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	soul_n	72	3	4.3877	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

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

naturall melancholie both iuyce and excrement It remaineth next to shewe what that humour is which riseth of this or anie else corrupted called also by the name of melancholie CHAP. VIII VVhat burnt Choler is and the causes thereof THAT kinde of melancholie which is called Atra bilis riseth by excessiue heate of such partes where it is engendred or receiued wherby the humour is so adust as it becommeth of such an exulcerating and fretting qualitie that it wasteth those partes where it lighteth this most commonly riseth of the melancholie excrement before said and diuerse times of the other thicke parte of blood as also of Choler and salt fleame which take such heate partely by distemper of the bodie and partly by putrefaction that thereby a humor riseth breeding most terrible accidentes to the minde and painefull to the bodie which the melancholicke and grosse bloud doth more forcibly procure in that that anie heate the grosser the substance is wherein it is receaued the more fiercely it consumeth whereupon the seacole giueth more vehement heate then charcole and the cole then the flame and a cauterie of hote yron then a burning firebrand Otherwise choler being by nature of the hotest temper carieth with it more qualitie of heat then the other but by reason the substance of the humor is more subtle and rare the lesse it appeareth as the heat of a flame in comparison of the other more speedily passeth Hitherto haue I declared vnto you all the kinds of melancholy and causes of ech of them hereafter you shall vnderstand how they worke these fearefull effectes in the mind wherby the hart is made heauie the spirites dulled the cheerfull countenance altered into mourning and life it selfe which the nature of all thinges most desireth made tedious vnto persons thus afflicted CHAP. IX Howe melancholie worketh fearefull passions in the mind BEFORE I declare vnto you how this humor afflicteth the minde first it shall be necessarie for you to vnderstand what the familiaritie is betwixt mind and bodie howe it affecteth it and how it is affected of it againe You knowe God first created all things subiect to the course of times and corruption of the earth after that hee had distinguished the confused masse of things into the heauens the foure elements This earth he had endued with a fecunditie of infinite seeds of all things which he commaunded it as a mother to bring forth and as it is most agreable to their nature to entertaine with nourishment that which it had borne brought forth whereby when he had all the furniture of this inferiour world of these creatures some he fixed there still and maintaineth the seedes till the end of all things and that determinate time which he hath ordained for the emptying of those seedes of creatures which he first indued the earth withall Other some that is to say the animals he drewe wholly from the earth at the beginning and planted seede in them onely and food from other creatures as beasts and man in respect of his body the difference only this that likely it is mans body was made of purer mould as a most pretious tabernacle and temple wherin the image of God should afterward be inshrined and being formed as it were by Gods proper hand receaued a greater dignitie of beauty and proportion and stature erect therby to be put in mind whither to direct the religious