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 obiectiō 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 tēpered 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 instrumēt 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 opiniō touching the actions of the soule either considered seperate or cōioyned 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 pregnāt substāce 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 thē 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 preparatiō 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
with inclination of the partes custome of life and imbecillitie of some part and proportionallie match the multitude of passions with these occasions he might haue the grounde of all these troublesome perturbations made playne vnto him why some are contrarie affected to other some in their melancholicke fits and are not all times alike but sometimes sad and sometimes excessiue in mirth now more outragious then at another time as season of the yeare and time of the day approach wherein these humors haue more speciall and perticuler operation But it were too long to descend into such particularities it shall suffice only to haue declared howe these humors become occasions of passions vnto vs and to haue noted such a generalitie of rule as any one may with ease thereby discipher the particulars By that which hitherto hath bin shewed it appeareth these humours only affect the organ and corporall part nothing come nigh the mind and soule which in the meane time of these stormes and tempests of passion these delusions feares false terrours and poeticall fictions of the braine sitteth quiet and still nothing altered in facultie or any part of that diuine and impatible disposition which it obtaineth by the excellencie of creation no more then the Sunne is moued in the heauens or receaueth in it selfe an obscuritie when stormes arise thunder lightning and cloudes of darkenesse and boysterous whirlewindes seeme here belowe to mixe heauen and earth together and to make confusion in the course and frame of nature And thus haue you the obiections aleaged against that freedome of the soule from the inconueniences aunswered I trust to your contentment Diuerse accidents followe these humours which are to be shewed both of fansie sense and affection and also gestures actions of weeping sighing sobbing laughing such like with the reasons of each one and howe they be wrought by these passions which I deferre in this place to discusse being called on to prosecute the aunswer to the rest of the doubts propounded before which done that nothing so farre as my vnderstanding memorie will help to the matter may be leaft obscure vnto you in this case of melancholie I will hereafter prosecute those also as I shall haue done the causes from whence they proceede CHAP. XIX Howe sickenesse and yeares seeme to alter the minde and the cause and how the soule hath practise of senses being separated from the bodie ALthough persons so disposed with melancholie as hath bene declared enioy not perfect estate of health yet because they complaine not neither are accompted sicke neither lye for the matter but seeme their fancies and vaine feares excepted to be otherwise healthfull I so take them in this place though their bodie be in that sort as I haue mentioned to be charged with defect as vnfound and imperfect The last of the obiections is taken frō the condition of sicke persons who as in apparance it seemeth both receaue in their mindes alteration of defect and increase of faculties through the corporall imbecillitie as though at certaine times the bodies health were transported to the establishment of the mind or the bodie at other times after another sort weake did communicate that also vnto the soule as disburthening itselfe thereon To which obiection the general aunswer of organicall disposition of parts is here more particularly to be applied as in the former doubtes so in this I iudge all such actions as the mind seemeth to performe in that state of bodie better or worse to be organicall pertinent to sensible things which as it practiseth not but in this life neither hath such vse of being disioyned from this masse of earth whereto it is with spirite coupled so in her faculties she is not to be esteemed subiect to these alteratiōs But you demaund a farther declaration of this point whether the minde hath vse of sense or not after it dislodgeth from this earthly tabernacle To satisfie you herein if probabilitie of reason will serue I do not take it otherwise then that it is all an eye all an care all nose tast and sinewe without distinction as these seuerall instruments which nowe it employeth make shew of For then were it not simple in substance but must needs haue compounded substance to answer these particular senses If you require experience and example of this because it cannot be had in soules departed but reason onely vpholdeth the rule in respect of them let vs take that which dreames in sleep do minister for declaration of this point which sleepe is a kind of separation of the soule from the body for a time at the least a rest from outward sensible actions whereby it more freely applyeth it selfe to those diuine contemplations which is onely learned from the instinct of creatiō neuer apprehended by any other instruction In sleep I say our dreames in some sort make euident vnto vs how the soule without instrument lacketh not the practise of senses in which dreames we see with our soules heare talke conferre and practise what action soeuer as euidently with affection of ioye or sorowe as if the very obiect of these senses were represented vnto vs brode awake at noone day If you will say it is nothing else but the images of outward thinges which hang in the common sense presented to the fantasie or offered of the memorie which inward senses are alwayes watchfull when the outward take rest how then commeth it to passe that we can not in like sort fancie being awake If we shold striue to do it euery one should find it impossible as I take it because the soule is in a sorte by that great law of necessitie being chained with that golden chaine in all parts linked to this bodie which being awake letteth those sincere actions whereabout it is busied in sleepe wherein euery dreame seemeth to be a kind of extasie or traunce separation of the soule from this bodily societie in which it hath bene in olde time instructed of God by reuelation and misteries of secrets reuealed vnto it as then more fit to apprehend such diuine oracles then altogether enioying awake the corporall societie of these earthly members But you will say such dreames are oft times but fancies True and many times they be no fancies whereof infinite examples may be brought both sacred prophane Now when they be not sufficient profe ariseth to that I nowe dispute that soules haue sense of thinges without organicall senses and when they be but fancies yet that which ministreth the obiect from some distemper of diet or condition of the bodie good or bad is sented with the mind only the outward senses being all in deepe sleepe and the inwarde hauing no power at all to see heare smell tast or feele but only of discerning that which the outward sense deliuereth for third there is none to whome these actions are to be ascribed Neither are these sensible actions of the minde to be accompted
reformed the strength returneth and the spirit reuiueth and sufficient contentment seemeth to be giuen to nature which notwithstanding not fully so satisfied prepareth farther the aliment of firme substance and spirits of purer sort for the continuall supply of those ingenerate for sence motion life nourishment Nowe although these spirites rise from earthly creatures yet are they more excellent then earth or the earthie parts of those natures from which they are drawne and rise from that diuine influence of life and are not of them selues earthie neither yet comparable in purenesse excellencie vnto that breath of life wherewith the Lord made Adam a liuing soule which proceeded not from any creature that he had before made as the life of beasts and trees but immediatly from him selfe representing in some part the character of his image So then these three we haue in our nature to consider distinct for the clearer vnderstanding of that I am to intreate of the bodie of earth the spirit from vertue of that spirit which did as it were hatch that great egge of Chaos the foule inspired from God a nature eternall and diuine not fettered with the bodie as certaine Philosophers haue taken it but handfasted therwith by that golden claspe of the spirit whereby one till the predestinate time be expired and the bodie become vnmeet for so pure a spouse ioyeth at and taketh liking of the other Nowe as it is not possible to passe from one extreme to an other but by a meane and no meane is there in the nature of man but spirit by this only the bodie affecteth the mind and the bodie and spirits affected partly by disorder and partly through outward occasions minister discontentment as it were to the mind and in the ende breake that bande of fellowship wherewith they were both linked together This affecting of the minde I vnderstand not to be any empairing of the nature thereof or decay of any facultie therein or shortning of immortality or any such infirmitie inflicted vpon the soule from the bodie for it is farre exempt from all such alteration but such a disposition and such discontentment as a false stringed lute giueth to the musician or a rough and euill fashioned pen to the cunning writer which only obscureth the shew of either art and nothing diminisheth of that facultie which with better instruments would fully content the eye with a faire hand satisfie the eare with most pleasant and delectable harmonie Otherwise the soule receaueth no hurt from the bodie it being spirituall and voyde of all passion of corporall thinges and the other grosse earthie and farre vnable to annoy a nature of such excellencie CHAP. X. How the bodie affecteth the soule IN this sorte then are you to conceiue me touching those actions which the bodie seemeth to offer violence to the soule in that no alteration of substance or nature can rise there from nor anie blemish of naturall facultie or decaye of such qualities as are essentiall vnto the soule otherwise might it in