Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	abide_v	able_a	heart_n	78	3	4.4587	3	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

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

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

fellowe members whereby we are in heauinesse sit comfortlesse feare distrust doubt dispaire and lament when no cause requireth it but rather a behauiour beseeminge a heart vppon iust cause and sound reason most comfortable and chearfull This doth melancholie work not otherwise then the former humours giuing occasion and false matter of these passions and not by any disposition as of instrument thereunto Of all the other humours melancholie is fullest of varietie of passion both according to the diuersitie of place where it setleth as brayne splene mesaraicke vaines hart womb and stomach as also through the diuerse kindes as naturall vnnaturall naturall either of the splene or of the vaines faultie only by excesse of quantitie or thicknesse of substance vnnaturall by corruption and that either of bloud adust choler or melancholie naturall by excessiue distemper of heate turned in comparison of the naturall into a sharpe lye by force of adustion These diuerse sorts hauing diuerse matter cause mo straunge symptomes of fancie and affection to melancholike persons then their humour to such as are sanguine cholericke or flegmaticke which fleume of all the rest serueth least to stir vp any affection but breeding rather a kind of stupiditie and an impassionate hart then easily moued to embrace or refuse to sorowe or ioye anger or contentednesse except it be a salte fleume theÌ„ approcheth it to the natur of choler in like sort therof riseth anger frowardnes CHAP. XVII How melancholy procureth feare sadnes dispaire and such other passions NOw let vs consider what passions they are that melancholy driueth vs vnto and the reason how it doth so diuersly distract those that are oppressed therewith The perturbations of melancholy are for the most parte sadde and fearefull and such as rise of them as distrust doubt diffidence or dispaire sometimes furious and sometimes merry in apparaunce through a kinde of SardoniaÌ„ and false laughter as the humour is disposed that procureth these diuersities Those which are sad and pensiue rise of that melancholick humour which is the grossest part of the blood whether it be iuice or excrement not passing the naturall temper in heat whereof it partaketh and is called cold in comparison onely This for the most part is setled in the spleane and with his vapours anoyeth the harte and passing vp to the brayne counterfetteth terible obiectes to the fantasie and polluting both the substance and spirits of the brayne causeth it without externall occasioÌ„ to forge monstrous fictions and terrible to the conceite which the iudgement taking as they are presented by the disordered instrument deliuer ouer to the hart which hath no iudgement of discretion in it self but giuing credite to the mistaken report of the braine breaketh out into that inordinate passion against reason This commeth to passe because the instrument of discretion is depraued by these melancholick spirites and a darknes cloudes of melancholievapours rising from that pudle of the splene obscure the clearenes which our spirites are endued with and is requisite to the due discretion of outward obiectes This at the first is not so extreame neither doth it shew so apparauntly as in processe of time when the substance of the brayne hath plentifully drunke of that spleneticke fogge whereby his nature is become of the same quality and the pure and bright spirites so defiled and eclipsed that their indifferency alike to all sensible thinges is now drawen to a partiality and inclination as by melancholy they are inforced For where that naturall and internall light is darkened their fansies arise vayne false and voide of ground euen as in the externall sensible darkenes a false illusion will appeare vnto our imagination which the light being brought in is discerned to be an abuse of fancie now the internall darknes affecting more nigh by our nature then the outward is cause of greater feares and more molesteth vs with terror then that which taketh from vs the sight of sensible thinges especially arising not of absence of light only but by a presence of a substantiall obscurity which is possessed with an actuall power of operation this taking hold of the brayne by processe of time giueth it an habite of depraued conceite whereby it fancieth not according to truth but as the nature of that humour leadeth it altogether gastely and fearefull This causeth not only phantasticall apparitions wrought hy appreheÌ„sion only of common sense but fantasie an other parte of internall sense compoundeth and forgeth disguised shapes which giue great terror vnto the heart and cause it with the liuely spirit to hide it selfe as well as it can by contraction in all partes from those counterfet goblins which the brayne dispossessed of right discerning fayneth vnto the heart Neither only is common sense and fantasie thus ouertaken with delusion but memory also receiueth a wound therewith which disableth it both to keepe in memory and to record those thinges whereof it tooke some custody before this passion and after therewith are defaced For as the common sense and fantasie which doe offer vnto the memory to lay vp deliuer but fables in stead of true report and those tragicall that dismay all the sensible frame of our bodies so eyther is the memory wholly distract by importunity of those doubtes and feares that it neglecteth the custody of other store or else it recordeth and apprehendeth only such as by this importunity is thrust therupon nothing but darkenes perill doubt frightes and whatsoeuer the harte of man most doth abhor And these the senses do so melancholikely deliuer to the mindes consideration which iudging of such thinges as they offered not hauing farther to do in the deeper examination that it applyeth those certayne ingenerate pointes of reason and wisedome to a deceitfull case though it be alwayes in the generall and if particularities be deliuered vp a right in them also most certaine and assured For those thinges which are sensible and are as it were the counterfettes of ourward creatures the reporte of them is committed by Gods ordinaunce to the instruments of the brayne furnished with his spirite which if it be as the thinges are in nature so doth the minde iudge and determine no farther submitting it selfe to examine the credite of these senses which the instrumentes being faultles and certaine other considerations required necessary agreeable vnto their integrity neuer faile in their busines but are the very first groundes of all this corporall action of life and wisedome that the minde for the most parte here outwardly practiseth If they be contrary so also doth the minde iudge and pursueth or shuneth for these sensible matters reposing trust in the corporall ministers whose misereport no more ought to discredite the minde or draw it into an accessary crime of error then the iudiciall sentence is to be blamed which pronounceth vpon the oth and credite of a iurie impanelled of such as are reported men of honesty credite and discretion though their verdict be not peraduenture