seruice of his Creator This tabernacle thus wrought as the grosse part yeelded a masse for the proportion to be framed of so had it by the blessing of God before inspired a spirituall thing of greater excellencie then the redde earth which offered it self to the eye onely This is that which Philosophers call the spirit which spirit so prepareth that worke to the receauing of the soule that with more agrement the soule and bodie haue growne into acquaintance and is ordained of God as it were a true loue knot to couple heauen earth together yea a more diuine nature then the heauens with a base clod of earth which otherwise would neuer haue growen into societie and hath such indifferent affection vnto both that it is to both equally affected and communicateth the bodie and corporall things with the mind and spirituall and intelligible things after a sort with the bodie sauing sometimes by vehemencie of eithers actioÌ„ they seeme to be distracted and the minde to neglect the bodie and the bodie and bodilie actions common with other creatures to refuse as it were for a moment that communitie wherby it commeth to passe that in vehement contemplations men see not that which is before their eyes neither heare though noyse be at the ayre and sound nor feele which at other time such bent of the minde being remitted they should perceaue the sence of with pleasure or paine This spirit is the chiefe instrument and immediate whereby the soule bestoweth the exercises of her facultie in her bodie that passeth to and fro in a moment nothing in swiftnesse nimblenesse being comparable thereunto which when it is depraued by anie occasion either rising from the bodie or by other meanes then becometh it an instrument vnhansome for performance of such actioÌ„s as require the vse therof and so the minde seemeth to be blame worthy wherein it is blamelesse and fault of certaine actions imputed thereunto wherein the bodie and this spirite are rather to be charged thinges corporall and earthly the one in substance and the other in respect of that mixture wherewith the Lord tempered the whole masse in the beginning And that you may haue greater assurance in reason of this corporall inclination of spirit consider how it is nourished and with more euidence it shal so appeare vnto you It is maintained by nourishments whether they be of the vegetable or animall kind which creatures affoord not only their corporall substance but a spirituall matter also wherewith euerie nourishment more or lesse is indued this spirit of theirs is as similitude of nature more nighly approcheth altered more speedely or with larger trauell of nature Of all things of ordinarie vse the most speedy alteration is of wine which in a moment repaireth our spirits and reuiueth vs againe being spent with heauinesse or any otherwise whatsoeuer our naturall spirites being diminished which bread and flesh doth in longer time being of slower passage and their spirites not so subtile or at least fettered as it were in a more grosse bodie and without this spirit no creature could giue vs sustentation For it is a knot to ioyne both our soules and bodies together so nothing of other nature can haue corporall coniunction with vs except their spirites with ours first growe into acquaintance which is more speedily done a great deale then the increase of the firme substance which you may euidently perceaue in that we are ready to faint for want of foode after a litle taken into the stomach of refreshing before any concoction can be halfe