the end perish and destroy that immortall nature which can not by anie meanes decaie but by the same power which created it But thus onely doe as I may so call them passions force the soule eueÌ„ through the euill disposed instrument of the bodie they depraue the most excellent and most perfect actions whereto the soule is bent in the whole order of mans nature and by corruption of the Spirites which should be the sacred band of vnitie cause such mislike as the soule without that mediation disdaineth the bodies longer fellowship and betaketh it selfe to that contemplation whereto it is by nature inclyned and giueth ouer the grosse and mechanicall actions of the bodie whereto by order of creation it was allotted in the earthly tabernacle But you wil say vnto me experience seemeth to declare a further passion of the soule from the bodie then I mention for we see what issues bodelie thinges and the bodie it selfe driue our mindes vnto as some kinde of musicke to heauines other some to chearefulnes other some to compassion other some to rage other to modestie and other to wantonnes likewise of visible thinges certayne sturre vs to indignation and disdayne and other to contentednes and good liking In like manner certaine natures takeÌ„ inward moue vs to mirth as wyne and other to heauines some to rage furie and frensie and other some to dulnes heauines of spirite as certaine poysones in both kinds do manifest these passions vnto vs besides such as rise of our humours bredde in our owne bodies which may be reasons to one not well aduised so to mistake these effectes of corporall thinges as though the soule receiued farther impression not onely in affection but also in vnderstanding then I haue vnto you mentioned for satisfying of you in which doubtes you are diligently to consider what I shall declare concerning the seuerall actions of bodie soule and spirite and how each one of these performeth their actions which must be kept distinct for better vnderstanding of that I shall hereafter in this discourse lay open vnto you And first concerning the actions of the soule you remember how it was first made by inspiration from God himselfe a creature immortall proceeding from the eternall with whome there is no mortality The end of this creation was that being vnited to the bodely substance raised and furnished with corporall faculties from the earth commoÌ„ with other liuing creatures there might rise a creature of middle nature betwixt Angels beastes to glorifie his name This the soule doth by two kindes of actions the one kinde is such as it exerciseth seperated from the bodie which are contemplations of God in such measure as he is by naturall instinct opened vnto it with reuereÌ„t recognisaunce of such blessinges as by creation it is endued with Next vnto God whatsoeuer within compasse of her conceite is immortall without tediousnes or trauell and with spiritual ioye incoÌ„parable These actioÌ„s she is busied with in this life so long as she inhabiteth her earthly tabernacle neither in such perfection nor yet so freely as she doth seperated and the knot loosed betwixt her and the body being withdraweÌ„ by actions exercised with corporall instrument of baset sort These are the other kinde which the soule by the creators law is subiect vnto for the continuance of the creature and maintenance of the whole nature with dueties thereto belonging animall vitall naturall and whatsoeuer mixed requireth ioyntly â—ll three as this corporall praising of God for his goodnes and praying vnto him for necessities releeuing our brothers want and defending him from wrong with euerie ones seuerall vocation wherein his peculiar charge lyeth whether it be in peace or in warre at home or abroade with our countrymen or with straungers in our owne famelies or with our neighbours whether it be superiority of commaudement or duety of obedieÌ„ce which differ in degree as they be nigher or farther
to be accōpted 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 disagreemēt 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 wāt 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 commādement else should there be mo beginninges causes of action then one in one nature which popularity of administratiō 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 motiō 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 passiō 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 impulsiō 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 mébers 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 cā 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 ballāce 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
false because it seeth in dreames things past as present for so it doth also future things sometimes which rather may argue that both past and to come are both present vnto the mind of such things as fall into the capacitie of her consideration If anie man thinke it much to aduance the mind so high let him remember from whom it proceeded the maner howe it was created and the most excellent estate thereof before the fall and no doubt it will sufficiently aunswer that difficultie and confirme that which I haue said And thus much for that interruption of my aunswer to the obiection from sicknesse whether the soule hath outward sense and not organicall or no. Now to prosecute the aunswere I say all those which seeme to be faculties altered in sicknesses be only organicall dispositions which the soule vseth as she findeth them As for the outward senses the humidities and superfluities of the eares in some sicknesse being dried vp maketh hearing more quicke then in health so the poores of smelling may be more open and the eye by the same reason receaue quicker sight and the sense of feeling more exact or by reason the spirites are more subtile which thereby with greater case flowe into all partes of the instrument nowe emptied of superfluity Againe in phrenticke persons we see through drinesse of the braine and sinewes what strength they become of that fower men in health are scarse able to hold them though otherwise weake and feeble Nowe the outward passages of senses thus cleared and the spirits more rare and subtile deliuer more exactly to the inwarde the Ideas of such things as require to be admitted which inward senses by like disposition of the braine more exactly discerne the outward qualitie of thinges deliuer more sincere reporte vnto the minde which finding all so cleare giueth sentence pronounceth and debateth more perfectly in respect of that distinction and clearnesse it findeth in those personall representations of thinges which may seeme vnto such as consider not duely whereof it riseth to be an increase of gift in the minde by sickenesse and not greater clearenesse of the obiect This disposition of instrument causeth some children to be more pregnant then other some and in sickenesse manie one to be of better aduisement then in health and if you list inferre it vppon the former groundes I will not denie this to be the cause whie some be idiottes and fooles and other some of quicke spirit and prompt witted Nowe as this clearing of the poores and subtiliation of spirits is cause of these more readie and distinct actions in sicknesse then in health and in youth aboue the tendernesse of yeares so in health the poores replenished with their humours and the spirites recouering their ordinarie grossenesse or mediocritie the actions become of the same condition they were before not by anie alteration of facultie but through instrument diuersly disposed In like manner the aged farre stroken in yeares faile in the execution of externall actions though their mindes should rather be wiser through experience if anie thing be learned by the practise of this life by excrementitious humiditie and rewmaticke superfluities which drowne the instrument and an internal drinesse whereby all wayes to that small reÌ„nant of spirit is stopped through contraction and shrinking of poores the verie cundites of the spirit into all the corporal members neither only do they faile in outward sense and motion but by the internall also suffer like imbecillitie whereuppon their minde framinge conclusions vpon false groundes seeme to faile in that action also not hauing better matter to work on If you say vnto me why is not this helped by that inorganicall sense of the minde and so these in conueniences auoyded you must coÌ„sider the minde neuer exerciseth that but being withdrawen from the corporall socieâ—y these mechanicall actions which in a maner in sleepe extasie it is then it maketh choice of particulars as it listeth it selfe what who where and when neither is it tied to these outward ministers or those Ideas which they take viewe of Moreouer we must remember that during this life sauing vpon certaine occasions extraordinary God hath ordained these actions corporal neither is it necessary that wants of outward senses should be so supplied which before sinne tooke such hold of soule and body were not subiect to these imbecillities but perfectly and sincerely deliuered the condition of sensible things to the mindes consideration which reposing trust in them according to the integrity wherin they first stoode dischargeth her office of vnderstaÌ„ding iudging and willing as this way only it findeth cause And thus much touching the aunswere to the former obiections notwithstanding whose probabilities to the contrary you may perceiue how the body only receiueth these alterations before mentioned euen as instruments of a corporall substance and raised from the earth subiect to earthly and elementary chaunges without touch of soule or disturbing of that immortal nature which proceeded from the breath of God and is of a more noble race neither are you so to vnderstand me as though I accompted the soule in this present state equall with the first creation that were erronious and against the history of maÌ„s fall and of that curse which ensued through disobedience and contrary to that experience which euery one findeth of imbecillity in the most excellent actions of the minde and such as require no organ but my discourse tendeth in this point to exempt it from corporal contagion only which it can not in any sort receiue more then the heauens pollution from the earth being a nature farre more different in comparison then the heauens from this inferiour world which is alotted to our vse of habitation Hauing hitherto declared how perturbations rise of humors although it be not greatly pertinent to the matter in hand of couÌ„sell in this passion yet because my meaning is not only to satisfie your request in that but also to giue you argumeÌ„t of philosophicall discourse to occupie your selfe in this heauy time wherein both melancholie doth all it may to discourage you and Sathan the old enimy taketh aduantage to serue his turne vpoÌ„ your present imbecillity I will add the reason of such accidentes as fall vnto these passions in such probability as my habilitie will affoord both for mine owne exercise and your contentment whom in times past I haue knowen to be delighted with studie of philosophie CHAP. XX. The accidentes which befall melancholicke persons AS all other state of bodie so the melancholick sheweth it self either in the qualities of the body or in the deeds Of the qualities which are first taken froÌ„ the elemeÌ„ts the melaÌ„cholick without adustion is cold and drie of such as are second rising from the first of colour blacke and swart of substance inclyning to hardnes leane and spare of flesh which causeth hollownes of eye and vnchearefulnes of countenance all these more or lesse some or all either as
