Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	action_n	body_n	soul_n	1,426	5	5.4689	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16845	A treatise of melancholie Containing the causes thereof, & reasons of the strange effects it worketh in our minds and bodies: with the physicke cure, and spirituall consolation for such as haue thereto adioyned an afflicted conscience. ... By T. Bright doctor of physicke.	Bright, Timothie, 1550-1615.	1586 (1586)	STC 3747; ESTC S106464	155,522	312

A TREATISE OF MELANCHOLIE CONTAINING THE CAVSES thereof reasons of the strange effects it worketh in our minds and bodies with the phisicke cure and spirituall consolation for such as haue thereto adioyned an afflicted conscience The difference betwixt it and melancholie with diuerse philosophicall discourses touching actions and affections of soule spirit and body the particulars whereof are to be seene before the booke By T. Bright Doctor of Phisicke ANCHORA SPEI Imprinted at London by Thomas Vautrollier dwelling in the Black-Friers 1586. TO THE RIGHT VVORSHIPFVL M. PETER OSBOVRNE c. OF all other practise of phisick that parte most coÌ„mendeth the excelleÌ„cy of the noble facultie which not only releeueth the bodily infirmity but after a sort euen also correcteth the infirmities of the mind For the instrument of reason the braine being either not of well tempered substance or disordered in his parts all exercise of wisedome is hindred and where once vnderstanding lodged wit memorie quick conceit kept residence and the excellencie of man appeareth aboue all other creatures there vnconsiderate iudgement simplicitie foolishnes make their seat and as it were dispossessing reason of her watch tower subiecteth the nature of man vnto the annoyance of infinite calamities that force vpoÌ„ vs in the course of this fraile life baseth it farre vnder the condition of brute beasts The heart the seate of affection and neither immoderate in temper nor in figure or quantitie otherwise disposed then is expedient for good action the seate of temperancie of iustice of fortitude and liberalitie dayly practice of phisicke sheweth how much it is disposed and framed to mediocritie of affection wherin vertue consisteth by such meanes as nature ministreth the phisitian hir great steward according to her will dispenseth where need requireth in so much that what reason bringeth to passe by perswasion and counsell that medicine and other helpes of that kinde seeme to worke by instinct of nature The dayly experience of phrensies madnesse lunasies and melancholy cured by this heauenly gift of God make manifest demonstration hereof The notable fruit successe of which art in that kinde hath caused some to iudge more basely of the soule then agreeth with pietie or nature haue accompted all maner affection thereof to be subiect to the phisicians haÌ„d not considering herein any thing diuine and aboue the ordinarie euents and naturall course of thinges but haue esteemed the vertues theÌ„ selues yea religion no other thing but as the body hath ben tempered and on the other side vice prophanenesse neglect of religion and honestie to haue bene nought else but a fault of humour For correcting the iudgemeÌ„t of such as so greatly mistake the matter and partly for the vse of many that may neede instruction and counsel in the state of melancholy affection of braine and hart wold haue both to satisfie their owne doubts and to answer the prophane obiections of others I haue taken this paines to confute the absurde errour of the one to satisfie the reasonable and modest inquiry of the other that seek to be enformed I haue layd open howe the bodie and corporall things affect the soule how the body is affected of it againe what the difference is betwixt natural melancholie and that heauy hande of God vpon the afflicted conscience tormented with remorse of sinne feare of his iudgement with a Christian resolutioÌ„ according to my skill for such as faint vnder that heauie burthen And that I might to the vttermost of my endeuor as other businesse wold permit me comfort theÌ„ in that estate most comfortles I haue added mine aduise of phisicke helpe what diet what medicine and what other remedie is meete for persons oppressed with melancholie feare that kind of heauinesse of hart I haue enterlaced my treatise besides with disputes of Philosophie that the learned sort of them and such as are of quicke conceit delited in discourse of reason in naturall things may find to passe their time with and knowe the grounds and reasons of their passions without which they might receaue more discomfort and greater cause of error This I haue deliuered in a simple phrase without any cost or port of words to a supposed frend M. not ignorant of good letters that the discourse might be more familiar then if it had caried other direction it otherwise would be Chaunge the letter and it is indifferent to whome soeuer standeth in need or shal make vse thereof I write it in our mother tong that the benefit how small soeuer it be might be more common as the practise of all auncient philosophers hath ben to write in their owne language their precepts whether concerning nature or touching maners of life to the end their countrey men might reape the benefite with more ease and seeke rather for sound iudgement of vnderstanding then for vaine ostentation of strange tongs which is also after a sort followed in translations so I tooke it meetest to impart these fewe poyntes of philosophie phisicke in English to the end our people as other natioÌ„s do might acquaint them selues with some part of this kinde rather then with other friuolous discourses neither profitable to vse nor delectable to the vertuous and well disposed minde This my slender endeuour I dedicate to your name right worshipfull M. Osbourne to whom besides I am particularly beholdinge your good fauouring of vertue and learning in certaine of my acquaintance of the best marke hath moued me to geue this signification howe readie learning is to honor her fauorers she hath many daughters and they be all knit in loue betwixt theÌ„ there is neither enuie nor iealousie where one is honored and receiueth entertainment there all congratulate without detraction and euen as in a darke night one star breaking out of a thicke cloude though it be but small deliuereth a farre more cheerfull and comfortable light then if it shone with many in a cleere euening so this vertue hath the more grace beauty in you insomuch as almost all such planets haue a long time either bene whollie eclipsed or quite falleÌ„ out of their spheres to the great discoÌ„forte of such as trauaile in this kinde of night workes and busie theÌ„ selues at the lamps and are carefull to vpholde with perplexed studie the society of mankinde by learning and instruction There be a fewe that shine with you their honor grounded vpoÌ„ vertue shal staÌ„d for euer the Muses and the Charites haue their names in perpetuall record and I a seruant of theirs in their names performe this duetie vnto you in this sorte as I haue declared Fare you well from litle S. Bartlemewes by Smithfield the 23 of May. 1586. A louer of your vertue T. Bright TO HIS MELANcholicke friend M. ALTHOVGH deare M. your letter full of heauines and vncomfortable plaintes hath in such sort affected me that as it faireth vvith a true harted friend your affliction dravveth me into

reformed the strength returneth and the spirit reuiueth and sufficient contentment seemeth to be giuen to nature which notwithstanding not fully so satisfied prepareth farther the aliment of firme substance and spirits of purer sort for the continuall supply of those ingenerate for sence motion life nourishment Nowe although these spirites rise from earthly creatures yet are they more excellent then earth or the earthie parts of those natures from which they are drawne and rise from that diuine influence of life and are not of them selues earthie neither yet comparable in purenesse excellencie vnto that breath of life wherewith the Lord made Adam a liuing soule which proceeded not from any creature that he had before made as the life of beasts and trees but immediatly from him selfe representing in some part the character of his image So then these three we haue in our nature to consider distinct for the clearer vnderstanding of that I am to intreate of the bodie of earth the spirit from vertue of that spirit which did as it were hatch that great egge of Chaos the foule inspired from God a nature eternall and diuine not fettered with the bodie as certaine Philosophers haue taken it but handfasted therwith by that golden claspe of the spirit whereby one till the predestinate time be expired and the bodie become vnmeet for so pure a spouse ioyeth at and taketh liking of the other Nowe as it is not possible to passe from one extreme to an other but by a meane and no meane is there in the nature of man but spirit by this only the bodie affecteth the mind and the bodie and spirits affected partly by disorder and partly through outward occasions minister discontentment as it were to the mind and in the ende breake that bande of fellowship wherewith they were both linked together This affecting of the minde I vnderstand not to be any empairing of the nature thereof or decay of any facultie therein or shortning of immortality or any such infirmitie inflicted vpon the soule from the bodie for it is farre exempt from all such alteration but such a disposition and such discontentment as a false stringed lute giueth to the musician or a rough and euill fashioned pen to the cunning writer which only obscureth the shew of either art and nothing diminisheth of that facultie which with better instruments would fully content the eye with a faire hand satisfie the eare with most pleasant and delectable harmonie Otherwise the soule receaueth no hurt from the bodie it being spirituall and voyde of all passion of corporall thinges and the other grosse earthie and farre vnable to annoy a nature of such excellencie CHAP. X. How the bodie affecteth the soule IN this sorte then are you to conceiue me touching those actions which the bodie seemeth to offer violence to the soule in that no alteration of substance or nature can rise there from nor anie blemish of naturall facultie or decaye of such qualities as are essentiall vnto the soule otherwise might it in the end perish and destroy that immortall nature which can not by anie meanes decaie but by the same power which created it But thus onely doe as I may so call them passions force the soule eueÌ„ through the euill disposed instrument of the bodie they depraue the most excellent and most perfect actions whereto the soule is bent in the whole order of mans nature and by corruption of the Spirites which should be the sacred band of vnitie cause such mislike as the soule without that mediation disdaineth the bodies longer fellowship and betaketh it selfe to that contemplation whereto it is by nature inclyned and giueth ouer the grosse and mechanicall actions of the bodie whereto by order of creation it was allotted in the earthly tabernacle But you wil say vnto me experience seemeth to declare a further passion of the soule from the bodie then I mention for we see what issues bodelie thinges and the bodie it selfe driue our mindes vnto as some kinde of musicke to heauines other some to chearefulnes other some to compassion other some to rage other to modestie and other to wantonnes likewise of visible thinges certayne sturre vs to indignation and disdayne and other to contentednes and good liking In like manner certaine natures takeÌ„ inward moue vs to mirth as wyne and other to heauines some to rage furie and frensie and other some to dulnes heauines of spirite as certaine poysones in both kinds do manifest these passions vnto vs besides such as rise of our humours bredde in our owne bodies which may be reasons to one not well aduised so to mistake these effectes of corporall thinges as though the soule receiued farther impression not onely in affection but also in vnderstanding then I haue vnto you mentioned for satisfying of you in which doubtes you are diligently to consider what I shall declare concerning the seuerall actions of bodie soule and spirite and how each one of these performeth their actions which must be kept distinct for better vnderstanding of that I shall hereafter in this discourse lay open vnto you And first concerning the actions of the soule you remember how it was first made by inspiration from God himselfe a creature immortall proceeding from the eternall with whome there is no mortality The end of this creation was that being vnited to the bodely substance raised and furnished with corporall faculties from the earth commoÌ„ with other liuing creatures there might rise a creature of middle nature betwixt Angels beastes to glorifie his name This the soule doth by two kindes of actions the one kinde is such as it exerciseth seperated from the bodie which are contemplations of God in such measure as he is by naturall instinct opened vnto it with reuereÌ„t recognisaunce of such blessinges as by creation it is endued with Next vnto God whatsoeuer within compasse of her conceite is immortall without tediousnes or trauell and with spiritual ioye incoÌ„parable These actioÌ„s she is busied with in this life so long as she inhabiteth her earthly tabernacle neither in such perfection nor yet so freely as she doth seperated and the knot loosed betwixt her and the body being withdraweÌ„ by actions exercised with corporall instrument of baset sort These are the other kinde which the soule by the creators law is subiect vnto for the continuance of the creature and maintenance of the whole nature with dueties thereto belonging animall vitall naturall and whatsoeuer mixed requireth ioyntly â—ll three as this corporall praising of God for his goodnes and praying vnto him for necessities releeuing our brothers want and defending him from wrong with euerie ones seuerall vocation wherein his peculiar charge lyeth whether it be in peace or in warre at home or abroade with our countrymen or with straungers in our owne famelies or with our neighbours whether it be superiority of commaudement or duety of obedieÌ„ce which differ in degree as they be nigher or farther

to be accoÌ„pted These two pointes being sufficiently proued establish euidently the simple and vniforme faculties of the soule For hereby it is most manifest that by reason of the simple nature thereof it cannot beare any mixture or be support of diuerse thinges neither that diuerse will so neighbour it together as to dwell in one indiuiduall subiect Then seing that they which of al the disagreers least disagree will not so nighly be linked neither can any diuersity of faculty in the minde in a nature so simple and impartible be coupled together where ther is no disagreemeÌ„t of substance nor dissent of mixture but euery parte like the whole and ech like other Againe these pluralities being essentiall can be but one seing essence is not many and nature alwayes farre vnlike the sword of Delphos which serued for diuerse vses euer employeth one to one and not to many otherwise waÌ„t should enforce her which she abounding with sufficiency refuseth in all her actions Moreouer being in euery part like it selfe and ech parte like other no dissimilitude can arise by distinction of faculty Accidentall if they be then is the minde in daunger of loosing all faculty which it cannot do seing it is subiect to no force but of God himselfe that made it Now whatsoeuer naturall faculty in any thing fadeth it is by reason the thing first fadeth which enioyeth that faculty else would they alwayes continue wherefore the minde being euerlasting and exempt from chaunge and corruption her faculty is also essentiall and of like perpetuity I neede not yeeld reason why contrary faculties or such as we call disparates in logicke can haue no roome in a nature so simple as the soule is both in respect of the repugnance within themselues and vnitie of the subiect seing such as are diuerse only refuse that cohabitation and neighbourhood Thus much shal suffice to proue the simple faculty of the soule it followeth to proue the spirite and body to be wholly organicall by organicall I meane a disposition aptnes only without any free worke or action otherwise then at the mindes commaÌ„dement else should there be mo beginninges causes of action then one in one nature which popularity of administratioÌ„ nature will none of nor yet with any holygarcicall or mixt but commandeth only by one souerainty the rest being vassals at the beck of the soueraigne commander The kindes of instruments are of two sorts the one dead in it selfe and destitute of all motion as a saw before it be moued of the workman and a ship before it be stirred with winde and hoised of saile the other sorte is liuely and carrieth in it selfe aptnes and disposition of motioÌ„ as the hound to hunt with and the hauke to fowle with both caried with hope of pray the hand to moue at our pleasure and to vse any other kinde of instrument or toole The second sort of these twaine is also to be distinguished in twaine whereof the one obtaineth power in it selfe and requireth derection only as the beast and fowle aboue mentioned and the other not only direction but impulsion also from an inward vertue and forcible power as the motion of the hand and the variety of the hand actions do most euidently declare Of these three kinds of instruments I place the spirit and bodie both to the mind as the saw or axe in the workmans hand or to the lute touched of the Musician according to the sundry qualities conditions of the instruments of the body in the thirde sort but so as the spirit in comparison of the bodie fareth as the hand to the dead instrumentes Of the first sort they are not because they partake of life of the second they may not be because of them selues they haue no impulsion as it appeareth euidently in animall and voluntarie actions and although more obscurely to be seene in such as be called naturall For the spirit being either withdrawne from the outwarde parts by vehement passioÌ„ of griefe or ouer prodigally scattered by ioy or wasted by paine the outward partes not only faile in their sense and motion but euen nourishment growth therby are hindered and contrarily though the spirit be present except the part be also well disposed not only feeling is impaired such actions as require sense and motion but also concoction and nourishment Againe the spirit it self without impulsion of minde lieth idle in the bodie This appeareth in animall actions more plainly as the mind imploying vehemently the spirit an other way we neither see that is set before our eyes nor heare nor feele that which otherwise with delight or displeasure would vehemently affect vs. In naturall actions and parts it is more obscure either because the spirit can not be altogether so separated by the order of nature being rooted so in the part or because the verie presence of the soule in an organicall bodie without further facultie or action carieth the life withal and is not subiect to arbitrement and will as the royall estate of a Prince moueth silence reuerence and expectation although there be no charge or commaundement therof giuen nor such purpose of presence so life lieth rather in the essence or substance of the soule giuing it to a fit organed body rather then by any such facultie resident therein except we may thinke that lesse portion of spirit serueth for life onely then for life sense and motion so the parts contented with smaller prouision thereof are entertained with life though sense and mouing require more plenty But howsoeuer this be obscure in naturall actions the mind transporting the spirits another way by sudden conceit study or passion yet most certaine it is if it holde on long and release not the nourishment will also faile the increase of the body diminish and the flower of beautie fade and finally death take his fatall hold which commeth to passe not onely by expence of spirit but by leauing destitute the parts whereby declining to decay they become at length vnmeete for the entertainement of so noble an inhabitant as is the soule of stocke diuine of immortall perpetuity and exempt from all corruption Then seeing neither body nor spirit are admitted in the first or second sort of instruments they fall to the third kinde which being liuely or at the least apt for life require direction and also foreine impulsion foraine in respect of them selues destitute of facultie otherwise then disposition but inward and domesticall in that it proceedeth from a naturall power resident in these corporall members which we call the soule not working as ingens by a force voide of skill and cunning in it selfe by a motion giuen by deuise of the Mechenist but farre otherwise indued with science possessed of the mouer as if Architas had bin him selfe within his flying doues Vulcanne within his walking stooles and the mouing engine as it were animated with the minde of the worker therein excelling farre all