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

of the actions peculiar to the soule or communicate more or lesse with them If you say vnto me how commeth it to passe that the soule being of so single and diuine a nature as the creation manifestly sheweth intermedleth with so grosse actions as are common not onely with bruite beastes as sense motion and appetite but euen also with natures of farre inferiour condition as plantes and mineralls whereby it seemeth that either the soule is not of such excellency as in truth it is or else that our nature consisteth of three soules to which seuerall faculties and actions are alotted By deeper consideration of the nature of the soule this obiectioÌ„ may be easily aunswered The soule as the substance therof is most pure and perfect and far of remoued from corruption so it is endued with faculties of like qualitie pure immortall and answerable to so diuine a subiect carrieth with it an instinct science gotten neither by precept nor practise but naturally therewith furnished whereby it is able with one vniuersall and simple facultie to performe so many varieties of actions as the instrument by which it performeth them carrieth an apt inclination thereto as the brayne being an instrument of conceite it therewith conceiueth the eye to see it seeth the eare to heare it heareth and so the instrument of smelling and taste wanting nothing of their naturall disposition the soule smelleth with discerneth tasts which otherwise disposed it can not shewe that ingenerate instinct by outward senses the faculty yet notwithstanding remayning entyre and vntouched I say the facultie and not faculties For if we plant so many faculties in the soule as there be outward and inward actions performed by vs it certainely could not be simple but needes must receiue varietie of composition to aunswer so many faculties as we see insensible creatures which as they worke diuersly so haue they diuerse varieties of substance of which sort among many other is Aloe Rhubarb and diuers simples that with one parte of their substance loose and open and with the other stoppe and staie the same also is sensible in colewortes and Cabages and in the substance of shell fisbes whose decoction looseth the bodie and procureth soliblenes their substance being of a quite contrary operation which riseth of a diuerse teÌ„pered substance in one nature compounded of such varietie whereof as the soule together vniforme is voide so can it not possesse any variety of facultie This if it seeme straunge vnto you considering the diuerse sorts of actions and the vnlikelines of performance of so many and so diuerse I will as I may in a matter so difficult aboue the reach of any similitude of visible creature except it selfe only by comparison make the assertion more plaine Compare the skill of painting with this simple and vniforme faculty of the soule the faculty is simple and one and yet cold Apelles therewith vse both the grosse the small pensill he could draw a line euident to the eye a farre of and so subtle that scarse might it be discerned nigh at hand he could applie himselfe by his vniforme faculty to all the parts of Venus beauty otherwise must it of necessitie follow that so many instrumentes of painting as he vsed so many kinds of lines as he could draw and so many partes as he could counterfet the eye the nose the mouth c so many sundry faculties of painting had he which to a man not destitute of the facultie of reason must needes seeme most absurd The same appeareth in the art of musick which being attayned vnto but one facultie yet is it the same in all the kindes of moodes variety of tune and time although the practise be diuerse Euen so the soule hath a faculty one single and essentiall notwithstanding so many and sundry partes are performed in the organicall bodies as we dayly put in practise neither is it hereof to be gathered that the soule affordeth no mo actions then there be instruments for both her proper actions require none and the other common with the bodye by diuerse vsing and applying of the same instrumeÌ„t are manifold and sundry and the more sundry the more generall the instrument is and pliable to diuerse vses euen so as the soule in organicall actions vseth one and the selfe same instrument to chaungeable offices likewise being separated from the body although the faculty be one it also exerciseth of her selfe without instrument from one faculty diuers dueties And thus haue you my opinioÌ„ touching the actions of the soule either considered seperate or coÌ„ioyned with the body and being ioyned therunto such as it exerciseth of it selfe or by those organicall meanes as the body affordeth it remaineth next to entreate of the spirite and of the bodie with their seuerall actions Of such organes as the soule vseth for instrumentall actions some are of substance nature most quick rare and subtile other some grosse slow earthy more or lesse The subtile instrument is the spirite which is the most vniuersall instrument of the soule and embraceth at ful so farre as bodely vses require al the vniuersall faculty wherwith the soule is indued and directeth it and guideth it vnto more particular instruments for more speciall and priuate vses as to the eye to see with to the eare to heare to the nose to smell to the bowells stomack and liuer to nourish to the heart to maintaine life and to other partes to the end of propagation this is all performed by the selfe same one and single spirite If you demaunde whereof this spirite is made I take it to be an effectuall and pregnaÌ„t substaÌ„ce bred in all thinges at what time the spirit of the Lord did as it were hatch and breede out all liuing thinges out of that Chaos mentioned in the Genesis which Chaos as it was matter of corporall and palpable substance to all thinges so did it also minister this liuely spirit vnto theÌ„ diuerse and seuerall according to the diuersitie of those seedes which God indued it withall to some more pure to other some more grosse according to the excellency of the creature and dignitie of the vses wherto it is to be employed from this power of God sprange the spirite of man as I take it raised from the earth together with the body whereby it receiued such furniture and preparatioÌ„ as it becommeth a lodging for so noble a gest except it may seeme more likely to be infused and inspired into the bodie with that breath of life which was the soule of man at what time god had first made his corps of the mould of the earth which I for certayne reasons here following am moued to make doubt of First although it be an excellent creature and farre excedeth the grosse substance of our bodie yet is it baser then to be attributed to so diuine a beginning as from God immediatly especially considering it hath not only beginning but perisheth also to which