fancy ouertaken with gastly sumes of melācholy and the whole force of the spirite closed vp in the dungion of melancholy darkenes imagineth all darke blacke and full of feare their heartes are either ouertender and rare so easily admitte the passion or ouer closse of nature serue more easily to imprison the chearefull spirites the causes of comforte to the rest of the bodie whereby they are not in one respect only fainte harted and full of discourage but euerie smal occasion yea though none be they are driuen with tide of that humour to feare euē in the middest of security Here it first proceedeth frō the mindes apprehension there from the humour which deluding the organicall actions abuseth the minde and draweth it into erronious iudgement through false testimony of the outward reporte Here no medicine no purgation no cordiall no tryacle or balme are able to assure the afflicted soule and trembling heart now painting vnder the terrors of God there in melancholy the vayne opened neesing powder or bearefoote ministred cordialls of pearle Saphires and rubies with such like recomforte the heart throwne downe appaled with fātasticall feare In this affliction the perill is not of body and corporall actions or decay of seruile and temporall vses but of the whole nature soule and body cut of from the life of God and from the sweet influence of his fauour the fountaine of all happines and eternall felicity Finally if they be diligētly cōpared in cause in effect in quality in whatsoeuer respect these vnreuerent and prophane persons list to match them they shall appeare of diuerse nature neuer to be be coupled in one felowship as more particularly shal be shewed hereafter The cause here is the seuerity of Gods iudgement summoning the guilty consciēce the subiect is the sinnefull soule apprehending the terror thereof which is not momentary or for a season but for euer and euer the issue of this affliction is eternall punishment satisfactory to the iustice of the eternall God which is endlesse and whose seuerity admitteth no mediation neither that extended to one ioynte sinue or vaine but to all neither that of the body only but of the soule whose nature as it is impatible of all other thinges and of all other thinges in greatest peace assurance and tranquillitye so once shaken by the terrours of Gods wrath and blasted with that whirlewinde of his displeasure falleth and with it driueth the whole frame of our nature into extreame miserie and vtter confusion so farre they are abused who iudge these cases as naturall and such is the calamity of those whom the prophane ones of this world propound vnto themselues as matter of scoffe and derision laboring by al meanes to benumme the sense of that stinge which sinne euer carrieth in the tayle what pretence so euer it sheweth of right profit or pleasure in face of outward appearance to delude the foole simple in his wayes skillfull to do euill sottish in the pathes of righteousnes and vtterly ignorant of her rule and wherein nature giueth some sparke of light more distinctly to discerne euen there with corruption of affection like to stubburne vnbroaken horse shaketh of reason dispiseth her manage and layeth the noble ryder in the dust In respect of you my deare M. I know this discourse were superfluous who standeth in neede of salue to the sore and beareth not the least touch of this gale but because my purpose in this labour is not only to informe and to comforte you but also for the instruction of others beare with this and passe it ouer as not belonging vnto you but to the foole of whome Solomon speaketh that followeth wickednes like an Oxe that goeth to the slaughter and as a foole to the stockes for correction and as a bird hasteth to the snare not knowing that he is in daūger Touching your particular estate that you may iudge thereof more sincerely you are to esteeme of it as mixed of the melancholick humour and that terror of God which as it is vpon the wicked an entrance into their eternall destructiō so vnto you it is as I shall hereafter at large make proofe a fatherly frowning only for a time to correct that which in you is to be reformed and an admonition of farther circumspection in your wayes and course of life hereafter For the first pointe you may remember your swolne splene with windnes and hardenes vnder the left ribbes the hemeroydes not flowing according to their vsuall manner the blacknes and grossenes of that blood which hath ben taken from you vpon occasion your dreames ordinarily fearefull your solitarines and exceeding sadnes with almost all kinde of accidentes which accompanie melancholy For the other part whereof most you complaine the manner leadeth me to iudge thereof otherwise then naturall both because such is indeede the feare terror of God sent vpon man and no effect of any creature or cause besides as also because the obiect or mouing cause is in reason and cleare vnderstanding voide of all abuse of fancy such as of necessity inforceth these lamentable effects which your soule feeleth desireth the release of vpon you the crosse falleth more heauily in so much as you are vnder the disaduantage of the melancholicke complexion whose opportunity Sathan embraceth to vrge all terror against you to the fall But remember that he who hath redeemed vs passed vnder these feares hath sanctified them to his redeemed and according to his example who was heard in that which he feared when in the dayes of his flesh he did offer vp prayers and supplications with strōg crying and teares vnto him that was able to saue him from death so follow him in hope and patience who hath obtained the victory not for him selfe onely but for all such as in like temptation depend vpon him To the end my labour may giue you a more perfect direction in this heauy case what is naturall and what is according to the good pleasure of God in the other distresse aboue nature I will make particular distinction of both in the Chapter following to your clearer vnderstanding CHAP. XXXIIII The particular difference betwixt melancholy the distressed conscience in the same person VVHatsoeuer molestation riseth directly as a proper obiect of the mind that in that respect is not melancholicke but hath a farther ground then fancie and riseth from conscience condemning the guiltie soule of those ingrauen lawes of nature which no man is voide of be he neuer so laborous This is it that hath caused the prophane poëts to haue fained Hecates Eumenides and the infernall furies which although they be but fained persons yet the matter which is shewed vnder their maske is serious true and of wofull experience This taketh nothing of the body nor intermedleth with humour but giueth a direct wounde with those firie dartes which men so afflicted make their mone of Of this kinde Saule was possessed to whom the Lord sent an
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 experiēce 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 ouercōmeth 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 thēce 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 mēbers 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 hād with and that we are inabled of him and accōpt not these smal venies of Satā for deadly woūdes 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 heauēly 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 tēptation 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 braūches 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
A TREATISE OF MELANCHOLIE CONTAINING THE CAVSES thereof reasons of the strange effects it worketh in our minds and bodies with the phisicke cure and spirituall consolation for such as haue thereto adioyned an afflicted conscience The difference betwixt it and melancholie with diuerse philosophicall discourses touching actions and affections of soule spirit and body the particulars whereof are to be seene before the booke By T. Bright Doctor of Phisicke ANCHORA SPEI Imprinted at London by Thomas Vautrollier dwelling in the Black-Friers 1586. TO THE RIGHT VVORSHIPFVL M. PETER OSBOVRNE c. OF all other practise of phisick that parte most cōmendeth the excellēcy of the noble facultie which not only releeueth the bodily infirmity but after a sort euen also correcteth the infirmities of the mind For the instrument of reason the braine being either not of well tempered substance or disordered in his parts all exercise of wisedome is hindred and where once vnderstanding lodged wit memorie quick conceit kept residence and the excellencie of man appeareth aboue all other creatures there vnconsiderate iudgement simplicitie foolishnes make their seat and as it were dispossessing reason of her watch tower subiecteth the nature of man vnto the annoyance of infinite calamities that force vpō vs in the course of this fraile life baseth it farre vnder the condition of brute beasts The heart the seate of affection and neither immoderate in temper nor in figure or quantitie otherwise disposed then is expedient for good action the seate of temperancie of iustice of fortitude and liberalitie dayly practice of phisicke sheweth