according as the cause committed to them doth require The memory being thus fraight with perills past and embracing only through the braynes disorder that which is of discomforte causeth the fantasie out of such recordes to forge new matters of sadnes and feare whereof no occasion was at any time before nor like to be giuen hereafter to these fansies the hart answering with like melancholicke affection turneth all hope into feare assurance into distrust and dispaire ioye into discomforte and as the melancholie nature or bodie any waie corrupt defileth the pure and holesome nourishment conuerteth it into the same kinde of impuritie and as the fire of all kinde of matter giueth increase of heate whether it be wood stone metal or liquor so the body thus possessed with the vnchearefull and discomfortable darknes of melaÌ„cholie obscureth the Sonne and Moone and all the comfortable planetts of our natures in such sort that if they appeare they appeare all darke and more then halfe eclipsed of this mist of blackenes rising from that hidious lake and in all thinges comfortable either curiously pryeth out and snatcheth at whatsoeuer of mislike may be drawen to the nourishment of it selfe or else neglecteth altogether that which is of other qualitie then foode and pasture of those monsters which nature neuer bred nor perfect since conceiued nor memorie vncorrupt would euer allow entertainement but are hatched out of this muddie humour by an vnnaturall temper bastard spirite to the disorder of the whole regiment of humane nature both in iudgement and affection Thus the hart a while being acquainted with nothing else but domestical terror feareth euery thing and the brayne simpathetically partaking with the hartes feare maketh doubt distrusteth suspecteth without cause alwayes standing in awe of grieuaunce wher with in time it be commeth so tender that the least touch as it were ones naile in an vlcer giueth discouragement thereto rubbing it vpon the gale exulcerate with sorow and feare neither only doubleth it sorrow vpon smal occasion but taketh it where none is offered euen as the Cholerick man feedeth his passioÌ„ with ridiculous causes of displeasure For first the generall being in al natures actions before the particular the heart by the braine solicited to passioÌ„ vsed to grief feare taketh the accustomed way of flight and auoydance abhorring fearing those thinges which of themselues are most amiable and gratefull at the first not being a duised whereto to apply the passion euen as one condemned to death with vndoubted expectation of execution fearing euerie knock at the prison doore hath horrour though the messenger of pardon with knock require to be admitted let in and euery messenger where daunger is feared though he come with cherefull countenance giueth cause of distrust when there may be assurance euen so the heart ouercome with inward heauines and skared with inward feares faireth as though whatsoeuer cause of affection and perturbation were minister of present griefe or messenger of future daunger by mistaking only and withdraweth it selfe and shroudeth it as secrete and closse as nature will suffer from that which if custome had not bent it another way vppon aduisement now banished through swiftnes and vehemeÌ„cy of passion it would haue with ioyful cheare embraced For eueÌ„ as we se in outward sense the ey or the eare long and vehemently affected with colour or sound or the nose with strong sent retaine the verie colour sound and sent in the instrumentes though the thing be remoued that yeelded such qualities so the internall senses molested continually with this fearefull obiect of internall darknes esteemeth euery thing of that nature the true qualitie thereof being obscure by that which hath taken possession of theÌ„ before The brayne thus affected and the heart answering his passion thereafter driueth vs into those extremities of heauy moode which assaile and dispossesse of right vse of reason those who are melancholickly disposed much more if the heart be as melancholickly bent as the brayne then diuerse times doth it preuent the fancie with feare and as a man transported with passioÌ„ is vtterly bereft of aduisemeÌ„t causeth the senses both outward inward preposterously to conceiue as the heart vainely feareth This melancholy as the parts are diuerse actions vary so doth it as it is seated or passeth this or that way breed diuersity of passion as in the heart a trembling in the stomach a greedy appetite in the brayne false illusions and in the other partes as they are disposed so deprauing their actions it causeth much variety of effects which are not in the nature of the humor but as it disturbeth the actiue instrumentes no more then darknes causeth some to stuÌ„ble other some to go out of their way wander other some to bringe to passe such purposes as light would bewray hinder alas they be disposed occupied which take theÌ„ to their busines in the dark not through any such effectuall operatioÌ„ of darkenes which is naught else but meere absence of light Neither doth so many straunge sortes of accidentes follow melaÌ„cholie through diuersity of parts only but as the custome of life hath bene before the fancie heart some way vehemently occupied there through this humour all the faculties afore named are carried the same way as it were with the streame of a tide driuen with a boysterous wind which causeth that melancholicke men are not all of one nature passionate this way the one taking his dolorous passion from his loue another from his wealth the other froÌ„ his pleasures whereof his melancholie beareth him in hand the present losse or imminent daunger of that wherein affection in former times had surest footing on the other part which before a man most abhorred that nowe that humor vrgeth with most vehemencie Againe as it is mixed with other humours either keeping mediocrity or abounding so likewise breaketh it forth into such diuersities manie times into plaine contrarieties of conceit and perturbation Thus you vnderstand howe feares and sorowes rise without cause from naturall melancholie whether it be iuyce or excrement not through chiefe action as from worke of facultie but by abuse of instrument through occasion If the spleneticke excrement surcharge the bodie not being purged by helpe of the splene then are these perturbations farre more outragious and harde to be mitigated by counsell or perswasion and more do they enforce vs the partes being altered with corporall humour then with spirituall vapour and so are the passions longer in continuance and more extreeme in vehemencie For as the flame carrieth not such force of burning as the cole neither contayneth the heate so longe euen so the partes affected with the humour which carrieth both grossenesse of substance with continuall supplie of that dimme vapour settleth a more fixed passion of feare and heauinesse then that which riseth from the vapour onely partly of the owne accorde more easily vanishing and partly with

this coldnes and drynes riseth hardnes whereof the flesh of melancholy persons is except the melancholy rise of some disorder of diet or passions and hath not yet entred so farre vpon the complexion Of colour they be black according to the humour whereof they are nourished and the skinne alwayes receauing the blacke vapors which insensibly do passe from the inward parts taketh die and staine thereof sauing that in the beginning it may come to passe otherwise the body white and bloud blacke nature for a time seruing her selfe of that which is purest and leauing the grossest in the vaines till for want of better in the end it be faine to take of the melancholicke which before it disdained then altereth it the colour and fairenesse is turned into morphe maketh euident the humour which gaue the die hath obscured the former beautie And thus are the qualities of melancholie bodies altered by this grosse earthie and darke humour CHAP. XXII How melancholie altereth those actions which rise out of the braine TOuching actions which rise from the brain melancholie causeth dulnesse of conceit both by reason the substance of the braine in such personnes is more grosse and their spirite not so prompt and subtile as is requisit for readie vnderstandinge Againe almost all the senses standing in a kinde of passiue nature a substance cold and drie and by consequent hard is not so meete thereto which as it serueth well to retaine that which is once ingrauen so like adamant it keepeth in comparison of other tempers that which once it hath receaued whereby as they are vnfit to commit readily to memorie so retaine they that is committed in surer custodie Sometime it falleth out that melancholie men are found verie wittie and quickly discerne either because the humour of melancholie with some heate is so made subtile that as from the driest woode riseth the clearest flame and from the lyes of wine is distilled a strong burning aqua vitae in like fort their spirits both from the drinesse of the matter and straining of the grosse substance from which they passe receauing a purenesse are instrumentes of such sharpnesse which is the drie light that Heraclitus approued To this other reasons may be added as exercise of their wittes wherein they be indefatigable which maketh them seeme to haue that of a naturall readinesse which custome of exercise and vse hath found in them Moreouer while their passions be not yet vehemeÌ„t whereby they might be ouercaried melancholy breedeth a ielousie of doubt in that they take in deliberation and causeth them to be the more exact curious in poÌ„dering the very moments of things to these reasons may be added the vehemencie of theyr affection once raysed which carieth them with all their faculties therto belonging into the deapth of that they take pleasure to intermeddle in For though the melancholie man be not so easily affected with any other passion as with those of feare sadnesse ielosie yet being once throughly heat with a coÌ„trarie passion retaineth the feruency thereof farre longer time then anie other complexion and more feruently boyleth therewith by reason his heart and spirite hath more solliditie of substance to entertayne deepely the passion which in a more rare and thinne sooner vanisheth away Thus greedinesse of desire in those thinges which they affect maketh them diligent and painefull warie and circumspect and so in actions of braine and sense not inferiour to the best tempers as also it maketh them stiffe in opinion Their resolution riseth of long deliberation because of doubt and distrust which as it is not easily bred so it is also harde to remoue Such persons are doubtfull suspitious and thereby long in deliberation because those domesticall feares or that internall obscuritie causeth an opinion of daunger in outwarde affaires where there is no cause of doubt their dreames are fearefull partly by reason of their fancie waking is most occupied about feares and terrours which retayneth the impression in sleepe and partly through blacke and darke fumes of melancholie rising vp to the braine whereof the fantasie forgeth obiectes and disturbeth the sleep of melancholy persons These persons are also subiect to that kinde of suffocation in the night which is called the mare wherein with some horrible vision in dreame they are halfe strangled and intercepted of speech through they striue to call This happeneth through grosse melacholicke vapours in them which cause horrible and fearefull apparitions by reason of the nature of that humour and the fancie prone through custome to conceaue on the worse parte and stoppeth theyr winde by occupying the passages of such spirits as rise from the braine and flowe into the nerues which serue certaine muscles of respiration it happeneth chiefly when they lye on their backe and somewhat too low with their heade because both the midriffe a chiefe muscle of respiration is more pressed with the bowelles which lye vnder it the stomach is not so firmely closed whereby vapours more easily haue vent and the whole bulke of the chest in that position of the bodie lying more heauily vppon them requireth greater force of mouing facultie whose spirit receaueth impediment of passages by these thicke and melancholicke fumes and thus are the actions of the braine altered by melancholie CHAP. XXIII Howe affections be altered TOVCHING their affections of feare and sadnesse sufficiently hath bene sayd before sauing whether is first in place and possesseth first the melancholicke heart it may make some question In mine opinion feare is the verie ground and roote of that sorowe which melancholick meÌ„ are throwne into For a continuance of feare which is of daunger to come so ouerlayeth the heart that it maketh it as nowe present which is only in expectation and although the daunger feared be absent yet the assurednesse thereof in the opinion of a melancholicke braine is alwayes present which ingendreth a sorow alwayes accompanying their feares They are hardely moued to anger except a biting and fretting choler be mixed with their melancholie or the melancholy be of an adust kind by reason they be ouer passion at another way and haue their partes of grosser sense then easily to be offended and the heart not ready to be moued being of a colder and drier nature or so affected by the humor which being once throughly kindled with that passion retayneth the heate longer and is not easily brought againe into the former temper Enuious they are because of their owne false conceaued want whereby their estate seeminge in their owne fantasie much worse then it is or then the condition of other men maketh them desire that they see other to enioy to better their estate this maketh them couetours of getting though in expence where their humour moueth them with liking or a voydance of perill more then prodigall Ielousie pricketh them because they are not contented with any moderation but thinke all too little for supply of their want especially if it stand in

