The Anatomy of Melancholy Part 84

[6657] "Sunt qui in Fortunae jam casibus omnia ponunt, Et mundum credunt nullo rectore moveri, Natura, volvente vices," &c.

For the first of chance, as [6658]Sall.u.s.t likewise informeth us, those old Romans generally received; "They supposed fortune alone gave kingdoms and empires, wealth, honours, offices: and that for two causes; first, because every wicked base unworthy wretch was preferred, rich, potent, &c.; secondly, because of their uncertainty, though never so good, scarce any one enjoyed them long: but after, they began upon better advice to think otherwise, that every man made his own fortune." The last of Necessity was Seneca's tenet, that G.o.d was _alligatus causis secundis_, so tied to second causes, to that inexorable Necessity, that he could alter nothing of that which was once decreed; _sic erat in fatis_, it cannot be altered, _semel jussit, semper paret Deus, nulla vis rumpit, nullae preces, nec ipsum fulmen_, G.o.d hath once said it, and it must for ever stand good, no prayers, no threats, nor power, nor thunder itself can alter it. Zeno, Chrysippus, and those other Stoics, as you may read in Tully _2. de divinatione_, Gellius, _lib. 6. cap. 2._ &c., maintained as much. In all ages, there have been such, that either deny G.o.d in all, or in part; some deride him, they could have made a better world, and ruled it more orderly themselves, blaspheme him, derogate at their pleasure from him. 'Twas so in [6659]Plato's time, "Some say there be no G.o.ds, others that they care not for men, a middle sort grant both." _Si non sit Deus, unde mala? si sit Deus, unde mala_? So Cotta argues in Tully, why made he not all good, or at least tenders not the welfare of such as are good? As the woman told Alexander, if he be not at leisure to hear causes, and redress them, why doth he reign? [6660]s.e.xtus Empericus hath many such arguments. Thus perverse men cavil. So it will ever be, some of all sorts, good, bad, indifferent, true, false, zealous, ambidexters, neutralists, lukewarm, libertines, atheists, &c. They will see these religious sectaries agree amongst themselves, be reconciled all, before they will partic.i.p.ate with, or believe any: they think in the meantime (which [6661]Celsus objects, and whom Origen confutes), "We Christians adore a person put to [6662]death with no more reason than the barbarous Getes wors.h.i.+pped Zamolxis, the Cilicians Mopsus, the Thebans Amphiaraus, and the Lebadians Trophonius; one religion is as true as another, new fangled devices, all for human respects;" great-witted Aristotle's works are as much authentical to them as Scriptures, subtle Seneca's Epistles as canonical as St. Paul's, Pindarus' Odes as good as the Prophet David's Psalms, Epictetus'

Enchiridion equivalent to wise Solomon's Proverbs. They do openly and boldly speak this and more, some of them, in all places and companies.

[6663]"Claudius the emperor was angry with Heaven, because it thundered, and challenged Jupiter into the field; with what madness! saith Seneca; he thought Jupiter could not hurt him, but he could hurt Jupiter." Diagoras, Demonax, Epicurus, Pliny, Lucian, Lucretius,--_Contemptorque Deum Mezentius_, "professed atheists all" in their times: though not simple atheists neither, as Cicogna proves, _lib. 1. cap. 1._ they scoffed only at those Pagan G.o.ds, their plurality, base and fict.i.tious offices. Gilbertus Cognatus labours much, and so doth Erasmus, to vindicate Lucian from scandal, and there be those that apologise for Epicurus, but all in vain; Lucian scoffs at all, Epicurus he denies all, and Lucretius his scholar defends him in it:

[6664] "Humana ante oculua foede c.u.m vita jaceret In terris oppressa gravi c.u.m religione, Quae caput a coeli regionibus ostendebat, Horribili super aspectu mortalibus instans," &c.

"When human kind was drench'd in superst.i.tion, With ghastly looks aloft, which frighted mortal men," &c.

He alone, like another Hercules, did vindicate the world from that monster.

Uncle [6665]Pliny, _lib. 2. cap. 7. nat. hist._ and _lib. 7. cap. 55_, in express words denies the immortality of the soul. [6666]Seneca doth little less, _lib. 7. epist. 55. ad Lucilium, et lib. de consol. ad Martiam_, or rather more. Some Greek Commentators would put as much upon Job, that he should deny resurrection, &c., whom Pineda copiously confutes in _cap. 7.

Job, vers. 9._ Aristotle is hardly censured of some, both divines and philosophers. St. Justin _in Peraenetica ad Gentes_, Greg. n.a.z.ianzen. _in disput. adversus Eun._, Theodoret, _lib. 5. de curat. graec. affec._, Origen. _lib. de principiis_. Pomponatius justifies in his Tract (so styled at least) _De immortalitate Animae_, Scaliger (who would forswear himself at any time, saith Patritius, in defence of his great master Aristotle), and Dandinus, _lib. 3. de anima_, acknowledge as much. Averroes oppugns all spirits and supreme powers; of late Brunus (_infelix Brunus_, [6667]Kepler calls him), Machiavel, Caesar Vaninus lately burned at Toulouse in France, and Pet. Aretine, have publicly maintained such atheistical paradoxes, [6668]with that Italian Boccaccio with his fable of three rings, &c., _ex quo infert haud posse internosci, quae sit verior religio, Judaica, Mahometana, an Christiana, quoniam eadem signa_, &c., "from which he infers, that it cannot be distinguished which is the true religion, Judaism, Mahommedanism, or Christianity," &c. [6669]Marinus Mercennus suspects Cardan for his subtleties, Campanella, and Charron's Book of Wisdom, with some other Tracts, to savour of [6670]atheism: but amongst the rest that pestilent book _de tribus mundi impostoribus_, _quem sine horrore (inquit) non legas, et mundi Cymbalum dialogis quatuor contentum, anno 1538, auctore Peresio, Parisiis excusum_, [6671]&c. And as there have been in all ages such blasphemous spirits, so there have not been wanting their patrons, protectors, disciples and adherents. Never so many atheists in Italy and Germany, saith [6672]Colerus, as in this age: the like complaint Mercennus makes in France, 50,000 in that one city of Paris. Frederic the Emperor, as [6673]Matthew Paris records _licet non sit recitabile_ (I use his own words) is reported to have said, _Tres praestigiatores, Moses, Christus, et Mahomet, uti mundo dominarentur, totum populum sibi contemporaneum se duxisse._ (Henry, the Landgrave of Hesse, heard him speak it,) _Si principes imperii inst.i.tutioni meae adhaererent, ego multo meliorem modum credendi et vivendi ordinarem._

