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our brother's soul, lose the right use of many good gifts ; honest * sports, games and pleasant recreations, punish our selves without a cause, lose our liberties, and sometimes our lives. Anno 1270, at + Magdeburge in Germany, a Jew fell into a Privy upon a Saturday, and without help could not possibly get out; he called to his fellows for succour, but they denied it. because it was their Sabbath, non licebat opus manuum exercere; the Bishop hearing of it, the next day forbade him to be pulled out, because it was our Sunday: In the mean time the wretch died before Munday. We have myriads of examples in this kinde amongst those rigid Sabbatarians, and therefore not without good cause, - Intolerabilem perturbationem Seneca calls it, as well he might, an intolerable perturbation, that causeth such dire events, folly, madness, sickness, despair, death of body and soul, and hell it self.
var generally end, as theerson, to
Cure of Religious Melancholy. To purge the world of Idolatry and superstition, will reIquire some monster-taming Hercules, a divine Æsculapius, or CHRIST niinself to come in his own person, to raign a thousand years on earth before the end, as the Millenaries will have him. They are generally so refractory, self-conceited, obstinate, so firmly addicted to that religion in which they have been bred and brought up, that no perswasion, no terror, no persecution can divert them. The consideration of which, hath induced niany cominonwealths to suffer them to enjoy their consciences as they will themselves: a toleration of Jews is in most provinces of Europe: In Asia they have their Synagogues : Spaniards permit Moorest o live amongst them : the Mogullians, Genuiles: the Turks all religions. In Europe, Poland and Amsterdain are the common Sanctuaries. Some are of opinion, that no man ought to be compelled for con
* Some explode all humane authors, arts, and sciences, Poets, histories, &c. so precise, their zeal overruns their wits and so stupid they oppose all humane learning, because they are ignorant themselelves and illiterate, nothing must be read but scriptures; but these men deserve to be pitied, rather then confuced. Others are so strict they will admit of no honest game and pleasure, do dancing, singing, other playes, recreations and games, hauking, hunting, Cock-fighting, Bear-baiting, &c. because to see one beast kill another is the fruit of our rebellion against God, &c. Nuda ac tremebunda cruentis Irrepet genibus si candida jusserit Ino. Juvenalis. Sect. 6. + Munster Cosmog. lib. 3. cap. 444. Incidit in cloacam, unde se con possit eximere, implorat opem socioruin, sed illi negant, &c. De benefic. 7.2.
Topicumip by all menicus. . When sy
science sake, but let him be of what religion he will, he may be saved, as Cornelius was formerly accepted, Jew; Turk, Anabaptists, &c. If he be an honest man, live soberly and civilly in his profession, (Volkelius, Crellius, and the rest of the Socinians, that now nestle themselves about Crakowe and Rakowe in Poland, have renewed this opinion) serve his own God, with that fear and reverence as he ought. Sua cuiy; civitati (Læli) religio sit, nòstra nobis, Tully thought fit every city should be free in this behalf, adore their own Cus. todes & Topicos Deos, tutelar and local gods, as Symmachus cals them. Isocrates adviseth Demonicus, “ when he came to a strange citie, to * worship by all means the Gods of the place," & unumquemq; Topicum deum sic coli oportere, quomodo ipse preceperit: which Cecilius in t Minutius labours, and would have every nation sacrorum ritus gentiles habere, & deos colerë municipes, keep their own ceremonies, worship their peculiar gods, which Pomponius Mela reports of the Africans, Deos suos patrio more venerantur, they worship their own gods according to their own ordination. For why should any one nation, as he there pleads, challenge that universalitie of God, Deum suum quem nec ostendunt, nec vident, discurrentem scilicet & ubique præsentem, in oninium mores, actus, & occultas cogitationes inquirentem, &c. as Christians do: Let every Province enjoy their libertie in this behalf, worship one God, or all as they will, and are informed. The Romans built altars Diis Asiæ, Europæ, Lybiæ, diis ignotis & peregrinis: others otherwise, &c. Plinius Secundus, as appears by his Epistle to Trajan, would not have the Christians so persecuted, and in some time of the reign of Maxiıninus, as we find it registered in Easebius lib., 9. cap. 9. there was a decree made to this purpose, Nullus cogatur invitus ad hunc vel illum deorum cultum, and by Constantine in the 19 year of his reign, as I Baronius en formeth us, Nemo alteri exhibeat molestiam, quod cujusque animus vult, hoc. quisque transigat, new gods, new law: givers, new Priests will have new ceremonies, customes and religions, to which every wise man as a good Fornalist should accommodate himself.