spoken for the vrine This then is one hinderaunce why the vrine can not be retracted the way being made vp by those skinnes the manner of the entraunce such of that excremeÌ„t into the bladder why such stopping can not be in them as falleth out by closing of poores that happeneth to other partes through euacuation for these passages are neither opeÌ„ because they be full nor closse because they be emptie but are the one for the other at our voluntary pleasures to this is the largenes of the passages to be added which hinder the close sinking of all sides together whith the position of the body downeward direct and thus much for the difference of the retention and excretion and how by reason the partes containing the exerement no calling backe of humors can be as in other parts which haue fluxe and refluxe free Touching the manner of excremeÌ„t this difference also is to be holden that vuch humours as are not yet seperated for euacuation follow the course of spirites and ebbe and flow with them being within the regiment of nature which the vrine contained in his naturall vrinall and attending the opening of the passage and destitute of those actiue spirites can not doe and this I take to be the causes why in extreame passions of feare vrine may passe against his wil that notwithstanding can shed no teares by the same extremity The third pointe remaineth for the more easie declaration of this dolefull gesture of what disposition of body they are of who are apt to teares They are almost altogether of a moist rare and tender body especially of brayne and heart which both being of that temper carie the rest of the parts into like disposition this is the cause why children are more apt to weepe then those that are of greater yeares and women more then men the one hauing by youth the body moist rare soft and the other by sex Whereby teares both easily flow and are supplied with plentifull matter if with rarenes of body and humidity the braine aboue the rest exceede that way and the eyes be great vaynes passages there about large theÌ„ waÌ„teth ther nothing to the fouÌ„tain of tears eueÌ„ vpoÌ„ smal occasioÌ„ coÌ„trarily they which haue their bodies drier by nature and more coÌ„pact and the passages and poores close as men in comparison of women children such hardly yeeld forth that signe of sorrow though the occasion may require it Thus you vnderstaÌ„d what occasion moueth weeping how taken and what state of bodie they be of that easily water their cheekes when sorow and calamitie afflicteth Now let vs consider the matter of teares what it is and whence particularly and properly they flow and manner how The matter is the excrementitious humiditie of the brayne not contained in the vaynes for else would teares not be cleare nor of a waterish colour but resembling the colour of vrine receiue a tincture from the thinnest parte of the blood and so appeare yellow except the straining of the humour might seeme to clarifie them which can not so be For straining although it cast away impuritie it altereth not colour as strayne claret wyne as ofteÌ„ as you will it keepeth stil the colour Againe the tincture of yellow being of a cholericke whay in the blood which is most thinne would nothing hinder the passage of the teare nor remaine behind in the strainer Then we may resolue vpon this point that teares rise of the brains thinnest most liquide excrement whereof being the moystest part of the whole bodie and twise so much in quantitie as the braine of an oxe it hath great plenty euen more then anie other part both in respect of his temper and largenesse This excrement is voyded ordinarily by the palate the nose and the eyes by certaine passages ordained for vaines arteries and sinues from that carnell which is placed in the sadle of the bone called the wedge which is direct ouer the palate of the mouth this carnell is there placed that the excremeÌ„t might not rush suddenly into these parts but gently distill into them The most ordinarie passage of thinne humour is by the pallate and nose the pallate receaueth it directly the nose from the eyes lest they should be molested by continuall fluxe into the eyes it floweth by the passage of the second couple of nerues which serue to moue the eye not entering the substance of them but passing on all sides floweth to the eyes and from thence is receaued of the fleshly carnell in the inner corner of the eye and so passeth into the nose and voydeth out to purge the head thereby and this is the ordinarie course of that humiditie which voyded from the braine into the nose VpoÌ„ occasioÌ„ of grief or trouble of smoke or wind this thinne liquor floweth froÌ„ all partes is receaued of another fleshly carnell vnder the vpper eye lid towards the eares from thence also watereth them and trickleth downe the cheekes So then you perceaue the matter of teares by what streames it voydeth and how it is conueighed it remaineth last of all to lay open vnto you what causeth the fluxe out of the eyes seeing ordinarily it should passe into the nose or through the palate be voyded out at the mouth and how in weeping nature dischargeth her self of this excrement For clearing of which point you must call to remembrance the kinde of passion wherewith nature is charged in matter of griefe or feare which is an enforcement of flight into her owne center not hauing whither else to flee whereby she gathereth in one her spirits and bloud calleth them in partly withdrawing them from that fearefull obiect partly by vniting of forces inableth her selfe to make greater resistance against that which annoyeth These spirites are such as passe from the principall partes of the heart braine and liuer and giue life nourishment sense and motion to the rest of the members of our bodies So then the braine being thus replenished with his flowing spirites is fuller then it was before and of necessitie warmer heat alwayes accompanying spirit with the spirite refloweth also the bloud and humours and that all may become safe nature maketh such contraction of the substaunce of the braine and partes thereabout that as one desirous to hold fast with his hand that which is apt to flowe forth loseth by his hard handlinge and compression which otherwise he might retaine so it expresseth that which by thinnesse is readie to voide and forcing with spirit pressing with contracted substance signifieth by shower of teares what storme tosseth the afflicted hart and ouercasteth the cheerfull countenaunce And this is the manner of the watering of the sorowfull cheekes and visage disfigured with lamentatioÌ„ which being by this double meanes inforced issue in more plentie then the passage into the nostrells can readilie discharge the aboundance whereof drencheth the eyes ouerflowing the brimmes of the eye liddes filleth the bosome