coÌ„dition nothing that proceedeth from God in such special manner as the soule did can be subiect vnto Againe we see this spirit maintained and nourished by the vse of earthly creatures and is either plentifull or scanteth as it hath want or abundance of such corporall nourishment Now to drawe the originall ofspring of the spirite of man from God were in a maner to drawe from him the spirit of all other things wherewith that of man is releeued which can not be accompted to flowe from that breathing of God both seeing the Scripture pronounceth it as peculiar to the soule of man and otherwise should they be not inferiour in that respect to the soules of men which by nature are set vnder his feete and in all respects are farre inferiour vnto him that I mentioÌ„ not too nigh approching the maiestie of God which without impaire thereof admitteth not so nigh the accesse of the nature of inferiour creatures honoring mankind therwith only of all his visible workes Thus then as I take it both the spirite had his first beginning and is of such nature as I haue declared and serueth for these vses I know commonly there are accompted three spirits animall vitall and naturall but these are in deede rather distinctioÌ„s of diuerse offices of one spirit then diuersity of nature For as well might they make as many as there be seuerall parts and offices in the bodie which were both false superfluous Next ensueth the nature of the bodie and his seuerall instruments with their vses which my purpose is here so farre to touch as it concerneth the vnderstanding of that ensueth of my discourse leauing the large handling thereof to that most excellent hymne of Galen Touching the vse of the parts the bodie being of substance grosse earthy resembleth the matter whereof it was made and is distinct into diuerse members and diuerse parts for seuerall vses required partly of nature and partly of the humane societie of life whereupon the braine is the chiefe instrument of sense and motion which it deriueth by the spirit before mentioned into all the partes of the bodie as also of thoughtes and cogitations perfourmed by common sense and fantasie and storing vp as it were that which it hath conceaued in the chest of memorie all which the braine it selfe with farther communication exerciseth alone The hart is the seate of life and of affections and perturbations of loue or hate like or dislike of such thinges as fall within compasse of sense either outward or inward in effect or imagination onely The liuer the instrument of nourishment groweth is serued of the stomach by appetite of meats and drinkes and of other parts with lust of propagation as the hart by arteries conueigheth life to all partes of the bodie so the liuer by vaines distributeth her faculties to euery member thereby the body enioying nourishment increase serued with naturall appetite whereby ech part satisfieth it selfe with that which therto is most agreable And these actions are bodily performed of the soule by employing that excellent and catholicke instrument of spirit to the mechanicall workes of the grosse and earthy partes of our bodies Thus then the whole nature of man being compounded of two extremities the soule and the bodie and of the meane of spirits the soule receaueth no other annoyance by the bodie then the craftes man by his instrument with no impeach or impaire of cunning but an hinderance of exercising the excellent partes of his skill either when the instrument is altogether vnapt and serueth for no vse or in part only fit wherby actions and effects are wrought much inferiour to the faculty of the worker as the instrument is of more particular vse so is the soule the lesse impeached and as more generall so yet more hindered both from varietie and perfection of actioÌ„ as the hart more then the liuer and the liuer more then the braine the stomach more then the rest of the entrailles and all publicke parts more then priuate of which sort the spirit being disordered either in temper or lessened in quaÌ„titie or entermixed with straunge vapours and spirits most of all worketh annoyance and disgraceth the worke and crosseth the soules absolute intention as shall more particularly appeare in the processe of my discourse which that it may yeeld vnto you full aunswer of such doubts as may arise vnto you and make question of the truth of this point I will my self set downe such obiections as may encounter the credit thereof and aunswer them I hope to your satisfying CHAP. XI Obiections against the former sentence touching the maner how the soule is affected of the bodie with answer thereto THE obiections which seeme to enforce vpoÌ„ the body farther power ouer the soule then to withstand the organicall actions are such as are taken from the dispositioÌ„ of our bodies both in health and in sicknesse In health we see how the minde altereth in apparance not onely in action but also in facultie both in that some faculties spring vp which before were not and those through occasions of chaunge of the body either more perfect then otherwise they haue bene or would be This appeareth in age and in diuerse order of diet and custome of sensuall sensible things First touching age and yeares we see in childhoode howe childish the minde beareth it selfe in facultie incomparable to that which afterward it sheweth as the vnderstanding dull the wit of blunter conceipt memorie slipperie and iudgement scarse appeareth The body growing vp and attaining at length the height of his increase all these giftes more and more growe vp therewith and euen as the bodie get maturitie and strength which is the perfection in their kind Againe the bodie passing the point of his vigor and virilitie of age turneth all the wits and sage counsels into more then childish doring by which alterations and chaunges in apparance the mind both suffereth detriment and againe receaueth greater ability of facultie Neither is this only brought to passe through processe of years but also it may seeme that certaine faculties which before were not at a season of age put forth and aduaunce them selues which before gaue no countenaunce of shewe and except we shall make nature keepe idle holy day in them were not at all as the facultie of propagation of all naturall sorts one of the chiefest which if we say it slept as it were in the mind or waited a day it should seeme verie ridiculous that nature should be furnished so many yeares with a facultie which it should put in practise so long after especially considering how particular faculties attend onely vpon single and particular vses and haue no-other employing If it were not before then either should the mind be imperfect at the first wanting some part of the furniture or else should it seeme to rise of the temper of the bodie either of which attribute more vnto the bodie then of right