how much it is disposed and framed to mediocritie of affection wherin vertue consisteth by such meanes as nature ministreth the phisitian hir great steward according to her will dispenseth where need requireth in so much that what reason bringeth to passe by perswasion and counsell that medicine and other helpes of that kinde seeme to worke by instinct of nature The dayly experience of phrensies madnesse lunasies and melancholy cured by this heauenly gift of God make manifest demonstration hereof The notable fruit successe of which art in that kinde hath caused some to iudge more basely of the soule then agreeth with pietie or nature haue accompted all maner affection thereof to be subiect to the phisicians hād not considering herein any thing diuine and aboue the ordinarie euents and naturall course of thinges but haue esteemed the vertues thē selues yea religion no other thing but as the body hath ben tempered and on the other side vice prophanenesse neglect of religion and honestie to haue bene nought else but a fault of humour For correcting the iudgemēt of such as so greatly mistake the matter and partly for the vse of many that may neede instruction and counsel in the state of melancholy affection of braine and hart wold haue both to satisfie their owne doubts and to answer the prophane obiections of others I haue taken this paines to confute the absurde errour of the one to satisfie the reasonable and modest inquiry of the other that seek to be enformed I haue layd open howe the bodie and corporall things affect the soule how the body is affected of it againe what the difference is betwixt natural melancholie and that heauy hande of God vpon the afflicted conscience tormented with remorse of sinne feare of his iudgement with a Christian resolutiō according to my skill for such as faint vnder that heauie burthen And that I might to the vttermost of my endeuor as other businesse wold permit me comfort thē in that estate most comfortles I haue added mine aduise of phisicke helpe what diet what medicine and what other remedie is meete for persons oppressed with melancholie feare that kind of heauinesse of hart I haue enterlaced my treatise besides with disputes of Philosophie that the learned sort of them and such as are of quicke conceit delited in discourse of reason in naturall things may find to passe their time with and knowe the grounds and reasons of their passions without which they might receaue more discomfort and greater cause of error This I haue deliuered in a simple phrase without any cost or port of words to a supposed frend M. not ignorant of good letters that the discourse might be more familiar then if it had caried other direction it otherwise would be Chaunge the letter and it is indifferent to whome soeuer standeth in need or shal make vse thereof I write it in our mother tong that the benefit how small soeuer it be might be more common as the practise of all auncient philosophers hath ben to write in their owne language their precepts whether concerning nature or touching maners of life to the end their countrey men might reape the benefite with more ease and seeke rather for sound iudgement of vnderstanding then for vaine ostentation of strange tongs which is also after a sort followed in translations so I tooke it meetest to impart these fewe poyntes of philosophie phisicke in English to the end our people as other natiōs do might acquaint them selues with some part of this kinde rather then with other friuolous discourses neither profitable to vse nor delectable to the vertuous and well disposed minde This my slender endeuour I dedicate to your name right worshipfull M. Osbourne to whom besides I am particularly beholdinge your good fauouring of vertue and learning in certaine of my acquaintance of the best marke hath moued me to geue this signification howe readie learning is to honor her fauorers she hath many daughters and they be all knit in loue betwixt thē there is neither enuie nor iealousie where one is honored and receiueth entertainment there all congratulate without detraction and euen as in a darke night one star breaking out of a thicke cloude though it be but small deliuereth a farre more cheerfull and comfortable light then if it shone with many in a cleere euening so this vertue hath the more grace beauty in you insomuch as almost all such planets haue a long time either bene whollie eclipsed or quite fallē out of their spheres to the great discōforte of such as trauaile in this kinde of night workes and busie thē selues at the lamps and are carefull to vpholde with perplexed studie the society of mankinde by learning and instruction There be a fewe that shine with you their honor grounded vpō vertue shal stād for euer the Muses and the Charites haue their names in perpetuall record and I a seruant of theirs in their names performe this duetie vnto you in this sorte as I haue declared Fare you well from litle S. Bartlemewes by Smithfield the 23 of May. 1586. A louer of your vertue T. Bright TO HIS MELANcholicke friend M. ALTHOVGH deare M. your letter full of heauines and vncomfortable plaintes hath in such sort affected me that as it faireth vvith a true harted friend your affliction dravveth me into
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 patiēce 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 friēd vvhose soule I perceiue pāteth 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 groūds 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 contentmēt 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 cōfort 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 takē 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 melācholy procureth feare sadnes dispaire and such other passions Cap. 17. pag. 101 Of the vnnatural melācholy 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 actiō 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 actiōs 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
cōdition 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 mentiō 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 distinctiōs 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 actiō 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 quātitie 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 vpō the body farther power ouer the soule then to withstand the organicall actions are such as are taken from the dispositiō 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 accōpted 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 obiectiōs 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 deliberatiō 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 vpō 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 cōuenient remedies it recouereth those gifts whero fit was in daunger to suffer wracke before and if it be true which Plato affirmeth that cōmon 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
and auoyding of riuers of water out of drowned fennes and marishes which to an American ignorant of the deuise would seeme to be wrought by a liuely actiō of euery part and not by such a generall mouer as the wind is which bloweth direct foloweth not by circular motion of the mill saile Nowe if this be brought to passe in artificiall practises the varietie of action inferre not so many faculties but meere dispositions of the instrumentes let the similitude serue to illustrat that vnto you whereto the reasons before alleaged may with more force of proofe induce you If yet you be not satisfied for melancholicke persons are for the most part doubtfull and least assured and although ye acknowledge the truth hereof in organicall actions yet in such as require no instrument iudge otherwise that scruple also by a similitude I will take away and make it plaine vnto you referring you for strength of reason to that which hath bene aforsayd Before I shewed the varietie of action to spring of diuersitie of instrument now where there is no instrument what diuersitie say you can there be yet to giue but one action to the soule were to depriue it of many goodly exercises whereby it apprehendeth the creator thankfully acknowledgeth his goodnesse and directeth it selfe to his honour besides those spirituall offices which the soules departed out of this life in loue performe to ech other with that knowledge of eternall things If you require reason of proofe the simplicitie of the soule and the nature of diuerse things will make aunswer if of illustration and comparison of similitude then consider howe with one viewe a man beholdeth both top and bottome of height and both endes of length at once the situation of the thing being conueniēt thereunto yet are there neither diuerse faculties nor diuerse instruments the Sunne both ripeneth and withereth and with an influence it bringeth forth mettals trees herbes whatsoeuer springeth from the earth some things it softeneth and other some it hardeneth other some it maketh sweete and other some bitter an hammer driueth in and driueth out it looseneth fasteneth it maketh it marreth not with diuersity of faculty keping the same waight temper and fashion it had before but onely diuersly applied and vsed vpon diuerse matters so many vses arise of one instrument Moreouer if a man were double frōted as the Poets haue fained Ianus the instruments disposed thereafter the same facultie of sight would addresse it selfe to see both before and behind at one instant which nowe it doth by turning As these actions of so sundry sorts require no diuerse facultie but chaunge of subiect and altered application so the mind in action wonderfull and next vnto the supreme maiestie of God and by a peculiar maner proceeding from him selfe as the things are subiect vnto the apprehension action thereof so the same facultie varieth not by nature but by vse only or diuersity of those thinges whereto it applieth it selfe as the same facultie applied to differring things discerneth to thinges past remembreth to thinges future foreseeth of present things determineth and that which the eye doth by turning of the head beholding before behind and on ech side that doth the mind freely at once not being hindered nor restrained by corporall instrument in iudging remembring foreseeing according as the thinges present them selues vnto the consideration therof For place mo then one where will you stay and how will you number them why