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

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

lest God be dishonoured by their conuersatioÌ„ so are they ielouse of their pretious faith lest it be not in such measure as they defire or in truth be none at all wherein they may easily be deceaued first in the discerning then in the measure and portion Touching the discerning thus may they be ouertaken when the inward feeling thereof doth not aunswere their desire and the actions proceeding therfrom do not satisfie their thirst of righteousnesse whereby reliefe may rise to the nourishment of faith the satisfying of that holy appetite they are discouraged and entangled with spirituall cares from which a more aduised consideration agreable to Gods worde might easily deliuer them Touching the portion their fault lyeth in this that they measure the excellencie thereof and the power partly by measure and quantitie and not by vertue wherewith through Gods mercifull grace it is indued to the saluation of all those that haue it but in measure of a graine of mustard seede which both errours are to be corrected by pondering of the case not by that we iudge but by that God him selfe hath geuen rule of both touching the sense of faith the sinceritie of the fruites and increase of measure all being his giftes and graces dispenced vnto vs according to his mercie and wisedome as is most for his glorie and expedient for vs. For if we duly weigh from whence we are fallen and howe deepe into this degenerate nature wherein we are captiues of Sathan and slaues of all iniquitie we shall receaue comfort of the least sparke of faith and may praise God and receaue comfort in the smallest worke of obedience perfourmed in sinceritie though not in perfection and if we finde the increases slowe and the victorie harde in this our warfare let vs consider with whome we fight and for what crowne and howe both heauen and earth was moued at our redemptiion and the same power concurred thereto as in our first creation And as the great and mightie oakes are slower in attaining their full grouth then shrubs and weedes whose enduring is for many ages when the other in short time wither and fadde away so esteeme your encrease of heauenly graces slow but sure euerlasting as immortalitye that you may be as a beame or a piller in the teÌ„ple of God for euer and euer Neither are we to accompt the nature of any thing according to our sense or to the shew it maketh For then should the most fruitefull tree in winter be takeÌ„ for barren and the lustie soile dry and vnfruitefull while it is shut vp with the hard frost but rea son as in other deliberatioÌ„s so in this must lead vs being guided by the word of God rightly to iudge of the presence life of faith in our souls which being the shield in this our spirituall warfaire endureth much battering many bruntes and receiueth the forefront of the encounter oft times faireth as if it were pearced through and worne vnfit for battaile yet is it in deede of nature inuincible and repelleth whatsoeuer ingine the enimy inforceth against vs and staÌ„deth firme rooted whatsoeuer storme Sathan raiseth for the displacing thereof How then are we to behaue our selues in this temptation wheÌ„ both the sence of faith is dulled in vs and the fruites minister discontentment you remember the saying of the Apostle the graces and mercy of God is without repentance and Christ Iesus whome he loueth to the end he loueth them if then you haue in times past felt that gift of the spirit which you haue done haue ioyed therin be assured it is a marke neuer to be defaced of your election firme staÌ„ding in Gods fauour For what moued the Lord to bestow the grace but his owne mercy that he bestoweth who caÌ„ take away if he himself take it froÌ„ vs for some deserte of ours did not he foresee the same loÌ„g before so why did he not withold his mercy but as he knew vs when we were straungers from him and loued vs when we hated him and had nothing which might prouoke his mercy but our misery so is his goodnes continued vpon vs still for his owne sake and not at all for our deseruing that all being subiect to his condemnation he might be glorified in the saluation of some for that righteousnes sake which is in his sonne and that oblation of his offered vp not for himselfe but for others from whose righteousnes so much is detracted as we attribute vnto our selues or seeke to attaine vnto in respect of satisfying Gods iustice and so much impaired of Gods mercy as we shall rest vpon any vertue or power in our selues whereby to auoid his veÌ„geance of iustice Our election as it first riseth from God and is established in his immutable counsell and decree and lyeth in no power else befide so the hazard thereof is not committed to the aduenture of our frailty but the continuance and stablenes in the same decree hath the fouÌ„dation For alas the wofull experience of Adams frailty in his best estate giueth sufficient testimony and more then sufficient what hope there is of continuance of grace if the assuraÌ„ce of our saluation should depend vpon our keepe who without support of God are like the wynde inconstant and as fraile as the tender hearbs and want all habil tie of withstaÌ„ding the affaults of our enimie and constant perseuerance in any religious vertue and worke of pietie Then if the foundation of our election lie in the counsell of God and be founded vpon his decree who hath reuealed the one but the Spirit of the Lord and what is able to vndermine the other where the Lord himselfe hath layed the corner stone This assurance in time past the Spirite of God hath confirmed vnto you you haue felt it with pleÌ„ty of heauenly ioy and comfort and if in the coÌ„flict of temptation you esteeme the strength according to that remaineth after the battaile or that which you feele being somewhat tyred in the conflict you may here giue vauntage to the ennemy through discouragement and loose the field as much as lieth in you wher there is hope of assured victory For be it that you feele the hability weake and the ennemy strong and your owne corruption vpon the point to preuaile yet consider there is a roote of this vertue whose fruite and braunches although these stormy teÌ„pestes may nippe and shake yet the sappe shall neuer be dried vp in the roote neither can anie euill winde of Sathan so blast that the immortall seed be at any time quit withered yea though all his fiery dartes be thereto with all might and maine employed but that the storme being blone ouer by the spirite of grace and the comfortable sunne of consolation shining vpon our gloumie heartes it will budde forth againe into blossome fruit and braunch as a most beautifull tree in the paradice of God Let the comparison of bodely sicknes and the consideration

is able with ease to worke our anoyance in all respects This giueth him knowledge of our mindes more perfectly who apprehendeth the same by the least shew and inclination of our affection wil. Not that he knoweth our harts entirely and perfectly which is proper to God only the framer of the hart but only through that triall and experience which not one onely particular man hath ministred vnto him but euen our whole race from Adam to this present this maketh him not to expect anie outward signification of speach or gesture to conceiue our intents and purposes but out of our vniuerfall corruption whereof he hath continuall proofe he hath layed vp matter of argument to discouer the vanity of our mindes and the secret thoughtes of our heart which after he hath found he suggesteth as he seeth occasion wherto we must incline instigation of sinne disobedience against God his holy commandemeÌ„ts His temptatioÌ„s are properly such as neither our natures seme to incline vnto but in a generality to all kinde of wickednes nor the world doth either allure vs or inforce vs especially the children of god who are partakers of his spirit finde them most straunge and such as they abhorre the very least conceite of them finde no parte of their nature to incline vnto them howsoeuer in other respectes they complaine of frailty Of this kinde are certaine blasphemies suggested of the Deuill and laying of violent handes of them selues or vpon others neither moued ther to by hate or malice or any occasion of reuenge of the same sort is the dispaire and distrust of gods mercy and grace besides many other as taking away the seede of the word out of the heart of the negligent hearers the suggesting of errors such like without our natures speciall inclination that way but rather contrarily affected And as he is a spirite an effectuall worker in other meanes so when he applieth his proper trauaile he attempteth the most daungerous assaults to our saluation and entereth so deep that knowing the iudgement is the fountaine of all vertuous action there he maketh traine and after a spirituall manner seeketh possession thereof to the vtter descouraging of all your actions that depend thereon knowing that it once being at his deuotion the corporall grosse actions bodely vices neede no great prouocation Other temptations rise of our owne rebellious heartes vnto the holy commandementes of God or froÌ„ the wordely allurements which as baites entice vs froÌ„ the way of obedience or else from terrors of life which scar vs with threate of perill if we embrace the way of piety and of holines and setteth before vs a greater awe of men then we haue of feare reuerence of God Now among these temptations falleth your present estate especially Sathan employeth his force to your iudgement and not against the strength of carnall iudgement only but against that which the Spirite of God hath taught and sealed vnto you in your conscience both suggesting vnto you those blasphemous conceites which your heart vtterly abhorreth the least thought and remembraÌ„ce of and raiseth that doubt of Gods fauour which now diuersly distracteth you Remember I pray you how the spirite of God calleth him the tempter the deceiuer of the world and the accuser of the faithfull the Dragon and old serpent a lyer and the father of lies by which epethites and descriptions you may consider his power his malice and his craft to deceaue and to abuse you neuer before acquainted with his practises as at this present you haue experience of and not take all that your minde conceiueth of any manner of impiety whatsoeuer to be from you but from Sathan who as he hath power to tempt and to trie to cast before you these stumbling blockes whereat he would haue you fall so hath he no power to fasten them vpoÌ„ your minde and to giue them setteling your owne conscience bearing you witnes how much repugnant they are to your desires The rather are you to accompt theÌ„ as froÌ„ him because they be such as are altogether coÌ„trary to your former conuersation whereto you haue felt your nature incline before and such as haue no inforcement nor inticemeÌ„t from any creature but from him Wherefore though such kinde of thoughts doe assaile the hart that being guilty of so great sinne your coÌ„scieÌ„ce might be so much the more defiled and the discouragement the greater yet aunswere them againe by the word of God which is the sworde of the spirite and wayte the happie ende of the conflict with patience and accompt not these small venies of Sathan for deadly wounds which are nothing else but practises exercises of your spirituall courage circumspection introductions to that vse of the whole armour of God where against no force of the enemie shall preuaile though the attempt seeme to be full of perill and terrour But you say you feele small strength of faith and no support of that hope which maketh not ashamed Beware least you iudge vniustly of the wayes of God and esteeme that for small which is great and vile which in the sight of God is most pretious For herein the enemie may take encouragement to your great disaduauntage You feele not that taste thereof you sometimes felt and do you iudge therefore you are bereued vtterlie thereof what consider the soule is nowe sicke and distasteth much wholesome meate of consolation and loatheth many pleasaunt and fragrant cuppes of comfort and counsell and yet the indeuours of Gods childreÌ„ 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 therfore reprobate No but it argueth waÌ„t 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 who take not their ful perfection at once but according to the nature of a plaÌ„t require dayly watering dressing wherby by degrees they attaine in the ende a full stature in Christ So that you may not accompt your selfe voyde of grace because you are not perfect for in this life both faith and knowledge and loue are all imperfect and shall partly be furnished and partly receaue perfectioÌ„ elsewhere but you are godly wisely to consider the secret worke of Gods spirite and grace and take comfort of the smallest crumme and drop of this heauenly sustentation and attend your time of perfect growth according to the good pleasure of God You can not at all times feele and followe with your conceir and naturall capacitie the worker of this mysterie more then you are able to discerne where the wind riseth and where it lighteth You know we that are called are borne againe and as the growth and increase of our bodies is not perceaued of vs though we do increase the birth is not apprehended of the infant borne bred euen so is it with vs in the heauenly birth and spirituall regeneration the spirit worketh without our leaue and acquainteth vs not with his maruelous working more then is expedient at his pleasure when and in what measure for our comfort much lesse can a body ouercharged with melancholy drowned in that darke dungeon see the comfortable beames of his daystar brightnesse of the cheerfull Sunne of God aboundant mercie and a mind whose actions are hindered by meanes thereof whereby it neither conceiueth nor iudgeth sincerely and vprightly as the case requireth and neither so only affected but blinde folded by the humour and brought into this darknesse of feare is buffited also and beaten with Sathan on all sides whereby being distracted it obtayneth no respit and release of due and iust consideration howe can it discerne rightly of these thinges Wherefore your case being such yeelde not so much to the enemy as to iudge of your selfe according to his sentence who is a lyer from the beginning and the father of lyes but according to those olde testimonies which you haue felt in your owne conscience and haue giuen comfortable shewe of to others in the course of your life heretofore Oh but you feele not the testimonie of Gods spirit which might assure you Neither do any of Gods children at all times feele it Dauid coÌ„plained of the want hereof Iob complained likewise so haue diuerse of Gods children in all times made mone hereof Sufficient it is if at any time that assurance be giuen and if it be the will of God for a time to withdraw it that you may feeling your owne frailty with more earnest desire call to him for his wonted grace Who are you to interrupt the wayes of God and to preuent his counselles and for your comfort be assured that the former grace you haue receaued is of that nature that it neuer decayeth but remaineth an euerlasting seed of immortalitie proceeding from the Father of eternitie and with whom there is no chaungeablenesse nor shadowe of turning who doth nothing to repent him of but is only wise stable sure and hath no neede to correct anie thing of his owne workmanship And if he with hold the comfort of his spirite from you for a season it is that you may with greater appetite seeke after it and hauing found it more ioy therein and praise his mercie with thankfulnesse of hart and readinesse of vtterance to found out the aboundance of his mercie If the Lord withhold it not but the frailtie wherein you stand diminish the sense thereof or the temptation presse so farre vpon you that you are not free to iudge aright or the perill which the temptation carieth with it moue you to distrust knowe that nothing befalleth you straunge herein more then to other of Gods children before you and that to wade through these violent streames patience and constancie is most needfull with a resolute mind to abide the Lords wil who in the end wil come and will not tarie This is the broken contrite heart which the Lord will not despise this is the poore spirit on whome the Lord pronounceth blessednesse and this is the affliction whereof the Spirit of God is called the comforter so that although before the Lord hath vouchsafed you many graces yet were you neuer meete to receaue diuerse other which he will nowe bestowe vpon you before this present and so shall you in the end receaue the cup of saluation in steed of the bottell of vineger and teares and in steed of the bread of affliction the heauenly Manna and the bread of life from the table of God Christ Wherefore suspect these thoughtes to be of the enemie and not of your selfe cast into your mind of him and not springing of incredulitie I am out of Gods fauour I am reprobate from his kingdome there remaineth no hope for me I haue no faith For such are his temptations of old daily they be the points he laboureth in against Gods childreÌ„ if not to wring froÌ„ theÌ„ their hope at the least to weary their dayes with heauinesse and discomfort Neither esteeme your selfe presently by that you feele but by that you haue felt when nothing hath ouershadowed that light of knowledge faith and zeale but the full brightnesse of these graces hath broken forth For why haue not these doubts risen vnto you before time and where is nowe the auncient assurance They before time rose not because the temptation was far of and that assurance although by tempest of temptation and by this spirituall storme it seeme to bend and to giue backe yet is it inuincible and recouereth thereby more strength then euer it had before Is the souldier worse appayed that sustaineth the combat and standeth in the face of his enemie though the terrible thunder of shot beat his eares and he in perill of hitting though he maintaine the heate of the battell against the force of his enemie with perill not a whit he becommeth hereby more valiant he learneth experience his skill increaseth and his courage doubleth vppon him So in this spirituall battaile you must not be discouraged like a milk soppe or a fresh souldier vntrained or vnacquainted with warfare but set the victorie before your eyes which is alreadie attained and purchased for you and so much the more are you to endure with Christian valiance in that here is no feare of ouerthrowe the battaile is broken and the enemies scattered and onely the captaine requireth to be followed of you for whome he hath obtained the crowne of victorie if the stragling tayle of the enemie annoye they may shewe their malice and hostilitie but their force is foyled and take heart onely and endure and you shall see them vanquished and submit vnto that power of Christ which inableth you You must