To these professed atheists, we may well add that impious and carnal crew of worldly-minded men, impenitent sinners, that go to h.e.l.l in a lethargy, or in a dream; who though they be professed Christians, yet they will _nulla pallescere culpa_, make a conscience of nothing they do, they have cauterised consciences, and are indeed in a reprobate sense, "past all feeling, have given themselves over to wantonness, to work all manner of uncleanness even with greediness," Ephes. iv. 19. They do know there is a G.o.d, a day of judgment to come, and yet for all that, as Hugo saith, _ita comedunt ac dormiunt, ac si diem judicii evasissent; ita ludunt ac rident, ac si in coelis c.u.m Deo regnarent_: they are as merry for all the sorrow, as if they had escaped all dangers, and were in heaven already:

[6674] ------"Metus omnes, et inexorabile fatum Subjecit pedibus, strepitumque Acherontis avari."

Those rude idiots and ignorant persons, that neglect and contemn the means of their salvation, may march on with these; but above all others, those Herodian temporizing statesmen, political Machiavellians and hypocrites, that make a show of religion, but in their hearts laugh at it. _Simulata sanct.i.tas duplex iniquitas_; they are in a double fault, "that fas.h.i.+on themselves to this world," which [6675]Paul forbids, and like Mercury, the planet, are good with good, bad with bad. When they are at Rome, they do there as they see done, puritans with puritans, papists with papists; _omnium horarum homines_, formalists, ambidexters, lukewarm Laodiceans.

[6676]All their study is to please, and their G.o.d is their commodity, their labour to satisfy their l.u.s.ts, and their endeavours to their own ends.

Whatsoever they pretend, or in public seem to do, [6677]"With the fool in their hearts, they say there is no G.o.d." _Heus tu--de Jove quid sentis_?

"Hulloa! what is your opinion about a Jupiter?" Their words are as soft as oil, but bitterness is in their hearts; like [6678]Alexander VI. so cunning dissemblers, that what they think they never speak. Many of them are so close, you can hardly discern it, or take any just exceptions at them; they are not factious, oppressors as most are, no bribers, no simoniacal contractors, no such ambitious, lascivious persons as some others are, no drunkards, _sobrii solem vident orientem, sobrii vident occidentem_, they rise sober, and go sober to bed, plain dealing, upright, honest men, they do wrong to no man, and are so reputed in the world's esteem at least, very zealous in religion, very charitable, meek, humble, peace-makers, keep all duties, very devout, honest, well spoken of, beloved of all men: but he that knows better how to judge, he that examines the heart, saith they are hypocrites, _Cor dolo plenum; sonant vitium percussa maligne_, they are not sound within. As it is with writers [6679]oftentimes, _Plus sanctimoniae, in libello, quam libelli auctore_, more holiness is in the book than in the author of it: so 'tis with them: many come to church with great Bibles, whom Cardan said he could not choose but laugh at, and will now and then _dare operam Augustino_, read Austin, frequent sermons, and yet professed usurers, mere gripes, _tota vitae ratio epicurea est_; all their life is epicurism and atheism, come to church all day, and lie with a courtesan at night. _Qui curios simulant et Baccha.n.a.lia vivunt_, they have Esau's hands, and Jacob's voice: yea, and many of those holy friars, sanctified men, Cappam, saith Hierom, _et cilicium induunt, sed intus latronem tegunt._ They are wolves in sheep's clothing, _Introrsum turpes, speciosi pelle decora_, "Fair without, and most foul within." [6680]_Latet plerumque sub tristi amictu lascivia, et deformis horror vili veste tegitur_; ofttimes under a mourning weed lies l.u.s.t itself, and horrible vices under a poor coat. But who can examine all those kinds of hypocrites, or dive into their hearts? ]f we may guess at the tree by the fruit, never so many as in these days; show me a plain-dealing true honest man: _Et pudor, et probitas, et timor omnis abest._ He that shall but look into their lives, and see such enormous vices, men so immoderate in l.u.s.t, unspeakable in malice, furious in their rage, flattering and dissembling (all for their own ends) will surely think they are not truly religious, but of an obdurate heart, most part in a reprobate sense, as in this age. But let them carry it as they will for the present, dissemble as they can, a time will come when they shall be called to an account, their melancholy is at hand, they pull a plague and curse upon their own heads, _thesaurisant iram Dei._ Besides all such as are _in deos contumeliosi_, blaspheme, contemn, neglect G.o.d, or scoff at him, as the poets feign of Salmoneus, that would in derision imitate Jupiter's thunder, he was precipitated for his pains, Jupiter _intonuit contra_, &c. so shall they certainly rue it in the end, ([6681]_in se spuit, qui in coelum spuit_), their doom's at hand, and h.e.l.l is ready to receive them.

Some are of opinion, that it is in vain to dispute with such atheistical spirits in the meantime, 'tis not the best way to reclaim them. Atheism, idolatry, heresy, hypocrisy, though they have one common root, that is indulgence to corrupt affection, yet their growth is different, they have divers symptoms, occasions, and must have several cures and remedies. 'Tis true some deny there is any G.o.d, some confess, yet believe it not; a third sort confess and believe, but will not live after his laws, wors.h.i.+p and obey him: others allow G.o.d and G.o.ds subordinate, but not one G.o.d, no such general G.o.d, _non talem deum_, but several topic G.o.ds for several places, and those not to persecute one another for any difference, as Socinus will, but rather love and cherish.

To describe them in particular, to produce their arguments and reasons, would require a just volume, I refer them therefore that expect a more ample satisfaction, to those subtle and elaborate treatises, devout and famous tracts of our learned divines (schoolmen amongst the rest, and casuists) that have abundance of reasons to prove there is a G.o.d, the immortality of the soul, &c., out of the strength of wit and philosophy bring irrefragable arguments to such as are ingenuous and well disposed; at the least, answer all cavils and objections to confute their folly and madness, and to reduce them, _si fieri posset, ad sanam mentem_, to a better mind, though to small purpose many times. Amongst others consult with Julius Caesar Lagalla, professor of philosophy in Rome, who hath written a large volume of late to confute atheists: of the immortality of the soul, Hierom. Monta.n.u.s _de immortalitate Animae_: Lelius Vincentius of the same subject: Thomas Giaminus, and Franciscus Collius _de Paganorum animabus post mortem_, a famous doctor of the Ambrosian College in Milan.