thereto belongeth and calleth in question the immortalitie of the soule except you will say it is a facultie whereof the soule hath no part being common with brute beastes which carieth with it these absurdities First this facultie must needs haue her seate either in soule or bodie if it be not in soule then in bodie if in bodie then should the instrument possesse the facultie which is as one would attribute the facultie of the harmonie to the harp and the writing to the pen and not to the scriuener esteeming the skilfull harps and skilfull pens which are dead instruments and haue no being of motion in them selues Now middle subiect is there none whereto this facultie should fall except we will vainly and against reason and philosophie admit mo soules then one in our bodies Againe to place any facultie otherwise then of disposition and aptnesse in the bodie without the soule were to disturb the vniforme gouernment and that oeconomicall order wherby our nature is ruled in placing mo commanders then one So we see howe age and course of times affect the bodie not only by alteration of facultie as it should seeme but also by breeding new Nowe the order of life region and diet seeme to presse the matter further and as it were to turne the mind about with euerie blast of corporall chaunge We may obserue the nature of mariners occupied in the sea surges who haue their maners not much vnlike framed tempestuous and stormie likewise the villager who busieth him selfe about his plow and cattell only hath his wits of no higher conceit butchers acquainted with slaughter are accoÌ„pted therby to be of a more cruell disposition and therefore amongst vs are discharged from iuries of life death these experiences maintaine the quarel against the vnmoueable and vnchaungeable facultie of the soule whereof I haue before made mention Howe region and aire make demonstration of the same the comparison of the gentle and constant aire of Asia with the sharpe vnstable of Europe doth declare vnto vs wherby the Asians are milde and gentle vnfitte for warre and giuen to subiection the Europians naturally rough hardie stearne right martiall impes and harder to be subdued and raunged vnder obedience and of the same region such people as inhabite places barren open and dry and subiect to mutabilitie of weather are more fierce bolder sharp and obstinate in opinion then people of contrary habitation Neither hath diet lesse part in this case of affecting the soule then the rest for we see howe the chearfull fruite of the vine maketh the hart merie and giueth with moderation vsed an edge of wit and quicknesse to the spirits and those nourishmentes that are moyst grosse and not firmely compacted aggrauateth the vnderstanding and maketh the conceit blunt and disableth much the faculties of the minde which a thinner drier and more subtile foode doth entertaine To these obiectioÌ„s may be added what alteration of minde diuersitie of complexion excesse of the foure humours choler fleume bloud and melancholie do procure not only to the affections as sanguine cheerefulnesse melancholicke sadnesse fleume heauinesse choler anger but to the wits and such faculties as approch nigher to the soueraigne partes of our nature the mind it selfe as choler procureth rashnesse and vnaduisednesse with mobilitie vnstablenesse of purpose melancholie contrarily pertinacie with aduised deliberatioÌ„ sanguine simplicitie and fleume flat foolishnesse and these are so farre as my memory serueth me all that is