o.d, when we love G.o.d and keep his commandments." "This is the love of G.o.d, that we keep his commandments; he that loveth not, knoweth not G.o.d, for G.o.d is love," cap. iv. 8, "and he that dwelleth in love, dwelleth in G.o.d, and G.o.d in him;" for love pre-supposeth knowledge, faith, hope, and unites us to G.o.d himself, as [6337]Leon Hebreus delivereth unto us, and is accompanied with the fear of G.o.d, humility, meekness, patience, all those virtues, and charity itself. For if we love G.o.d, we shall love our neighbour, and perform the duties which are required at our hands, to which we are exhorted, 1 Cor. xv. 4, 5; Ephes. iv.; Colos. iii.; Rom. xii.

We shall not be envious or puffed up, or boast, disdain, think evil, or be provoked to anger, "but suffer all things; endeavour to keep the unity of the spirit in the bond of peace." Forbear one another, forgive one another, clothe the naked, visit the sick, and perform all those works of mercy, which [6338]Clemens Alexandrinus calls _amoris et amicitiae, impletionem et extentionem_, the extent and complement of love; and that not for fear or worldly respects, but _ordine ad Deum_, for the love of G.o.d himself. This we shall do if we be truly enamoured; but we come short in both, we neither love G.o.d nor our neighbour as we should. Our love in spiritual things is too [6339]defective, in worldly things too excessive, there is a jar in both. We love the world too much; G.o.d too little; our neighbour not at all, or for our own ends. _Vulgus amicitias utilitate probat._ "The chief thing we respect is our commodity;" and what we do is for fear of worldly punishment, for vainglory, praise of men, fas.h.i.+on, and such by respects, not for G.o.d's sake. We neither know G.o.d aright, nor seek, love or wors.h.i.+p him as we should. And for these defects, we involve ourselves into a mult.i.tude of errors, we swerve from this true love and wors.h.i.+p of G.o.d: which is a cause unto us of unspeakable miseries; running into both extremes, we become fools, madmen, without sense, as now in the next place 1 will show you.