false because it seeth in dreames things past as present for so it doth also future things sometimes which rather may argue that both past and to come are both present vnto the mind of such things as fall into the capacitie of her consideration If anie man thinke it much to aduance the mind so high let him remember from whom it proceeded the maner howe it was created and the most excellent estate thereof before the fall and no doubt it will sufficiently aunswer that difficultie and confirme that which I haue said And thus much for that interruption of my aunswer to the obiection from sicknesse whether the soule hath outward sense and not organicall or no. Now to prosecute the aunswere I say all those which seeme to be faculties altered in sicknesses be only organicall dispositions which the soule vseth as she findeth them As for the outward senses the humidities and superfluities of the eares in some sicknesse being dried vp maketh hearing more quicke then in health so the poores of smelling may be more open and the eye by the same reason receaue quicker sight and the sense of feeling more exact or by reason the spirites are more subtile which thereby with greater case flowe into all partes of the instrument nowe emptied of superfluity Againe in phrenticke persons we see through drinesse of the braine and sinewes what strength they become of that fower men in health are scarse able to hold them though otherwise weake and feeble Nowe the outward passages of senses thus cleared and the spirits more rare and subtile deliuer more exactly to the inwarde the Ideas of such things as require to be admitted which inward senses by like disposition of the braine more exactly discerne the outward qualitie of thinges deliuer more sincere reporte vnto the minde which finding all so cleare giueth sentence pronounceth and debateth more perfectly in respect of that distinction and clearnesse it findeth in those personall representations of thinges which may seeme vnto such as consider not duely whereof it riseth to be an increase of gift in the minde by sickenesse and not greater clearenesse of the obiect This disposition of instrument causeth some children to be more pregnant then other some and in sickenesse manie one to be of better aduisement then in health and if you list inferre it vppon the former groundes I will not denie this to be the cause whie some be idiottes and fooles and other some of quicke spirit and prompt witted Nowe as this clearing of the poores and subtiliation of spirits is cause of these more readie and distinct actions in sicknesse then in health and in youth aboue the tendernesse of yeares so in health the poores replenished with their humours and the spirites recouering their ordinarie grossenesse or mediocritie the actions become of the same condition they were before not by anie alteration of facultie but through instrument diuersly disposed In like manner the aged farre stroken in yeares faile in the execution of externall actions though their mindes should rather be wiser through experience if anie thing be learned by the practise of this life by excrementitious humiditie and rewmaticke superfluities which drowne the instrument and an internal drinesse whereby all wayes to that small reÌ„nant of spirit is stopped through contraction and shrinking of poores the verie cundites of the spirit into all the corporal members neither only do they faile in outward sense and motion but by the internall also suffer like imbecillitie whereuppon their minde framinge conclusions vpon false groundes seeme to faile in that action also not hauing better matter to work on If you say vnto me why is not this helped by that inorganicall sense of the minde and so these in conueniences auoyded you must coÌ„sider the minde neuer exerciseth that but being withdrawen from the corporall socieâ—y these mechanicall actions which in a maner in sleepe extasie it is then it maketh choice of particulars as it listeth it selfe what who where and when neither is it tied to these outward ministers or those Ideas which they take viewe of Moreouer we must remember that during this life sauing vpon certaine occasions extraordinary God hath ordained these actions corporal neither is it necessary that wants of outward senses should be so supplied which before sinne tooke such hold of soule and body were not subiect to these imbecillities but perfectly and sincerely deliuered the condition of sensible things to the mindes consideration which reposing trust in them according to the integrity wherin they first stoode dischargeth her office of vnderstaÌ„ding iudging and willing as this way only it findeth cause And thus much touching the aunswere to the former obiections notwithstanding whose probabilities to the contrary you may perceiue how the body only receiueth these alterations before mentioned euen as instruments of a corporall substance and raised from the earth subiect to earthly and elementary chaunges without touch of soule or disturbing of that immortal nature which proceeded from the breath of God and is of a more noble race neither are you so to vnderstand me as though I accompted the soule in this present state equall with the first creation that were erronious and against the history of maÌ„s fall and of that curse which ensued through disobedience and contrary to that experience which euery one findeth of imbecillity in the most excellent actions of the minde and such as require no organ but my discourse tendeth in this point to exempt it from corporal contagion only which it can not in any sort receiue more then the heauens pollution from the earth being a nature farre more different in comparison then the heauens from this inferiour world which is alotted to our vse of habitation Hauing hitherto declared how perturbations rise of humors although it be not greatly pertinent to the matter in hand of couÌ„sell in this passion yet because my meaning is not only to satisfie your request in that but also to giue you argumeÌ„t of philosophicall discourse to occupie your selfe in this heauy time wherein both melancholie doth all it may to discourage you and Sathan the old enimy taketh aduantage to serue his turne vpoÌ„ your present imbecillity I will add the reason of such accidentes as fall vnto these passions in such probability as my habilitie will affoord both for mine owne exercise and your contentment whom in times past I haue knowen to be delighted with studie of philosophie CHAP. XX. The accidentes which befall melancholicke persons AS all other state of bodie so the melancholick sheweth it self either in the qualities of the body or in the deeds Of the qualities which are first taken froÌ„ the elemeÌ„ts the melaÌ„cholick without adustion is cold and drie of such as are second rising from the first of colour blacke and swart of substance inclyning to hardnes leane and spare of flesh which causeth hollownes of eye and vnchearefulnes of countenance all these more or lesse some or all either as

fancy ouertaken with gastly sumes of melaÌ„choly and the whole force of the spirite closed vp in the dungion of melancholy darkenes imagineth all darke blacke and full of feare their heartes are either ouertender and rare so easily admitte the passion or ouer closse of nature serue more easily to imprison the chearefull spirites the causes of comforte to the rest of the bodie whereby they are not in one respect only fainte harted and full of discourage but euerie smal occasion yea though none be they are driuen with tide of that humour to feare eueÌ„ in the middest of security Here it first proceedeth froÌ„ the mindes apprehension there from the humour which deluding the organicall actions abuseth the minde and draweth it into erronious iudgement through false testimony of the outward reporte Here no medicine no purgation no cordiall no tryacle or balme are able to assure the afflicted soule and trembling heart now painting vnder the terrors of God there in melancholy the vayne opened neesing powder or bearefoote ministred cordialls of pearle Saphires and rubies with such like recomforte the heart throwne downe appaled with faÌ„tasticall feare In this affliction the perill is not of body and corporall actions or decay of seruile and temporall vses but of the whole nature soule and body cut of from the life of God and from the sweet influence of his fauour the fountaine of all happines and eternall felicity Finally if they be diligeÌ„tly coÌ„pared in cause in effect in quality in whatsoeuer respect these vnreuerent and prophane persons list to match them they shall appeare of diuerse nature neuer to be be coupled in one felowship as more particularly shal be shewed hereafter The cause here is the seuerity of Gods iudgement summoning the guilty conscieÌ„ce the subiect is the sinnefull soule apprehending the terror thereof which is not momentary or for a season but for euer and euer the issue of this affliction is eternall punishment satisfactory to the iustice of the eternall God which is endlesse and whose seuerity admitteth no mediation neither that extended to one ioynte sinue or vaine but to all neither that of the body only but of the soule whose nature as it is impatible of all other thinges and of all other thinges in greatest peace assurance and tranquillitye so once shaken by the terrours of Gods wrath and blasted with that whirlewinde of his displeasure falleth and with it driueth the whole frame of our nature into extreame miserie and vtter confusion so farre they are abused who iudge these cases as naturall and such is the calamity of those whom the prophane ones of this world propound vnto themselues as matter of scoffe and derision laboring by al meanes to benumme the sense of that stinge which sinne euer carrieth in the tayle what pretence so euer it sheweth of right profit or pleasure in face of outward appearance to delude the foole simple in his wayes skillfull to do euill sottish in the pathes of righteousnes and vtterly ignorant of her rule and wherein nature giueth some sparke of light more distinctly to discerne euen there with corruption of affection like to stubburne vnbroaken horse shaketh of reason dispiseth her manage and layeth the noble ryder in the dust In respect of you my deare M. I know this discourse were superfluous who standeth in neede of salue to the sore and beareth not the least touch of this gale but because my purpose in this labour is not only to informe and to comforte you but also for the instruction of others beare with this and passe it ouer as not belonging vnto you but to the foole of whome Solomon speaketh that followeth wickednes like an Oxe that goeth to the slaughter and as a foole to the stockes for correction and as a bird hasteth to the snare not knowing that he is in dauÌ„ger Touching your particular estate that you may iudge thereof more sincerely you are to esteeme of it as mixed of the melancholick humour and that terror of God which as it is vpon the wicked an entrance into their eternall destructioÌ„ so vnto you it is as I shall hereafter at large make proofe a fatherly frowning only for a time to correct that which in you is to be reformed and an admonition of farther circumspection in your wayes and course of life hereafter For the first pointe you may remember your swolne splene with windnes and hardenes vnder the left ribbes the hemeroydes not flowing according to their vsuall manner the blacknes and grossenes of that blood which hath ben taken from you vpon occasion your dreames ordinarily fearefull your solitarines and exceeding sadnes with almost all kinde of accidentes which accompanie melancholy For the other part whereof most you complaine the manner leadeth me to iudge thereof otherwise then naturall both because such is indeede the feare terror of God sent vpon man and no effect of any creature or cause besides as also because the obiect or mouing cause is in reason and cleare vnderstanding voide of all abuse of fancy such as of necessity inforceth these lamentable effects which your soule feeleth desireth the release of vpon you the crosse falleth more heauily in so much as you are vnder the disaduantage of the melancholicke complexion whose opportunity Sathan embraceth to vrge all terror against you to the fall But remember that he who hath redeemed vs passed vnder these feares hath sanctified them to his redeemed and according to his example who was heard in that which he feared when in the dayes of his flesh he did offer vp prayers and supplications with stroÌ„g crying and teares vnto him that was able to saue him from death so follow him in hope and patience who hath obtained the victory not for him selfe onely but for all such as in like temptation depend vpon him To the end my labour may giue you a more perfect direction in this heauy case what is naturall and what is according to the good pleasure of God in the other distresse aboue nature I will make particular distinction of both in the Chapter following to your clearer vnderstanding CHAP. XXXIIII The particular difference betwixt melancholy the distressed conscience in the same person VVHatsoeuer molestation riseth directly as a proper obiect of the mind that in that respect is not melancholicke but hath a farther ground then fancie and riseth from conscience condemning the guiltie soule of those ingrauen lawes of nature which no man is voide of be he neuer so laborous This is it that hath caused the prophane poÃ«ts to haue fained Hecates Eumenides and the infernall furies which although they be but fained persons yet the matter which is shewed vnder their maske is serious true and of wofull experience This taketh nothing of the body nor intermedleth with humour but giueth a direct wounde with those firie dartes which men so afflicted make their mone of Of this kinde Saule was possessed to whom the Lord sent an

the fellovvship of your mournefull estate VVherby I am faine to call for such supporte as reason ministreth to vvisemen and am compelled as it vvere to put bit into the mouth of my ouer vehement affection and giue checke as much as my strength serueth vnto my passion somevvhat in this behalfe vnruly Yet albeit our cases are not equall in so much as the griefe is not so sensible to me as to your selfe vvhome it hath I perceiue entred to the quick not onely of bodely sense but hath passed deeper and fretted the tender sinevves of the soule and spirite yet I say for asmuch as such is the gracious prouidence of our God and the manifold graces of his bountifull hand vnto men that scarce appeareth any calamity but if time be taken and opportunitie laid holde on helpe and release doth as readely present it selfe to the comforte of such as trauaile vnder the burthen as affliction is readie to charge them and considering on vvhome this kinde of crosse is fallen vpon a man exercised in the studie of pietie and a practiser of the same and one not ignorant of the preceptes of philosophie vvherby vvordly men and such as are destitute of the knovvledge of God stay themselues in such cases vvhich as it serueth them but slenderly and is but a readen staffe to beare vp so heauy a burthen being othervvise voide and vnfurnished of the heauenly grace so may such philosophicall and humaine preceptes and consideration of naturall causes and euentes stande him in steade vvho resteth not vvholly there on but leaneth vpon the maine pillar of Gods promises of mercy and grace and vvaighteth vvith patieÌ„ce the appointed time of his release These considerations to be seene in you giue me consolation and the rather inable me to comforte you my deare frieÌ„d vvhose soule I perceiue paÌ„teth vvith heat of that flame vvhich most nigh you say in your feeling approcheth vnto those tormentes described vvher the vvorm dieth not and the fire goeth not out vvhereof although you seeme presently to feele the anguish for a time yet haue comfort and attend the happie issue vvhich doubtles is your raising vp againe and more high aduauncement into the assurance of Gods loue and fauour For as of all mettalls gold is tried vvith most vehement heate and abideth the oftenest hamering of vvorkemen for the refyning vvhich being once fyned serueth for the seate of the Diamond and for matter of precious vessels to the royall furniture of the tables of potentates and princes so novv euen that heauenly refiner holdeth you in this hote flame for a time till being purified and cleared from that drosse of sinne vvhich cleaueth so fast to our degenerat nature you may make hereafter a more glorious vessell for his seruice and honour of his heauenly maiestie Your request is not onely that I should minister vnto you vvhat my slender skill either in diuinitie or phisicke may afford but that I vvould at large declare vnto you the nature of melancholie vvhat causeth it vvhat effectes it vvorketh hovv cured and farther to lay open vvhatsoeuer may serue for the knovvledge thereof vvith such companions of feare sadnes desperation teares vveeping sobbing sighing as follovv that mournefull traine yea ofte times vnbrideled laughter rising not from any comforte of the heart or gladnes of spirit but from a disposition in such sorte altered as by errour of conceite that gesture is in a counterfet maner bestovved vpon that disagreeing passion vvhose nature is rather to extinguish it selfe vvith teares then assvvaged by the svveete breath of chearefulnes othervvise to receiue refreshing This your request chargeth me vvith that vvhereto if my skill reacheth not yet my good vvill and prompt minde both in respect of your estate vvhose griefe I pitty and desire to mitigate and the complaintes of diuerse others also in like case oppressed dravve me that both they you knovving the grouÌ„ds of these passions vvhat parte nature hath in the tragedie and vvhat conscience of sinne driueth vnto vvhat difference betvvixt them hovv one nourisheth another hovv ech riseth and the seuerall meanes both of preuenting and cure of ech the desperate discouragementes vvhich rise vnto bodie and minde thus afflicted may be at the least mitigated and some light giuen to the soule stumbling in the darke midnight of ignorance and refreshing to the comforteles hearte distracted vvith a thousand doubtes and pensiue thoughtes of dispaire vvherin according to your request I haue copiously entreated of these pointes that both you might be the more comforted and satisfied by plentie of discourse being a matter fitting your humor and pertinent to your present estate you might haue vvherevvith to passe the tedious time vvith more contentmeÌ„t Therefore as your griefe vvill giue leaue and respitt thereto you may here knovv and learne that vvhich you desire to knovv in this case vvhereof if by Gods blessing you may make vse to your coÌ„fort I shall ioye in my paines and you against other times of tryall by this experience may haue cause of more hope of release and comfort in heauines then through the terrour of this straunge affliction you presently feele THE CONTENTES OF the booke according to the Chapters HOw diuerslie the word melancholy is takeÌ„ Cap. 1. pag. 1. The causes of naturall melancholie and of the excesse thereof Cap. 2. pag. 4. Whether good nourishmente breede melancholie by fault of the bodie turning it into melancholie whether such humour is founde in nourishmentes or rather is made of them Cap. 3. pag. 7. The aunswer to obiections made against the breeding of melancholicke humour out of nourishment Cap. 4. pag. 10. A more particular and farther answer to the former obiections Cap. 5. pag. 22. The causes of the increase excesse of the melancholicke humour Cap. 6. pag. 25. Of the melancholicke excrement Cap. 7. pag. 31. What burnt choller is and the causes thereof Cap. 8. pag. 32. How melancholie worketh fearfull passions in the mind Cap. 9. pag. 33. How the body affecteth the soule Cap. 10. pag. 39. Obiections against the manner howe the bodie affecteth the soule with answer thereunto Cap. 11. pag. 49. A farther aunswer to the former obiections and of the simple facultie of the soule and onely organicall of spirit and bodie Cap. 12. pag. 55. Howe the soule by one simple facultie perfourmeth so manie and diuerse actions Cap. 13. pag. 67. The particular answers to the obiections made in the 11. Chap. Cap. 14. pag. 72. Whether perturbations rise of humor or not with a diuision of the perturbations Cap. 15. pag. 80. Whether perturbations which are not moued by outward occasions rise of humour or not and how Cap 16. pag. 90. How melaÌ„choly procureth feare sadnes dispaire and such other passions Cap. 17. pag. 101 Of the vnnatural melaÌ„choly rising by adustion how it affecteth vs with diuerse passions Cap. 18. pag. 110. How sicknes and yeares seeme to alter the mind and the cause how the soule