are there not as well three score as three If you measure them by kindes of actions they are indefinite and almost infinite and can not beare any certaine rate in our natures seeing such as are voluntarie rise vpon occasions and necessitie vncertaine and naturall are diuerse in euery seuerall part and so according to their number are multiplied and of them sundrie actions being performed as to attract to concoct to retaine to expell to assimilate agglutinate c. not generally but the peculiar and proper nourishment the number would fill vp Erastosthenes siue to count thē all Wherfore to conclude this argument and to leaue you resolued in this point let the facultie be one and pluralitie in applicatiō vse diuersitie of those things whereabout it was conuersaunt otherwise the mind shal be distracted into parts which is whole in euery part and admit mixture which is most simple and become subiect of diuerse qualities which are distinct in nature and communicated by mixture of substances whereto they belong not confused together in one against nature Thus you haue mine opinion touchinge these three parts of soule of spirit and bodie with their peculiar actions and howe euerie one is seuerally brought to passe which I thought necessary first to make plaine before I entred into particular aunswer to the former obiections as the grounde of the solution and rule whereto the particular aunswers are to be squared So then I take generally the soule to be affected of the bodie and spirit as the instrument hindreth the worke of the artificer which is not by altering his skill or diminishing his cunning but by deprauing the action through vntowardnesse of toole and fault of instrument This in the Chapter following I will particularly apply to the former obiections CHAP. XIIII The particular aunswere to the obiections made in the 11 Chapter AS for those faculties which age seemeth not only to alter but also to breede they are altogether organicall and are not of this or that sorte or appeare not because the faculty suffereth violence or wanteth but because the instrumentes as yet lacked such disposition as the soule requireth being altogether vnapt or else although faulty in parte yet employed as they may be whereupon the actions become imperfect As the brayne in a child new borne ouercharged with humidity causeth discretiō of sensible obiectes for 40 dayes as sayeth Hippocrates and Aristotle to be so dull that they feele not though they be rubbed neither laugh they though they be tickled as afterward they doe both and take pleasure in the one and as we be affected after a mixt sorte in the other which obscurity of sence ioyned with want of experience of sensible thinges and comparing of their euents with want of exercise is the cheefe cause of that simplicity of children in affaires of this life wherein prudence is most conuersant For better conceiuing of which point you are to vnderstand or call to minde how the soule hath certaine principles of knowledge ingenerate called Criteria of the Greekes and certaine taken from obseruation of sensible thinges and from them framed agreeably to those grounded principles and ingenerate knowledge of the soule These Criteria discerne betwixt good and badde trueth and falshood and are euer firme and certayne in themselues and are abused only by the imperfection of such instrumentes by which the discretion and report of outward obiectes do passe From this do springe three seuerall actions whereby the
whole course of reason is made perfect First that which the greekes cal Sinteresis the ground whereupon the practise of reason consisteth aunswering the proposition in a sillogisme the conscience applying the assumption and of them both the third a certaine trueth concluded these partes the soule doth without instrument of body and neuer faileth therein so farre as the naturall principles lead or outward obiectes be sincerely taken truely reported to the minds consideration From the practises of these ingenerate infallible groūds rise all the knowledge of outward thinges and humane sciences and as a rule being but one ruleth equally gold timber and stone and the ballance peaseth all kinde of waighty things alike so these applied to practises of life wordly busines haue ingendred prudence and circumspection in the conuersation of men and maner of behauiour the morall vertues In the perfection of voluntary actions diuerse artes and sciences and aboue all disposeth it selfe to the worship and adoration of God in some one sort or other the right manner whereof depending vpon his expresse oracles and operation of his spirite aboue nature the want wherof hath caused so many rites and sundry superstitiōs as are and haue bene accompted religion in the world the humaine sense being neither able to deliuer misteries of such diuine quality vnto the minde and those groundes and rules being feebled and crooked in that kinde by the degenerate state of our first parentes So then that wherein children seeme to fayle through age in reason is not that the faculty is vnripe or to seeke but because the exercise thereof through necessity of life is employed in such thinges as sense not being before acquainted with maketh offer therof to the mindes iudgement confused and deliuereth one thing for another or the same not sincerely so the fault is in organicall action and not in ingenerate faculty which organe hath not yet the full disposition of all his partes or mistaketh for want of experience that which it reporteth according to which the minde pronounceth directed by her ingenerate science which both are manifest in tender yeares whose braines are so soked and drowned with naturall moisture that in them the animall instrumentes are most feeble especially such as require vse of the braine it selfe the moistest part of all the body the other actions which stand of a passiue disposition as outward sense being litle or nothing thereby hindered This appeareth plainly in those things which children do distinctly cōprehend which their ingenerate science essentiall to the minde doth clearely and perfectly conceiue and iudge as the auncient as a child knowing the heate of fire will as readely iudge of the perrill as the wisest Senatour of the inroad of a borderer or the politick captaine of the vnequall encoūter with his enimy by place occasion of time or what opportunity so euer hauing felt the heat thereof will as presently iudge the sentence false affirmeth it could as the sharpest witted philosopher the most captious argumēt subtilest Sorites of Stilpo Moreouer we dayly see in children a Preludium as it were draught of the grauest actions that in earnest do afterward fall out in our life only the thing altered wherin the minde is occupied For they will both counterfet the wise counseller the valiant captaine the Maiesty of a prince duety of homage and subiection and giue signification for the most part of that hope in their youth as a modill wherof age afterward maketh full proofe which as it appeareth in all so most notably in the worthy Cyrus of whose education Zenophon writeth Now it also appeareth in children as their organicall partes are tempered more quickely to apprehend euē those childish matters wherewith they busie thēselues or they therewith more or lesse acquainted which both concurred in Cyrus his body being as it should seeme of excellent temper and himselfe sonne of a King at those dayes the great maister of the world as for his education it was nothing else but an acquainting of his minde with those excellent partes of a prince which afterward being at full hability of instrument he put in practise as his gouernment required This called Plato a remembrance only and calling to minde againe of those thinges which the soule by being plunged in this gulfe of the body had forgotten which I so farre otherwise count of as neither do I hold that the soule had euer before any knowledge of these outward thinges and such whereof the senses be motions neither being separated from this corporall society shall haue any knowledge or remembrance of hereafter at least in this maner but only is conuersant in those exercises which require no bodely organ till the resurrection when ioyned to the body againe as after a sleepe it recondeth with fresh memory what it hath done good or euill with conscience excusing or accusing because they rise of sense and sensible obiectes and haue no farther vse then in humane society which such actions do vphold neither carieth it away more then it brought as whereto nothing can be added That then which generally I aunswered touching organical practises peculiar to body and spirite the same doe I apply particularly to the obiection from age and such discretion as it bringeth with it euen that all such are actions depending vpon instrument wherunto the faule whatsoeuer is to be ascribed and not vnto any faculty of the minde which neuer suffereth increase nor decrease or any other kinde of alteration or else vnto want of experience exercise of those things which greater yeares medle with wherein the senses both externall and internall by vse being perfect like as a true looking glasse representeth the countenance to the eye in all pointes as nature hath framed it so offer they the relation true distinct from sensible thinges whereof the minde deliuereth resolution and sentence willeth good thinges and refuseth the contrarie whatsoeuer it seemeth to do otherwise through the inordinate instrumēts the seates of vnruly appetite and disorderly affection far different from that which the minde it selfe willeth entirely free from all perturbation That which I haue answered concerning the animall actions fitteth also the obiection of propagation for such partes haue not as yet their naturall disposition thereunto neither doth the animall partes make such discretion in male and female whereof that appetite ariseth although the sight and countenance and person of eche party be all one neither is any faculty idle at any time the instruments only of sense and motion take refreshing by rest especially so many yeares which must needes ensue if it were a faculty distinct and not rather according to the aptnes of instrument a peculiar exercise only For nature employeth all to the vttermost and giueth neuer ouer except it be more chearefully and strongly to lay hand to the worke againe which to propagation needeth not no vse hauing bene thereof at all before If you say it riseth of an