Bishop Fotherby in his Atheomastix, Doctor Dove, Doctor Jackson, Abernethy, Corderoy, have written well of this subject in our mother tongue: in Latin, Colerus, Zanchius, Palearius, Illyricus, [6682]Philippus, Faber Faventinus, &c. But _instar omnium_, the most copious confuter of atheists is Marinus Mercennus in his Commentaries on Genesis: [6683]with Campanella's Atheismus Triumphatus. He sets down at large the causes of this brutish pa.s.sion, (seventeen in number I take it) answers all their arguments and sophisms, which he reduceth to twenty-six heads, proving withal his own a.s.sertion; "There is a G.o.d, such a G.o.d, the true and sole G.o.d," by thirty-five reasons. His Colophon is how to resist and repress atheism, and to that purpose he adds four especial means or ways, which who so will may profitably peruse.

SUBSECT. II.--_Despair. Despairs, Equivocations, Definitions, Parties and Parts affected_.

There be many kinds of desperation, whereof some be holy, some unholy, as [6684]one distinguisheth; that unholy he defines out of Tully to be _Aegritudinem animi sine ulla rerum expectatione meliore_, a sickness of the soul without any hope or expectation of amendment; which commonly succeeds fear; for whilst evil is expected, we fear: but when it is certain, we despair. According to Thomas _2. 2ae. distinct. 40. art. 4._ it is _Recessus a re desiderata, propter impossibilitatem existimatam_, a restraint from the thing desired, for some impossibility supposed. Because they cannot obtain what they would, they become desperate, and many times either yield to the pa.s.sion by death itself, or else attempt impossibilities, not to be performed by men. In some cases, this desperate humour is not much to be discommended, as in wars it is a cause many times of extraordinary valour; as Joseph, _lib. 1. de bello Jud. cap. 14._ L.

Danaeus _in Aphoris. polit. pag. 226._ and many politicians hold. It makes them improve their worth beyond itself, and of a forlorn impotent company become conquerors in a moment. _Una salus victis nullam sperare salutem_, "the only hope for the conquered is despair." In such courses when they see no remedy, but that they must either kill or be killed, they take courage, and oftentimes, _praeter spem_, beyond all hope vindicate themselves.

Fifteen thousand Locrenses fought against a hundred thousand Crotonienses, and seeing now no way but one, they must all die, [6685]thought they would not depart unrevenged, and thereupon desperately giving an a.s.sault, conquered their enemies. _Nec alia causa victoriae_, (saith Justin mine author) _quam quod desperaverant._ William the Conqueror, when he first landed in England, sent back his s.h.i.+ps, that his soldiers might have no hope of retiring back. [6686]Bodine excuseth his countrymen's overthrow at that famous battle at Agincourt, in Henry the Fifth his time, (_cui simile_, saith Froissard, _tota historia producere non possit_, which no history can parallel almost, wherein one handful of Englishmen overthrew a royal army of Frenchmen) with this refuge of despair, _pauci desperati_, a few desperate fellows being compa.s.sed in by their enemies, past all hope of life, fought like so many devils; and gives a caution, that no soldiers hereafter set upon desperate persons, which [6687]after Frontinus and Vigetius, Guicciardini likewise admonisheth, _Hypomnes. part. 2. pag. 25._ not to stop an enemy that is going his way. Many such kinds there are of desperation, when men are past hope of obtaining any suit, or in despair of better fortune; _Desperatio facit monachum_, as the saying is, and desperation causeth death itself; how many thousands in such distress have made away themselves, and many others? For he that cares not for his own, is master of another man's life. A Tuscan soothsayer, as [6688]Paterculus tells the story, perceiving himself and Fulvius Flaccus his dear friend, now both carried to prison by Opimius, and in despair of pardon, seeing the young man weep, _quin tu potius hoc inquit facis_, do as I do; and with that knocked out his brains against the door-cheek, as he was entering into prison, _protinusque illiso capite in capite in carceris januam effuso cerebro expiravit_, and so desperate died. But these are equivocal, improper. "When I speak of despair," saith [6689]Zanchie, "I speak not of every kind, but of that alone which concerns G.o.d. It is opposite to hope, and a most pernicious sin, wherewith the devil seeks to entrap men."

Musculus makes four kinds of desperation, of G.o.d, ourselves, our neighbour, or anything to be done; but this division of his may be reduced easily to the former: all kinds are opposite to hope, that sweet moderator of pa.s.sions, as Simonides calls it; I do not mean that vain hope which fantastical fellows feign to themselves, which according to Aristotle is _insomnium vigilantium_, a waking dream; but this divine hope which proceeds from confidence, and is an anchor to a floating soul; _spes alit agricolas_, even in our temporal affairs, hope revives us, but in spiritual it farther animateth; and were it not for hope, "we of all others were the most miserable," as Paul saith, in this life; were it not for hope, the heart would break; "for though they be punished in the sight of men,"

(Wisdom iii. 4.) yet is "their hope full of immortality:" yet doth it not so rear, as despair doth deject; this violent and sour pa.s.sion of despair, is of all perturbations most grievous, as [6690]Patritius holds. Some divide it into final and temporal; [6691]final is incurable, which befalleth reprobates; temporal is a rejection of hope and comfort for a time, which may befall the best of G.o.d's children, and it commonly proceeds [6692]"from weakness of faith," as in David when he was oppressed he cried out, "O Lord, thou hast forsaken me," but this for a time. This ebbs and flows with hope and fear; it is a grievous sin howsoever: although some kind of despair be not amiss, when, saith Zanchius, we despair of our own means, and rely wholly upon G.o.d: but that species is not here meant. This pernicious kind of desperation is the subject of our discourse, _homicida animae_, the murderer of the soul, as Austin terms it, a fearful pa.s.sion, wherein the party oppressed thinks he can get no ease but by death, and is fully resolved to offer violence unto himself; so sensible of his burthen, and impatient of his cross, that he hopes by death alone to be freed of his calamity (though it prove otherwise), and chooseth with Job vi. 8. 9. xvii.

5. "Rather to be strangled and die, than to be in his bonds." [6693]The part affected is the whole soul, and all the faculties of it; there is a privation of joy, hope, trust, confidence, of present and future good, and in their place succeed fear, sorrow, &c. as in the symptoms shall be shown.