hath practise of senses separated froÌ„ the bodie Cap. 19. pag. 116. The accidentes which befall melancholie persons Cap. 20. pag. 123. How melaÌ„choly altereth the qualities of the bodie Cap. 21. pag. 125. How melancholy altereth those actions which rise out of the braine Cap. 22. pag. 129. How affections be altered Cap. 23. pag. 132. The causes of teares and theire saltnes Cap. 24. pag. 135. Why teares endure not all the time of the cause and why in weeping commonly the finger is put in the eye Cap. 25. pag. 148. Of the partes of weeping why the countenance is cast downe the forehead lowreth the nose droppeth the lippe trembleth c. Cap. 26. pag. 123 The causes of sobbing and sighing and how weeping easeth the hearte Cap. 27. pag. 157. How melancholye causeth both weeping and laughing with the reasons how Cap. 28. pag. 161. The causes of blushing and bashfulnes and why melancholy persons are giueÌ„ thereunto Cap. 29. pag. 166. Of the naturall actions altered by melancholy Cap. 30. pag. 173. How melancholie altereth the naturall workes of the bodie iuice and excrement Cap. 31. pag. 178. Of the affliction of conscience for sinne Cap. 32. pag. 184. Whether the afflicted conscience be of melancholie Cap. 33. pag. 187. The particular difference betwixt melancholie and the afflicted conscience in the same person Cap. 34. pag. 193. The affliction of minde to what persons it befalleth and by what meanes Cap. 35. pag. 198. A consolation to the afflicted conscience Cap. 36. pag. 207. The cure of melancholie how melancholicke persons are to order them selues in actions of mind sense and motion Cap. 37. pag. 242. How melancholicke persons are to order theÌ„ selues in their affections Cap. 38. pag. 249. How melancholicke persons are to order them selues in the rest of their diet and what choyce they are to make of ayer meate and drinke house and apparell Cap. 39. pa. 257. The cure by medicine meete for melancholicke persons Cap. 40. pag. 265. The maner of strengthening melancholicke persons after purging with correction of some of their accidents Cap. 41. pag. 277. A TREATISE OF MELANCHOLIE CHAP. 1. Howe diuerslie the word Melancholie is taken BEFORE I enter to define the nature of melancholie what it is for the cleare vnderstaÌ„ding of that wherein my purpose is to instruct you it shall be necessarie to lay forth diuerse maners of takinge the name of melancholie and whereto the name being one is applied diuerslie It signifieth in all either a certayne fearefull disposition of the mind altered from reason or else an humour of the body coÌ„monly taken to be the only cause of reason by feare in such sort depraued This humour is of two sorts naturall or vnnaturall naturall is either the grosser part of the bloud ordained for nourishment which either by abundance or immoderate hotenesse passing measure surchargeth the bodie and yeeldeth vp to the braine certaine vapors whereby the vnderstanding is obscured or else is an excrement ordained to be auoyded out of the bodie through so manie alterations of naturall heate and varietie of concoction hauing not a drop of nourishing iuyce remaining whereby the bodie either in power or substance may be relieued This excrement if it keepeth the bounds of his owne nature breedeth lesse perturbance either to bodie or minde if it corrupt and degenerate farther from it selfe and the qualitie of the bodie then are all passions more vehement so outragiously oppresse and trouble the quiet seate of the mind that all organicall actions therof are mixed with melancholie madnesse and reason turned to a vaine feare or plaine desperation the braine being altered in his complexion and as it were transported into an instrument of an other make then it was first ordained these two according to the diuersitie of setling do ingender diuersitie of passions according therunto do diuerslie affect the vnderstanding do alter the affection especially if by corruption of nature or euill custome of manners the partie be ouer passionate The vnnaturall is an humour rising of melancholie before mentioned or else from bloud or choler whollie chaunged into an other nature by an vnkindly he ate which turneth these humours which before were raunged vnder natures gouernment and kept in order into a qualitie whollie repugnant whose substance and vapor giueth such annoyance to all the partes that as it passeth or is seated maketh strange alterations in our actions whether they be animal or voluntarie or naturall not depending vpon our will and these are all which the name of melancholie doth signifie now the definition and what it is As the thinges be diuerse so it also followeth the suite and is likewise diuerse either of the humour or of the passion and the humour being either a nutritiue iuyce or an excrement vnprofitable thereunto I define the humor no otherwise then that part of that bloud which naturally of the rest is most grosse and the excrement the superfluitie of the same which if it putrifieth bestoweth still the name of a farre diuerse thing both in temper nature called blacke choller The melancholie passion is a doting of reason through vaine feare procured by fault of the melancholie humour Thus brieflie clearly do you vnderstand what the nature of melancholie is and whereto the name is vsually applied of which when I shall haue at the full to your contentment entreated then will I satisfie the other part of your demaund and lay open the consent and difference betwixt the conscience oppressed with sence of sinne and this naturall kinde before meÌ„tioned and minister vnto you such heauenlie comfort and counsell as my slender skill will affoord and such phisicke helpe as your present neede requireth CHAP. II. The causes of naturall melancholie and of the excesse thereof AS all naturall humours rise of nourishment so melancholie being a part of bloud from thence it springeth also Whatsoeuer we receaue into the bodie for sustentation of this fraile life consisteth of diuersitie of partes being it selfe compounded although to the outward viewe it seemeth to appeare vniforme as bread flesh fish milke wine beare c. which shewe of vniformitie being taken away by the naturall furnace which preserueth the liuely heate of euerie liuing thing that outward resemblance vanisheth and the diuersitie manifesteth it selfe as we see gold or siluer before it be proued with fire appeareth no other then all alike but afterward is discouered by the burning crucible to be much otherwise so fareth it with nourishments whose diuerse partes are layd open by so manifold concoctions and cleansings and straininges as are continually without intermission practized of nature in euerie mans bodie no gold finer more busie at the mine or artificiall Chymist halfe so industrious in his laboratorie as this naturall Chymist is in such preparations of all nourishment be it meat or drinke of what sort soeuer By this meanes the bloud which seemeth in all parts like it selfe no egge liker one to another is preserued

partes of the body of which the humours are neither and so vtterly secluded of nature from any peculiar actioÌ„ to any vse of the body For that they are said to nourish it signifieth only a passiue disposition by which through our nourishing power they receiue the Character of our nature and are altered into the substance of the same they themselues giuing ouer their priuate actioÌ„ and submitting to the naturall concoctiue vertue which destroyeth all particularities of nourishment and bringeth them to that vniformity which our nature requireth Then while the body is in health the humors beare no sway of priuate action but it being once altered and they euill disposed and breaking from that regiment whereunto they should be subiect are so farre of from subiection to the disposition of our bodies and strength of our partes that they oppresse them and as it appeareth in simptomaticall euentes in sicknes dispise that gouernment wherto by natures law they stand bound Thus then I hold humours to be occasions of disorderly perturbations euen as they are meanes of deprauing the instrument of perturbation and turning it otherwise then nature hath disposed whose gouernment when it hath shaken of it affecteth vs two maner of wayes the one by the corporall substance whereby it annoyeth the corporall masse of bodies and complexion and breaketh out into soares Emposthumes or other such anoyances the other by a spirit which it possesseth either contrary altogether or diuerse at the least from ours wherewith many wayes it disturbeth the orderly actions weakneth the vigor of the same now both by substance and by spirite it altereth complexion where it preuaileth and thereby giueth greatest stroake to the organicall members Then seing all actions are performed both by spirite and corporall instrument and the humours exceeding the gouernment of nature and withdrawing themselues from subiection thereof affect vs both wayes spirite against spirite and corporall substance against his like we are to coÌ„sider how by these two meanes our actions suffer through their disorder and where their operation taketh most place in working such phantastical perturbations wherewith we are deluded Of all partes of the body in ech perturbation two are cheifly affected first the brayne that both apprehendeth the offensiue or pleasaunt obiect iudgeth of the same in like sort and communicateth it with the harte which is the second part affected these being troubled carie with them all the rest of the partes into a simpathy they of all the rest being in respect of affection of most importance The humours then to worke these effectes which approch nigh to naturall perturbations grounded vpon iust occasion of necessity alter either brayne or hart if the brayne be altered and the obiect not rightly apprehended then is it deliuered otherwise then it standeth in nature and so the hart moued to a disorderly passion Againe though the brayne be without faulte and report delyuered to the hart sincerely yet that being distempered or altered in coÌ„plexion by faulte of humour doth not aunswere in affection as the obiect requireth but more or lesse as the distemper misleadeth if both partes be ouercharged of humour the apprehension affection both are corrupted and misse of their right action and so all thinges mistaken ingender that confused spirite and those stormes of outragious loue hatred hope or feare wherewith bodies so passionate are here and there tossed with disquiet Now particularly the spirite of the humour being subtiler thinner and hoter then is meete maketh the apprehension quicker then it should be and the discretion more hasty then is meete for the vpright deliuery to the hart what to embrace or to refuse this causeth pronenes to anger when we are offended without cause commonly called teastines and frowardnes If the humour also with his spirite possesse the brayne then are these passions of longer continuance humour being of a more sollid nature then the spirite and so not easily dispersed which causeth fittes of such passioÌ„s to be of longer continuance and thus the hart may be abused from the brayne not much vnlike as it falleth often out in communication of speach amongest vs a man of hasty disposition ready to aunswere and quick witted will make reply to that which should be said before the tale be halfe told whereby he faileth in his replication and aunswereth from the purpose which if he had bene first assured wherto to reply he should not haue missed This appeareth plaine in Cholericke persons or such as are disposed to anger such are offended where they haue no cause in truth but by mistaking and where they haue cause the vehemency of the apprehension and the suddeÌ„nes of the report from the brayne vnto the seate of perturbation inforceth double the passion especially when the hart is as flexible as the brayne is light then raungeth it into all extremity This commeth to passe not by any power of anger in the Cholerick humour but by reason the instrumentes are misordered either by vapour rising from that humour or the very substance of the same They are disordered in this sort through Choler The naturall spirit and complexioÌ„ of these partes become subtiler thinner and quicker proner to action then of their natures they should be through the heat which riseth of Choler and his spirit intermixed with ours by this mobility of vapour our spirit of a quieter and more stable disposition is either made more rare then is expedient for the vse of our bodies or else striuing as it were to subdue this bastard spirite and vnwelcome ghest can not giue that attendance vpon his proper duety which naturally it should and so the actions thereupon rise depraued and hauing wherwith it is encumbred within admitteth the cause of displeasure more easily which riseth abroad being an additioÌ„ to that which molesteth at home and these natures for the most parte are troubled with a Cholerick humour or fretting like to Choler about the mouth of the stomach which is of all the inward partes of quickest sense and feeling This causeth them especially fasting before the humour be mitigated and delayed with nourishment to be most prone to that angry passion The teasty waywardnes of sick persons such as are vexed with payne or feauer wherby the humors of the body become more fell maketh euident proofe hereof We see how small matters put them out of patience euery thing offendeth whereas in health the same occasions would litle or nothing moue The reason is because they measure all outward accidents by that they finde of discontentment within not that the humor that discontenteth is any instrument of passion or carieth with it faculty to be displeased but because it disquieteth the body and giueth discontentment to nature it is occasion why displeasures are made great and where there is no cause nature troubled within faireth as greatly displeased with that which outwardly should not displease the griefe within being added to an indiffereÌ„t thing without and drawing

with inclination of the partes custome of life and imbecillitie of some part and proportionallie match the multitude of passions with these occasions he might haue the grounde of all these troublesome perturbations made playne vnto him why some are contrarie affected to other some in their melancholicke fits and are not all times alike but sometimes sad and sometimes excessiue in mirth now more outragious then at another time as season of the yeare and time of the day approach wherein these humors haue more speciall and perticuler operation But it were too long to descend into such particularities it shall suffice only to haue declared howe these humors become occasions of passions vnto vs and to haue noted such a generalitie of rule as any one may with ease thereby discipher the particulars By that which hitherto hath bin shewed it appeareth these humours only affect the organ and corporall part nothing come nigh the mind and soule which in the meane time of these stormes and tempests of passion these delusions feares false terrours and poeticall fictions of the braine sitteth quiet and still nothing altered in facultie or any part of that diuine and impatible disposition which it obtaineth by the excellencie of creation no more then the Sunne is moued in the heauens or receaueth in it selfe an obscuritie when stormes arise thunder lightning and cloudes of darkenesse and boysterous whirlewindes seeme here belowe to mixe heauen and earth together and to make confusion in the course and frame of nature And thus haue you the obiections aleaged against that freedome of the soule from the inconueniences aunswered I trust to your contentment Diuerse accidents followe these humours which are to be shewed both of fansie sense and affection and also gestures actions of weeping sighing sobbing laughing such like with the reasons of each one and howe they be wrought by these passions which I deferre in this place to discusse being called on to prosecute the aunswer to the rest of the doubts propounded before which done that nothing so farre as my vnderstanding memorie will help to the matter may be leaft obscure vnto you in this case of melancholie I will hereafter prosecute those also as I shall haue done the causes from whence they proceede CHAP. XIX Howe sickenesse and yeares seeme to alter the minde and the cause and how the soule hath practise of senses being separated from the bodie ALthough persons so disposed with melancholie as hath bene declared enioy not perfect estate of health yet because they complaine not neither are accompted sicke neither lye for the matter but seeme their fancies and vaine feares excepted to be otherwise healthfull I so take them in this place though their bodie be in that sort as I haue mentioned to be charged with defect as vnfound and imperfect The last of the obiections is taken froÌ„ the condition of sicke persons who as in apparance it seemeth both receaue in their mindes alteration of defect and increase of faculties through the corporall imbecillitie as though at certaine times the bodies health were transported to the establishment of the mind or the bodie at other times after another sort weake did communicate that also vnto the soule as disburthening itselfe thereon To which obiection the general aunswer of organicall disposition of parts is here more particularly to be applied as in the former doubtes so in this I iudge all such actions as the mind seemeth to performe in that state of bodie better or worse to be organicall pertinent to sensible things which as it practiseth not but in this life neither hath such vse of being disioyned from this masse of earth whereto it is with spirite coupled so in her faculties she is not to be esteemed subiect to these alteratioÌ„s But you demaund a farther declaration of this point whether the minde hath vse of sense or not after it dislodgeth from this earthly tabernacle To satisfie you herein if probabilitie of reason will serue I do not take it otherwise then that it is all an eye all an care all nose tast and sinewe without distinction as these seuerall instruments which nowe it employeth make shew of For then were it not simple in substance but must needs haue compounded substance to answer these particular senses If you require experience and example of this because it cannot be had in soules departed but reason onely vpholdeth the rule in respect of them let vs take that which dreames in sleep do minister for declaration of this point which sleepe is a kind of separation of the soule from the body for a time at the least a rest from outward sensible actions whereby it more freely applyeth it selfe to those diuine contemplations which is onely learned from the instinct of creatioÌ„ neuer apprehended by any other instruction In sleep I say our dreames in some sort make euident vnto vs how the soule without instrument lacketh not the practise of senses in which dreames we see with our soules heare talke conferre and practise what action soeuer as euidently with affection of ioye or sorowe as if the very obiect of these senses were represented vnto vs brode awake at noone day If you will say it is nothing else but the images of outward thinges which hang in the common sense presented to the fantasie or offered of the memorie which inward senses are alwayes watchfull when the outward take rest how then commeth it to passe that we can not in like sort fancie being awake If we shold striue to do it euery one should find it impossible as I take it because the soule is in a sorte by that great law of necessitie being chained with that golden chaine in all parts linked to this bodie which being awake letteth those sincere actions whereabout it is busied in sleepe wherein euery dreame seemeth to be a kind of extasie or traunce separation of the soule from this bodily societie in which it hath bene in olde time instructed of God by reuelation and misteries of secrets reuealed vnto it as then more fit to apprehend such diuine oracles then altogether enioying awake the corporall societie of these earthly members But you will say such dreames are oft times but fancies True and many times they be no fancies whereof infinite examples may be brought both sacred prophane Now when they be not sufficient profe ariseth to that I nowe dispute that soules haue sense of thinges without organicall senses and when they be but fancies yet that which ministreth the obiect from some distemper of diet or condition of the bodie good or bad is sented with the mind only the outward senses being all in deepe sleepe and the inwarde hauing no power at all to see heare smell tast or feele but only of discerning that which the outward sense deliuereth for third there is none to whome these actions are to be ascribed Neither are these sensible actions of the minde to be accompted