wonted to be obiected from the state of our bodies being in health against the perpetuall immoueable tranquillitie of our minds and immortall vnchaungeable and incorruptible faculties therof which all in the next Chapter I will satisfie with full aunswer nowe a fewe wordes touching the perturbarions and alterations through sicknesse and so will I ende this Chapter and in the next proceede to seuerall aunswers I my selfe haue obserued it diuerse times not onely perturbation of minde to arise by certaine diseases whereby it fancieth and reasoneth disorderly but some faculties euen amended by the same neither faculties of base action as for the eye to see clearer after an inflammation and conuulsions to be helped by agues and in feuers the hearing more quicke then before and the smelling more subtile and in phrenticke persons the strength doubled vpoÌ„ them but also euen apprehension more perfect and memory amended and deliuerance of tale more free and eloquent without all comparison which are actions of the greatest organical practises of the mind in such sort that I haue knowen children languishing of the splene obstructed and altered in temper talke with grauitie and wisedome surpassing those tender yeares and their iudgement carying a maruelous imitation of the wisedome of the ancient hauing after a sorte attained that by disease which other haue by course of yeares whereupon I take it the prouerbe ariseth that they be of short life who are of wit so pregnant because their bodies do receaue by nature so speedie a ripenesse as thereby age is hastened through a certaine temper of their bodies either the whole or in some animall part which ripenesse as in other creatures it easily yeeldeth to rottennesse so in our nature that speedy maturitie hasteth to declination and sooner decayeth Thus for your full satisfying I haue called to minde such obiections as do chiefly giue checke vnto that which I haue propounded touching the passions which the body chargeth the soule with now shall you vnderstand the solution clearing of these doubts If you will descend into the consideration of the effectes of poisons in our natures as of henbane coriander hemlock night shade and such like they will giue greater euidence vnto that which these obiections import by which the mind seemeth greatly to be altered quite put beside the reasonable vse of her ingenerate faculties during the force of the poysons which being maistred or at least rebated by coÌ„uenient remedies it recouereth those gifts whero fit was in daunger to suffer wracke before and if it be true which Plato affirmeth that coÌ„mon wealths alter by change of musicke what stablenesse shall we account in the mind which is in this sort subiect to euery blast of chaunge CHAP. XII The aunswere to the former obiections and of the simple facultie of the soule and only organicall of spirite and bodie THESE doubtes before mentioned I will answere in such order as they were in the former chapter obiected beginning with those alterations which the soule seemeth to sustaine from the bodie while it enioyeth health and good state of all his partes of which sorte age yeares first inferre against vs. For the generall aunswere whereof as also for the rest we are to hold two pointes as vnfallible before mentioned the one is the simple faculty of the minde and the other the organicall vse only of the body and spirite which two groundes before I enter into the particular disciphiring of the obiections I will first establish