The parties affected are innumerable almost, and scattered over the face of the earth, far and near, and so have been in all precedent ages, from the beginning of the world to these times, of all sorts and conditions. For method's sake I will reduce them to a twofold division, according to those two extremes of excess and defect, impiety and superst.i.tion, idolatry and atheism. Not that there is any excess of divine wors.h.i.+p or love of G.o.d; that cannot be, we cannot love G.o.d too much, or do our duty as we ought, as Papists hold, or have any perfection in this life, much less supererogate: when we have all done, we are unprofitable servants. But because we do _aliud agere_, zealous without knowledge, and too solicitous about that which is not necessary, busying ourselves about impertinent, needless, idle, and vain ceremonies, _populo ut placerent_, as the Jews did about sacrifices, oblations, offerings, incense, new moons, feasts, &c., but Isaiah taxeth them, i. 12, "who required this at your hands?" We have too great opinion of our own worth, that we can satisfy the law: and do more than is required at our hands, by performing those evangelical counsels, and such works of supererogation, merit for others, which Bellarmine, Gregory de Valentia, all their Jesuits and champions defend, that if G.o.d should deal in rigour with them, some of their Franciscans and Dominicans are so pure, that nothing could be objected to them. Some of us again are too dear, as we think, more divine and sanctified than others, of a better mettle, greater gifts, and with that proud Pharisee, contemn others in respect of ourselves, we are better Christians, better learned, choice spirits, inspired, know more, have special revelation, perceive G.o.d's secrets, and thereupon presume, say and do that many times which is not befitting to be said or done. Of this number are all superst.i.tious idolaters, ethnics, Mahometans, Jews, heretics, [6340]enthusiasts, divinators, prophets, sectaries, and schismatics. Zanchius reduceth such infidels to four chief sects; but I will insist and follow mine own intended method: all which with many other curious persons, monks, hermits, &c., may be ranged in this extreme, and fight under this superst.i.tious banner, with those rude idiots, and infinite swarms of people that are seduced by them. In the other extreme or in defect, march those impious epicures, libertines, atheists, hypocrites, infidels, worldly, secure, impenitent, unthankful, and carnal-minded men, that attribute all to natural causes, that will acknowledge no supreme power; that have cauterised consciences, or live in a reprobate sense; or such desperate persons as are too distrustful of his mercies. Of these there be many subdivisions, diverse degrees of madness and folly, some more than other, as shall be shown in the symptoms: and yet all miserably out, perplexed, doting, and beside themselves for religion's sake. For as [6341]Zanchy well distinguished, and all the world knows religion is twofold, true or false; false is that vain superst.i.tion of idolaters, such as were of old, Greeks, Romans, present Mahometans, &c. _Timorem deorum inanem_, [6342]Tully could term it; or as Zanchy defines it, _Ubi falsi dii, aut falso cullu colitur Deus_, when false G.o.ds, or that G.o.d is falsely wors.h.i.+pped. And 'tis a miserable plague, a torture of the soul, a mere madness, _Religiosa insania_, [6343]Meteran calls it, or _insa.n.u.s error_, as [6344]Seneca, a frantic error; or as Austin, _Insa.n.u.s animi morbus_, a furious disease of the soul; _insania omnium insanissima_, a quintessence of madness; [6345]for he that is superst.i.tious can never be quiet. 'Tis proper to man alone, _uni superbia, avaritia, superst.i.tio_, saith Plin. _lib. 7. cap. 1._ _atque etiam post saevit de futuro_, which wrings his soul for the present, and to come: the greatest misery belongs to mankind, a perpetual servitude, a slavery, [6346]_Ex timore timor_, a heavy yoke, the seal of d.a.m.nation, an intolerable burden. They that are superst.i.tious are still fearing, suspecting, vexing themselves with auguries, prodigies, false tales, dreams, idle, vain works, unprofitable labours, as [6347]Boterus observes, _cura mentis ancipite versantur_: enemies to G.o.d and to themselves. In a word, as Seneca concludes, _Religio Deum colit, superst.i.tio destruit_, superst.i.tion destroys, but true religion honours G.o.d. True religion, _ubi verus Deus vere colitur_, where the true G.o.d is truly wors.h.i.+pped, is the way to heaven, the mother of virtues, love, fear, devotion, obedience, knowledge, &c. It rears the dejected soul of man, and amidst so many cares, miseries, persecutions, which this world affords, it is a sole ease, an unspeakable comfort, a sweet reposal, _Jugum suave, et leve_, a light yoke, an anchor, and a haven. It adds courage, boldness, and begets generous spirits: although tyrants rage, persecute, and that b.l.o.o.d.y Lictor or sergeant be ready to martyr them, _aut lita, aut morere_, (as in those persecutions of the primitive Church, it was put in practice, as you may read in Eusebius and others) though enemies be now ready to invade, and all in an uproar, [6348]_Si fractus illabatur orbis, impavidos ferient ruinae_, though heaven should fall on his head, he would not be dismayed. But as a good Christian prince once made answer to a menacing Turk, _facile scelerata hominum arma contemnit, qui del praesidio tutus est_: or as [6349] Phalaris writ to Alexander in a wrong cause, he nor any other enemy could terrify him, for that he trusted in G.o.d. _Si Deus n.o.bisc.u.m, quis contra nos_? In all calamities, persecutions whatsoever, as David did, 2 Sam. ii. 22, he will sing with him, "the Lord is my rock, my fortress, my strength, my refuge, the tower and horn of my salvation," &c. In all troubles and adversities, Psal. xlvi. 1. "G.o.d is my hope and help, still ready to be found, I will not therefore fear," &c., 'tis a fear expelling fear; he hath peace of conscience, and is full of hope, which is (saith [6350]Austin) _vita vitae mortalis_, the life of this our mortal life, hope of immortality, the sole comfort of our misery: otherwise, as Paul saith, we of all others were most wretched, but this makes us happy, counterpoising our hearts in all miseries; superst.i.tion torments, and is from the devil, the author of lies; but this is from G.o.d himself, as Lucian, that Antiochian priest, made his divine confession in [6351]Eusebius, _Auctor n.o.bis de Deo Deus est_, G.o.d is the author of our religion himself, his word is our rule, a lantern to us, dictated by the Holy Ghost, he plays upon our hearts as many harpstrings, and we are his temples, he dwelleth in us, and we in him.