euill spirite to encrease the torment and Iudas the traytor who tooke the reuenge of betraying the innocent vppon him selfe with his owne handes such was the anguish that Esau felte when he found no repentance after he had sold his birthright for a messe of pottage and such is the estate of all defiled consciences with hainous crimes whose harts are neuer free from that worme but with deadly bite thereof are driuen to dispaire These terrible obiectes which properly appertaine vnto the minde are such as onely affect it with horror of Gods iustice for breach of those lawes naturall or written in his word which by duty of creation we are holden to obey For the minde as it is impatible of anie thing but of God onely that made it so standeth it in awe of none but of him neither admitteth it any other violence then from him into whose handes it is most terrible and fearefull to fall This causeth such distresse vnto those that feele the torment hereof that they would redeeme it gladly if it were possible with anie other kind yea mith suffering all other kind of miserie This hath befallen vnto the wisest among men while the integritie of their vnderstanding hath stood sound it taketh of a sodaine like lightning and giueth no warning Here the puririe of the bloud and the sinceritie and liuelinesse of the spirits auayle nothing to mitigate the paine but onely the expiatorie sacrifice of the vnspotted lambe On the contrarie part when anie conceit troubleth you that hath no sufficient grounde of reason but riseth onely vpon the frame of your brayne which is subiect as hath bene before shewed vnto the humour that is right melancholicke so to be accoÌ„pted of you These are false points of reason deceaued by the melancholie braine and disguised scarres of the heart without abilitie to worke the pretenced annoyaunce neither do they approch the substaunce and the substantiall and soueraigne actions of the soule as the other doeth This estate happeneth by degrees and getteth strength in time to the encumbrance of all the instrumentall actions and driue the braine into a sottishnesse and obscure the cleare light of reason Here the humour purged and the spirite attenuate and refreshed with remedie conuenient the brayne strengthened and the hart comforted with cordiall are meanes most excellent ordayned of God for this infirmitie And to deliuer you in a word the difference whatsoeuer is besides conscience of sinne in this case it is melancholie which conscience terrified is of such nature so beset with infinite feares and distrust that it easilie wasteth the pure spirit congeleth the liuely bloud and striketh our nature in such sort that it soone becommeth melancholicke vile and base and turneth reason into foolishnesse and disgraceth the beautie of the countenance and tranfor meth the stoutest Nabucadnezar in the world into a brute beast so easily is the body subiect to alteration of minde soone looseth with anguish and distruction thereof all the support of his excellencie Besides this in you vaine feares and false conceits of apparitions imagination of a voyce sounding in your eares frightfull dreames distrust of the consumption and putrifying of one part or other of your bodie the rest of this crue are causes of molestation which are whelpes of that melancholicke litter are bred of the corrupted state of the body alaltered altered in spirit in bloud in substance and complexion by the aboundance of this settling of the bloud which we call melancholie This increaseth the terrour of the afflicted minde doubling the feare discouragement shutteth vp the meanes of consolatioÌ„ which is after another sort to be conueyed to the minde then the way which the temptation taketh to breed distrust of Gods mercy pardon For that hath sinne the meanes which needeth no conueyaunce but is bred with vs entreth euen into our conceptioÌ„ neither is the guiltinesse brought vnto vs by foreine report but the knowledge riseth from the conscience of the offender the meanes I meane the outwarde meanes of consolation and cure must needs passe by our senses to enter the mind whose instrument being altred by the humor their sincerity stained with the obscure and dark spots of melancholy receiue not indiffereÌ„tly the medicine of coÌ„solatioÌ„ So it both mistaketh that which it apprehendeth and deliuereth it imperfectly to the minds consideratioÌ„ As their brains are thus euill disposed so their harts in no better case acquainted with terror ouertbrown with that fearful passioÌ„ hardly set free the cherfull spirits feebled with the corporall prison of the body hardly yeeld to persuasion of comfort what soeuer it bringeth of assurance This causeth the release of the affliction to be long hard and not answerable to the swiftnesse of the procuring cause hauing so many wayes top asse encountring so many lets before it meet with the sore For as the cause respecteth not time nor place no circumstance of person nor condition seeketh no opportunity of corporall imbecillity but breakeath through all such considerations beareth downe all resistance so the comfort requireth them all agreable missing any one worketh feble effects slow Here the coÌ„forters person his maner the time place may hinder the consolatioÌ„ here the braine hart being as it were the gates entraunce vnto the soule as they be affected ayd or hinder the consolatioÌ„ so that the conscieÌ„ce distressed falling into a melaÌ„choly state of body therby receiueth delay of restoring in respect of outward meanes though the grace of God his mercy his comfortable spirit gracious fauor in like swiftnesse without meanes may restore the minde thus distressed which lieth equally open to the kind of cure eueÌ„ as it lay to the wound Thus I coÌ„clude this point of difference marke betwixt melancholy and the soules proper anguish whose only cause proceedeth from Gods vengeance wrath apprehended of the guilty soule neither doth melancholy alone though it may hinder the outward meanes of consolation as it hath bin before shewed any thing make men more subiect vnto this kind of afflictioÌ„ First because the body worketh nothing vpon the soule altogether impatible of any other sauing of God alone 2. The torment is such as riseth froÌ„ an efficient that requireth no dispositioÌ„ of means God himself 3. The coÌ„fort is not procured by any corporal instrumeÌ„ts so neither is the discoÌ„fort procured or increased that way moreouer the cause the subiect the proper effects are other then corporall For although in that case the hart is heauy deliuering a passioÌ„ answerable to the fearfull apprehension yet the sense of those that are vnder this crosse feele an anguish farre beyond all afflictioÌ„ of naturall passion coupled with that organicall feare and heauinesse of heart The melancholy disposeth to feare doubt distrust heauinesse but all either without cause or where there is cause aboue it inforceth the passion Here both the most vehement cause

heauines first of all instruction out of the Scriptures of God is to be ministred and embraced which offering the assuraunce of farre better thinges then the price of all wordly treasures may swallow vp whatsoeuer calamitie this vale of miserie presseth vpon vs next preceptes of morall vertue and patience with examples of constancie and moderaton in like cases ought to moue and consideration of that vncertaintie of pleasure in this world which is only constant in inconstancie and as the heauens them selues stand not still and the nature of things receaue continual coÌ„suming like a streame that passeth euen so our state is subiect vnto like mutabilitie and with no other condition is our life deliuered vnto vs of nature through that original disobedience nor is to be otherwise accepted of wise men In this case I referre the melancholick to the bookes of the Scriptures and morall precepts of Philosophers to the godly instructions of the diuines and comfort of their friends If loue not aunswered againe with like kindnesse procure this passion either amendes is that way to be made or the melancholick is to be perswaded the subiect of that he liketh is not so louely and all mention and signification of that kind is not once to be called into minde but whatsoeuer iustly may be alleadged to the parties disgrace is to be obiected vnto the amorous melancholicke and other delights brought in in steed and more highly commended which all I leaue to the prudencie of those that attend vpon this kind of cure And if no other perswasion will serue a vehement passion of another sort is to be kindeled that may withdrawe that vaine and foolish sorowe into some other extremity as of anger of some feare ministred by another occasion then that which first was authour of this sadnesse For although they both breed a dislike yet that proceedeth of other cause rebateth the force of it which gaue first occasion and as one pinne is driuen out with another so the later may expell the former but this is to be vsed in regard of the conceit and affection If the body therby be altered and the bloud thickened into melancholie then all kind of greeuance is to be shunned and onely pleasaunt and delectable things to be admitted Thus much for the melancholicke affection how it is to be moderated and guided other kinds of actions of body are not any causes of this passion except in such as were wont by periods to be purged of certayne melancholick bloud which if it faile and minister cause or increase of this humour is to be diminished by opening a vaine that may most conueniently supply that want of nature and disburthen it of the superfluitie as cause shall require and force strength will permit Ease and rest although it be alone of small power to ingender yet may it be an helping cause to the passion increase of this humour so that here in mediocritie is to be kept and exercise of one sort or other neuer to be omitted as the chiefe temper of the spirits with the humours quicknesse of corporall actions Fot as sleepe resembleth death and rest of the members is their kind of sleepe doth that in particulars which sleepe doth in the whole so if it exceede as ech resemble other in nature in effect they will not be much vnlike but as the one cooleth the bodie and corrupteth the bloud and extinguisheth naturall heate whose extinction is death it selfe euen so the other in a degree hinder the present expressing of that liuely vigour which they possesse and disableth them afterwarde to make proofe of the facultie wherewith they are indued And thus haue you in these two Chapters what gouernment melancholicke persons are to obserue in their actions and deedes that concerne maintenance of health in the next I will lay open vnto you of the outwarde meanes of sustentation of life what choise is to be made and with what discretion such reliefe is to be vsed CHAP. XXXIX Howe melancholick persons are to order theÌ„ selues in the rest of their diet and what choise they are to make of ayre meate and drinke house and apparell THe rest of diet consisteth in the right vse of outward sustentation of life which is either taken inward or is outwardly vsed only The inward and such as is to be receaued into our bodies is either aire or sustenance The ayre meet for melancholicke folke ought to be thinne pure and subtile open and patent to all winds in respect of their teÌ„per especially to the South and Southeast except some other imbecillity of their bodies dissuade therefrom and in the contrarie part marrish mistie and foggie ayre is to be eschued as an increase of both humour and passion Sustenaunce is either meate or drinke Their meates ought not onely to be chosen such as of their owne nature do ingender to pure and thinne iuyce but if the nature of the nourishment be otherwise the preparation ought to giue it a correction of that fault and generallie they should be liquide and in forme of brothes that both by the moyst qualitie thereof the drinesse of the humour and their bodies might be refourmed and that the passage concoction might also be more easie and speedy in all their partes Nourishmentes of their owne nature among meats wholsome and meet for melancholicke folke and of vegetable things are parsnep carret and skerret roots And sallet herbs lettice mallowes and endiue mixed with a quantitie of rocket and taragon are not to be refused no more is aretch sorell and purslane with the late twaine aboue mentioned or with persley charuell and fenell with litle vineger plenty of oyle and suger Of sorts of bread cheat bread is meetest for them and if they be charged with store of bloud and the vaines full some oates barley or millet flower mingled with the wheat meele shall abate the aboundant nourishment of the wheat Of frutes such as are moyst soft and sweet are meetest for them as the iuyce damsing cherrie figges grapes and abricots neither are newe walnuts and greene almonds hurtfull in this case Capers washed from the salt and vineger and eaten with suger and oyle are meeter for them then oliues Of flesh the young is fittest for their diet and the younger the better in respect of their colde and drie bodies and grosse humours which require plentifull moystening and warming which is supplyed by the tender age of those things whereof we feede being fuller of vitall heate and naturall moysture then the older of the same kind Neither is it requisite that they be young onely but also well liking and of the same kinde the tame and domesticall is meete for correction of their melancholicke state then the wilde Againe of flesh the foule is to be preferred for their vse before the beast and that foule rather which vseth much the feete and lesse the wing Of foule these are of especciall choyce for melancholicke persons the partridge