"§ Saturnus periit, perierunt & sua jura,
Sub Jove nunc mundus, jussa sequare Jovis.” The said Constantine the Emperour, as Eusebius writes, flung down and demolished all the heathen gods, silver gold statues, altars, Images and temples, and turned them all to Christian Churches, infestus gentilium monumentis luidibrio exposuit ;
+ Octavio dial.
· * Numen venerare præsertim quod civitas colit.
the Turke now converts them again to Mahometan Meskites. The like Edict came forth in the raign of Arcadius and Honorius. Symachus the Orator in his dayes, to procure a generall toleration, used this argument, “ z Because God is immense and infinite, and his nature cannot perfectly be known, it is convenient he should be as diversly worshipped, as every man shall perceive or understand.". It was impossible he thought for one religion to be universall: you see that one small Province can hardly be ruled by one law civil or spirituall; and “ how shall 80 many distinct and vast Empires of the world be united into one? It never was, never will be.” Besides, if there be infinite planetary and firmamental worlds, as * some will, there be infinite Genii or commanding Spirits belonging to each of them: and so, per consequens, (for they will be all adored) infinite re. ligions. And therefore let every Territory keep their proper rites and ceremonies, as their dii tutelares will, so Tyrius calls them, “and according to the quarter they hold,” their own institutions, revelations, orders, Oracles, which they dictate from time to time, or teach their Priests or Ministers. This tenent was stiffely maintained in Turkie not long since, as you may read in the third epistle of Busbequius, “ a that all those should participate of eternal happiness, that lived an holy and inno cent life, what religion soever they professed?" Rustan Bassa was a great patron of it; though Mahomet himself was sent virtute gladii, to enforce all, as he writes in his Alcoran, to follow him. . Some again will approve of this for Jewes, Gentiles, Infidels, that are out of the fold, they can be content to give them all respect and favour, but by no means to such as are within the precincts of our own Church, and called Christians, to no Heretiques, Schismatiques, or the like; let the Spanish Inquisition, that fourth Fury, speak of some of them, the civill wars and Massacres in France, our Marian times. b Magallianus the Jesuite will not adınit of conference with an here. tique, but severity and rigour to be used, non illis verba reddere; sed furcas figere oportet; and Theodosius is commended in Nicephorus lib. 12. cap. 15. " That he put all Heretiques to silence." Bernard. Epist. 190 will have club law, fire and sword for Heretiques, “ d compell them, stop their mouth's not with disputations, or refute them with reasons, but with fists;" and this is their ordinary practise. Another
In epist. Sym. Quia deus immensum quiddam cst, & infinitum cujus natura perfecte cognosci non potest, æquum ergo est, ut diversa ratione colatur prout quisque aliquid de Deo percipit aut intelligit. * Campanella Calcaginus, and others. "Æternæ beatitudinis consortes fore, qui sancte innocenterque hanc vitam traduxerint, quamcunq; illi religionem sequuti sunt. • Comment. in C. Tim. 6. ver. 20. & 21. scveritate cum agendum, & non aliter,
Quod silentium hærcticis indixerit. Igne & fuste potius agendum cun hæreticis quam cum disputationibus; os alia loquens, &c.