they be diuerse all action of internall senses which are ministers and seruants of studie whether it be of learning or of meditation and inuention which later kind farre more toyleth the bodie then the former and therefore farther of is it to be remoued Of internall senses I take phantasie to be the greatest wast of these spirits most apt to thicken the bloud if it be excessiue For that imitateth the inuentiue action of the mind and in a lower degree if it be vehement continuall maketh great wast of those two instruments spirit and heate in the me lancholicke bodie For as the action is such is the spirit and part thereof purer subtiler thinner as the actioÌ„ is of more excellency farther remoued from corporall practise and draweth nigher to the cleere and pure actions of the minde If the melancholicke be ouer much contemplatiue it shall then be meete for him to withdrawe his mind to corporall actions of grosser sort that as the mind by speculation after a sort disioyneth it selfe from the bodie so the bodily exercise may reuoke it againe into the former fellowship and exercise of bodily action The outwarde senses because they consist rather in a kinde of passion their vse doth not greatly hinder the thinnesse which we require against melancholie except they be ouer trauelled with watching which hath great force to drinke vp the spirites moisture and so to alter the bodily state into a melancholie disposition tedious to mind and body In their actes it is to be obserued that they be not in anie respect irkesome or odious For if they be such the heart continually where the obiect is presented nowe growne tender thorough the internall passion flieth at the shadow of euerie thing that carrieth the smallest shewe of discontentment and reclaiming his spirites about him selfe leaueth the outwarde partes destitute of conuenient measure and by aboundance about it selfe corrupteth them in time for want of sufficient respiration and breathing which no lesse ingendreth melancholie then the former disorders afore mentioned and as for the fearefull passion it increaseth it directly and keepeth that immoderate feare in vre Of all sensible obiectes the visible except they be pleasaunt and proportionall giue greatest discontentment to the melancholike If besides their horriblenesse of shape or without it they represent anie significant type of tragicall calamitie or mention that wherewith the melancholicke apprehension faigne anie fearefull obiect much more such spectacles are to be shunned of the melancholickes And because darkenesse is as it were a patterne of death it also is as much as may be to be auoyded and all cheerefull sights agreeable to vertue and pietie and to be embraced and sought after which as the other sorte close vp the spirites and geueth the heart assaults of hostilitie may allure them out againe and set free the distressed affection and yeelde comfort to the amazed heart Next to visible thinges the audible obiect most frighteth the melancholicke person especialy besids the vnpleasantnesse if it carieth also signification of terror here as pleasant pictures and liuely colours delight the melancholicke eye and in their measure satisfie the heart so not onely cheerefull musicke in a generalitie but such of that kinde as most reioyceth is to be sounded in the melancholicke eare of which kinde for the most part is such as carieth an odde measure and easie to be discerned except the melancholicke haue skill in musicke and require a deeper harmonie That contrarilie which is solemne and still as dumpes and fancies and sette musicke are hurtfull in this case and serue rather for a disordered rage and intemperate mirth to reclaime within mediocritie then to allowe the spirites to stirre the bloud and to attenuate the humours which is if the harmony be wisely applyed effectuallie wrought by musicke For that which reason worketh by a more euident way that musicke as it were a magicall charme bringeth to passe in the mindes of men which being forseene of wise law giuers in times past they haue made choice of certaine kindes thereof and haue reiected the other as hurtfull to their common wealthes which agreement betwixt concent of musicke and affection of the minde when Aristophenes perceaued he therby was moued to thinke that the mind was nothing else but a kind of harmonie In the other senses the obiectes onely are to be choysed sweete in tast pleasant in smell and soft to be felt that all outward things may allure and giue courage in steed of that cowardly timiditie wrought by the humour Motion doth much more if it be vehement and drawe to the nature of labour and withall continuall For that drieth the bodie excessiuely And although for the present it be hotter through such trauell yet consuming the spirite and moysture which are matter of this heate in the ende it decayeth also as fire without fuell and the lampe without oyle As these actions of bodie and minde being ouer vehement and excessiue bereaue the humour of spirite and waste the naturall heat which being spent whatsoeuer else is of the body is more grosse and earthie becommeth a lake of melancholie euen so if altogether these actions cease that neither the minde nor bodie bestow themselues in good studies and exercises then on the contrary part this worketh the same that the other excesse doth and euen as water that standeth and is not stirred corrupteth waxeth grosse and thicke and like as the lampe that wanteth aire goeth out though plenty of oyle be ministred euen so without this stirring of spirites humours blood all settle into a grosse residence of melancholie and the whole masse of bloud easily degenerateth vnto that humour and for want of exercise the naturall fire being slakened and the spirite thereby ingrossed that which indued with both with iust measure and equalitie conuenient was before a cheerefull iuyce comfortable to all the parts and a sweete deawe to the earthy substance congealeth into a grossenesse farre vnmeet for that vse and of a quite contrarie disposition CHAP. XXXVIII How melancholicke persons are to order themselues in their affectiont AS in studies exercises of the braine sense voluntary motion great moderation is to be kept of melancholy persons euen so no lesse regarde if not more is to be had of them in restrayning their affectioÌ„s and guiding them with such wise conduct as at no time they breake forth into outrage and shake of the gentle and light yoake which reason imposeth I will not now dispute whether vehement study or disorderly perturbations is more to be taken heed of onely take you no lesse care in the one then in the other except you finde your selfe to haue fallen into excesse and to haue surfeted more of this then of that excesse If you haue so vnequally exceeded and the effect hath preuayled with you that kind wherof you haue most cause to complaine there refraine and employ those giftes of wisedome and vertue wherein in times