and auoyding of riuers of water out of drowned fennes and marishes which to an American ignorant of the deuise would seeme to be wrought by a liuely actioÌ„ of euery part and not by such a generall mouer as the wind is which bloweth direct foloweth not by circular motion of the mill saile Nowe if this be brought to passe in artificiall practises the varietie of action inferre not so many faculties but meere dispositions of the instrumentes let the similitude serue to illustrat that vnto you whereto the reasons before alleaged may with more force of proofe induce you If yet you be not satisfied for melancholicke persons are for the most part doubtfull and least assured and although ye acknowledge the truth hereof in organicall actions yet in such as require no instrument iudge otherwise that scruple also by a similitude I will take away and make it plaine vnto you referring you for strength of reason to that which hath bene aforsayd Before I shewed the varietie of action to spring of diuersitie of instrument now where there is no instrument what diuersitie say you can there be yet to giue but one action to the soule were to depriue it of many goodly exercises whereby it apprehendeth the creator thankfully acknowledgeth his goodnesse and directeth it selfe to his honour besides those spirituall offices which the soules departed out of this life in loue performe to ech other with that knowledge of eternall things If you require reason of proofe the simplicitie of the soule and the nature of diuerse things will make aunswer if of illustration and comparison of similitude then consider howe with one viewe a man beholdeth both top and bottome of height and both endes of length at once the situation of the thing being conuenieÌ„t thereunto yet are there neither diuerse faculties nor diuerse instruments the Sunne both ripeneth and withereth and with an influence it bringeth forth mettals trees herbes whatsoeuer springeth from the earth some things it softeneth and other some it hardeneth other some it maketh sweete and other some bitter an hammer driueth in and driueth out it looseneth fasteneth it maketh it marreth not with diuersity of faculty keping the same waight temper and fashion it had before but onely diuersly applied and vsed vpon diuerse matters so many vses arise of one instrument Moreouer if a man were double froÌ„ted as the Poets haue fained Ianus the instruments disposed thereafter the same facultie of sight would addresse it selfe to see both before and behind at one instant which nowe it doth by turning As these actions of so sundry sorts require no diuerse facultie but chaunge of subiect and altered application so the mind in action wonderfull and next vnto the supreme maiestie of God and by a peculiar maner proceeding from him selfe as the things are subiect vnto the apprehension action thereof so the same facultie varieth not by nature but by vse only or diuersity of those thinges whereto it applieth it selfe as the same facultie applied to differring things discerneth to thinges past remembreth to thinges future foreseeth of present things determineth and that which the eye doth by turning of the head beholding before behind and on ech side that doth the mind freely at once not being hindered nor restrained by corporall instrument in iudging remembring foreseeing according as the thinges present them selues vnto the consideration therof For place mo then one where will you stay and how will you number them why are there not as well three score as three If you measure them by kindes of actions they are indefinite and almost infinite and can not beare any certaine rate in our natures seeing such as are voluntarie rise vpon occasions and necessitie vncertaine and naturall are diuerse in euery seuerall part and so according to their number are multiplied and of them sundrie actions being performed as to attract to concoct to retaine to expell to assimilate agglutinate c. not generally but the peculiar and proper nourishment the number would fill vp Erastosthenes siue to count theÌ„ all Wherfore to conclude this argument and to leaue you resolued in this point let the facultie be one and pluralitie in applicatioÌ„ vse diuersitie of those things whereabout it was conuersaunt otherwise the mind shal be distracted into parts which is whole in euery part and admit mixture which is most simple and become subiect of diuerse qualities which are distinct in nature and communicated by mixture of substances whereto they belong not confused together in one against nature Thus you haue mine opinion touchinge these three parts of soule of spirit and bodie with their peculiar actions and howe euerie one is seuerally brought to passe which I thought necessary first to make plaine before I entred into particular aunswer to the former obiections as the grounde of the solution and rule whereto the particular aunswers are to be squared So then I take generally the soule to be affected of the bodie and spirit as the instrument hindreth the worke of the artificer which is not by altering his skill or diminishing his cunning but by deprauing the action through vntowardnesse of toole and fault of instrument This in the Chapter following I will particularly apply to the former obiections CHAP. XIIII The particular aunswere to the obiections made in the 11 Chapter AS for those faculties which age seemeth not only to alter but also to breede they are altogether organicall and are not of this or that sorte or appeare not because the faculty suffereth violence or wanteth but because the instrumentes as yet lacked such disposition as the soule requireth being altogether vnapt or else although faulty in parte yet employed as they may be whereupon the actions become imperfect As the brayne in a child new borne ouercharged with humidity causeth discretioÌ„ of sensible obiectes for 40 dayes as sayeth Hippocrates and Aristotle to be so dull that they feele not though they be rubbed neither laugh they though they be tickled as afterward they doe both and take pleasure in the one and as we be affected after a mixt sorte in the other which obscurity of sence ioyned with want of experience of sensible thinges and comparing of their euents with want of exercise is the cheefe cause of that simplicity of children in affaires of this life wherein prudence is most conuersant For better conceiuing of which point you are to vnderstand or call to minde how the soule hath certaine principles of knowledge ingenerate called Criteria of the Greekes and certaine taken from obseruation of sensible thinges and from them framed agreeably to those grounded principles and ingenerate knowledge of the soule These Criteria discerne betwixt good and badde trueth and falshood and are euer firme and certayne in themselues and are abused only by the imperfection of such instrumentes by which the discretion and report of outward obiectes do passe From this do springe three seuerall actions whereby the

it into like felowship of displeasure euen but for that it pleaseth not like as in a troubled sea a great vessell is more easily stirred with smal strength then in the calme hauen or quiet streame so our spirites and organicall instruments of passion the parte tossed with stormy weather of internall discontentment is with litle occasion disquieted yea with the shaking of a rush that hath no show of calming those domesticall stormes that arise more troublesome and boisterous to our nature then all the blustering windes in the Ocean sea For when our passion is once vp by such occasion the commoÌ„ sense is also caried therewith and distinction of outward thinges hindered at the least if not taken away all things being wayed by that which nature findeth offeÌ„ce at within euen as the tast altered in feauers by cholerick vapours maketh sweete thinges seeme bitter and vnpleasaunt which of themselues are most delectable to the tast and would greatly satisfie the same partie the bitter relish through that taint of choller once taken away And in this sort in my opinion ariseth the disorderly vnruly passion of choller both increased where some occasion is offered and procured by inward disposition of the bodie and spirit when there is no pretence or shewe of cause This is seene as plainly in mirth and ioye which riseth as well vpon inward harmonie of spirit humour and complexion as vpon glad tidings or externall benefite whereof we take reioycing A bodie of sanguine complexion as commonly we call it although complexion be another thing then condition of humors the spirits being in their iust temper in respect of qualitie and of such plenty as nature requireth not mixed or defiled by any straunge spirit or vapor the humours in quantity qualitie rated in geometricall and iust proportion the substance also of the bodie and all the members so qualified by mixture of elementes as all conspire together in due proportion breedeth an indifferencie to all passions Nowe if bloud abound and keepe his sincerity and the body receaue by it and the spirits rising from the same a comfort in the sensible partes without doubt then as anger without cause externall rose vpoÌ„ inward displeasure so this spirit these humours and this temper may moue an inward ioy wherof no externall obiect may be accompted as iust occasion This is the cause that maketh some men prone to ioy and laughter at such thinges as other men are not drawne with into any passion and maketh them picke out and seeke for causes of laughter not onely to moue others to the like but to expresse their mery passioÌ„ which riseth by the iudgement of our senses imparted to the hart not regarding whether the cause be inward or outward that moueth which taketh comfort thereat as though the obiect were externall This especially commeth to passe if the bloud be such about the hart as his purenesse sincerenesse with sweetnesse that carieth moderation of temper doth so comfort and mollifie it that it easily aptly enlargeth it self theÌ„ such bloud or such vapor that hath this tickling qualitie causeth a delight conceiued in the braine and communicated with the hart procureth a comfortable gratulation and inward ioy of that whereof nature taketh pleasure For as we haue sights tastes smelles noyses pleasant obiectes without vs and on the contrary part as manie odious and hatefull which do force our senses so haue we also all these internall pleasaunt or vnpleasaunt as we haue of sensuall obiects internall so in like manner pleasure displeasure is communicated froÌ„ within of the braine to the heart of such things as we are not able directly to referre to this or that qualitie as we see it fareth with tasts oftentimes such mixtures may be in sauces that something may please vs we cannot expresse what raysed of the compositioÌ„ This chiefly falleth to our bodies when that which giueth this occasion carieth force of gentle and light spirits as wine and strong drinke and all aromaticall spices which haue a power to comfort the braine and hart and affect all our bodie throughout with celeritie and quicknesse before their spirits be spent in the passage then the braine giueth merie report the hart glad for it selfe and all the fellow members as it were daunceth for ioy and good liking which it receaueth of such internall prouocations TheÌ„ as we see wine giue occasion of mirth by his excellent spirit wherewith our spirit is delighted and greatly increased if it be drunke with moderation so such as are of merie dispositions enioy a naturall wine in their bodies especially harts braines which causeth them to laugh at the wagging of a feather and without iust matter of laughter without modest regard of circuÌ„stance to beare them selues light ridiculous this my friende M. I take to be the cause of merrie greekes who seeke rather to discharge them selues of the iocond affection stirred vp by their humour then require true outward occasion of solace and recreation Nowe as before I haue sayd that choler procureth anger not as cause but as occasion so likewise bloud thus tempered and replenished with these aromaticall and merie spirits giueth occasion only of this pleasantnesse and is no cause thereof the hart making iust claime to these affections as the only instrument vnder the soule chiefe author of these vnruly companions which instrument is so disposed that obeying the mind and those naturall rules whereby all things are esteemed good or bad true or false to be done or not to be done no otherwise then by a ciuill subiection ruled by counsell no constraint it repugneth oft times all the strong coÌ„clusions whatsoeuer reason can make to the contrary Thus you vnderstaÌ„d how a man may be angrie and merie without externall obiect or outward cause now let vs consider howe sadnesse and feare the points which most belong to this discourse and your present state may also arise without occasion of outward terror either presently molesting or fearing vs by likelihood or possibility of future danger As the nature of choler is subtile hote bitter and of a fretting and biting qualitie both it selfe and the vapors that passe from it and bloud temperate sweet and full of cheerefull and comfortable spirits answerable to those we haue ingenerate especially if they become aromaticall as I may terme them and of a fragrant nature by naturall temper or by meanes of diet so melancholie of qualitie grosse dull and of fewe comfortable spirits and plentifully replenished with such as darken all the clernesse of those sanguineous and ingrosse their subtilnesse defile their purenesse with the fogge of that slime and fennie substance and shut vp the hart as it were in a dungeon of obscurity causeth manie fearefull fancies by abusing the braine with vglie illusions locketh vp the gates of the hart whereout the spirits should breake forth vpon iust occasion to the comfort of all the family of their

greater facillitie wasted by natures strife and resistance Nowe it followeth to declare howe the other vnnaturall melancholy annoyeth with passions abuseth vs with couÌ„terfet cause of perturbation whereof there is no ground in truth but onely a vaine and fantasticall conceit CHAP. XVIII Of the vnnaturall melancholie rising dy adustion how it affecteth vs with diuerspassions BEsides the former kindes there are sortes of vnnaturall melancholie which I call so rather then the other bicause the other offendeth onely in qualitie or quantitie these are of another nature farre disagreeing from the other by an vnproper speech called melancholy They rise of the naturall humors or their excrements by excessiue disteÌ„per of heate burned as it were into ashes in comparison of humour by which the humour of like nature being mixed turneth it into a sharp lye sanguine cholericke or melancholicke according to the humour thus burned which we call by name of melancholie This sort raiseth the greatest tempest of perturbatioÌ„s and most of all destroyeth the braine with all his faculties and disposition of action and maketh both it the hart cheere more vncomfortably and if it rise of the naturall melancholy beyond all likelihood of truth frame monst ous terrors of feare and heauinesse without cause If it rise of choler then rage playeth her part and furie ioyned with madnesse putteth all out of frame If bloud minister matter to this fire euery serious thing for a time is turned into a iest tragedies into comedies and lamentation into gigges and daunces thus the passion whereof the humour min streth occasion by this vnkindly heate aduaunceth it selfe into greater extremities For becomming more subtile by heate both in substance spirit it passeth more deeply into all the parts of the instrument it selfe and is a conueyance also to the humour of the same kind making away for naturall melancholie wherewith it is mixed into the verie inward secrets of those instruments wherof passions are affected euen hart and braine Thus affected you haue men when desperate furie is ioyned with feare which so terrifieth that to auoid the terrour they attempt sometimes to depriue theÌ„ selues of life so irksome it is vnto them through these tragicall conceits although waighing and considering death by it self without comparison and force of the passion none more feare it theÌ„ they These most seeke to auoyde the society of men and betake them to wildernesses and deserts finding matter of feare in euery thing they behold and best at ease when alone they may digest these fancies without new prouocations which they apprehende in humane societie If choller haue yeelded matter to this sharpe kind of melnncholie then rage reuenge and furie possesse both hart and head and the whole bodie is caried with that storme contrarie to persuasion of reason which hath no farther power ouer these affections then by way of counsell to giue other direction whereof the hart it selfe is destitute and taking these discomfortes of the credit of the senses according thereto it applieth it selfe working and disposing the ingenerate wisedome it is indued with vnto these particulars which the corporall instruments corruptly offer vnto it which ministreth doubt and question to some not well aduised in this point whether reason it selfe be not impaired by these corporall alterations and the immortall impatible mind hereby suffreth not violeÌ„ce which is farre otherwise if we duly way the matter For the mad man of what kinde soeuer he be of as truly concludeth of that which fantasie ministreth of conceit as the wisest onely therein lieth the abuse and defect that the organicall parts which are ordained embassadours notaries vnto the mind in these cases falsifie the report and deliuer corrupt recordes This is to be helped as it shall be declared more at large hereafter by counsell only sincerely ministred which is free from the corruptions of those officers and deliuereth truth vnto the mind wherby it putteth in practise contrary to these importunate and furious sollicitors This furie is bred because choler thus adust getteth a greater egernesse of qualitie and molesting the inward parts and toyling the spirits ingendreth a greater inwarde disquiet and discontentment then cruder choler doth procure The third sort is of merie melaÌ„cholie which riseth of the bloud ouer heated in such sort as I haue declared Of all the rest of humours bloud is most temperat and mild of disposition and comforteth the bodie as hath bene mentioned whose substaunce receauing that burning heat whereof riseth the third kind of this vnnaturall melancholie procureth it to be of a nature quicke and fresh and indueth it with a spirite of a nature somewhat more itching and as it were of a tickling qualitie then bloud it selfe For of it selfe being if it be pure and perfect nutsweete or milkesweete by this heate becommeth first suger or hony sweet which hath more force of affecting and obtayneth a more subtile and quicke spirit afterward by operation of heate this sweetnesse is conuerted into a mild saltnesse voyd of fretting which tickling and itching in these melancholicke bodies cause them rather to be giuen to a ridiculous and absurd meriment then a sound ioye of hart and comfortable gladnesse which forceth them into laughter somtimes that without ceasing to the tyring and wearying of their bodies no perswasion of reason is able to call them to more sobrietie We may see in boyling of milke what sweetnesse is procured vnto it thereby howe hony much boyled becometh salt bitter such is the force of heat in bloud that it turneth that milke sweet tast into hony sweet and that into a gentle itching brackishnes whereby the melancholicke bodies being as it were tickled render from their foolish fantasie and false liking of the hart many absurd and ridiculous gestures and speeches and as farre altered this way as the melancholick on the other side snatch at smal occasions or none at all ofttimes of answering this fond humor in outward lightnesse of gesture countenance Thus you heare in what sort the humoures seeme to affect the mind euerie one singled and keeping apart from his other fellowe humours which as they be tempered with the other naturall or compounded together with one or twaine of the like vnnaturall sortes of melancholie make many distinctions and differences of melancholie passions as some more sadde the other some more merie some quieter other some more prone to rage and furie and as the humors haue their courses as for the yeare bloud in the spring choller in sommer melancholie in autumne fleume in winter for the houre according to Soranus Ephesius opinion bloud from three of the clocke in the morning till nine of the same day choler from nine of the morning till three at after noone melancholie froÌ„ 3. at after noone till nine at night and fleume from nine at night til the third of the morning I say if a man obserue all these varieties by mixture and season

