disposition? If in disposition, ill dispositions beget habits, if they persevere, saith [180]Plutarch, habits either are, or turn to diseases. 'Tis the same which Tully maintains in the second of his Tusculans, omnium insipientum animi in morbo sunt, et perturbatorum, fools are sick, and all that are troubled in mind: for what is sickness, but as [181]Gregory Tholosanus defines it, A dissolution or perturbation of the bodily league, which health combines: and who is not sick, or ill-disposed? in whom doth not passion, anger, envy, discontent, fear and sorrow reign? Who labours not of this disease? Give me but a little leave, and you shall see by what testimonies, confessions, arguments, I will evince it, that most men are mad, that they had as much need to go a pilgrimage to the Anticyrae (as in [182]Strabo's time they did) as in our days they run to Compostella, our Lady of Sichem, or Lauretta, to seek for help; that it is like to be as prosperous a voyage as that of Guiana, and that there is much more need of hellebore than of tobacco. That men are so misaffected, melancholy, mad, giddy-headed, hear the testimony of Solomon, Eccl. ii. 12. And I turned to behold wisdom, madness and folly, &c. And ver. 23: All his days are sorrow, his travel grief, and his heart taketh no rest in the night. So that take melancholy in what sense you will, properly or improperly, in disposition or habit, for pleasure or for pain, dotage, discontent, fear, sorrow, madness, for part, or all, truly, or metaphorically, 'tis all one. Laughter itself is madness according to Solomon, and as St. Paul hath it, Worldly sorrow brings death. The hearts of the sons of men are evil, and madness is in their hearts while they live, Eccl. ix. 3. Wise men themselves are no better. Eccl. i. 18. In the multitude of wisdom is much grief, and he that increaseth wisdom, increaseth sorrow, chap. ii. 17. He hated life itself, nothing pleased him: he hated his labour, all, as [183]he concludes, is sorrow, grief, vanity, vexation of spirit. And though he were the wisest man in the world, sanctuarium sapientiae, and had wisdom in abundance, he will not vindicate himself, or justify his own actions. Surely I am more foolish than any man, and have not the understanding of a man in me, Prov. xxx. 2. Be they Solomon's words, or the words of Agur, the son of Jakeh, they are canonical. David, a man after God's own heart, confesseth as much of himself, Psal. xxxvii. 21, 22. So foolish was I and ignorant, I was even as a beast before thee. And condemns all for fools, Psal. xciii.; xxxii. 9; xlix. 20. He compares them to beasts, horses, and mules, in which there is no understanding. The apostle Paul accuseth himself in like sort, 2 Cor. ix. 21. I would you would suffer a little my foolishness, I speak foolishly. The whole head is sick, saith Esay, and the heart is heavy, cap. i. 5. And makes lighter of them than of oxen and asses, the ox knows his owner, &c.: read Deut. xxxii. 6; Jer. iv.; Amos, iii.