The heart is grieved, the conscience wounded, the mind eclipsed with black fumes arising from those perpetual terrors.

SUBSECT. III.--_Causes of Despair, the Devil, Melancholy, Meditation, Distrust, Weakness of Faith, Rigid Ministers, Misunderstanding Scriptures, Guilty Consciences, &c._

The princ.i.p.al agent and procurer of this mischief is the devil; those whom G.o.d forsakes, the devil by his permission lays hold on. Sometimes he persecutes them with that worm of conscience, as he did Judas, [6694]Saul, and others. The poets call it Nemesis, but it is indeed G.o.d's just judgment, _sero sed serio_, he strikes home at last, and setteth upon them "as a thief in the night," 1 Thes. ii. [6695]This temporary pa.s.sion made David cry out, "Lord, rebuke me not in thine anger, neither chasten me in thine heavy displeasure; for thine arrows have light upon me, &c. there is nothing sound in my flesh, because of thine anger." Again, I roar for the very grief of my heart: and Psalm xxii. "My G.o.d, my G.o.d, why hast thou forsaken me, and art so far from my health, and the words of my crying? I am like to water poured out, my bones are out of joint, mine heart is like wax, that is molten in the midst of my bowels." So Psalm lx.x.xviii. 15 and 16 vers. and Psalm cii. "I am in misery at the point of death, from my youth I suffer thy terrors, doubting for my life; thine indignations have gone over me, and thy fear hath cut me off." Job doth often complain in this kind; and those G.o.d doth not a.s.sist, the devil is ready to try and torment, "still seeking whom he may devour." If he find them merry, saith Gregory, "he tempts them forthwith to some dissolute act; if pensive and sad, to a desperate end." _Aut suadendo blanditur, aut minando terret_, sometimes by fair means, sometimes again by foul, as he perceives men severally inclined. His ordinary engine by which he produceth this effect, is the melancholy humour itself, which is _balneum diaboli_, the devil's bath; and as in Saul, those evil spirits get in [6696]as it were, and take possession of us. Black choler is a shoeing-horn, a bait to allure them, insomuch that many writers make melancholy an ordinary cause, and a symptom of despair, for that such men are most apt, by reason of their ill-disposed temper, to distrust, fear, grief, mistake, and amplify whatsoever they preposterously conceive, or falsely apprehend. _Conscientia scrupulosa nascitur ex vitio naturali, complexione melancholica_ (saith Navarrus _cap.

27. num. 282. tom. 2. cas. conscien._) The body works upon the mind, by obfuscating the spirits and corrupted instruments, which [6697]Perkins ill.u.s.trates by simile of an artificer, that hath a bad tool, his skill is good, ability correspondent, by reason of ill tools his work must needs be lame and imperfect. But melancholy and despair, though often, do not always concur; there is much difference: melancholy fears without a cause, this upon great occasion; melancholy is caused by fear and grief, but this torment procures them and all extremity of bitterness; much melancholy is without affliction of conscience, as [6698]Bright and Perkins ill.u.s.trate by four reasons; and yet melancholy alone may be sometimes a sufficient cause of this terror of conscience. [6699]Felix Plater so found it in his observations, _e melancholicis alii d.a.m.natos se putant, Deo curae, non sunt, nec praedestinati_, &c. "They think they are not predestinate, G.o.d hath forsaken them;" and yet otherwise very zealous and religious; and 'tis common to be seen, "melancholy for fear of G.o.d's judgment and h.e.l.l-fire, drives men to desperation; fear and sorrow, if they be immoderate, end often with it." Intolerable pain and anguish, long sickness, captivity, misery, loss of goods, loss of friends, and those lesser griefs, do sometimes effect it, or such dismal accidents. _Si non statim relevantur_, [6700]Mercennus, _dubitant an sit Deus_, if they be not eased forthwith, they doubt whether there be any G.o.d, they rave, curse, "and are desperately mad because good men are oppressed, wicked men flourish, they have not as they think to their desert," and through impatience of calamities are so misaffected. Democritus put out his eyes, _ne malorum civium prosperos videret successus_, because he could not abide to see wicked men prosper, and was therefore ready to make away himself, as [6701]Agellius writes of him. Felix Plater hath a memorable example in this kind, of a painter's wife in Basil, that was melancholy for her son's death, and for melancholy became desperate; she thought G.o.d would not pardon her sins, [6702]"and for four months still raved, that she was in h.e.l.l-fire, already d.a.m.ned." When the humour is stirred up, every small object aggravates and incenseth it, as the parties are addicted. [6703]The same author hath an example of a merchant man, that for the loss of a little wheat, which he had over long kept, was troubled in conscience, for that he had not sold it sooner, or given it to the poor, yet a good scholar and a great divine; no persuasion would serve to the contrary, but that for this fact he was d.a.m.ned: in other matters Very judicious and discreet. Solitariness, much fasting, divine meditation, and contemplations of G.o.d's judgments, most part accompany this melancholy, and are main causes, as [6704]Navarrus holds; to converse with such kinds of persons so troubled, is sufficient occasion of trouble to some men. _Nonnulli ob longas inedias, studia et meditationes coelestes, de rebus sacris et religione semper agitant_, &c. Many, (saith P. Forestus) through long fasting, serious meditations of heavenly things, fall into such fits; and as Lemnius adds, _lib. 4. cap. 21_, [6705]"If they be solitary given, superst.i.tious, precise, or very devout: seldom shall you find a merchant, a soldier, an innkeeper, a bawd, a host, a usurer, so troubled in mind, they have cheverel consciences that will stretch, they are seldom moved in this kind or molested: young men and middle age are more wild and less apprehensive; but old folks, most part, such as are timorous and religiously given." Pet. Forestus _observat. lib. 10. cap. 12.

de morbis cerebri_, hath a fearful example of a minister, that through precise fasting in Lent, and overmuch meditation, contracted this mischief, and in the end became desperate, thought he saw devils in his chamber, and that he could not be saved; he smelled nothing, as he said, but fire and brimstone, was already in h.e.l.l, and would ask them, still, if they did not [6706]smell as much. I told him he was melancholy, but he laughed me to scorn, and replied that he saw devils, talked with them in good earnest, Would spit in my face, and ask me if 1 did not smell brimstone, but at last he was by him cured. Such another story I find in Plater _observat. lib.