such matters as import great supplie or otherwise they doe earnestly affect and are in feare least communication breede whole dispossession or make inequall partition They interprete readilie all to the worse part suspitious least it be a matter of farther feare and not indifferently weighing the case but poysing it by their fantasticall feare and doubt at home Passionate they be out of measure whereto a vehement obiect of long connuaunce vrgeth them this causeth them to be amorous both because it is a pleasure to loue which mittigateth their inwarde sorowe and timiditie thinneth their bloud and dilateth the heart and a cause to be beloued againe which of all thinges liketh the melancholie personnes being the greatest meanes of comfort vnto them from which all offices of kindenesse curtesie and grace do flowe this affection riseth not vnto them by purenesse of nature but by the force of that which draweth them vnto the vehemencie of passion wherein they so oft times exceede that it bereaueth them for a time ielousie excepted of all other affection If the melancholie be sanguine adust then may it supply the want in the obiect and cause an internall amorous disposition with such dotage that maketh no discretion where the affection is bestowed as he that is of a merrie nature will laugh at his conceit and the angrie man displeased with his owne shadowe Thus farre of the simple actions of brayne and heart which are altered in melancholicke personnes and the manner howe with reason of their alteration other actions are in comparison of these mixed as mourning rising of vaine feare or counterfet miserie solitarinesse least occasion of griefe be ministred by companie and resort silence thorough retraction of spirits by their passion except it be in mornfull plaintes to mitigate the sorowe and stiffenesse of the instrumentes besides the disorderly feare and heauinesse which cannot either minister nor take occasion of familiar conference and communication wholly transporting them to the concocting of their sorowfull humour which breedeth in them the passion more and more increasing a negligence in their affaires and dissolutenesse where should be diligence Of pace they are for the most part slowe except perill cause them to hasten both by reason of their members not so nimble for motion and the mind occupied with cogitation and studie stayeth the pace as we finde our selues affected when any matter of weight entreth into our meditatation Moreouer they are giuen to weeping sometimes if the melancholie be sanguine they exceed in laughter sighing sobbing lamentation countenance demisse lowring bashfulnesse and blushing the reasons whereof and manner how they arise because it requireth a larger discourse I will refer them more particularly to be discussed in seuerall Chapters followinge with Philosophicall causes or probabilities at the least how euerie one of these are wrought that you be fully instructed in that speculation of melancholie and the accidents which followe it as you are more then I wish or standeth with your present comfort exercised in the practise CHAP. XXIIII The causes of teares and their saltnesse OF all the actions of melancholie or rather of heauinesse and sadnesse none is so mamanifolde and diuerse in partes as that of weeping First of all it putteth finger in the eye and sheadeth teares then it baseth the countenaunce into the bosome thirdlie it draweth the cheekes with a kinde of conuulsion on both sides and turneth the countenaunce into a resemblaunce of girninge and letteth the browes fall vppon the eye liddes it bleareth the eyes and maketh the cheekes redde it causeth the heade to ake the nose to runne mouth to slauer the lippes to tremble interrupteth the speeche and shaketh the whole chest with sighes and sobbes and such are the companions of this sorowful gesture of weeping of which I will deliuer you the reason one by one first beginning with teares All obiects or cause of perturbation riseth more or lesse grieuous or acceptable as it is taken and although the cause be greate if it be not apprehended it moueth no perturbation at all This causeth some to sorowe whereat another reioyceth and other some to lament which other some beare out with courage or haue no such sense of and to exceede in ioye or sorowe except reason moderate the affection where other some keepe mediocritie by reason of certaine degree of apprehension yea though reason beare no part in the moderation Moreouer seeing it is necessarie that both braine and hart be disposed in a kinde of Sympathie to shewe foorth the affection as they be diuerslie disposed so may the cause of perturbation more or lesse moue and trouble As if the brayne be quicker of conceit and of more exact diseretion then the heart is ready to yeeld his passion by reason of a more compact firme temper then is it not aunswerable to the apprehended hurte or daunger If it be more dull then by reason the apprehension entreth not duly into the consideration of the present state or imminent perill the affection aunswereth not the cause If the hart be more tender then the braine ready there is feare and heauinesse oft times either without cause or more vehement then cause requireth and thus it fareth in the rest of the perturbations these three alwayes concurring in the affection the outwarde mouer or cause the apprehension of the braine and the motion of the hart according to the varietie diuerse disposition of which three the perturbations become distinct in kinde and diuerse in degree This is necessarie for you to know for the more playne deliuerie of the causes of the accidentes before mentioned and first of teares whose passion is not euerie kinde of griefe nor anie one kinde alike taken neither though the griefe be taken alike and the cause iust true yet doeth the partie not alwayes sheade teares thus affected First therefore for the manifestation of this matter of tears we are to search what kinde of thing it is that moueth weeping then how it is to be receiued to work this effect and thirdly of what disposition they are when iust occasion is ministred and the cause be so taken that readily signifie their inward passion by that dolorous outward gesture and action Of such causes as draw vs into perturbatton passion that only which moueth griefe and sorrow of hart causeth teares Such weeping as seemeth to proceed of ioy is of a mixt cause as shall hereafter be declared and maketh no exception to that vniuersall cause ofteares procured by affliction or greeuance for else we see no man weep but in sorow neither do any sorow but vpon occasion or perswasion of calamitie or hurt either present or to come sauing those which are melaÌ„cholick passionate who notwithstanding fancie vnto themselues a counterfet occasion therof without cause This I need not stand vpoÌ„ because it is euideÌ„t of it selfe and requireth no farther demonstratioÌ„ the other two being of greater difficulty of more diligent

with teares This causeth the nose to runne and the mouth to slauer euen the sudden breach of these waters faster seeking vent then agreeth with natures ordinarie auoydaunce They are salt of tast through that heate of the eye which turneth easily that excrement into saltnesse besides the mixture of the salt humiditie which is alwayes about it For the eye of any one being touched with the tong giueth a manifest release of saltnesse which riseth of that moyst excrement altered into such tast by the eyes heate That the eyes be exceeding in heate besides manifest experience of of touch the plenty of spirit which they ordinarily possesse the store of arteries and vaines the plenty of fat round about the celeritie of motion do argue sufficiently the same Neither is that ordinarie passage of humidity froÌ„ the brain whereby their heate may be tempered lest they become thereby sore and withered the least argument of their hote temper which is not afforfoorded to any part of the bodie the hart onely excepted Lastly the aptnesse to be offended with heate and readie offence taken that way sufficiently declareth whereto their nature bendeth CHAP. XXV VVhy and howe one weepeth for ioy and laugheth for griefe why teares and weeping indure not all the time of the cause and why the finger is put in the eye IN the former chapter mention was made of weeping for ioy here you may demaund a reason why a ioyfull passion yeeldeth forth so sorowfull an action neither do they that weepe faine as a man will counterfet laughter for tears cannot be counterfetted because they rise not of any action or facultie voluntarie but naturall the weeping caused of ioy is as hartie as that which riseth vpon conceit of sorowe We do see in the works of nature contrary effects wrought by the same cause so the same effect ensueth vpon contrary causes through the diuerse maner of the working You see how the Sunne altereth the whitenesse of a mans skinne into blacknesse and how it maketh cloth white it softeneth waxe and hardeneth clay Againe we see howe the cold withereth the herbe as doth the heate and causeth the earth to be warme that the fountains smoke againe as doth the Sunne and is as requisite with vs in his season for the fertilitie of the earth as the reflexion of the Sunne beames What maruell then if contraries in passions bring forth like effects as to weepe laugh both for ioy sorow For as it is oft seene that a man weepeth for ioy so is not straunge to see one laugh for griefe whereof examples are dayly as if a man taketh vp that which is burning hote hauing thought it had bin cold he will laugh at the hurt he feeleth likewise if one assay to handle another mans wound the wouÌ„ded will declare the discontentment with laughter euen as a maÌ„ that is tickled will laugh though he take no pleasure in tickling but rather mislike discontentmeÌ„t With such kind of laughter did Democritus grieue at the vanities of this life which also moued Heraclitus to weep And sometimes in vrgent distresse the anguish and vexation of mind is declared with this kind of SardoniaÌ„ laughter as if the hart toke pleasure wherat it is grieued This is cleare needeth no loÌ„ger discours the reason is not so euident which I will nowe make plaine vnto you As you heard before how teares in sorowe do issue out of the eyes by compressioÌ„ that internal fulnesse of spirits heat which forceth out these teares so ioy gladnes being an enlargement of the hart braine all the internal parts especially of the spirits which do as it were issue out to welcome the ioyfull obiect partly thaough the enlargement of the passages partly through the accesse of spirits to the outward parts the moysture before mentioned is forced out of the eyes distilleth into drops of teares especially if coÌ„miseration coÌ„passioÌ„ be mixed therw t such was Iosephs weping ouer his brethreÌ„ framed of ioy of their presence and compassion of their estate and so did Ionathan weepe ouer Dauid and Dauid ioying at Ionathans kindenesse with commisseration of his teares exceeded him in weeping This most commonly falleth out when he whom we loue hath escaped daunger or we thinke through ouer longe absence somewhat vnprosperous might or hath befallen him Nowe the consideration of the present safety mingled with remembrance of perill or want for the present breaketh out into teares which are easily to be voyded both through compression as hath bin before shewed and by forcible expulsion I see you desire farther as well why griefe procureth laughter as strange an effect from the cause as teares are from ioy comfort Before I lay this open vnto you ye are to knowe what partes are first affected with laughter and how they drawe others into the same fellowship of action The parts which first are affected in laughter are the hart and the midriffe wherto the hart by his call and skinne is more straightly fastened then in beasts the obiect of laughter being a ridiculous thing mixed of pleasure and displeasure else were it not ridiculous causeth the hart to moue with great celerity his contrary motions of opening and shutting which being so repugnaunt cause a maruelous agitation in the part by this agitation and straight coupling of the heart to the midriffe which draweth by consent other parts into like motion the laughter is deliuered by interrupted expiration by reason the midriffe in his contraction is not suffered quietly to finish it but is by the harts trouble restrained slowed in his fall Thus knowing the cause of laughter and the instruments of the gesture I shall more easily manifest vnto you why a man may sometimes laugh for griefe and discontentment as well as weep for ioy Of all the muscles in the bodie the midriffe is the most noble and of greatest vse whose action is in continual motion and neuer ceaseth not so much as in sleep when all the rest take their ease for the necessitie of breathing with this muscle do accord diuerse others especially those of the neather iaw and cheekes and lippes taking their nerues froÌ„ the fourth couple increased by the sixt which rise from the pith of the chine in the necke So then the midriffe being affected with any kinde of extraordinarie motion as it is in grief easily draweth the cheekes and lippes into like motioÌ„ But how is the midriffe affected in griefe euen much like as it is in laughter that is to say hindred in his free falling by the contraction of the hart which in griefe calleth in his spirits closeth it selfe filleth the neighbour parts with more store of bloud then is ordinarie which being so replenished the midriffe is drawne with the call of the hart and hath not his owne libertie in his contraction by which meanes the expiration is deliuered by fits and not wholly as in ordinary breathing the midriffe

then a childe is able sufficiently to way downe by his strength of hand a smithes bellow that is forced by poyces to finish that which streÌ„gth would perform at once Neither is the speach interrupted and broken only by the disorderly expiratioÌ„ but the inspiratioÌ„ being by sobs cutteth also the voyce marreth the distinct pronuÌ„tiatioÌ„ the cause whereof as also of sighing I will deliuer vnto you in the next chapter Thus you haue sobbing excepted the reasons of all the partes of weeping so farre as my coniecture by reason in matters so hidden can gather I will proceede to the causes of sighing and sobbing and how they be procured and by what meanes and so finish the whole mournefull gesture of weeping CHAP. XXVII The causes of sobbing and sighing and how weeping easeth the heart BEsides the former actioÌ„s of sorow weping is for the most part accompanied if it be vehement with sobbes and sighes of which two sobbing is neuer without weeping sighes are ordinarie and common vppon causes that force no teares as euery one hath experieÌ„ce For vnderstanding of the causes of sobbes it is necessarie for you to call to minde that which hath bin said of the vse of the Diaphragma or midriffe and the outward intercostalls or outward muscles betwixt the ribbes and the manner how the hearte is affected in griefe and sorrowe The dilating of Diaphragma is to enlarge the chest for taking breath This is onely required if we be not more theÌ„ ordinarilie vrged to breath which if we be then doe the outwarde muscles of the ribbes dilate the chest also and so encrease the inlargement Now when matter of griefe inforceth teares the Diaphragme and the muscles receiue a weakenes by reason of retraction of spirites that they are faine for the dilatation of the chest to make mo pulls then one as you heard before in the motion of contraction so that the breath is not drawen at one straining of their coares and fibers but by diuers inspiration besides the heat of those partes being retracted maketh them lesse plyable vnto the force of the muscles whereby the respiration is with more difficultie perfoormed which requireth more vse of dilatation then before by reason the heate about the heart it selfe is now greater then before the passion which bringeth thereto a kind of suffocation That cooling of the heart which is sensibly felt by suddaine euill tydinges or mishappe vnlooked for or whatsoeuer new calamitie riseth through accesse of the blood and spirits which although they be hote yet wanting somewhat of that heate which is ferueÌ„t and naturall to the heart and of the heat of those spirites which are resident there for the time seemeth to coole in comparison of the heat which the heart felt before as a maÌ„ would cast hote water to that which boyleth most feruently which although it be hote yet inferiour in degree to the heate of feruentnes it mitigateth the scalding heate and slaketh the boyling In like manner at the first recourse of these humours and raunging spirites although the heart seeme to receiue a chilling yet anone by contraction and plenty of spirites which are apt to take heat it receiueth a greater necessitie of breathing which being not aunswered through imbecillitie of the breathing parts dischargeth the office of respiration by sobbes which should be persormed by one draught of breath And these I take to be the causes of sobbing Sighing hath no other cause of mouing then to coole and refresh the hearte with fresh breath and pure aire which is the nourishment and foode of the vitall spirites besides the cooling which the heart it selfe receiueth thereby The heart being contracted as hath bene said deliuereth not so freely his sootie and smokie excrementes whereby the spirites become impure and it boyleth with more distemper which necessitie of fresh spirite and coole ayre enforceth a deeper enlargement of the chest then is ordinarie in which not only the midriffe playeth his parte but outward intercostalls or middle muscles of the ribbes besides certaine of the shoulders doe their indeuour to this so necessary an office Moreouer it is very probable that the midriffe by accesse of humours and vapours to the partes there about is charged with vaperous superfluitie which is by stretching it selfe as in yawning auoyded when the muscles are distended by any vapour of what sort soeuer it be of being plentifull and aboundant it stirreth them to a contraction which causeth a kinde of pressing wherby they deliuer themselues of this excrement This in yawning causeth that gaping sometimes accompanied with streaking when we finde our selues vnlustie and vndisposed to stirre or exercise which falling to the midriffe may cause a kinde of sighing when a man hath no cause as hauing cause it helpeth it foreward For whosoeuer yawneth shall perceiue his chest and midriffe dilated in such manner as in sighing feele about the heart a kinde of refreshing euen as when he sigheth To these causes may be added the weight of the hart which is by reason of the accesse of humours about his vaynes and arteries to his contraction increased whereby it lyeth more heauily vpon the midriffe then before the burthen whereof it seeketh to ease it self of by such streitching which somewhat lifteth vp the hearte for the time and so the Diaphragma is recoÌ„forted so that the necessity of fresh aire the cooling of the hearte the easing of the burthen therof vpoÌ„ the midriffe the auoiding of vaporous excrements out of the midriffe seeme to me causes final the midriffes dilatatioÌ„ whose motion the whole chest followeth the efficient cause of sobing sighing And thus much coÌ„cerning the two dolorous actions of sighing sobbing whereto after I haue added how it easeth the heart to weepe sobbe I will end this chapter By reason of the withdrawing of the blood spirites about the heart in feare and sorow it is necessary that much vapour should arise stirred vp by the heat therof working vpoÌ„ the moisture these vapours besides the ordinarie excrements of the brayne before mentioned may yeeld another parte vnto teares being congeled in the brayne and vpper partes that are thicke coole membranous inclosed with the skull and placed ouer the rest as a stillitorie helme ouer the bodie Now weeping by making auoydaÌ„ce to these vapours doth discharge that fulnes wherewith it was before strayned and oppressed These vapours cause that rednes in the cheekes and about the eares of those that weepe heateth the face and causeth the head to ake whereof the heart being eased receiueth a farther enlargement then at the beginning of the griefe and so enioyeth that small comfort which weeping affoordeth It may seeme probable that the sobbing and sighing differing onely in that sobbes are sighinges interrupted and sighes sobbes at large if they be not vehement and long by agitation of the chest expelling of the smothered vapours and drawing in of fresh aire geue also some comfort if they be vehement then shake