attribute an action of so necessary vse as are the perturbations vnto that which is no organe of our bodies but only matter of foode and nourishment of which sort are all the humours keeping them selues within compasse of good temper Moreouer if through anger the hart be moued first then is it first troubled and the perturbations wrought before the humour receaue impression if the humor admit first the motion of the thing louely or hurtfull impart that to the heart then should it receiue a degree of excellencie aboue the hart in this respect being more attendant vpon the spirit the chiefe steward of this facultie then the hart is which next to the spirit hath greatest place in the bodie But why thē say you haue the Philosophers defined anger a boyling of the bloud about the hart if it be according to that definition then the more cholericke a man is so much the more angry is he because the choler is first apt to boyle as it were brimstone to the match in respect of the other humours That definition of anger is to be taken not by proper speech but by a metonymicall phrase whereby the cause is attributed to the effect For first the heart moueth kindled with anger then the bloud riseth which being cholericke encreaseth the heate but addeth nothing to the passion nowe because we sensibly feele an extraordinarie heate about our hearts when we be moued to angrie passions therefore they haue defined anger by that effect which boyling riseth not of the quality of the bloud but by a strife of a contrary motion in the heart at one time the one being a contraction of it selfe and a retraite of the bloud and certaine spirits not farre of with mislike of that offendeth as in feare which commandeth euen from the extreme and vtmost parts whereby it gathereth great heate within which breathing out againe with reuenge causeth through vehemency suddennesse of the motion that boyling of heat procured of anger especially if it be not deliuered by word and deede whereby liberty is giuen for the passion to breake foorth which restrained in any sort breedeth an agony of such feruency as it may resemble the scalding of a boyling chaldron not vncouered or an hote furnace closed vp in all vents Moreouer if perturbation should be caused of humour to whether should we attribute it to the naturall humor or to the excrement the excrement is far remoued frō the hart is not so ready to affect it a great distāce being betwixt their seueral places in iaūdes the gal ouerflowing the body passing through the vaines staining all parts we see them not so affected more angry then at other times or their bodies being cleered from the tincture of yellownes If it be the naturall humor that is to say the subtilest part of the bloud alwayes contained in the hart whether you vnderstand that bloud which is comprehended in the two bosoms or that wherwith the hart is sustained nourished in euery part why is not thē the hart alwayes affected without intermission with such passions as the bloud enclineth vnto seeing it is alwayes present keepeth his disposition alike If you will haue it of neither but of that which is cōtained in the great vain rushing with violence into the right side of the hart the quality of that bloud being of cooler temper thē that which the heart hath already embraced should serue to mitigate the mood rather then to adde mo stickes to the fire To conclude this point lest I should seeme to fight with a shadow if either humor or excrement should haue part in mouing affections no counsel of philosophy nor precept of wise men were comparable to calme these raging passions vnto the purging potions of Phisitians in this case the Elleborans of Anticera the Colocynthis of Spaine and the Rhubarb of Alexādria aboue all the schools of Diuinitie or Philosophy The lesse I labour against these humors in the kinds of naturall perturbations or such as rise vpon occasion because I thinke the errour is sone remoued requireth no long reasoning The other sort which moue vs without cause or externall obiect either to sadnes anger feare or ioy because they seeme altogither to be effects of humors no other cause being apparent whereto to ascribe them I will more copiously debate this point in the Chapter following CHAP. XVI VVhether perturbatiōs which are not moued by outward occasions rise of humours or not and how WE do see by experience certaine persons which enioy all the comfortes of this life whatsoeuer wealth can procure and whatsoeuer friendship offereth of kindnes and whatsoeuer security may assure them yet to be ouerwhelmed with heauines and dismaide with such feare as they can neither receiue consolation nor hope of assurance notwithstanding ther be neither matter of feare or discontentment nor yet cause of daunger but contrarily of great cōfort and gratulation This passiō being not moued by any aduersity present or imminent is attributed to melancholie the grossest part of all the blood either while it is yet contained in the vaines or aboundeth in the splene ordained to purge the blood of that drosse and setling of the humours surcharged therwith for want of free uent by reason of obstruction or any wayes else the passage being let of cleare auoydance The rather it seemeth to be no lesse because purgation opening of a vayne diet and other order of cure and medicine as phisick prescribeth haue bene meanes of chaunging this disposition and mitigatiō of those sorowes and quieting of such feares as melancholie persons haue fancied to themselues haue as it seemeth restored both wit and courage Hitherto we haue bene led by reason of the obiection from humors which imported great power in them of affecting the minde It was answered before generally whatsoeuer was done in the body of any parte to be done organically and that was applied specially to certaine obiections before aunswered it remaineth here that the same be applyed also to our humours which haue no other power to affect the minde then to alter the state of the instrumentes which next to the minde soule it selfe are the only causes of all direct action in the body So here we are to consider in what sort the humours moue these perturbations aboue mentioned whether as cheefe workers instruments or other kinde of helpers and so how they may claime any interest in terrifying or soliciting the minde this way or that way as the obiections before mentioned would beare vs in hand It hath ben declared before how the mind is the sole mouer in the body and how the rest of the partes fare as instrumentes and ministers whereby in naturall affections the humors are secluded from cheefe doers and being no organicall partes serue for no instrumentes For whatsoeuer hath any constant and firme action in our bodies the state of health remayning firme is done either by soule or by the
meet forced to the stoole they haue plaits ouerthwart as is to be seene in the inwardes of beasts which the drie excrement more hardly passeth ouer Againe such as are enclined to one excesse of humour are for the most part lesse prone to another especially if it hath any contrarie qualitie so melancholie exceeding through the cooling of the temper therewith lesse plenty of choller is engendred which choler nature serueth her selfe of for a naturall clyster of the intrailes and guts both to scoure them and with bitternesse to stir vp more readily the naturall excretion Of this humour then melancholicke persons possessing but small portion and the excrement of it selfe grosse dry stayeth longer in the passage then nature without annoyance may well beare and this is the cause why melancholicke persons are for the most part encumbred with costiuenesse especially if they be leane with all as hardly are they otherwise and want that natural basting of fat which some haue more then sufficient then is this hardnesse of stoole much more increased The nourishment thus deliuered of this excrement in the liuer is turned into bloud of white by farther processe of heat is made red In passing of this triall it yeldeth two excrements the one cholericke and the other melancholicke while it remaineth in the liuer and before it be yet passed into the vaines the cholericke is in her quantitie except the meates and drinkes of them selues do minister greater store of that matter else their bodies are vnapt for generatiō of that humour the melancholie is in great aboundance by reason of the inclination of the complexion thereunto want of pure refining in the liuer the aboundance wherof is such that it passeth downe from the splene with grosse and melancholie iuyce into the Hemerodes and deliuereth of pleurisies phrensies and madnesse wherto the melancholickes are subiect if their flowe be not too sparing This aboundance and thicknesse causeth their splene to swell which is sayd therefore to procure laughter because it draweth and sucketh the melancholicke excrement and purgeth that humour which hath ben before declared to breed so many fearful passiōs and breedeth stoppings whereby it defileth the whole supply of the humors The bloud now discharged of the liuer possessed of the vains yet leaueth another excremēt more liquid thinne then the rest this nature disburdeneth it selfe of by the vertue of the reins whose office is to suck out that thinne humour to distill it into the bladder frō whence after a while nature remēbred therof either by quantity heat or sharpnes deliuereth it quite out of the body This excrement is not plentifull in melancholicke persons but of colour white by reason of colde and litle stained for want of choler thicke of substance according to the bloud frō whence it is drawne The bloud thus purified and deliuered of so manie superfluous excrements in the ende passeth from the great into the small vaines and from the small into the priuate poores of euery member and by diuerse degrees at the length receaueth the similitude of our nature by the complexion of euerie part and is vnited in all respectes vnto our natural substance In this degree of natures worke sundrie superfluities arise partly common to all partes and partly priuate to certaine The common is sweat wherof melancholicke persons are spare through drinesse and sweat requiring heate working vpon a moisture which both faile in the melancholicks For want of sufficient heate they are not