The part affected of superst.i.tion, is the brain, heart, will, understanding, soul itself, and all the faculties of it, _totum compositum_, all is mad and dotes: now for the extent, as I say, the world itself is the subject of it, (to omit that grand sin of atheism,) all times have been misaffected, past, present, "there is not one that doth good, no not one, from the prophet to the priest," &c. A lamentable thing it is to consider, how many myriads of men this idolatry and superst.i.tion (for that comprehends all) hath infatuated in all ages, besotted by this blind zeal, which is religion's ape, religion's b.a.s.t.a.r.d, religion's shadow, false gla.s.s. For where G.o.d hath a temple, the devil will have a chapel: where G.o.d hath sacrifices, the devil will have his oblations: where G.o.d hath ceremonies, the devil will have his traditions: where there is any religion, the devil will plant superst.i.tion; and 'tis a pitiful sight to behold and read, what tortures, miseries, it hath procured, what slaughter of souls it hath made, how it rageth amongst those old Persians, Syrians, Egyptians, Greeks, Romans, Tuscans, Gauls, Germans, Britons, &c. _Britannia jam hodie celebrat tam attonite_, saith [6352]Pliny, _tantis ceremoniis_ (speaking of superst.i.tion) _ut dedisse Persis videri possit._ The Britons are so stupendly superst.i.tious in their ceremonies, that they go beyond those Persians. He that shall but read in Pausanias alone, those G.o.ds, temples, altars, idols, statues, so curiously made with such infinite cost and charge, amongst those old Greeks, such mult.i.tudes of them and frequent varieties, as [6353]Gerbelius truly observes, may stand amazed, and never enough wonder at it; and thank G.o.d withal, that by the light of the Gospel, we are so happily freed from that slavish idolatry in these our days. But heretofore, almost in all countries, in all places, superst.i.tion hath blinded the hearts of men; in all ages what a small portion hath the true church ever been! _Divisum imperium c.u.m Jove Daemon habet._ [6354]The patriarchs and their families, the Israelites a handful in respect, Christ and his apostles, and not all of them, neither. Into what straits hath it been compinged, a little flock! how hath superst.i.tion on the other side dilated herself, error, ignorance, barbarism, folly, madness, deceived, triumphed, and insulted over the most wise discreet, and understanding man, philosophers, dynasts, monarchs, all were involved and overshadowed in this mist, in more than Cimmerian darkness. [6355]_Adeo ignara superst.i.tio mentes hominum depravat, et nonnunquam sapientum animos transversos agit._ At this present, _quota pars!_ How small a part is truly religious! How little in respect! Divide the world into six parts, and one, or not so much, as Christians; idolaters and Mahometans possess almost Asia, Africa, America, Magellanica. The kings of China, great Cham, Siam, and Borneo, Pegu, Deccan, Narsinga, j.a.pan, &c., are gentiles, idolaters, and many other petty princes in Asia, Monomotopa, Congo, and I know not how many Negro princes in Africa, all Terra Australis incognita most of America pagans, differing all in their several superst.i.tions; and yet all idolaters. The Mahometans extend themselves over the great Turk's dominions in Europe, Africa, Asia, to the Xeriffes in Barbary, and its territories in Fez, Sus, Morocco, &c. The Tartar, the great Mogor, the Sophy of Persia, with most of their dominions and subjects, are at this day Mahometans. See how the devil rageth: those at odds, or differing among themselves, some for [6356]Ali, some Enbocar, for Acmor, and Ozimen, those four doctors, Mahomet's successors, and are subdivided into seventy-two inferior sects, as [6357]Leo Afer reports. The Jews, as a company of vagabonds, are scattered over all parts; whose story, present estate, progress from time to time, is fully set down by [6358]Mr. Thomas Jackson, Doctor of Divinity, in his comment on the creed. A fifth part of the world, and hardly that, now professeth CHRIST, but so inlarded and interlaced with several superst.i.tions, that there is scarce a sound part to be found, or any agreement amongst them. Presbyter John, in Africa, lord of those Abyssinians, or Ethiopians, is by his profession a Christian, but so different from us, with such new absurdities and ceremonies, such liberty, such a mixture of idolatry and paganism, [6359]that they keep little more than a bare t.i.tle of Christianity. They suffer polygamy, circ.u.mcision, stupend fastings, divorce as they will themselves, &c., and as the papists call on the Virgin Mary, so do they on Thomas Didymus before Christ.