past you haue bene a patterne to others and there keepe the straightest hand where the lists of reason are most like to be broke through You haue had declared how the excessiue trauaile of animall actions or such as springe from the braine waist and spende that spirite which as it is in the world the only cheerer of all thinges dispenseth that life imparted of God to al other creatures so in mans nature is the only comfort of the terrestriall members which spirite being consumed or empaired leaueth the Massy patrs more heauie grosse and dull and farther of remoued from all prompt and laudable action of life this effect as it is wrought by that kinde of disorder in like manner a perturbation wheron reason sitteth not and holdeth not the raine is of the same aptnes to disturbe the goodly order disposed by iust proportion in our bodies putting the parts of that most consonaÌ„t pleasant harmony out of tune deliuer a note to the great discontentment of reason and much against the mindes will which intendeth far other then the corporall instrument effecteth If you will call to minde histories you may remember how some haue died of sorrow and othersome of ioy and some with feare some with ielousie and othersome with loue haue bin bereaued of their witts euen those most excellent in al the parts of reason and sound vnderstanding and therby haue made such perturbance of spirit in their braines that for credite of wisedome and in steade of reputation of discreite men they haue through these latter kindes of vnbridled affections worthely caried the name of fooles and men voide of all discreete consideration in the whole race of their life following This commeth to passe in some by troubling of spirite only which require not alone due quantity and temper but a calme setling and tranquillity moued indifferently as iust matter of perturbation shall giue occasion In othersome by lauish waste and predigall expence of the spirite in one passion which dispensed with iudgement would suffice the execution of many worthy actions besides Hereto may furthermore adde that as a member of the corporall body ouer vehemeÌ„tly forced by straining is in perill of luxation sometimes thereby becommeth altogether disioynted and the parte looseth the freedome of flexible motion euen so the spirite ouerforcible strained to one vehement passion carieth the disposition of the parte therewith and in giuing ouer by too much yeelding to the violence of our passion staÌ„deth as it were crooked that way and with an ouer reach of the raigning perturbation being past recouery inclineth wholly whereto it was forcibly driuen Wherefore the perturbations are discreetely so to be ruled as alwayes there do remaine sufficient power in reasons hande to restraine Of these some perturbations directly immediatly increase both passion and humour of which sorte are saddenes and feare Other some passing measure not so much of theÌ„selues procure either as they doe feeble the melaÌ„cholicke bodies as anger and ioy both by excessiue effusion of spirites and suddaine alteration from the heartes contraction to such dilatation as those affections procure In ioy if it breake forth into immoderat laughter then doth it more feeble the melancholickes and breath out there spirites and leaue a paine in their sides and bellies which partes are greatly trauailed in laughter For although it should seeme meete in respect of the thinning of the humor by flowing of spirite and blood into the outward partes from the inward center and alteration of the passion by the contrary affection yet the feeblenes of their bodies and skant of spirites their humors being vnapt for plentiful supplie respect not that consideration but require such an expulsion of one affection by the other that the bodie it selfe notwithstanding sustaine no detrement otherwise the combate would be so sore that nature not being able to beare the force of ech passion would be dissolued by violence of that contention So that as all matter of feare is to be abandonned excessiue ioy is also to be eschewed as a great feebler of melancholick persons chiefly if they be women or of tender and rare habite If the melancholie rise of any perturbation that especially is to be altered brought into a mediocrity wherof the passion take first beginning Among them feare and heauines are of most force and as they are procured according to the vehemency of the cause so the kinde of heauines and feare more or lesse encouÌ„tereth reason and frighteth the melancholicke heart We both feare and are sadde for the losse of those things which with delight and pleasure in time past we enioyed and are tormented with despaire and griefe when in those thinges which we desire there is no hope to lay hold on Among the sundrie sortes of subiectes to these passions some are of necessity and some of pleasure Such as are of necessity either respect the natural maintenance of our bodies and liues or honest reputation amongest men The naturall maintenaÌ„ce of life is of such force in this case that it moueth beyonde measure euen the wisest and most setled and admitteth no moderation If it be imbecillitie of body voide of paine it is borne more tolerable Reputation meÌ„ of vertuous and couragious disposition tender as their liues wherby they are in a manner in like case and sometimes more affected with hazard thereof then if life were in daunger The reason is because credite and estimation toucheth the whole person of the man and not either minde or body onely hath the least meanes being oncelost to be recouered againe and besides the disgrace in this life man being immortall in soule standeth in awe of the perpetual note of infamy which may remaine after his death This passion is most hardlie borne of the ambitious and proude man in respect of that opinion he entertaineth of his owne worthines next vnto him it setleth deep in the minde enlarged with the vertue called magnanimitie in respect his honor aunswereth not his merites The obiectes which are pleasant if they be naturall and not helonging to any one part but vnto the whole nature of which sorte is that loue which vpholdeth the propagation of kinde and is the onely glue to couple the ioynts of this great frame of the world together Here reason is often times failed of the passion and carried captiue submitteth where it should haue preemineÌ„ce rule If it be of other things which nature hath not so wedded together the losse is borne with more tolleration and where there is peril of want in them despaire toucheth more lightly In respect of their owne nature such is the condition of the thinges we desire in this world But because the diuerse qualities of men taketh them sometimes otherwise therfore that passion and those occasions most vrge as the partie is therwith most passionate some one way some an other as nature bendeth or education hath framed In these cases of griefe and