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

industrie of art For here the natural Apelles painteth as well within as without and Phydias is no lesse curious in polishing the entralles and partes withholden from the viewe then in garnishing the outward apparance and shew of his frame and which is yet more here the crafts man entreth him selfe into all the parts of the worke and neuer would relinquish the same Although we place the spirit and body in the third kind of instruments yet is there great oddes betwixt these two For the spirit answereth at full all the organicall actions of the soule hath in it no distinction of members the body is of more particular vses compounded of sundry parts ech of them framed of peculiar duties as the mind and spirit employeth them The spirit is quicke nimble and of maruelous celeritie of motion the body slow dull and giuen to rest of it selfe the spirit the verie hand of the soule the body bodily members like flailes sawes or axes in the hand of him that vseth them For as we see God hath geuen vs reason for all particular faculties and hand for all instruments of pleasure of necessitie of offence of defence that thereby although man be borne without couering without teeth without hoofe or horne only with tender nailes and those neither in fashion nor temper fit for fight yet he clotheth him selfe both against the tempest warme against force of weapon with coate of steele and maketh vnto him selfe weapons of warre no tush no horne no hoofe no snout of elephant in force comparable thereunto so the spirits of our bodies and this hand of our souls though it be but one yet handleth it all the instruments of our body and it being light subtile and yeelding yet forceth it the heauiest grossest hardest parts of our bodies chewing with the teeth and striking with the fist bearing downe with the thrust of shoulder the resistance of that which standeth firme and containing alone the force of all the members seeth with the eye heareth with the eares vnderstandeth organically with the braine distributeth life with the hart and nourishment with the liuer and whatsoeuer other bodely action is practised This hand is applied to the grosse instrument and the effect brought to passe yet not absolutely of it selfe but by impulsioÌ„ of the mind which is placed the only agent absolute and soueraigne not onely in respect of commaunding but also offacultie execution This place then beareth the spirits among the instruments and as the soule is one and indued with one only facultie so the spirit is also one and embraceth that one faculty and distributeth it among the corporall members as euerie one according to his diuerse temper or frame or both ioyntly together is meete this way or that way to be employed yet so that by degrees and diuerse dispensations it is communicated from the principall and chiefe partes with the rest As first life and vitall spirit from the hart to the rest by arteries nourishment and growth from the liuer by vaines sense and motion from the brayne by nerues not confusedly and by equall portions administred to all alike but by such geometrical proportion as iustice requireth and is necessary for the office of euerie part Thus you see what nature the spirit is of and to what vse it serueth in our nature and of what sort of instrument it is to be accompted The corporall part and mÃ©bers because their seruices be many are distinct into diuersitie of shapes and tempers to answer all turnes wherof some be more generall and beare as it were office ouer the rest as the heart is most generall and extendeth it selfe to all the parts with this prerogatiue aboue the liuer that a part may liue for a time and not be nourished nether yet caÌ„ any part be nourished without life This rule it exerciseth by the ministery of his arteries extended in branches throughout the bodie and scattering the spirit of life throughout Next the hart in vse and office towardes other members the liuer obtaineth the second place by whose vertue through the operation of the soule and that spirituall hand nourishment and preparation of aliment is perfourmed in all the parts vpon whom attendeth the stomach the rest of the entralls vnder the midriffe The third place is allotted to the braine which by his sense and motion guideth and directeth the partes maintained with life and nourishment his sense is of two sorts and so his motion both inward outward The inward sense thinketh imagineth and remembreth and is practised with that peculiar temper and frame which the braine hath proper as also his internall motion not much vnlike the panting of the hart The outward sense and motion of sinewes is deriued from it into all parts that require sense or mouing The other parts subiect to these three principall and their ministers serue their owne turnes only and are of priuate condition except the soule command a voluntarie or mixed action as to walke to go c. or to take breath giue passage of stoole or vrine CHAP. XIII How the soule by one simple facultie performeth so many and diuerse actions THvs haue you these partes and organicall vses distinct and if it seeme yet difficult vnto you to conceaue how one simple faculty can discharge such multiplicitie of actions way with me a litle by a comparison of similitude the truth of this point accordingly accept it We see it euident in automaticall instrumentes as clockes watches and larums howe one right and straight motion through the aptnesse of the first wheele not only causeth circular motion in the same but in diuerse others also and not only so but distinct in pace and time of motion some wheeles passing swifter then other some by diuerse rases nowe to these deuises some other instrument added as hammer and bell not only another right motion springeth therof as the stroke of the hammer but sound also oft repeated and deliuered it at certaine times by equall pauses and that either larume or houres according as the partes of the clocke are framed To these if yet moreouer a directorie hand be added this first and simple and right motion by weight or straine shall seeme not only to be author of deliberate sound to counterfet voyce but also to point with the finger as much as it hath declared by sound Besides these we see yet a third motion with reciprocation in the ballaÌ„ce of the clocke So many actions diuerse in kinde rise from one simple first motion by reason of variety of ioynts in one engine If to these you adde what wit can deuise you may finde all the motion of heauen with his planets counterfetted in a small modill with distinction of time season as in the course of the heauenly bodies And this appeareth in such sorte as carie their motion within them selues In water workes I haue seene a mill driuen with the winde which hath both serued for grist