1._ A poor fellow had done some foul offence, and for fourteen days would eat no meat, in the end became desperate, the divines about him could not ease him, [6707]but so he died. Continual meditation of G.o.d's judgments troubles many, _Multi ob timorem futuri judicii_, saith Guatinerius _cap.

5. tract. 15._ _et suspicionem desperabundi sunt._ David himself complains that G.o.d's judgments terrified his soul, Psalm cxix. part. 16. vers. 8. "My flesh trembleth for fear of thee, and I am afraid of thy judgments."

_Quoties diem illum cogito_ (saith [6708]Hierome) _toto corpore contremisco_, I tremble as often as I think of it. The terrible meditation of h.e.l.l-fire and eternal punishment much torments a sinful silly soul.

What's a thousand years to eternity? _Ubi moeror, ubi fletus, ubi dolor sempiternus. Mors sine morte, finis sine fine_; a finger burnt by chance we may not endure, the pain is so grievous, we may not abide an hour, a night is intolerable; and what shall this unspeakable fire then be that burns for ever, innumerable infinite millions of years, _in omne aevum in aeternum._ O eternity!

[6709] "Aeternitas est illa vox, Vox illa fulminatrix, Tonitruis minacior, Fragoribusque coeli, Aeternitas est illa vox, --meta carens et orta, &c.

Tormenta nulla territant, Quae finiuntur annis; Aeternitas, aeternitas Versat coquilque pectus.

Auget haec poenas indies, Centuplicatque flammas," &c.

This meditation terrifies these poor distressed souls, especially if their bodies be predisposed by melancholy, they religiously given, and have tender consciences, every small object affrights them, the very inconsiderate reading of Scripture itself, and misinterpretation of some places of it; as, "Many are called, few are chosen. Not every one that saith Lord. Fear not little flock. He that stands, let him take heed lest he fall. Work out your salvation with fear and trembling, That night two shall be in a bed, one received, the other left. Strait is the way that leads to heaven, and few there are that enter therein." The parable of the seed and of the sower, "some fell on barren ground, some was choked. Whom he hath predestinated he hath chosen. He will have mercy on whom he will have mercy." _Non est volentis nec currentis, sed miserentis Dei._ These and the like places terrify the souls of many; election, predestination, reprobation, preposterously conceived, offend divers, with a deal of foolish presumption, curiosity, needless speculation, contemplation, solicitude, wherein they trouble and puzzle themselves about those questions of grace, free will, perseverance, G.o.d's secrets; they will know more than is revealed of G.o.d in his word, human capacity, or ignorance can apprehend, and too importunate inquiry after that which is revealed; mysteries, ceremonies, observation of Sabbaths, laws, duties, &c., with many such which the casuists discuss, and schoolmen broach, which divers mistake, misconstrue, misapply to themselves, to their own undoing, and so fall into this gulf. "They doubt of their election, how they shall know, it, by what signs. And so far forth," saith Luther, "with such nice points, torture and crucify themselves, that they are almost mad, and all they get by it is this, they lay open a gap to the devil by desperation to carry them to h.e.l.l;" but the greatest harm of all proceeds from those thundering ministers, a most frequent cause they are of this malady: [6710]"and do more harm in the church" (saith Erasmus) "than they that flatter; great danger on both sides, the one lulls them asleep in carnal security, the other drives them to despair." Whereas, [6711]St. Bernard well adviseth, "We should not meddle with the one without the other, nor speak of judgment without mercy; the one alone brings desperation, the other security." But these men are wholly for judgment; of a rigid disposition themselves, there is no mercy with them, no salvation, no balsam for their diseased souls, they can speak of nothing but reprobation, h.e.l.l-fire, and d.a.m.nation; as they did Luke xi. 46. lade men with burdens grievous to be borne, which they themselves touch not with a finger. 'Tis familiar with our papists to terrify men's souls with purgatory, tales, visions, apparitions, to daunt even the most generous spirits, "to [6712]require charity," as Brentius observes, "of others, bounty, meekness, love, patience, when they themselves breathe nought but l.u.s.t, envy, covetousness." They teach others to fast, give alms, do penance, and crucify their mind with superst.i.tious observations, bread and water, hair clothes, whips, and the like, when they themselves have all the dainties the world can afford, lie on a down-bed with a courtesan in their arms: _Heu quantum patimur pro Christo_, as [6713]he said, what a cruel tyranny is this, so to insult over and terrify men's souls! Our indiscreet pastors many of them come not far behind, whilst in their ordinary sermons they speak so much of election, predestination, reprobation, _ab aeterno_, subtraction of grace, preterition, voluntary permission, &c., by what signs and tokens they shall discern and try themselves, whether they be G.o.d's true children elect, _an sint reprobi, praedestinati_, &c., with such scrupulous points, they still aggravate sin, thunder out G.o.d's judgments without respect, intempestively rail at and p.r.o.nounce them d.a.m.ned in all auditories, for giving so much to sports and honest recreations, making every small fault and thing indifferent an irremissible offence, they so rent, tear and wound men's consciences, that they are almost mad, and at their wits' end.

"These bitter potions" (saith [6714]Erasmus) "are still in their mouths, nothing but gall and horror, and a mad noise, they make all their auditors desperate:" many are wounded by this means, and they commonly that are most devout and precise, have been formerly presumptuous, and certain of their salvation; they that have tender consciences, that follow sermons, frequent lectures, that have indeed least cause, they are most apt to mistake, and fall into these miseries. I have heard some complain of Parson's Resolution, and other books of like nature (good otherwise), they are too tragical, too much dejecting men, aggravating offences: great care and choice, much discretion is required in this kind.