[6360]The Greek or Eastern Church is rent from this of the West, and as they have four chief patriarchs, so have they four subdivisions, besides those Nestorians, Jacobins, Syrians, Armenians, Georgians, &c., scattered over Asia Minor, Syria, Egypt, &c., Greece, Walachia, Circa.s.sia, Bulgaria, Bosnia, Albania, Illyric.u.m, Sclavonia, Croatia, Thrace, Servia, Rascia, and a sprinkling amongst the Tartars, the Russians, Muscovites, and most of that great duke's (czar's) subjects, are part of the Greek Church, and still Christians: but as [6361]one saith, _temporis successu multas illi addiderunt superst.i.tiones._ In process of time they have added so many superst.i.tions, they be rather semi-Christians than otherwise. That which remains is the Western Church with us in Europe, but so eclipsed with several schisms, heresies and superst.i.tions, that one knows not where to find it. The papists have Italy, Spain, Savoy, part of Germany, France, Poland, and a sprinkling in the rest of Europe. In America, they hold all that which Spaniards inhabit, Hispania Nova, Castella Aurea, Peru, &c. In the East Indies, the Philippines, some small holds about Goa, Malacca, Zelan, Ormus, &c., which the Portuguese got not long since, and those land-leaping Jesuits have essayed in China, j.a.pan, as appears by their yearly letters; in Africa they have Melinda, Quiloa, Mombaze, &c., and some few towns, they drive out one superst.i.tion with another. Poland is a receptacle of all religions, where Samosetans, Socinians, Photinians (now protected in Transylvania and Poland), Arians, Anabaptists are to be found, as well as in some German cities. Scandia is Christian, but [6362]Damia.n.u.s A-Goes, the Portugal knight, complains, so mixed with magic, pagan rites and ceremonies, they may be as well counted idolaters: what Tacitus formerly said of a like nation, is verified in them, [6363]"A people subject to superst.i.tion, contrary to religion." And some of them as about Lapland and the Pilapians, the devil's possession to this day, _Misera haec gens_ (saith mine [6364]author) _Satanae hactenus possessio,--et quod maxime mirandum et dolendum_, and which is to be admired and pitied; if any of them be baptised, which the kings of Sweden much labour, they die within seven or nine days after, and for that cause they will hardly be brought to Christianity, but wors.h.i.+p still the devil, who daily appears to them. In their idolatrous courses, _Gandentibus diis patriis, quos religiose colunt_, &c. Yet are they very superst.i.tious, like our wild Irish: though they of the better note, the kings of Denmark and Sweden themselves, that govern them, be Lutherans; the remnant are Calvinists, Lutherans, in Germany equally mixed. And yet the emperor himself, dukes of Lorraine, Bavaria, and the princes, electors, are most part professed papists. And though some part of France and Ireland, Great Britain, half the cantons in Switzerland, and the Low Countries, be Calvinists, more defecate than the rest, yet at odds amongst themselves, not free from superst.i.tion. And which [6365]Brochard, the monk, in his description of the Holy Land, after he had censured the Greek church, and showed their errors, concluded at last, _Faxit Deus ne Latinis multa irrepserint stultifies_, I say G.o.d grant there be no fopperies in our church. As a dam of water stopped in one place breaks out into another, so doth superst.i.tion. I say nothing of Anabaptists, Socinians, Brownists, Familists, &c. There is superst.i.tion in our prayers, often in our hearing of sermons, bitter contentions, invectives, persecutions, strange conceits, besides diversity of opinions, schisms, factions, &c. But as the Lord (Job xlii. cap. 7. v.) said to Eliphaz, the Temanite, and his two friends, "his wrath was kindled against them, for they had not spoken of him things that were right:" we may justly of these schismatics and heretics, how wise soever in their own conceits, _non recte loquuntur de Deo_, they speak not, they think not, they write not well of G.o.d, and as they ought. And therefore, _Quid quaeso mi Dorpi_, as Erasmus concludes to Dorpius, _hisce Theologis faciamus, aut quid preceris, nisi forte fidelem medic.u.m, qui cerebro medeatur_? What shall we wish them, but _sanam mentem_, and a good physician? But more of their differences, paradoxes, opinions, mad pranks, in the symptoms: I now hasten to the causes.

SUBSECT. II.--_Causes of Religious melancholy. From the Devil by miracles, apparitions, oracles. His instruments or factors, politicians, Priests, Impostors, Heretics, blind guides. In them simplicity, fear, blind zeal, ignorance, solitariness, curiosity, pride, vainglory, presumption, &c. his engines, fasting, solitariness, hope, fear, &c._

We are taught in Holy Scripture, that the "Devil rangeth abroad like a roaring lion, still seeking whom he may devour:" and as in several shapes, so by several engines and devices he goeth about to seduce us; sometimes he transforms himself into an angel of light; and is so cunning that he is able, if it were possible, to deceive the very elect. He will be wors.h.i.+pped as [6366]G.o.d himself, and is so adored by the heathen, and esteemed. And in imitation of that divine power, as [6367]Eusebius observes, [6368]to abuse or emulate G.o.d's glory, as Dandinus adds, he will have all homage, sacrifices, oblations, and whatsoever else belongs to the wors.h.i.+p of G.o.d, to be done likewise unto him, _similis erit altissimo_, and by this means infatuates the world, deludes, entraps, and destroys many a thousand souls.