they the hart and midriffe too much and cause a sorenesse about those partes especially about the hart spoone which is most trauelled in sobbing and whereto the midriffe is fastened Thus much concerning those actions which are animall and ly in our power some absolutely and some after a sort to do or not to do altered by passion of sorowe and falling into melancholie persons it resteth to shewe howe melancholie procureth this laughing and weeping and so to proceede to those naturall actions which are altred by this humour with the reason of such effects CHAP. XXVIII Howe melancholie causeth both weeping and laughing and the reasons how IT hath bene before declared how melancholy causeth feare and sorowe of hart by false imagination raised through fearefull vapours rising to the braine and passing by the hart euen before the imagination be moued causeth a contraction thereof which is the action of feare this feare breedeth sorowe the sorow and feare accompanying ech other make such contractioÌ„ as before hath bene sayde to be cause of teares the matter being partly supplied by the ordinary excrements of the braine and partly through those vapours which arise from the hart ouercharged with concourse of humours which are retracted by the spirites who vpon matter of discontentment hast vnto the place of defence and assemble together flying the irksome obiect and addressing them selues as it were to make resistance The partes about the eyes being porous and rare the braine moyst and the partie apt to weepe vpon this melancholie disposition springeth that issue of teares out of melancholicke eyes and these I suppose to be the causes why melancholicke persons without anie outward occasion fall into weeping and lamentation Why they laugh and that excessiuely the cause is of more difficultie to finde out and the reason not so manifest whereof as I am ledde by coniecture and probabilities I will deliuer you mine opinion You may remember how the midriffe next vnto the hart is the chiefe cause of laughter so that of necessitie one of these must be affected in that action The heart is alwayes affected in true laughter and not alwayes in a fained kind which is only a shaking of the chest and retraction of the lippes without the liuely and chearfull eye fraught with the ioyfull spirites which replenish the merie countenaunce This kinde is that which melancholicke persons without obiect breake out into except the melancholie rise of adustion of bloud and become blacke choller which affecteth also the heart with a faigned conceit of merinesse euen as wine giueth it comfort and stirreth the spirits to that liuelines cheare wherof euery one hath experience Nowe then for the better laying open this melancholick action we are to distinguish of laughter wherof there be two sorts the one is true and vnfaigned rising from a comfort and reioycing of the hart and the other a counterfet and false wherein the heart receaueth no contentment but either it selfe or the midriffe moued dissorderly with shaking by anie annoyance and moueth also the chest and muscles of the iawes and checkes by consent of nerues and so counterfetting a laughinge gesture wherein the heart taketh no pleasure The former kinde may rise of inward cause as well as outward when the vapour of adust melancholie of bloud or rather when it first taketh that heate perfumeth the heart with a pure cleare fume whereat it is allured to ioye and cheare which vapour and fume risinge of the most mildest and temperate humour before the full adustion be accomplished and mixed with the other humours and spirites breedeth that pleasaunt vaine which ouertaketh melancholicke persons which peraduenture otherwise not so delayed would turne the heart to annoyance This way melancholie carrying a winie and aromaticall spirit raised by that heat may procure an harty laughter not only dispose as wine doth the spirit thus raysed being more familiar theÌ„ that of wine so compelling as it were the hart to break forth into that actioÌ„ of reioycing The false kinde of laughter which proceedeth first from the midriffe most commonly is affected by melancholie through a tickling vapor or spirite which riseth froÌ„ the lower parts and stirreth the midriffe as they which are wouÌ„ded in the chest and vpon dressing are there about touched do plainly perceaue to moue shake and retract it selfe whose motion the chest followeth and to force out a count erfet manner of laughter whereof the hart hath no part nor countenance sauing the girning of the mouth which is here but small maketh anie pleasant shew This accident pertaineth chieflie to that melancholie which resteth about the splene the mesaraicke vaines and port vayne of the liuer which breatheth an itching and tickling breath whereof the midriffe takinge the sence shaketh moueth with indeuour to shun the vnwelcome ghest and to auoyde the touch thereof Now that being once moued the other instruments of laughter aunswere with like motion and all agree in this counterfet gesture which in appearance seemeth like the pleasaunt looke of a light and merily disposed hart This accident of laughter for the most part is wheÌ„ the melancholy passion beginneth or anon after before the bloud getteth a farther egernesse and those iolie spirites be wasted which after they once be spent the heat either outragious or delayed or distinguished by vnaptnes of matter theÌ„ is the comedy turned into tragedy pleasantnes into fury in the end mirth into mourning much like as it fareth with such as intemperatly take in their cups are ouer surfeted with wine or strong drink these of them that are of nature cold and dry of this melancholie complexion voyd of adustion at the first cup receaue a maruelous cheering about the hart the drinesse and coldnesse of their inward parts being soked and steeped as it were like dry leather in oyle if they proceed farther the former modestie anon altereth it selfe into the contrarie extremitie of chat and excessiue babling the spirit of the wine ouerruling the spirit of their natural complexion yet a litle more sipping and this melancholy receaueth such heat as rage and furie entreth possession of hart and braine and as he had taken a draught of Circes cup he fareth in respect of maners behauiour as though he were turned into a wild beast In the end with farther carouses of excesse the wine for the while quite dispos sessing the spirits of their regiment office and quenching as it were the one heate delaying the naturall heat of his body with immoderate quaÌ„tity the mirth chere the pleasant talk the rage furie giue place in steed of that iolitie succedeth silence stupiditie sleep sottishnesse So in melaÌ„cholie while that drie subtile spirit is supplied with conuenieÌ„t matter is lightned in the melancholick part all is on the hoigh for a time which being consumed by heat the store therof being but small in respect of the grosse resideÌ„ce the melancholick

person becometh afterward sad heauy vncherful Thus you perceiue I think sufficiently how melancholick persons some laugh some weepe in the same melancholicke what causeth mirth what teares Before I proceede to the naturall actions chaunged and depraued by melancholy I cannot passe ouer an action which is verie vsuall to melancholicke folke and that is blushing with shunning of the looke and countenaunce of men which the Grecians call Dysopia and because it requireth a larger discourse then the ende of this Chapter will suffer I will treate of them in the next CHAP. XXIX The causes of blushing and bashfulnesse and why melancholicke persons are giuen thereunto THE affection that moueth blushinge is shame howsoeuer it riseth either vppon false conceit or deserued cause Shame is an affection of griefe mixed with anger against our selues rising of the conscience of some knowne or supposed to be knowne offence either in doing that which ought not to be done or omitting that which was requisite of vs to be done This description I will vnfold vnto you more at large that in shame euery one is grieued experience maketh plaine besides reason leadeth thereunto Euerie passion of the heart is with ioye or with griefe either sincere and simple or mixed as in ridiculous occasions in shame there is no absolute ioye nor comfort therefore there must needs be a displeasantnesse or else a mixt disposition of sorowe and cheare this there is not by reason shame casteth downe the countenance filleth the eye with sorow and as much as may be withdraweth the liuely and comfortable spirit into the center of the bodie not vnlike vnto feare and sadnesse It appeareth mixed with anger by reason euerie one feeleth a kinde of indignation within him selfe and offereth as it were a vehement inablinge of him selfe for the offence wee are angrie with our selues because the fault is ours and from vs riseth the cause of griefe as in absolute anger the cause is from other and vpon others we seeke the reuenge Where there is no conscience there can not be any sense of fault for that it is which layeth our actions to the rule and concludeth them good or bad so although the fault be committed in deede and yet no conscience made thereof it is taken for no offence neither can giue cause of this internall grief reuengement To these clauses I ad an offence knowne or so supposed for otherwise though a man be grieued and sorie therefore yet before it be knowne to others is he not ashamed This causeth that men make no doubt of doing that in secret which for shame they would not do openly yea in such thinges as of them selues are not dishonest nor disalowable Moreouer it riseth vpon offence committed in that thing which lay in our power as we tooke it to remedie or better to haue discharged our selues in doing or omitting Therefore no man is ashamed of an ague or of the goute or to haue broken his legges or anie such occasion as to haue bene spoyled or to die c. but onely in those thinges wherein we take our selues to haue our part and to rise vpon our owne default so are we both ashamed of the action and of all tokens thereof Nowe seing that all offence is neither in doing amisse or neglecting that should be done in either of both consisteth matter of shame The description of shame thus being declared I proceede to shewe howe it forceth rednesse into the eares and cheekes and causeth vs neither to beare other mens countenaunces and lookes nor with courage and boldnesse to beare vp our owne The griefe that nature conceaueth from our selues is not so straunge as that which is foraine and outward but farre more familiar and thence therefore in all partes more known Moreouer the cause is more transitorie and fading especially if the offence be small and of no great note Againe the griefe is not for anie depriuation of that whereof the vse is so necessarie as losse of friendes goodes perill pouertie do all import nor of anie singular pleasure wherein nature or will tooke their chiefe contentment These qualities of shame ioyned with anger procureth that rednesse in the face which we call blushing The tincture of redde ariseth on this sort the heart discontented with the opennesse of the offence maketh a retraction of bloud and spirit at the first as in feare and griefe and because it feeleth no greater hurt then of laughter or rebuke of worde or such like touch seeketh no farther escape then a small withdrawing of the spirite and bloud by the first entrance of the perturbation so that the necessitie being no more vrgent the bloud and spirit breake forth againe more vehemently and fill the partes about the face more then before and causeth the rednesse This is helped forwarde with that anger which is mixed with shame which forceth in some sorte these retracted spirites and bloud to reflowe with more strength as we see the bloud soone vp of a cholericke person The passion is not so vehement to close vp the spirits and to retaine anie longer time for the cause before alledged and although it were yet would the anger and inwarde reuengement make way to the bloud and spirites to geue that shamefast colour Thus you vnderstand what maner of perturbation causeth blushing what it is and how it breedeth the staine but you wil peraduenture say why do not all that are ashamed blush and why some more then other some This I suppose to be cause in blushing these pointes are to be considered for answer of this question the qualitie of the bloud and spirit the passage nature or substaÌ„ce of the face which receiueth this reflux If the blud be grosse and thicke and the passages not so free then is the course of bloud slow the couÌ„tenance little altered If the skin be ouer thick or ouer rare theÌ„ doth it not admit throgh the thicknes of the spirites or at the least maketh not that shew nor retaineth them through the rarenes and thinnes and by exoperation make no apparaunce of rednes this is the cause why many ashamed be not so ready to blush Besides this disposition of spirite humour and substance of the face the measure of the shame more or lesse helpeth and hindereth blushing For some there are affected more vehemently and othersome moderately othersome not a whit who blush not because they are not at all ashamed By that hath bin declared you may gather why the yonger sort and women easily blush euen through rarenes of their body and spirites ioyned with simplicitie which causeth doubt of offence and this is the cause why we commend blushers because it declareth a tender heart and easily moued with remorse of that which is done amisse a feare to offend and a care least it should coÌ„mit ought worthy of blame Furthermore it sheweth a conscience quicke and tender and an vpright sentence of the minde agreable to this

ingrauen maximes of good and euill and thus much shall suffice you for blushing As for the shunning of mens countenances and bashfulnes either in beholding or being beheld it riseth vpon a giltines in conceite or in effect in that we feare is knowen to others wherein we haue offended or stand in doubt we shall offend This conceit causeth vs to hide our selues and to withdraw our presence from the society of meÌ„ whom we feare doe view our faultes in beholding vs and wherof our presence stirreth vp the remembraunce Wherefore we being desirous to couer and hyde our offence seeke also to be hiddeÌ„ and couered who haue deserued the blame especially from such of whome we haue greatest reuerence and of whose estimation and censure we stand most in awe of Now because the vewing of another causeth the like from him againe therfore doth the guilty minde abstaine ther from that it prouoke not the eye of another whome he doth behold especially if the other party looke vpoÌ„ him againe then is he presently outcountenanced through the guiltie conceite and ielousie of the crime which he suspect to be reueiled Moreouer the countenance being as it were the grauen character of the mind the guilty person feareth least that be red in his forehead whereof he is guilty in his heart which augmenteth the griefe when he seeth himselfe eyed more then by turning aside his owne countenance when he beholdeth it not Thus much touching the former bashfull actions whether they rise vpon cause or opinion only it remaineth of this chapter to shew how melancholicke persons are much subiect to both though they haue committed nothing deseruing rebuke or worthy of shame That which befalleth youth by their tender age in blushing the same in a manner happeneth to melancholicke persons by their complexion youth and children if they come in place of reuerend persons will easily blush not of any fault committed but of reuerence to the parties nature as it were secretly in respect condemning her imperfections in that age whereof the presence of both maketh a kinde of comparison Moreouer the nature carefull of that which is seemely and decent not acquainted with such presence doubteth of error and vncomelinesse and distrusting it selfe blusheth as if offence had bene committed This is the cause why the yong take occasion sooner then the aged and why reuerend and vnacquainted presence causeth this passion They which are of mo yeares by reason of experience and further knowledge which breedeth an assurance more hardly blush and familiarity and custome maketh greater boldnes Euen so the melancholick person through his internall mislike and cause of discouragement hath litle assurance or contentment in his actions whatsoeuer Whereby without cause he easily groweth into a conceite of some absurdity committed where none is this causeth him to blush and to expresse by outward rednes of colour the internall passion especially this befalleth him if he carrie any conscience of former vice committed then doth that ouercharge and set all out of order chiefely if it mingle the passion with feare and the quality of the blood and spirite largenes of poores and disposition of the skinne in the face aunswere thereunto But how will you say can the melancholy person haue his spirite and blood so disposed which I haue declared to be grosse and thicke and the passages of their bodies not free Trueth it is that all melancholicke persons are not so disposed to this action of blushing by reason they are of blood spirite and body vnapt thereunto but certaine only who haue melancholy not equally disposed but resteth vnder the ribbes anoieth chiefly with his vapour and who are such not from their parents but by some accident of diet or euill custome which notwithstanding retaine as yet the same disposition of their firme partes they had before or haue some other humour of thinner substaÌ„ce wherby their blood is not so dull of ebbing flowing these I take to be the melancholick blushers only and the rest in all respects farre remoued there from whose swartnes of the skinne with other impediments both hindereth the recourse of the blood and if they did blush ouershadoweth the colour The same cause which stirreth blushing in melancholicke men forceth them to auoide assemblies and publike theaters and this is common to all melancholickes howsoeuer they be tempered in their bodies euen the opinion and fancy of some disgrace from others who are greatly displeased with themselues and by their erronious conceite preuent the sentence of others vpon themselues and condemne that vniustly which ducly wayed and without passion hath no desert of blame Thus much for these actions of blushing and bashfullnes CHAP. XXX Of the naturall actions altered by melancholy HItherto you haue had declared the alteration of such actions as lie in our power are for the most part arbitrarie it followeth to shew vnto you the rest which are natural are not at our becke but are performed by a certaine instinct of nature wil we nil we These actioÌ„s are of appetite or of nourishmeÌ„t the actioÌ„s of appetite are of meate and drinke or of procreation Touching appetite of meate melancholy persons haue it for the most part exceeding and farre surpassing their digesture The cause why it is through an aboundance of melancholy which easily passeth from the splene the sincke of that humour to the stomach whose sowernes prouoketh an appetite of nourishment to delay that sharpnes which molesteth the mouth thereof that you may with more facility conceiue this pointe marke what I shall say of the splene the stomach and the passage of that humour thereinto The splene lieth vnder the short ribbes on the left side of the stomach backward and is ordained to purge the blood of melaÌ„cholick iuice which it draweth vnto it self by meane of vaines and being satisfied with some parte wherewith it is nourished the remnaunte sower of taste and as a naturall sawce it belcheth as it were into the stomach whose sharpnes causeth a kinde of griefe and knawing therein especially about the entrance which is most sensible so prouoketh the appetite of nourishment by whose sweete and familiar iuice the sharpnes or sowernes of the other is dulled and tempered so the byting eased Besides this sence which the quallity of melancholy offereth to the stomach it according to the nature of all thinges of that taste bindeth and contracteth the stomach which may also be another cause of the encrease of that paine which inforceth to seek after nourishment Thus then the stomach being subiect vnto the splenetick humour as it exceedeth or is more sowre so doth this appetite more increase Now in persons melancholicke the superfluity of this humor is in great aboundance which thereby the more forceth the appetite and this I take to be one cause of that greedy hunger which is more insatiable in melancholicke men then in others To this may be added the desire that nature hath to seeke