be of abilitie the house would not want ornament of picture of gay and fresh colours in such matter as shall be most pleasaunt and delightfull and of all ornamentes of house and home a pleasaunt gardin and hortyeard with a liuelie springe is aboue all domesticall call delight meetest for the melancholy heart and brayne His apparell would be decent and comely and as the purse will giue leaue somewhat for the time sumptious as also the whole houshold furniture belonging vnto him Of colour light or chaungeable except the place grauity of the melancholy person refuseth colours and here no kinde of seemely ornament would be omitted which might entice the senses to delight and allure the inclosed spirites to solace theÌ„selues the outward parts of their bodies here brouches chaines ringes may haue good vse with such like ornament of iewell as agreeth with the hability and calling of the melancholicke and those not onely curious and pretious by arte but especially garnished with precious stones that are said to haue vertue against vaine feares and basenes of courage Of which sorte are these following the Carbuncle for vertue the chiefe of stones The Calcedonye of power to put awaye feare and heauines of hearte a cleerer of the Spirites and chaser away of fantasticall melancholy visions The ruby auayleable against fearfull dreames The lacint a great cheerer of the heart and procurer of fauour The Turcoyse a comforter of the Spirites The Chrysophars of like vertue The Corneole a mitigater of anger and meete for molancholickes of the furious sorte Stones of baser sorte and yet of singuler vertue are the Chalydony or swallow stone found in the mawes of young swallowes against madnes and the Alectorian or Cockes stone of a watery colour found in the mawe of a Cocke or Capon after he be nine yeares olde aboue all commended for giuing strength and courage and wherewith as it is reported the famous Milo Crotonien alway stoode inuincible Thus haue you the whole order of the melaÌ„cholie diet I doe not remember any thing particular and peculiar vnto them necessary more theÌ„ hath bene hitherto declared wherefore in the next chapter I will also lay open what phisicke helpe is requisite in this case and so recommend the successe and fruite of my labour to the blessing of God vpon you and such as are partakers of like affliction As for the furious melancholy I leaue it to be cured as desease and sicknes and will not meddle therewith in this place being impertinent to my purpose which respecteth onely your estate and such like condition of others CHAP. XL. The cure by medicine meete for melancholie persons BEfore I enter to treate of the cure by medicine one word of admonition touching the vse of the medicines and meanes shall be first necessary both for your sake others who may hereafter haue vse of this my counsell my meaning is not to make you a phisicien or to giue warrant by this my labour to any rashly without direction of the learned phisicien to aduenture practise vpon this aduise as the common sorte is to venterous to attempt what they read of medicine deliuered in their vulgar toung but that seing the manifold good meanes which god in his great prouidence and mercy hath ordained for the releefe you may take courage in the consideratioÌ„ of his goodnes herein and receiue refreshing by the view of his aide though it be a farre of which the discreete application of the wise phisiciaÌ„ who is made of God for the health of men shall bringe nigh vnto you and ioyning with this strength of melancholy chase it farre from you and render vnto you the former good disposition of your body and desired tranquillitie of your minde For medicine is like a toole instrument of the sharpest edge which not wisely guided nor handled with that cunning which thereto appertaineth may bringe present perill in steade of health and where it should be a suecour and maintenance of life for want of arte may worke a contrary effect daungerous and deadly To the right applying of medicine besides the particular considerations belonging properly to the arte of phisicke wherein exercise maketh the phisician prompt and expert sharpe of iudgement and circuÌ„spect in the cure you your selfe know what furniture of philosophie is necessary euen the whole course of arts and knowledge of nature but onely to prepare and to giue hability of conceiuing and learning the rules of preseruing and restoring the health of mans body which we call phisicke so that as Galen sayeth in a booke of that title a phisician ought to be a philosopher the best philosopher maketh the best phisician neither ought any to be admitted to touch so holy thinges that hath not passed the whole discipline of liberall sciences and washed himselfe pure and cleane in the waters of wisedome and vnderstanding The abuse at this day is great and commoÌ„ defrauding the simple forte in their substance and hurting of their bodies vnder the pretence of experieÌ„ce of secretes and hid misteries of remedies which these masked theeues murtherers alleage for color of their lewdnes That as I am perswaded there are not so many honest and painefull men of any one trade in the lande as their be lewde cousoning varletts that to auoide the trauaile of honest labour feede vpon the simplicitie of the people and make the pretence of phisicke the cloake of their idlenes Othersome there be of a curiositie not knowing what they doe bould to attempt out of an english booke the practise of any recite and will not sticke to encounter the iudgement of the wisest and best practised phisician These are vnthankefull and presumpteous Vnthankefull in that they acknowledge not from whome they haue receaued these wholesome meanes presumpteous in hazarding the health of an other and aduenturing their owne credit vpon the receite of a medicine with perill of life where it is bestowed which of it selfe is but an instrument onely and worketh good or hurte as it is applied and guided to the application whereof the long studies the knowledge of so many partes of philosophie and learning the peregrinations and conferences of learned men make proofe and giue sufficient testimony both what is requisite and how farre of they be from modestie and honesty that being vnfurnished altogether of euery parte of these necessary helpes dare attempt the application of medicine whose nature they know not and of what dispositioÌ„ the body or part is wherto it is to be applied they are vtterly ignoraunt But one will say they doe sometimes good they doe so but oftentimes hurte and more hurt theÌ„ presently appeareth and with that good they in one respect doe in diuerse besides they leaue the body crased and make it afterward subiect to greater infirmitie there cure being imperfect accidentall vncertaine void of rule and reason wherefore although you haue for your part passed your course in philosophy good learning

and are not altogether ignorant of the precepts of phisicians whereby this warning might seeme lesse to appertaine vnto you yet coÌ„sidering your present infirmity and vpon what graines moments and points of time this practise standeth I counsell you all other except the directioÌ„ of diet that hath binbefore declared vse of those familiar things which euery one daily putts in practise without the aduise of the phisician whose present eye may behold euery necessity you vtterly abstaine and take my labour herein as a poynting of the finger to that which I iudge meet for you being in a place far distant wher necessity may coÌ„pell you to vse what meanes of counsell you caÌ„ get not such as you would and vpon the view of these manifold meanes of bodely health consider how much more the Lords prouideÌ„ce is ready at all neede to coÌ„fort our soules in so much as the one is far more excellent then the other Thus hauing giuen this warning I proceed to deliuer the naturall helps and ordinarie remedies we doe vse in this case wherein your bodely health now standeth Hetherto you vnderstaÌ„d what outward causes are to be remoued and what to be brought in stead of them contrary in operation and breeders of a better tempered humour The next consideration according to the method of curing is to be had of such inward cause as resteth in the body and hath bene the effect of the outward annoyance that is here the melancholick humour and complexion of the bodie now degenerated thereby The humour requireth euacuation and emptying and because your body is not only melancholicke vnder the ribbes but the whole masse of your blood is chaunged therewith it shall be first necessarye to open a vaine that both thereby you may be disburthened in parte of that heauy load and nature hauing lesse of that kinde to deale withall may alter the remnant into a more milde and pleasant iuice thinne it in substance and temper it with naturall heate and moisture in quality Before any vaine be opened a clister is first to be receaued that may clense the entrailes and diminish some part of the humour seated in those parts it wold be made of marshmallowes holyhockes pelletory of the wale mercurie beetes aretch violet leaues polipody borrage buglosse chammomile hoppes dill and melilote annise seeds and fennell decocted in ale or beere and the decoction being made an ounce of Confectio hamech with a drame of Hiera pichra added thereto Hony wherein rosemarye flowers haue bene steeped and oyle of dill of ech an ownce and a halfe this or such like according to the discretion of the learned phisiciaÌ„ The morning following the vaines are to be emptied the necessity of the passioÌ„ compared with the force and strength which moderateth all kinde of euacuatioÌ„ though the desease require large emp tying And because melandcholy blood is thicke and grosse therfore easily floweth not though the vaine be opened it shall helpe the bleeding to exercise your body a while before with such moderation that it be equally warmed and the spirite and blood stirred vp The Orifice would be somewhat large that no lett be to the issue the grossenes of the blood may haue the free passage yet so that it be no larger then is requisite for wasting of spirits wherof melaÌ„choly persons haue no store to spare In the body the middle vaine of the left arme is fittest to be opened which respecteth both head liuer and splene that betwixt the little finger and the next is of small vse In such as haue the addust melancholy seated in their brains the head vaine is more direct for reuulsion and those about the head it selfe for euacuating and deriuing The tokens of seating there only are with altered fancie and imagination the bodie else carying no melancholicke signes no sower belching after meate nor heate with windinesse which all rise of the melancholy humour stopping the mesaraicke vaines and so procuring that vnnaturall suffocating heate which many melancholick persons complaine of The quantitie which I would haue you spare let it be no lesse then nine or ten ownces except the present action of opening minister other consideration Nowe because you haue had in times past the benefite of bleeding hemorhods which now a long time are stopped at such seasons as they were wont to open or now when they giue any signe of fulnesse swelling or paine they would also be opened by applying a redde onion to the place or annointing it with the iuyce of garlicke or with bulles gall or rubbing it with a figge leafe or with horsleeches well purged and prepared and so applied the easiest way by opening the inwarde vaines of the ankle such like remedies as may prouoke the bloud his vsuall way and bring nature in minde of her wonted discharge of that humour which being stopped breedeth as Hipocrates saith and experience maketh proofe frensies melancholies pleurisies hard milts dropsies and contrarily opened flowing moderatly deliuereth from them all If this melancholy falleth vnto maidens or women their ordinarie course faile them the vaines of the hammes or ancles are to be cut and drinkes of opening rootes fenell persly butchers brome madder and such like with germander goolds herbe grace mugwort and nep are to be much vsed with sittinges and bathinges in mallowes chammomile and nep peniroyall bay leaues fetherfew and such like which haue vertue in that case decocted in water wherein so much honie hath bene dissolued as will giue it a tast of sweetnesse if greater force be required then a dramme of the troches of myrre in the former decoctioÌ„ are most forcible the opening of vaine before mentioned would be procured at the accustomed time at the full mone in the elder sort and the chaunge in the yonger The thicker the bloud is the more the melancholick may spare and the thinner the lesse Thus much I iudge necessarie for one kind of euacuation which although it letteth out good bloud withall as in all bleeding yet here lyeth the benefit that nature is partly disburthened and so more easilie gouerneth the rest and by vertue of her natural heate and spirit correcteth with smaller helpe that which therin is farther to be reformed the spirites haue free libertie and great scope is giuen to the harts dilating the action peculiar to a cheerfull disposition The other kinde of euacation is by purging which leaueth the bloud entrie only it cleanseth the bodie of that grosse and thicke settelinge and is more peculiar and directly singleth out the melancholie from the other humours and because this humour is thicke and hardly moueth and the passages veines of the body closer then whereby it may easily passe according to Hipocrates rule both bodie and humour are to receaue a preparation and the parts of the body to be loosened and enlarged the humor made more flowing and thinne both which may be brought to passe with one meanes