Sometimes by dreams, visions (as G.o.d to Moses by familiar conference), the devil in several shapes talks with them: in the [6369]Indies it is common, and in China nothing so familiar as apparitions, inspirations, oracles, by terrifying them with false prodigies, counterfeit miracles, sending storms, tempests, diseases, plagues (as of old in Athens there was Apollo, Alexicacus, Apollo [Greek: loimios], _pestifer et malorum depulsor_), raising wars, seditions by spectrums, troubling their consciences, driving them to despair, terrors of mind, intolerable pains; by promises, rewards, benefits, and fair means, he raiseth such an opinion of his deity and greatness, that they dare not do otherwise than adore him, do as he will have them, they dare not offend him. And to compel them more to stand in awe of him, [6370]"he sends and cures diseases, disquiets their spirits"

(as Cyprian saith), "torments and terrifies their souls, to make them adore him: and all his study, all his endeavour is to divert them from true religion to superst.i.tion: and because he is d.a.m.ned himself, and in an error, he would have all the world partic.i.p.ate of his errors, and be d.a.m.ned with him." The _primum mobile_, therefore, and first mover of all superst.i.tion, is the devil, that great enemy of mankind, the princ.i.p.al agent, who in a thousand several, shapes, after diverse fas.h.i.+ons, with several engines, illusions, and by several names hath deceived the inhabitants of the earth, in several places and countries, still rejoicing at their falls. "All the world over before Christ's time, he freely domineered, and held the souls of men in most slavish subjection" (saith [6371]Eusebius) "in diverse forms, ceremonies, and sacrifices, till Christ's coming," as if those devils of the air had shared the earth amongst them, which the Platonists held for G.o.ds ([6372]_Ludus deorum sumus_), and were our governors and keepers. In several places, they had several rites, orders, names, of which read Wierus _de praestigiis daemonum, lib. 1. cap. 5._ [6373]Strozzius Cicogna, and others; Adonided amongst the Syrians; Adramalech amongst the Capernaites, Asiniae amongst the Emathites; Astartes with the Sidonians; Astaroth with the Palestines; Dagon with the Philistines; Tartary with the Hanaei; Melchonis amongst the Ammonites: Beli the Babylonians; Beelzebub and Baal with the Samaritans and Moabites; Apis, Isis, and Osiris amongst the Egyptians; Apollo Pythius at Delphos, Colophon, Ancyra, c.u.ma, Erythra; Jupiter in Crete, Venus at Cyprus, Juno at Carthage, Aesculapius at Epidaurus, Diana at Ephesus, Pallas at Athens, &c. And even in these our days, both in the East and West Indies, in Tartary, China, j.a.pan, &c., what strange idols, in what prodigious forms, with what absurd ceremonies are they adored? What strange sacraments, like ours of Baptism and the Lord's Supper, what goodly temples, priests, sacrifices they had in America, when the Spaniards first landed there, let Acosta the Jesuit relate, _lib. 5. cap. 1, 2, 3, 4_, &c., and how the devil imitated the Ark and the children of Israel's coming out of Egypt; with many such. For as Lipsius well discourseth out of the doctrine of the Stoics, _maxime cupiunt adorationem hominum_, now and of old, they still and most especially desire to be adored by men. See but what Vertomannus, _l. 5. c. 2._ Marcus Polus, Lerius, Benzo, P. Martyr in his _Ocean Decades_, Acosta, and Mat. Riccius _expedit. Christ. in Sinus, lib. 1._ relate. [6374]Eusebius wonders how that wise city of Athens, and flouris.h.i.+ng kingdoms of Greece, should be so besotted; and we in our times, how. those witty Chinese, so perspicacious in all other things should be so gulled, so tortured with superst.i.tion, so blind as to wors.h.i.+p stocks and stones. But it is no marvel, when we see all out as great effects amongst Christians themselves; how are those Anabaptists, Arians, and Papists above the rest, miserably infatuated! Mars, Jupiter, Apollo, and Aesculapius, have resigned their interest, names, and offices to Saint George.