vrgeth and alwayes carieth a passioÌ„ therwith aboue the harts affection euen the entry of those torments which caÌ„not be coÌ„ceaued at full as our nature now staÌ„deth nor deliuered by report Here in this passion the cause is not feare nor passionate griefe but a torment procuring these affections and euen as the punishment of bodily racking is not the passion of the hart but causeth it only so the hart fareth vnder this sore of the mind which here properlie fretteth and straineth the sinnes of the soule wherefrom the heart taketh his grieuous discouragement and fainteth vnder Gods iustice Hitherto you haue described that which your soule feeleth not to instruct you but that other may more truly iudge of the case and the distinction betwixt melancholy it may be more apparant CHAP. XXXV The affliction of mind to what persons it befalleth and by what meanes ALthough no man is by nature freed froÌ„ this affliction in so much as all men are sinners and being culpable of the breach of God lawes incurre the punishment of condemnation yet is the melancholicke person more then any subiect therunto not that the humor hath such power which hath before bin declared to stand far a loofe of such effect but by reason the melaÌ„cholicke person is most doubtfull iclous of his estate not only of this life but also of the life to come this maketh him fall into debate with him selfe to be more then curious who finding his actions not fitting the naturall or written line of righteousnesse waÌ„ting that archpiller of faith assurance in Christ Iesus our hope partly thorough feare findeth the horror and partly if it please God so far to touch feeleth the verie anguish due vnto the sinner in that most miserable condition falleth into flat dispaire This commeth to passe when the curious melancholy carieth the minde into the senses of such misteries as exceed humayne capacity and is desirous to know more theÌ„ is reuealed in the word of truth or being ignorant of that which is reuealed thorough importunate inquirie of a sudden falleth into that gulfe of Gods secret counselles which swalloweth vp all conceit of man or angell and measuring the trueth of such depth of misteries by the shallow modill of his owne wit is caught deuoured of that which his presumptuous curiositie moued him to attempt to apprehend Of melancholy persons especially such as are most contemplatiue except they be well grounded in the word of God remoue not one haire therfrom in their speculations are this wayes most ouertaken receaue the punishment of ouer-bold atteÌ„pt of those holy things which the Lord hath reserued to his owne counsell while they neglect the declared truth propounded for rule of life and practise in written wordes reuealed not remembring the exhortation of Moyses to the children of Israell the secrets are the Lords but the reuealed will appertaineth to vs our children And this in mine opinion is one cause wherefore melancholicke personnes are more prone to fall into this pitte then such as are in their organicall members otherwise affected Nowe contemplations are more familiar with melancholicke persons then with other by reason they be not so apt for action consisting also of a temper still and slowe according to the nature of the melancholie humour which if it be attenuated with heate deliuereth a drie subtile and pearcing spirite more constant and stable then anie other humour which is a great helpe to this contemplation As the melancholicke is most subiect to the calamitie before mentioned and especially the contemplatiue so of them most of all such whose vocation consisteth in studie of hard pointes of learning and that philosophicall especially of Nature haue cause in this case to carie a lowe saile and sometime to strike and lay at the anker of the Scriptures of God lest by tempest of their presumption they be caried into that whirle poole whereout they be in daunger without the especiall grace of Gods mercie neuer to deliuer them selues Such except they be well ballaced with knowledge of the Scriptures and assurance of Gods spirite are neuer able to abide the ouglinesse of their sinnes when they shall be once vnfolden and the narrowe point of reprobration and clection propounded vnto their melancholicke braines and hearts and most miserale polluted soules vnacquainted with Gods couenaunt of mercie and that earnest of his fauour the comfortable spirit of his grace Of such as haue some knowledge in the worde and practise of obedience the want of the true apprehending of gods reuealed wil touching election and reprobation and the right method of learning conceauing the doctrine causeth some to stumble and fall at this stone For as a sworde taken at the wrong end is readie to wound the hand of the taker held by the handle is a fit weapon of defence euen so the doctrine of predestination being preposterously conceiued may through fault of the conceiuer procure hurt whereas of it selfe it is the most strong rocke of assurance in all stormes of teÌ„ptations that can befall vnto bodie or soule The one part of predestination is Gods immutable will the cause and rule of all iustice and vttermost of all reason in his workes the other part is the execution of that will according to mercie or iustice sauing or condemning with all the meanes thereto belonging Christ Iesus in those of whom the Lorde will shewe mercie and the iust desert of a sinner on whome he is determined to shewe the iustice of his wrath If this most comfortable doctrine and the firme ancher of our profession be not in all partes equally apprehended we may not onely misse the benefite therof through our owne fault but receiue wounde and daungerous hurte thereby For if the consideration be bent vpon Gods will and counsel only without respect of the means it is impossible but the frailty of mans nature must needes be distracted into diuerse perilous and desperate feares finding nothing in it selfe that may answere his iustice and withstand the fearefull sentence of condemnation if it stay in the meanes of his iustice only and haue not eye vpon his mercy in his sonne Christ then likewise ariseth an assurance of eternall destruction to the conscieÌ„ce defiled and the guilty soule deformed with iniquity if the meanes of his mercy be regarded without farther respect of his eternall decree and immouable iustice then is there also no assurance of his mercy vnto miserable man who melteth like snow and vanisheth like a vapour before his iustice and doubting of the continuance of his fauour alwayes hangeth in suspence All these considerations thus seuerally falling into the melancholick person moue doubt and care and either breed a resolute desperatnes or a continuall distrust tossing hither and thither the soule not established by knowledge and faith in Gods eternall counsell the most wise iust and mercifull meanes of his execution which being perfectly knowne according to the word

of that kinde of frailty giue comforte vnto you in your case although in an other kinde yet in this respect not vnlike We haue experieÌ„ce how diuerse times the desease preuaileth ouer the sicke persons that actions faile and faculties seeme quite to be spent neither hand nor foote is able to do their duetie the eye is dimme the hearing dull the tast altered and the tounge distasteth all things eue of most pleasant relish and the weak and feeble pacient seemeth to attend the time of dissolution when yet notwithstanding there remaineth a secret power of nature and a forcible spark of life that ouercoÌ„meth all these infirmities and consumeth them like drosse rendereth to the body a greater purity firmenes of health then before the sicknes it did enioy Euen so esteeme of the spirituall case and consider that your soule is sicke and not dead and faith is assailed but not ouercome only haue patience to attend the finishing of this secret worke which passeth all conceite and capacity of man and you shall see these burning feauers of temptations to be slaked and cooled by the mercy and grace of Christ and that sparke of faith which lieth now hidde and ouerwhelmed with heapes of temptation and seemeth to be vtterly quenched to breake forth againe and to consume these straunge causes of the desease of the soule and as nature after a perfect crise dischargeth her self either by stoole vomite sweat or bleeding or such like euacuations to the recouerie of former health so shall you feele all these doubtes and feares and terrors remoued and strength of faith restored with such supply as it shall be able to make euident proofe what secrete vertue laye hid and yet not idle in all this vncomfortable plight which offereth you temptation of dispaire Seing then that you are yet but vnder the conflict and not ouercome haue good cheare in the succession which as in Christ it is victorious ouer head so are we his parts members to looke for the same crowne of glory who both ouercome in him through him in our selues shall in the ende be possessed of the victory and receiuethe crowne of immortality As for that which your owne conceit corrupted by melancholy perswadeth you wherin Sathan is busie and omitteth no oportunity giue no credite thereunto but as it is so esteeme it a delusion which time will discouer and lay open as you your selfe shall hereafter most planly discerne I graunt you the temptation it selfe though your body were free from this infirmity is of the greatest kinde such as doth not skirmish only lightly vpon our soules but setteth the maine battaile against our most happy estate in so much as it forced our Sauiour to cry my God my God why hast thou forsaken me But what then are we therefore to be discouraged no no here appeareth rather the aboundance of Gods grace and the mightie supporte of his power which euen in the middest of hel preserueth his and suffereth not so much as their garments to take any smell of the flame but euen from theÌ„ce is able to raise them to his celestiall kingdome place them which his sonne in the throne of glory And if you dewly consider the price of our redemption how prerious it was how it could not be obtayned without shedding of the most pretious heartblood of the sonne of God you must thinke the quarrell to be no other to the ende but a matter of blood of strife of sweate of feare of ielousie and whatsoeuer affection goeth with affecting a glorious triumph in all the meÌ„bers of Christ both inwardly and outwardly in the spirite and in the body as our head himselfe could finde in dispensation though he sued vnto his father therefrom with aboundance of tears and thinke that it is Gods busines we are in haÌ„d with and that we are inabled of him and accoÌ„pt not these smal venies of SataÌ„ for deadly wouÌ„des which are no thing other but practises and exercises of the spirituall courage and circumspection and introductions to that vse of the whole armour of God where against no force of the enemy shall preuaile though the attempt seeme to be full of perill terror But you say you feele small strength of faith no support of that hope which maketh not ashamed Beware least you iudge vniustly of the wayes of God esteeme that for small which is great and vile which in the sight of God is most pretious For herein the ennemy may take encouragement to your great disaduantage You feele not that taste thereof you sometimes felt and do you iudge therefore you are bereued vtterly thereof what consider the soule is now sick distestaeth much wholesome meate of consolation and loatheth many pleasaunt and fragraunt cuppes of comfort and counsell and yet the indeuours of Gods childre in this behalfe and the sweete waters of heaueÌ„ly comfort are not therefore of themselues bitter or vnsauory so you are not to measure the absence of this grace by that you presently but by that in times past while the soule stoode free from this disease of teÌ„ptation trial you haue felt of comfort in the spirite through an acceptable measure of faith according to the dispensation of Gods grace and not according to our fancy but as he shal think meete to be ministred vnto vs. Neither is the tryall of faith only to be taken according as the soule feeleth it in it selfe but also and sometimes as in such temptations as these wherein you now trauaile onely by the course and trade of life which hath passed before and those fruites which are euident to the eye of others who can iudge more sincerely then the afflicted whose vnderstandinges are somewhat altered through Sathans terrors But againe you say the course of life past and your estate present hath nothing aunswered the holines of your vocation and that sinceritie the Lord requireth so that here also the comforte faileth you What then are you therefore reprobate No but it argueth want of faith not so but place for farther increase of faith and the fruits thereof Those whome the Lord hath chosen to be his worshipers and hath redeemed and consecrated holy to himselfe and prepared good workes for them to walke in they be his plantes and ingraffed oliue brauÌ„ches in his sonne which take not their full perfection at once but accorglorie And if you duly consider the price of our redemption how pretious it was how it could not be obtained without shedding of the most pretious hart bloud of the Sonne of God you must thinke the quarrell to be no other to the ende but a matter of bloud of strife of sweate of feare of ielousie and whatsoeuer affection goeth with affecting a glorious triumph in all the members of Christ both inwardly and outwardly in the spirit and in the bodie as our head himselfe could finde no dispensation though he sued vnto his Father therfore with aboundance

what was the tryall God blessed the last dayes of Iob more theÌ„ the first euen so though the present afflictioÌ„ be grieuous vnto you and all hope faile in respect of your feeling yet the Lord when he hath proued you and found you his pure and sincere beloued sonne the like issue are you assured of with comforte in this life and eternall saluation in the life to come Thus leauing a more plentifull consolation vnto your godly friendes who dayly frequent you especially such as are preachers of the word and ministers of Gods grace I proceed to instruct you in that I iudge your body staÌ„deth in neede of that howsoeuer hability faile in performaÌ„ce of the offices of friendships on my part towards you my sincere affection and vnfayned loue vnto you may be at the least testified by my endeuour wherein if I be tedious partly it is of forgetfulnes of that consideration being ouercaried with desire to benefite you and partly bicause in your case I also comprehend the estate of many one at this day in like sort affected and afflicted who if they receiue any meanes of coÌ„forte by this my trauaile they may be more beholding vnto my frieÌ„d M. pray for his release Thus my good M. you haue the testimonie of my good will in this part of counsell I confesse I am not so meet for it as your case requireth but so haue I discharged that office wherto the dutie of friendship bindeth me If my presence may supply the defect I will not faile you wherin anie part of mine abilitie may serue your waÌ„ts I will nowe proceede to the cure of your bodie whose disorder increaseth your heauinesse and ioyneth hand with this kind of temptation CHAP. XXXVII The cure of melancholy and howe melancholicke persons are to order them selues in actions of the mind sense and motion AS the ordinarie cure of all diseases helps of infirmities are to be begun with remouing of such causes as first procured the infirmitie except they be remoued of them selues through their nature neither stable nor permanent by succession of a contrarie cause of the same kinde euen so the first entry of restoring the melancholicke braine and heart to a better state of conceit and cheere is the remouing of such causes as first disturbed iudgement and affection or are therto apt with inducing of causes of contrarie operation The causes of all diseases are either breach of dutie and some errour coÌ„mitted in the gouernment of our health or such accidentes as befall vs in this life against our wills and vnlooked for From the same also do arise the workes of melancholie whereof I intreate and you desire to be released Our diet consisteth not onely as it is commonly taken in meate and drinke but in whatsoeuer exercises of mind or bodie whether they be studies of the braine or affections of the hart or whether they be labours of the bodies or exercises only Besides vnto diet house habitation and apparel do belong which are causes of maintenance or ouerthrowe of health as they be affected To these also the order of rest and sleepe is to be added as a great meanes taken in due time and in conuenient moderation to preserue health or to cause sicknesse if otherwise it be taken immoderately too scant or disorderly Of the labours of the mind studies haue great force to procure melancholie if they be vehement and of difficult matters and high misteries therfore chiefly they are to be auoyded the mind to be set free from all such trauel that the spirits which before were partly wasted might be restored and partly employed vpon hard discourses may be released to the comfort of the hart and thinning of the bloud Besides such actions approching nigh vnto or being the verie inorganicall of the soule cause the mind to neglect the bodie whereby easily it becmometh afterward vnapt for the action and the humours skanted of the sweet influence thereof and spirit setle into a melancholie thicknesse and congele into that cold and drie humour which rayseth these terrours and discouragements Wherfore aboue all abandon working of your braine by any studie or conceit and giue your mind to libertie of recreation from such actions that drawe too much of the spirit and therby wrong the corporall meÌ„bers of the bodie For in maintainance of health it is specially to be obserued that the employing of the parts either of mind or bodie with their spirite is to be carried with such indifferencie and discretion that the force which should be common to manie be not lauishly spent vpon any one Nowe studie of all actions both because it vseth litle help of the bodie in comparison of other and because the minde chieflie laboureth which draweth the whole bodie into sympathie wherby it is neglected as it were for a time and the most subtile purest spirits thereby are consumed is to be giuen ouer in the cure of this passion or if the affection can not be tempered wholly therefrom then such matter of studie is to be made choyse of as requireth no great contention but with a certaine mediocritie may vnbend that stresse of the minde through that ouer vehement action and withall carie a contentednesse thereto and ioy to the affection Nowe as all contention of the mind is to be intermitted so especially that whereto the melancholicke person most hath giuen him selfe before the passion is chieflie to be eschued for the recouerie of former estate and restoring the depraued conceit and fearefull affection For there if the affection of liking go withall both hart and braine do ouer prodigally spend their spirits and with them the subtilest partes of the naturall iuyce and humours of the bodie If of mislike and the thing be by forcible constraint layd on the distracting of the mind from the promptnes of the affection breedeth such an agonie in our nature that thereon riseth also great expeence of spirit and of the most rare and subtile humours of our bodies which are as it were the seate of our naturall heate the refiner of all our humours and the purifier of our spirites As that kind of studie wherein the melancholicke hath spent him selfe is to be auoyded or intermitted and one of a milder and softer kinde to be inferred in place thereof so much lesse anie straunge studie of difficultie and much trauell of the braine is to be taken in hand as it were to turne the minde into a contrarie bent For herein the straungenesse besides difficultie giueth cause of trauaile and toile vnto our nature so that both these extremities are to be eschued of you as most daungerous and hurtfull and the mind to be retired to such a tranquillitie as the naturall heate and spirits may haue free scope to attend vppon the corporall actions of preparing the bloud and thinning of the grosse iuice into a moderate substance as is according to good disposition of the bodie In studie I comprehend although

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