The last and greatest cause of this malady, is our own conscience, sense of our sins, and G.o.d's anger justly deserved, a guilty conscience for some foul offence formerly committed,--[6715]O _miser Oreste, quid morbi te perdit_? Or: _Conscientia, Sum enim mihi conscius de malis perpetratis_.[6716] "A good conscience is a continual feast," but a galled conscience is as great a torment as can possibly happen, a still baking oven, (so Pierius in his Hieroglyph, compares it) another h.e.l.l. Our conscience, which is a great ledger book, wherein are written all our offences, a register to lay them up, (which those [6717]Egyptians in their hieroglyphics expressed by a mill, as well for the continuance, as for the torture of it) grinds our souls with the remembrance of some precedent sins, makes us reflect upon, accuse and condemn our own selves. [6718]"Sin lies at door," &c. I know there be many other causes a.s.signed by Zanchius, [6719]Musculus, and the rest; as incredulity, infidelity, presumption, ignorance, blindness, ingrat.i.tude, discontent, those five grand miseries in Aristotle, ignominy, need, sickness, enmity, death, &c.; but this of conscience is the greatest, [6720]_Instar ulceris corpus jugiter percellens_: The scrupulous conscience (as [6721]Peter Forestus calls it) which tortures so many, that either out of a deep apprehension of their unworthiness, and consideration of their own dissolute life, "accuse themselves and aggravate every small offence, when there is no such cause, mis...o...b..ing in the meantime G.o.d's mercies, they fall into these inconveniences." The poet calls them [6722]furies dire, but it is the conscience alone which is a thousand witnesses to accuse us, [6723] _Nocte dieque suum gestant in pectore testem_. A continual tester to give in evidence, to empanel a jury to examine us, to cry guilty, a persecutor with hue and cry to follow, an apparitor to summon us, a bailiff to carry us, a serjeant to arrest, an attorney to plead against us, a gaoler to torment, a judge to condemn, still accusing, denouncing, torturing and molesting. And as the statue of Juno in that holy city near Euphrates in [6724]a.s.syria will look still towards you, sit where you will in her temple, she stares full upon you, if you go by, she follows with her eye, in all sites, places, conventicles, actions, our conscience will be still ready to accuse us. After many pleasant days, and fortunate adventures, merry tides, this conscience at last doth arrest us. Well he may escape temporal punishment, [6725]bribe a corrupt judge, and avoid the censure of law, and flourish for a time; "for [6726]who ever saw" (saith Chrysostom) "a covetous man troubled in mind when he is telling of his money, an adulterer mourn with his mistress in his arms? we are then drunk with pleasure, and perceive nothing:" yet as the prodigal son had dainty fare, sweet music at first, merry company, jovial entertainment, but a cruel reckoning in the end, as bitter as wormwood, a fearful visitation commonly follows. And the devil that then told thee that it was a light sin, or no sin at all, now aggravates on the other side, and telleth thee, that it is a most irremissible offence, as he did by Cain and Judas, to bring them to despair; every small circ.u.mstance before neglected and contemned, will now amplify itself, rise up in judgment, and accuse the dust of their shoes, dumb creatures, as to Lucian's tyrant, _lectus et candela_, the bed and candle did bear witness, to torment their souls for their sins past.

Tragical examples in this kind are too familiar and common: Adrian, Galba, Nero, Otho, Vitellius, Caracalla, were in such horror of conscience for their offences committed, murders, rapes, extortions, injuries, that they were weary of their lives, and could get n.o.body to kill them.

[6727]Kennetus, King of Scotland, when he had murdered his nephew Malcom, King Duffe's son, Prince of c.u.mberland, and with counterfeit tears and protestations dissembled the matter a long time, [6728]"at last his conscience accused him, his unquiet soul could not rest day or night, he was terrified with fearful dreams, visions, and so miserably tormented all his life." It is strange to read what [6729]Cominaeus hath written of Louis XI. that French King; of Charles VIII.; of Alphonsus, King of Naples; in the fury of his pa.s.sion how he came into Sicily, and what pranks he played.

Guicciardini, a man most unapt to believe lies, relates how that Ferdinand his father's ghost who before had died for grief, came and told him, that he could not resist the French King, he thought every man cried France, France; the reason of it (saith Cominseus) was because he was a vile tyrant, a murderer, an oppressor of his subjects, he bought up all commodities, and sold them at his own price, sold abbeys to Jews and Falkoners; both Ferdinand his father, and he himself never made conscience of any committed sin; and to conclude, saith he, it was impossible to do worse than they did. Why was Pausanias the Spartan tyrant, Nero, Otho, Galba, so persecuted with spirits in every house they came, but for their murders which they had committed? [6730]Why doth the devil haunt many men's houses after their deaths, appear to them living, and take possession of their habitations, as it were, of their palaces, but because of their several villainies? Why had Richard the Third such fearful dreams, saith Polydore, but for his frequent murders? Why was Herod so tortured in his mind? because he had made away Mariamne his wife. Why was Theodoric, the King of the Goths, so suspicious, and so affrighted with a fish head alone, but that he had murdered Symmachus, and Boethius his son-in-law, those worthy Romans? Caelius, _lib. 27. cap. 22._ See more in Plutarch, in his tract _De his qui sero a Numine puniuntur_, and in his book _De tranquillitate animi_, &c. Yea, and sometimes G.o.d himself hath a hand in it, to show his power, humiliate, exercise, and to try their faith, (divine temptation, Perkins calls it, _Cas. cons. lib. 1. cap. 8. sect. 1._) to punish them for their sins. G.o.d the avenger, as [6731]David terms him, _ultor a tergo Deus_, his wrath is apprehended of a guilty, soul, as by Saul and Judas, which the poets expressed by Adrastia, or Nemesis:

[6732] "a.s.sequitur Nemesique virum vestigia servat, Ne male quid facias."------

And she is, as [6733]Ammia.n.u.s, _lib. 14._ describes her, "the queen of causes, and moderator of things," now she pulls down the proud, now she rears and encourageth those that are good; he gives instance in his Eusebius; Nicephorus, _lib. 10. cap. 35. eccles. hist._ in Maximinus and Julian. Fearful examples of G.o.d's just judgment, wrath and vengeance, are to be found in all histories, of some that have been eaten to death with rats and mice, as [6734]Popelius, the second King of Poland, ann. 830, his wife and children; the like story is of Hatto, Archbishop of Mentz, ann.

969, so devoured by these vermin, which howsoever Serrarius the Jesuit Mogunt. _rerum lib. 4. cap. 5._ impugn by twenty-two arguments, Tritemius, [6735]Munster, Magdeburgenses, and many others relate for a truth. Such another example I find in Geraldus Cambrensis _Itin. Cam. lib. 2. cap. 2._ and where not?