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

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

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

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

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

by reason and theÌ„ apply them to the particular solutioÌ„ of that which hath bene obiected First the simplicitie of the nature of the soule more simple then the heauens argueth vnitie of facultie seing all simple thinges by nature reiect mixture and composition and whatsoeuer tendeth to plurality For whatsoeuer is more is diuerse diuersity simple thinges embrace not neither doth diuersity of nature admit so nigh copulation as to settle themselues in the selfe same simple vniforme subiect which if they refuse to do what shall we iudge then of will and appetite repugnant to reason and will sometime at variance with animall appetite how can these so contrary faculties concurre in one single nature That simple thinges receiue neither coÌ„trarietie nor diuersity the consideration of the whole sort of dissentanie and disagreeing things wil make the matter manifest All of that kinde are either such as we call diuerse or opposite diuerse whose disagreement is most gentle haue notwithstaÌ„ding such strife that they meete not in the selfe same subiect at any time as beauty and wisedome riches and honestie which haue their diuerse roomes in the same generall nature and do not one farther encounter the other The other haue one single subiect if they be of accidentary natures or qualities and there one expelleth the other enduring no society as vertue vice liberality couetousnes and prodigality black blew yellow and greene light darknes c. And these are at perpetuall warre admit no truice day no not for a minute so because they will needes possesse the same place expel ech other and are in Logick tearmed Opposites Now theÌ„ whatsoeuer the soule simple indiuiduall without mixture or compositiongiueth entertaynement of disagreeing natures must of necessity fall into one of these that is to the opposite or diuerse The opposite require their owne times and will not accord in the same subiect at once except you will accompt relatiues of a milder disposition more sociable then their fellowes which notwithstanding by the diuerse respect are as farre disioyned as the rest Now then if we hold that the minde hath diuerss faculties then of necessitie must there be in the same minde diuersity of subiect which if ther be then is the simplicity thereof turned into multiplicity of substance and composition of nature a disposition contrarie both to the manner of the beginning of the soule void of mixture and that immortall perpetuitie wherewith it is induced Peraduenture it may seeme strauÌ„ge and repugnant to the nature of thinges diuerse to disseuer them of subiect seing softnes and whitenes white and heate and such like being diuerse enter into the same subiect as in snoe the one and the other in molton leade or hote yron which doubt because it serueth for proofe of this vnity of faculty I will lay open and make playne vnto you Of all things subiect to corruption the elementes are most simple which being diuersly mixed yeeld the variety we see of all compouÌ„d thinges vnder heauen these haue ech of them but one quality fire hote ayer moist earth dry and water cold if they should haue twayne then must they needes either enter communicate or two quallities concurre with the first matter entercommunication is there none for then should they not be the elements of other things seing they should be elemeÌ„ts one of ech other two qualities make superfluities in the mixed which nature eschueth in all her worke then superfluitie would be here in that there should in the compound be found a drynes of fire and the like of earth a coldnes of the earth and the like of water and so in the heat of fire ayre which were more then neede seing such quallities are sufficiently imparted to the compound by one Now if the elementes which after a sort receiue composition of a grosse matter and forme do admit no diuerse quality much lesse doth the minde of a more pure beginning and simple substance reiect the same But how then commeth it to passe that a cole is black and hard chalk harde and white in the same parte throughout if diuersities settle no nigher together yea very well notwithstanding For compounded things though they make one nature yet are they not by reason of composition in all partes alike neither are the elements so confused in the mixture but in all partes they may be found distinct by their qualities simple or compound which qualities although they be commonly attributed to the whole yet properly and cheefely belong they to the elementes whereof the whole coÌ„sisteth so that in one nature diuersity of subiect is to be considered Example shall make it plaine The heate of pepper riseth of the fiery element the drynes and solidity of substaunce which it hath of the earthie In Rhubarb the purging vertue riseth of the subtle substance the strengthening facultie of the grosse and earthy Chalk is white of the aiery moisture which it is endued with and hath his hardnes of a earthie drynes The rose her rednes of a certaine temper of single moistnes concocted with heat and her smell of an aierie moistnes mixed with an earthy drynes attenuated with heate and vertue of the fiery element So we see diuerse thinges which seeme to fall into one vniuersall nature or subiect the matter being more narrowly vined betake them to their owne subiect proper and peculiar vnto themselues and only by communicating their substaunce with the whole endue it also with like qualities But you will say if the elements haue but one qualitye which first was affirmed to the mainteynance of single faculty then is not the element of fire dry nor of water moist nor of aire warme True neither are they of their owne natures such but that which is in fire beside heate is only an absence of moistnes in the earth accompted cold is an absence only of heate in the rest likewise and not an ingenerate quallity more then heauen may be said to be moist because it is not dry or hote because it is not cold which indifferently refuseth all such kinde of quallity Now an absence of one quallity is not straight waye an inferring of the other but only in priuants wherof the one is a meere absence and of that contrary only which naturally should be present as blindnes is not rightly said of a stone though it see not at any time In the elemeÌ„tary qualities it is not so but they are all quallities importing a presence because they adioyned to the first matter of thinges are the only formes of elementes now absence formeth nothing and priuants are alwayes contrary to forme and nature It appeareth then that elements which are lesse simple then the soules of men are endued but with one faculty and that diuerse things require a diuerse peculiar seat which being taken vp in such natures as will abide mixture seeme as though they were of the whole mixed when as but after a sort only they are so

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