what relial happinsbequius, long sincs. Thiste fro
companie are as milde on the other side ; to avoid all heartburning, and contentious wars and uproars, they would have a generall toleration in every kingdom, no mulct at all, no man for religion or conscience be put to death, which * Thuanus the French Historian much favours; our late Socinjans defend; Vaticanus against Calvin in a large Treatise in behalf of Sera vetus, vindicates ; Castilio, &c. Martin Ballius and his companions, maintained this opinion not long since in France, whose errour is confuted by Beza in a just Volume. The me. dium is bess, and that which Paul prescribes, Gal. 1. “If any man shall fall by occasion, to restore such a one with the spirit of meekness, by all fair ineans, gentle admonitions :'* but if that will not take place, Post unam & alteram admonitionem hæreticum devita, he must be excommunicate, as Paul did by Hymenæus, delivered over to Satan. Immedicabile vulnus ense recidendum est. As Hippocrates said in Physick, I may well say in Divinitie, Quæ ferro non curantur, 'ignis eurat. For the vulgar, restrain them by lawes, mulets, burn their books, forbid their conventicles : for when the cause is taken away, the effect will soon cease. Now for prophets, dreamers, and such rude silly fellowes, that through fasting, too much meditation, preciseness, or by Melancholy are disa tenipered: the best means to reduce them ad sanam mentem, is to alter their course of life, and with conference, threats, promises, perswasions, to enterinixe Physick. Hercules de Saxoniâ had such a Prophet comınitted to his charge in Venice, that thought he was Elias, and would fast as he did : he dressed a fellow in Angel's attire, that said he came from heaven to bring him divine food, and by that means staid his fast, admi. nistered his Physick: so by the ineditation of this forged An. gel he was cured. Rhasis an Arabian, cont. lib. 1. cap. 9. speakes of a fellow that in like case complained to him, and desired his help: “ I asked himn (saith he) what the matter was, be replyed, I am continually meditating of heaven and hell, and me thinkes I see and talk with fierie spirits, and smell brimstone, &c. and am so carried away with these conceits, that I can neither eat, nor sleep, nor go about my business: I cured him (saith Rhasis) partly by perswasion, partly by Physick, and so have I done by many others.” We have frequently such prophets and dreamers amongst us, whom we persecute with fire and fagot: I think the most compendious cure, for some of them at least, had been in Bedlam. Sed de his satis.
* Præfat. Hist. Quidam conquestus est mibi de hoc morbo, & deprecatus est ut ego illum curarem; ego quæsivi ab eo quid sentiret; respondit, sempor imaginor & cogito de Deo & angelis, &c. et ita demersus sum hac imaginatione, at aec edam nec dormiam, nec negotiis, &c. Ego curavi medicina & persus. SIDDE; sic plures alios.
MEMB. II. SUBSECT. I.
Religious Melancholy in defect; parties affected, Epicures,
Atheists, Hypocrites, worldly secure, Carnalists,
all impious persons, Impenitent sinners, &c.
TN that other extream, or defect of this love of God, know, I ledge, faith, fear, hope, &c. are such as erre both in doctrine and manners, Sadduces, Herodians, Libertines, polititians; all manner of Atheists, Epicures, Infidels, that are secure, in a reprobate sense, fear not God at all, and such are too distrustful and timorous, as desperate persons be: That grand sin of Atheisine or impietie, Melancthon, cals it monstrosam melancholiam, monstrous melancholy; or venenatam melancholiam, poysoned melancholy. A company of Cyclopes or Giants, that war with the gods, as the Poets faineil, Antipodes to Christians, that scoffe at all religion, at God himself, deny him and all his attributes, his wisdom, power, providence, his mercy and judgement.
"6 Esse aliquos manes, & subterranea regna,
That there is either Heaven or hell, resurrection of the dead, pain, happiness, or world to come, credat Judeus Apella: for their parts they esteem thein as so many Poet's tales, Bug. bears, Lucian's Alexander; Moses, Mahomet, and Christ are all as one in their creed. When those bloudy wars in France for matters of Religion, (saith * Richard Dinoth) were so violently pursued betwixt Hugenotes and Papists, there was a company of good fellows laughed them all to scorn, for being such superstitious fools, to lose their wives and fortunes, accounting faith, religion, immortality of the soul, meer foppe. ries and illusions. Such lose + Atheisticall spirits are too predominant in all kingdoms. Let them contend, pray, tremble, trouble themselves that will, for their parts, they fear neither God nor divel; but with that Cyclops in Euripides,
" De anima, c. de humoribus. Juvenal. * Li. 5. Gal. hist. quamplu. rimi repcrti sunt qui tot pericula subeuntes irridebant; & quæ de fide, religione &c. dicebant, ludibrio habebant, nihil eorum admittentes de futura vita. + 50000 Atheists at this day in Paris, Merceanus thinks.