And yet for all these terrors of conscience, affrighting punishments which are so frequent, or whatsoever else may cause or aggravate this fearful malady in other religions, I see no reason at all why a papist at any time should despair, or be troubled for his sins; for let him be never so dissolute a caitiff so notorious a villain, so monstrous a sinner, out of that treasure of indulgences and merits of which the pope is dispensator, he may have free pardon and plenary remission of all his sins. There be so many general pardons for ages to come, forty thousand years to come, so many jubilees, so frequent gaol-deliveries out of purgatory for all souls, now living, or after dissolution of the body, so many particular ma.s.ses daily said in several churches, so many altars consecrated to this purpose, that if a man have either money or friends, or will take any pains to come to such an altar, hear a ma.s.s, say so many paternosters, undergo such and such penance, he cannot do amiss, it is impossible his mind should be troubled, or he have any scruple to molest him. Besides that _Taxa Camerae Apostolicae_, which was first published to get money in the days of Leo Decimus, that sharking pope, and since divulged to the same ends, sets down such easy rates and dispensations for all offences, for perjury, murder, incest, adultery, &c., for so many grosses or dollars (able to invite any man to sin, and provoke him to offend, methinks, that otherwise would not) such comfortable remission, so gentle and parable a pardon, so ready at hand, with so small cost and suit obtained, that I cannot see how he that hath any friends amongst them (as I say) or money in his purse, or will at least to ease himself, can any way miscarry or be misaffected, how he should be desperate, in danger of d.a.m.nation, or troubled in mind. Their ghostly fathers can so readily apply remedies, so cunningly string and unstring, wind and unwind their devotions, play upon their consciences with plausible speeches and terrible threats, for their best advantage settle and remove, erect with such facility and deject, let in and out, that I cannot perceive how any man amongst them should much or often labour of this disease, or finally miscarry. The causes above named must more frequently therefore take hold in others.

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

As shoemakers do when they bring home shoes, still cry leather is dearer and dearer, may I justly say of those melancholy symptoms: these of despair are most violent, tragical, and grievous, far beyond the rest, not to be expressed but negatively, as it is privation of all happiness, not to be endured; "for a wounded spirit who can bear it?" Prov. xviii. 19. What, therefore, [6736]Timanthes did in his picture of Iphigenia, now ready to be sacrificed, when he had painted Chalcas mourning, Ulysses sad, but most sorrowful Menelaus; and showed all his art in expressing a variety of affections, he covered the maid's father Agamemnon's head with a veil, and left it to every spectator to conceive what he would himself; for that true pa.s.sion and sorrow in _summo gradu_, such as his was, could not by any art be deciphered. What he did in his picture, I will do in describing the symptoms of despair; imagine what thou canst, fear, sorrow, furies, grief, pain, terror, anger, dismal, ghastly, tedious, irksome, &c. it is not sufficient, it comes far short, no tongue can tell, no heart conceive it.

'Tis an epitome of h.e.l.l, an extract, a quintessence, a compound, a mixture of all feral maladies, tyrannical tortures, plagues, and perplexities.

There is no sickness almost but physic provideth a remedy for it; to every sore chirurgery will provide a slave; friends.h.i.+p helps poverty; hope of liberty easeth imprisonment; suit and favour revoke banishment; authority and time wear away reproach: but what physic, what chirurgery, what wealth, favour, authority can relieve, bear out, a.s.suage, or expel a troubled conscience? A quiet mind cureth all them, but all they cannot comfort a distressed soul: who can put to silence the voice of desperation? All that is single in other melancholy, _Horribile, dirum, pestilens, atrox, ferum_, concur in this, it is more than melancholy in the highest degree; a burning fever of the soul; so mad, saith [6737]Jacchinus, by this misery; fear, sorrow, and despair, he puts for ordinary symptoms of melancholy. They are in great pain and horror of mind, distraction of soul, restless, full of continual fears, cares, torments, anxieties, they can neither eat, drink, nor sleep for them, take no rest,

[6738] "Perpetua impietas, nec mensae tempore cessat, Exagitat vesana quies, somnique furentes."

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

Fear takes away their content, and dries the blood, wasteth the marrow, alters their countenance, "even in their greatest delights, singing, dancing, dalliance, they are still" (saith [6739]Lemnius) "tortured in their souls." It consumes them to nought, "I am like a pelican in the wilderness (saith David of himself, temporally afflicted), an owl, because of thine indignation," Psalm cii. 8, 10, and Psalm lv. 4. "My heart trembleth within me, and the terrors of death have come upon me; fear and trembling are come upon me, &c. at death's door," Psalm cvii. 18. "Their soul abhors all manner of meats." Their [6740]sleep is (if it be any) unquiet, subject to fearful dreams and terrors. Peter in his bonds slept secure, for he knew G.o.d protected him; and Tully makes it an argument of Roscius Amerinus' innocency, that he killed not his father, because he so securely slept. Those martyrs in the primitive church were most [6741]cheerful and merry in the midst of their persecutions; but it is far otherwise with these men, tossed in a sea, and that continually without rest or intermission, they can think of nought that is pleasant, [6742]"their conscience will not let them be quiet," in perpetual fear, anxiety, if they be not yet apprehended, they are in doubt still they shall be ready to betray themselves, as Cain did, he thinks every man will kill him; "and roar for the grief of heart," Psalm x.x.xviii. 8, as David did; as Job did, xx. 3, 21, 22, &c., "Wherefore is light given to him that is in misery, and life to them that have heavy hearts? which long for death, and if it come not, search it more than treasures, and rejoice when they can find the grave." They are generally weary of their lives, a trembling heart they have, a sorrowful mind, and little or no rest. _Terror ubique tremor, timor undique et undique terror._ "Fears, terrors, and affrights in all places, at all times and seasons." _Cib.u.m et potum pertinaciter aversantur multi, nodum in scirpo quaeritantes, et culpam imaginantes ubi nulla est_, as Wierus writes _de Lamiis lib. 3. c. 7._ "they refuse many of them meat and drink, cannot rest, aggravating still and supposing grievous offences where there are none." G.o.d's heavy wrath is kindled in their souls, and notwithstanding their continual prayers and supplications to Christ Jesus, they have no release or ease at all, but a most intolerable torment, and insufferable anguish of conscience, and that makes them, through impatience, to murmur against G.o.d many times, to rave, to blaspheme, turn atheists, and seek to offer violence to themselves. Deut. xxviii. 65, 68.