much annoyed that way neither doth the humours of their bodies grosse of substance deliuer ready matter therunto The other vniuersall kind is a kinde of insensible steme which breatheth cōtinually frō our bodies appeareth on a mans shirt though he haue not sweat soiled it This melancholick men haue more foule then the other estates of bodie and deliuer more plentie especiallie if their bodies be chafed with exercise for not hauing free passage otherwise for causes before mentioned it setleth about the skinne more aboundantly and vppon exercise which openeth the poores rarisieth the bodie maketh plaine an outward shewe The particular excrements especially worth noting are that voyde from our head stomach and chest From the head melancholicke men haue abundance by reason of the stomaches cruditie whose vapors it congeleth or gathereth into rhewme and distilleth it into the mouth From the stomach it riseth by the graine of the throte as you see moisture rise from the water pot by a clout in watering of millions cucumbers The longes voide not much although through want of heate it gathereth of crude excremēt in those parts thicker with lesse sense of heat then moderate These be the accidents which fall vnto melancholicke persons thus procured if any haue bene omitted either they be such as are of no moment to be knowne or the reason of them is easily rendred frō that which hath of the rest bene shewne neither was my purpose in precise manner to deliuer these points vnto you as they are to be taught in a schoole of Philosophy but only to giue you a tast of thē for better vnderstanding of your present state and discharge of that duetie of friendship which your request layeth vpon me in this melancholicke theme This far I haue proceeded in my discourse philosophically in laying the whole case of melancholie so far as my skill in nature extēdeth before you as the first part of your desire pretended hereafter as the order of your request prescribeth you shal haue mine opinion of that affection which riseth vpon horror and conscience of sinne with feare feelingof Gods reuenging hand against the same whether it be any part of melancholy or not whether melancholick persons are subiect most therunto what aduantage Satan taketh in this case by the frailtie of the bodie with such other doubts as your letter ministred vnto me in the end my counsell and comfort and what direction else my phisicke help wil afford for restoring you to the former estate of your body fallen in decay through this humour and to that tranquillitie of minde and those comfortes of Gods grace which before this temptation assayled you you ioyed in and was able to minister comfort vnto others afflicted with like distresse and so commit the successe of this my labour to the blessing of God and referre my louing indeuour to that friendly acceptatiō wherwith you are wont to value the slender offices of great good will vnto you CHAP. XXXII Of the affliction of conscience for sinne OF all kinds of miseries that befall vnto man none is so miserable as that which riseth of the sense of Gods wrath and reuenging hand against the guiltie soule of a sinner Other calamities afflict the body and one part only of our nature this the soule which carieth the whole into societie of the same miserie Such as are of the bodie although they approch nigher the quicke then pouertie or want of necessaries for
maintenāce of this life yet they faile in degree of misery come short of that which this forceth vpō the soule The other touch those parts where the soule commandeth pouertie nakednesse sicknesse and other of that kinde are mitigated with a minde resolute in patience or indued with wisedome to ease that grieueth by supply of remedie this sezeth vpon the seate of wisedome it selfe and chargeth vpon all the excellencie of vnderstanding and grindeth into powder all that standeth firme and melteth like the dew before the Sunne whatsoeuer we reckē of as support of our defectes and subdueth that wherwith all thinges else are of vs subdued the cause the guilt the punishment the reuenge the ministers of the wrath all concurring together in more forcible sort that against the vniuersall state of our nature not for a time but for euer then in any other kind of calamitie whatsoeuer Here the cause is not either woūd or surfet shipwracke or spoile infamie or disgrace but all kinde of misery ioyned together with a troubled spirit feeling the beginnings expecting with desperat feare the eternall consummatiō of the indignatiō fierce wrath of Gods vengeāce against the violation of his holy cōmandemēts which although in this life it taketh not away the vse of outward benefits yet doth the internal anguish bereue vs of all delight of thē that pleasant relish they are indued with to our comforts so that manifold better were it the vse of thē were quite takē away thē for vs in such sort to enioy them Neither is here the guiltines of breach of humane lawes whose punishment extendeth no farther then this present life which euen of it self is full of calamities not much inferiour to the paine adioyned vnto the transgression of ciuill lawes but of the Law diuine the censure executed with the hand of God whose fierce wrath prosecuteth the punishment eternally as his displeasure is like to him selfe and followeth vs into our graues receaueth no satisfaction with anie punishment either in regard of continuance or of extremitie Such is the crime and such is the guiltinesse which infer the reward fitting and fully answering the desert which being a seaparation from Gods fauour the creator and blesser of all thinges the fountaine of all peace and comforte what creature the worke of his handes dare cheere vs with any consolation or what assurance may we haue of escape if we would flee the punishment as it hath no misery to compare with and the sence thereof not to be described to the capacity of any but of such as haue felt the anguish as your selfe at this present is rather to be shewed by negation of all happines then by direct affirmation of torment For as the happines rising of Gods fauour besides the enioying of all bodely and earthly blessinges so farre forth as is expedient for vs and tending to his glory is aboue al conceite of mans heart and reporte of tunge so the contrary estate exceedeth all vnderstanding of the minde and vtteraunce of speach and is such as it is aboue measure vnhappy and most miserable inflicted by Gods reuenge who is himself a consuming fire and whose wrath once kindled burneth to the bottome of hell In other miseries of execution the minister may vpon cōpassion and entreaty mitigate the rigor here Sathan moued with the old ranchor and an ennimy vnrecōcilable hath the charge who is so far of from pitying our estate that to the encrease of torment where the Lord chasteneth with mercy and limiteth sometimes this tormentor in compasse of our possessions and goods he vrgeth skinne for skinne streatch out thy hand touch his bones and his flesh and if expresse charge were not to the contrary would not satisfie himselfe therewith except life yea not only temporall but that euerlasting whereof we haue assured promises of God wēt also for payment But what doe I describe this vnto you whose present experience exceedeth my discourse Although it be necessary to be laid open for more cleare distinguishing thereof from the melancholy passions aboue mentioned and the quality of this miserie thus being knowne such as by Godds mercy are yet free may acknowledge his grace therein pray for the continewance of that freedome and pittie the estate of such as grone vnder the burthen of that heauy crosse wherein no reason is able to minister cōsolatiō nor the burthen wherof the Angels thēselues haue ability to sustaine Leauing the description of this affliction I will fall to the deliberation whether this kinde be of melancholie or not and so proceede to the doubtes which the comparison of them both together may minister vnto vs. CHAP. XXXIII VVhether the conscience of sinne and the affliction thereof be melancholy or not BY that hath bene before declared it may easily appeare the affliction of soule through cōscience of sinne is quite another thing then melācholy but yet to the end it may lie most cleare I wil lay them together so shall their distinct natures thus compared be wray the error of some and the prophanes of othersome who either accompt the cause naturall melancholy or madnes or else hauing some farther insighte with a Stoicall prophanes of Atheisme skoffe at that kinde of afflictiō against which they themselues labour to shut vp their hard heartes with obstinacie of stomach to beare out that whereof they tremble with horror and not hauing other refuge passe ouer the sense with a desperat resolution which would awake and doth not faile at times to touch the quick of the securest most flinty harted gallantes of the world Therfore to the end the one may be reformed in their iudgment and the other may thereby take occasion to reforme their maners let them consider that this is a sorrow and feare vpon cause that the greatest cause that worketh misery vnto mā the other contrarily a meere fancy hath no groūd of true and iust obiect but is only raised vpō disorder of humour in the fancy and rashly deliuered to the heart which vpon naturall credulity faireth in passion as if that were in deede wherof the fancy giueth a false larume In this the body standeth oft times in firme state of health perfect in complexion and perfect in shape al symmetrie of his partes the humors in quantitie and quality not exceeding nor wanting their naturall proportion In the other the complexiō is depraued obstructions hinder the free course of spirits humors the blood is ouer grosse thick impure nature so disordered that diuerse melancholicke persons haue iudged themselues some earthie pitchers othersome cockes other some to haue wanted their heades c as if they had bin transported by the euill quality of the humor into straunge natures here the sēses are oft times perfect both outward inward the imagination sound the heart well compact resolute this excepted want no courage In the other the inward sense and outward to feebled the