feele of discontentment This emptying of stoole vomit is so often to be repeated by such distaÌ„ce of time as need requireth the strength of the melancholick will beare and the humor admitteth of preparation especially the spring fall craue this emptying at large CHAP. XLI The maner of strengthning melaÌ„cholick persons after purging with correction of some of their accidents BEtwixt the spaces of purging regard is alwayes to be had of strengthening the stomach liuer and splene with some ointment and fomentatioÌ„ outwardly of a moderate astrictiue vertue and some inward medicine compounded of such simples as are accompted familiar and simpatheticall to those partes as of inward thinges to the stomach mintes betony wormewood suger roses maslites galaÌ„ga mace cloues cinnamon amber ginger c of which potions powders and electuaries would be made and vsed for the stomach Of the same matter fomentations would also be made especially of Cammomill roses wormewood and agrimony Of compoundes conserue of wormewood of sage flowers of Enula campana of mintes are singuler comforters of the stomach and bowels the same vertue haue greene walenuts preserued embliske myrobolans and greene ginger lozeÌ„ges of Aromaticum rosatum Dianisi The ointementes are to be made of red roses corrall masticke mintes cloues cinnamon gumme aloes with oyle of wormewood masticke quinces c and here the emplaister of a crust of bread described of montagnana greatly strengtheneth the stomake as also the stomach plaister of mesue For the liuer these are meetest strengtheners liuerwoorte maiden heare agrimony fumitory hoppes asparagus wormewood horehound germander saunders yuorie roses raysinges runcus odoratus Calamus aromaticus c of which stuffe potions powders electuaries are to be receiued inwardly and fomentations oyles ointments and plaisters to be applied outwardly Of compoundes conserue of fumitory conserue of wormewood conserue of maiden heare Dialacca Diacurcuma Diacostum open obstructions and leaue a strengthening vertue in the part of the splene hoppes doddar ceteracoke heath caper barkes tamariske acorus gumme lacca centaurie be peculiar comforters Of inward compoundes diacosthum diacalamentum diacappairis conserue of ceterach Of outward meanes oyle of capers oyle of spike and oyle of lillies compounded with maslich cloues cinnamon saffrone coftus and Calamus aromaticus are openers and comforters of the splene and of oyntmentes martiatum magnum of plaisters Diaphenicon c. These wholesome medicines after the purges haue satisfied the phisicians intention would be vsed and much applied both in respect of the parties disposition through the melancholicke humor and also by reason these doe sustaine the greatest force of purgations and preparations afore said and whose natures are easily dissolued and alwayes require a strengthening simple mixt with the rest though they be of contrary operation In the meane while of this preparation and purging both in respect of the fancy of the brayne and affection of the hearte and the complexion of both put out of frame by the humour these two are chiefely to be respected with cordialls and medicines appropriate Cordiall simplesare these borrage buglosse the iuice of pippins and parmaines balme Carduus benedictus scabions basill seede vincois horad beasar stone yuorie pearle saphyre iacint corall amber limon and citron pile cinnamon cloues wine suffran angellica marygooldes with a number of like nature the great prouidence of God being such that this noble part of the hearte hath moe helpes and comforts peculiar thereunto then any parte of our body besides The compoundes vsuall are these conserue of borrage and buglosse flowers of oraÌ„ge flowers of gilly flowers and carnations diamagaritoÌ„ calidum the electuary of pretious stones letificans Galeni mithridate dianthos c. Of the decoction of which hearbs afore mentioned epithemes may be made and quilts of the powder of them besprinckled with malmsey vineger Which forme of outward medicine made of simples agreeable to the stomach is good thereto also to be applied whose mouth doth greatly agree with the hearte and easily driueth into passion As the hearts affection is to be corrected by amending the instrumeÌ„t so the braines conceite requireth no lesse regard for which these medicines following are yeelded to our coÌ„fort sage betony sweet mariorume rosemary chaÌ„momil mirtle rue peony spite storax benoyne cloues muske amber greece Of compoundes coÌ„serue of rosemary flowers of acorns of betony of stechas sage peony and primerose Dambra Diamoschum dulce and amarum Neither is the braine and heart only cheered coÌ„forted by the inward receiuing of these simples only but whatsoeuer of them is of pleasant and fragraunt smell that agreeth with ech giueth recreation and increase to the spirits of both So that sweete smels are both in respect of hearte and braine most comfortable to the melancholicks Thus the melaÌ„cholick body dieted prepared purged strengthened what is there more to be done of naturall meanes only this After all this course taken and diligently obserued so long as it shall seeme expedieÌ„t and necessary to the learned phisiciaÌ„ for the health of this melaÌ„cholick patient among whome I accompt you the subiect of this my couÌ„sell nature must haue a time and respit giuen to try her owne streÌ„gth according to the counsell of Ruphus and not to be tiered with medicine the diet notwithstaÌ„ding being kept diligently which hath bin prescribed and all kinde of honest exercise and recreation practised procured If the melaÌ„choly be adust which it is not in you then breedeth it a kinde of fury and madnes and requireth a cooling perticular consideration whereof because it is very rare in respect of the other kinde entereth into the rancke of euident desease I minde not here to discourse being only willing thus far to satisfie your desire wherein your case such as are in like coÌ„ditioÌ„ with you require it If any accidentes befall you through this infirmity of hardnes of body you may vse the clister before mentioned without the purging medicines with three ownces of oyle and as much of hony or you may take an handefull of mallowes holylock violet leaues beete and fetherfew annise seedes or fennell seedes halfe an ounce beaten with an handfull of course where branne tied in a linneÌ„ cloth boyled in thinne whay to a pint of which being strained adde oyle and honie with halfe a spoonefull of salt and receiue it for a clister or drinke fasting a spoonefull or twayne of sweete sallet oyle in a draught of whaye or eate a quarter of an ownce of conserue of damaske roses with xxx graines of the purest salt peter and drinke it and especially let your broathes alwayes haue some soluble hearbes that may giue you that benefite as mallowes violettes mercurie aretch beetes and such like If your sleepe fayle you through vehemency of cogitation and feare let your hands and feete be washed with the decoction of dill chammomill lettice poppie mallowes and willowe leaues and annointe them with oyle of poppie seedes made by

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