"In the morning they wish for evening, and for morning in the evening, for the sight of their eyes which they see, and fear of hearts." [6743]Marinus Mercennus, in his comment on Genesis, makes mention of a desperate friend of his, whom, amongst others, he came to visit, and exhort to patience, that broke out into most blasphemous atheistical speeches, too fearful to relate, when they wished him to trust in G.o.d, _Quis est ille Deus (inquit) ut serviam illi, quid proderit si oraverim; si praesens est, cur non succurrit? cur non me carcere, inertia, squalore confectum liberat? quid ego feci? &c. absit a me hujusmodi Deus_. Another of his acquaintance broke out into like atheistical blasphemies, upon his wife's death raved, cursed, said and did he cared not what. And so for the most part it is with them all, many of them, in their extremity, think they hear and see visions, outcries, confer with devils, that they are tormented, possessed, and in h.e.l.l-fire, already d.a.m.ned, quite forsaken of G.o.d, they have no sense or feeling of mercy, or grace, hope of salvation, their sentence of condemnation is already past, and not to be revoked, the devil will certainly have them. Never was any living creature in such torment before, in such a miserable estate, in such distress of mind, no hope, no faith, past cure, reprobate, continually tempted to make away themselves.

Something talks with them, they spit fire and brimstone, they cannot but blaspheme, they cannot repent, believe or think a good thought, so far carried; _ut cogantur ad impia cogitandum etiam contra voluntatem_, said [6744]Felix Plater, _ad blasphemiam erga deum, ad multa horrenda perpetranda, ad ma.n.u.s violentas sibi inferendas_, &c., and in their distracted fits and desperate humours, to offer violence to others, their familiar and dear friends sometimes, or to mere strangers, upon very small or no occasion; for he that cares not for his own, is master of another man's life. They think evil against their wills; that which they abhor themselves, they must needs think, do, and speak. He gives instance in a patient of his, that when he would pray, had such evil thoughts still suggested to him, and wicked [6745]meditations. Another instance he hath of a woman that was often tempted to curse G.o.d, to blaspheme and kill herself.

Sometimes the devil (as they say) stands without and talks with them, sometimes he is within them, as they think, and there speaks and talks as to such as are possessed: so Apollodorus, in Plutarch, thought his heart spake within him. There is a most memorable example of [6746]Francis Spira, an advocate of Padua, Ann. 1545, that being desperate, by no counsel of learned men could be comforted: he felt (as he said) the pains of h.e.l.l in his soul; in all other things he discoursed aright, but in this most mad.

Frismelica, Bullovat, and some other excellent physicians, could neither make him eat, drink, or sleep, no persuasion could ease him. Never pleaded any man so well for himself, as this man did against himself, and so he desperately died. Springer, a lawyer, hath written his life. Cardinal Crescence died so likewise desperate at Verona, still he thought a black dog followed him to his death-bed, no man could drive the dog away, Sleiden. _com. 23. cap. lib. 3._ Whilst I was writing this Treatise, saith Montaltus, _cap. 2. de mel._ [6747]"A nun came to me for help, well for all other matters, but troubled in conscience for five years last past; she is almost mad, and not able to resist, thinks she hath offended G.o.d, and is certainly d.a.m.ned." Felix Plater hath store of instances of such as thought themselves d.a.m.ned, [6748] forsaken of G.o.d, &c. One amongst the rest, that durst not go to church, or come near the Rhine, for fear to make away himself, because then he was most especially tempted. These and such like symptoms are intended and remitted, as the malady itself is more or less; some will hear good counsel, some will not; some desire help, some reject all, and will not be eased.

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

Most part these kind of persons make [6749]away themselves, some are mad, blaspheme, curse, deny G.o.d, but most offer violence to their own persons, and sometimes to others. "A wounded spirit who can bear?" Prov. xviii. 14.

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

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

Experience teacheth us, that though many die obstinate and wilful in this malady, yet mult.i.tudes again are able to resist and overcome, seek for help and find comfort, are taken _e faucibus Erebi_, from the chops of h.e.l.l, and out of the devil's paws, though they have by [6754]obligation, given themselves to him. Some out of their own strength, and G.o.d's a.s.sistance, "Though He kill me," (saith Job,) "yet will I trust in Him," out of good counsel, advice and physic. [6755]Bellovacus cured a monk by altering his habit, and course of life: Plater many by physic alone. But for the most part they must concur; and they take a wrong course that think to overcome this feral pa.s.sion by sole physic; and they are as much out, that think to work this effect by good service alone, though both be forcible in themselves, yet _vis unita fortior_, "they must go hand in hand to this disease:"--_alterius sic altera poscit opem._ For physic the like course is to be taken with this as in other melancholy: diet, air, exercise, all those pa.s.sions and perturbations of the mind, &c. are to be rectified by the same means. They must not be left solitary, or to themselves, never idle, never out of company. Counsel, good comfort is to be applied, as they shall see the parties inclined, or to the causes, whether it be loss, fear, be grief, discontent, or some such feral accident, a guilty conscience, or otherwise by frequent meditation, too grievous an apprehension, and consideration of his former life; by hearing, reading of Scriptures, good divines, good advice and conference, applying G.o.d's word to their distressed souls, it must be corrected and counterpoised. Many excellent exhortations, phraenetical discourses, are extant to this purpose, for such as are any way troubled in mind: Perkins, Greenham, Hayward, Bright, Abernethy, Bolton, Culmannus, Helmingius, Caelius Secundus, Nicholas Laurentius, are copious on this subject: Azorius, Navarrus, Sayrus, &c., and such as have written cases of conscience amongst our pontifical writers. But because these men's works are not to all parties at hand, so parable at all times, I will for the benefit and ease of such as are afflicted, at the request of some [6756]friends, recollect out of their voluminous treatises, some few such comfortable speeches, exhortations, arguments, advice, tending to this subject, and out of G.o.d's word, knowing, as Culmannus saith upon the like occasion, [6757]"how unavailable and vain men's councils are to comfort an afflicted conscience, except G.o.d's word concur and be annexed, from which comes life, ease, repentance," &c.

Presupposing first that which Beza, Greenham, Perkins, Bolton, give in charge, the parties to whom counsel is given be sufficiently prepared, humbled for their sins, fit for comfort, confessed, tried how they are more or less afflicted, how they stand affected, or capable of good advice, before any remedies be applied: to such therefore as are so thoroughly searched and examined, I address this following discourse.

Two main antidotes, [6758]Hemmingius observes, opposite to despair, good hope out of G.o.d's word, to be embraced; perverse security and presumption from the devil's treachery, to be rejected; _Illa solus animae, haec pestis_; one saves, the other kills, _occidit animam_, saith Austin, and doth as much harm as despair itself, [6759]Navarrus the casuist reckons up ten special cures out of Anton. _1. part. t.i.t. 3. cap. 10._ 1. G.o.d. 2.