"([6375](Maxime bellorum rector, quem nostra juventus Pro Mavorte colit.)"------

St. Christopher, and a company of fict.i.tious saints, Venus to the Lady of Loretto. And as those old Romans had several distinct G.o.ds, for divers offices, persons, places, so have they saints, as [6376]Lavater well observes out of Lactantius, _mutato nomine tantum_, 'tis the same spirit or devil that deludes them still. The manner how, as I say, is by rewards, promises, terrors, affrights, punishments. In a word, fair and foul means, hope and fear. How often hath Jupiter, Apollo, Bacchus, and the rest, sent plagues in [6377]Greece and Italy, because their sacrifices were neglected?

[6378] "Dii multa neglecti dederunt Hesperiae mala luctuosae,"

to terrify them, to arouse them up, and the like: see but Livy, Dionysius Halicarna.s.saeus, Thucydides, Pausanius, Philostratus, [6379]Polybius, before the battle of Cannae, _prodigiis signis, ostentis, templa cuncta, privates etiam aedes scatebant._ Oeneus reigned in Aetolia, and because he did not sacrifice to Diana with his other G.o.ds (see more in Labanius his Diana), she sent a wild boar, _insolitae magnitudinis, qui terras et homines misere depascebatur_, to spoil both men and country, which was afterwards killed by Meleager. So Plutarch in the Life of Lucullus relates, how Mithridates, king of Pontus, at the siege of Cizic.u.m, with all his navy, was overthrown by Proserpina, for neglecting of her holy day. She appeared in a vision to Aristagoras in the night, _Cras inquit tybicinem Lybic.u.m c.u.m tybicine pontico committam_ ("tomorrow I will cause a contest between a Libyan and a Pontic minstrel"), and the day following this enigma was understood; for with a great south wind which came from Libya, she quite overwhelmed Mithridates' army. What prodigies and miracles, dreams, visions, predictions, apparitions, oracles, have been of old at Delphos, Dodona, Trophonius' den, at Thebes, and Lebaudia, of Jupiter Ammon in Egypt, Amphiaraus in Attica, &c.; what strange cures performed by Apollo and Aesculapius? Juno's image and that of [6380]Fortune spake, [6381]Castor and Pollux fought in person for the Romans against Hannibal's army, as Pallas, Mars, Juno, Venus, for Greeks and Trojans, &c. Amongst our pseudo-Catholics nothing so familiar as such miracles; how many cures done by our lady of Loretto, at Sichem! of old at our St. Thomas's shrine, &c.

[6382]St. Sabine was seen to fight for Arnulphus, duke of Spoleto.

[6383]St. George fought in person for John the b.a.s.t.a.r.d of Portugal, against the Castilians; St. James for the Spaniards in America. In the battle of Bannockburn, where Edward the Second, our English king, was foiled by the Scots, St. Phila.n.u.s' arm was seen to fight (if [6384]Hector Boethius doth not impose), that was before shut up in a silver cap-case; another time, in the same author, St. Magnus fought for them. Now for visions, revelations, miracles, not only out of the legend, out of purgatory, but everyday comes news from the Indies, and at home read the Jesuits' Letters, Ribadineira, Thurselinus, Acosta, Lippoma.n.u.s, Xaverius, Ignatius' Lives, &c., and tell me what difference?

His ordinary instruments or factors which he useth, as G.o.d himself, did good kings, lawful magistrates, patriarchs, prophets, to the establis.h.i.+ng of his church, [6385]are politicians, statesmen, priests, heretics, blind guides, impostors, pseudoprophets, to propagate his superst.i.tion. And first to begin of politicians, it hath ever been a princ.i.p.al axiom with them to maintain religion or superst.i.tion, which they determine of, alter and vary upon all occasions, as to them seems best, they make religion mere policy, a cloak, a human invention, _nihil aeque valet ad regendos vulgi animos ac superst.i.tio_, as [6386]Tacitus and [6387]Tully hold. Austin, _l. 4. de civitat. Dei. c. 9._ censures Scaevola saying and acknowledging _expedire civitates religione falli_, that it was a fit thing cities should be deceived by religion, according to the diverb, _Si mundus vult decipi, decipiatur_, if the world will be gulled, let it be gulled, 'tis good howsoever to keep it in subjection. 'Tis that [6388]Aristotle and [6389]Plato inculcate in their politics, "Religion neglected, brings plague to the city, opens a gap to all naughtiness." 'Tis that which all our late politicians ingeminate. Cromerus, _l. 2. pol. hist._ Boterus, _l. 3. de incrementis urbium._ Clapmarius, _l. 2. c. 9. de Arcanis rerump. cap. 4.