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 accōpted 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 consolatiō 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 conceptiō 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 indifferētly the medicine of cōsolatiō So it both mistaketh that which it apprehendeth and deliuereth it imperfectly to the minds consideratiō As their brains are thus euill disposed so their harts in no better case acquainted with terror ouertbrown with that fearful passiō 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 cōforters person his maner the time place may hinder the consolatiō here the braine hart being as it were the gates entraunce vnto the soule as they be affected ayd or hinder the consolatiō so that the consciēce distressed falling into a melācholy 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 euē as it lay to the wound Thus I cōclude 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 afflictiō 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 frō an efficient that requireth no dispositiō of means God himself 3. The cōfort is not procured by any corporal instrumēts so neither is the discōfort 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 passiō answerable to the fearfull apprehension yet the sense of those that are vnder this crosse feele an anguish farre beyond all afflictiō 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
vrgeth and alwayes carieth a passiō therwith aboue the harts affection euen the entry of those torments which cānot be cōceaued at full as our nature now stādeth 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 frō 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 melācholicke 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 wāting 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 thē 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 attēpt 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 tēptations 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 consciēce 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
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 commandemēts His temptatiōs 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 frō the wordely allurements which as baites entice vs frō 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 remembrāce 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 vpō 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 thē as frō him because they be such as are altogether cōtrary to your former conuersation whereto you haue felt your nature incline before and such as haue no inforcement nor inticemēt from any creature but from him Wherefore though such kinde of thoughts doe assaile the hart that being guilty of so great sinne your cōsciēce 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 childrē in this behalfe and the sweete waters of heauēly 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 tēptation 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 wāt 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
past you haue bene a patterne to others and there keepe the straightest hand where the lists of reason are most like to be broke through You haue had declared how the excessiue trauaile of animall actions or such as springe from the braine waist and spende that spirite which as it is in the world the only cheerer of all thinges dispenseth that life imparted of God to al other creatures so in mans nature is the only comfort of the terrestriall members which spirite being consumed or empaired leaueth the Massy patrs more heauie grosse and dull and farther of remoued from all prompt and laudable action of life this effect as it is wrought by that kinde of disorder in like manner a perturbation wheron reason sitteth not and holdeth not the raine is of the same aptnes to disturbe the goodly order disposed by iust proportion in our bodies putting the parts of that most consonāt pleasant harmony out of tune deliuer a note to the great discontentment of reason and much against the mindes will which intendeth far other then the corporall instrument effecteth If you will call to minde histories you may remember how some haue died of sorrow and othersome of ioy and some with feare some with ielousie and othersome with loue haue bin bereaued of their witts euen those most excellent in al the parts of reason and sound vnderstanding and therby haue made such perturbance of spirit in their braines that for credite of wisedome and in steade of reputation of discreite men they haue through these latter kindes of vnbridled affections worthely caried the name of fooles and men voide of all discreete consideration in the whole race of their life following This commeth to passe in some by troubling of spirite only which require not alone due quantity and temper but a calme setling and tranquillity moued indifferently as iust matter of perturbation shall giue occasion In othersome by lauish waste and predigall expence of the spirite in one passion which dispensed with iudgement would suffice the execution of many worthy actions besides Hereto may furthermore adde that as a member of the corporall body ouer vehemētly forced by straining is in perill of luxation sometimes thereby becommeth altogether disioynted and the parte looseth the freedome of flexible motion euen so the spirite ouerforcible strained to one vehement passion carieth the disposition of the parte therewith and in giuing ouer by too much yeelding to the violence of our passion stādeth as it were crooked that way and with an ouer reach of the raigning perturbation being past recouery inclineth wholly whereto it was forcibly driuen Wherefore the perturbations are discreetely so to be ruled as alwayes there do remaine sufficient power in reasons hande to restraine Of these some perturbations directly immediatly increase both passion and humour of which sorte are saddenes and feare Other some passing measure not so much of thēselues procure either as they doe feeble the melācholicke bodies as anger and ioy both by excessiue effusion of spirites and suddaine alteration from the heartes contraction to such dilatation as those affections procure In ioy if it breake forth into immoderat laughter then doth it more feeble the melancholickes and breath out there spirites and leaue a paine in their sides and bellies which partes are greatly trauailed in laughter For although it should seeme meete in respect of the thinning of the humor by flowing of spirite and blood into the outward partes from the inward center and alteration of the passion by the contrary affection yet the feeblenes of their bodies and skant of spirites their humors being vnapt for plentiful supplie respect not that consideration but require such an expulsion of one affection by the other that the bodie it selfe notwithstanding sustaine no detrement otherwise the combate would be so sore that nature not being able to beare the force of ech passion would be dissolued by violence of that contention So that as all matter of feare is to be abandonned excessiue ioy is also to be eschewed as a great feebler of melancholick persons chiefly if they be women or of tender and rare habite If the melancholie rise of any perturbation that especially is to be altered brought into a mediocrity wherof the passion take first beginning Among them feare and heauines are of most force and as they are procured according to the vehemency of the cause so the kinde of heauines and feare more or lesse encoūtereth reason and frighteth the melancholicke heart We both feare and are sadde for the losse of those things which with delight and pleasure in time past we enioyed and are tormented with despaire and griefe when in those thinges which we desire there is no hope to lay hold on Among the sundrie sortes of subiectes to these passions some are of necessity and some of pleasure Such as are of necessity either respect the natural maintenance of our bodies and liues or honest reputation amongest men The naturall maintenāce of life is of such force in this case that it moueth beyonde measure euen the wisest and most setled and admitteth no moderation If it be imbecillitie of body voide of paine it is borne more tolerable Reputation mē of vertuous and couragious disposition tender as their liues wherby they are in a manner in like case and sometimes more affected with hazard thereof then if life were in daunger The reason is because credite and estimation toucheth the whole person of the man and not either minde or body onely hath the least meanes being oncelost to be recouered againe and besides the disgrace in this life man being immortall in soule standeth in awe of the perpetual note of infamy which may remaine after his death This passion is most hardlie borne of the ambitious and proude man in respect of that opinion he entertaineth of his owne worthines next vnto him it setleth deep in the minde enlarged with the vertue called magnanimitie in respect his honor aunswereth not his merites The obiectes which are pleasant if they be naturall and not helonging to any one part but vnto the whole nature of which sorte is that loue which vpholdeth the propagation of kinde and is the onely glue to couple the ioynts of this great frame of the world together Here reason is often times failed of the passion and carried captiue submitteth where it should haue preeminēce rule If it be of other things which nature hath not so wedded together the losse is borne with more tolleration and where there is peril of want in them despaire toucheth more lightly In respect of their owne nature such is the condition of the thinges we desire in this world But because the diuerse qualities of men taketh them sometimes otherwise therfore that passion and those occasions most vrge as the partie is therwith most passionate some one way some an other as nature bendeth or education hath framed In these cases of griefe and
by reason and thē apply them to the particular solutiō 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 cōtrarietie 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 notwithstāding 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 thē 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 straūge 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 compoūd 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 elemēts 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 cōsisteth 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 elemētary 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