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may not a melancholy divine, that can get nothing but by simonie, professe physick? Drusianus an Italian (Crusianus, but corruptly, Trithemius calls him) "because he was not fortunate in his practice, forsook his profession, and writ afterwards in Divinity." Marcilius Ficinus was semel & simul; a priest and a physician at once, and T. Linacer in his old age took orders. The Jesuits professe both at this time, divers of them permissu superiorum, Chirurgions, panders, bawds, and midwives, &c. Many poor countrey-vicars, for want of other means, are driven to their shifts; to turn mountebanks, quacksalvers, empiricks, and if our greedy patrons hold us to such hard conditions, as commonly they do, they will make most of us work at some trade, as Paul did, at last turn taskers, maltsters, costermongers, grasiers, sel ale as some have done, or worse. Howsoever in undertaking this task, I hope I shall commit no great error or indecorum, if all be considered aright, I can vindicate myself with Georgius Braunus, and Hieronymus Hemingius, those two learned Divines; who (to borrow a line or two of mine elder brother) drawn by a "natural love, the one of pictures and maps, prospectives and corographical delights, writ that ample theatre of cities; the other to the study of genealogies, penned theatrum genealogicum." Or else I can excuse my studies with Lessius the Jesuit in like case, It is a disease of the soul on which I am to treat, and as much appertaining to a Divine as to a physician, and who knows not what an agreement there is betwixt these two professions? A good Divine either is or ought to be a good physician, a spiritual physician at least, as our Saviour calls himself, and was indeed, Mat. 4. 23. Luke 5. 18. Luke 7. 8. They differ but in object, the one of the body, the other of the soul, and use divers medicines to cure: one amends animam per corpus, the other corpus per animam, as our Regius Professor of physick well informed us in a learned lecture of his not long since. One helps the vices and passions of the soul, anger, lust, desperation, pride, presumption, &c. by applying that spiritual physick; as the other uses proper remedies in bodily diseases. Now this being a common infirmity of body and soul, and such a one that hath as much need of spiritual as a corporal cure, I could not finde a fitter task to busie my self about, a more apposite theam, so necessary, so commodious, and generally concerning all

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Quod in praxi minime fortunatus esset, medicinam reliquit, & ordinibus initiatus in Theologia post modum scripsit. Gesner Bibliotheca. h P. Jovius,

M. W. Burton Preface to his description of Leicestershire, printed at London by W. Jaggard for J. White, 1622. * In Hygiasticon, neque enim hæc tractatio aliena videri debet à theologo, &c. agitur de morbo animæ. 1 D. Clayton in comitiis, anno 1621.

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sorts of men, that should so equally participate of both, and require a whole physician. A divine in this compound mixt maladie can do little alone, a physician in some kinds of melancholy much lesse, both make an absolute cure.

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And 'tis proper to them both, and I hope not unbeseeming me, who am by my profession a Divine, and by mine inclination a physician. I had Jupiter in my sixt house; I say with Beroaldus, non sum medicus, nec medicine prorsus expers, in the theorick of physick I have taken some pains, not with an intent to practice, but to satisfie my self, which was a cause likewise of the first undertaking of this subject.

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If these reasons do not satisfie thee good Reader, as Alexander Munificus that bountiful prelate, sometimes bishop of Lincoln, when he had built six castles, ad invidiam operis eluendam, saith Mr. Camden, to take away the envy of his work (which very words Nubrigensis hath of Roger the rich bishop of Salisbury, who in king Stephen's time built Shirburn castle, and that of Devises), to divert the scandal or imputation, which might be thence inferred, built so many religious houses: If this my discourse be over medicinal, or savor too much of humanitie, I promise thee, that I wil hereafter make thee amends in some treatise of divinity. But this I hope shal suffice, when you have more fully considered of the matter of this my subject, rem substratam, melancholy, madness, and of the reasons following, which were my chief motives: the generality of the disease, the necessity of the cure, and the commodity or common good that will arise to all men by the knowledge of it, as shal at large appear in the ensuing preface. And I doubt not but that in the end you will say with me, that to anatomize this humor aright, through all the members of this our Microcosmus, is as great a task, as to reconcile those Chronologicall errors in the Assyrian monarchie, finde out the quadrature of a circle, the creeks and sounds of the north-east, or north-west passages, and all out as good a discovery as that hungry P Spaniard's of Terra Australis Incognita, as great trouble as to perfect the motion of Mars and Mercury, which so crucifies our astronomers, or to rectifie the Gregorian Kalender. I am so affected for my part, and hope as ۹ Theophrastus did by his characters, "That our posterity, O friend

Hor. "Lib. de pestil. In Newarke in Nottinghamshire. Cum duo ed ficasset castella, ad tollendam structionis invidiam, & expiandam maculam, duo instituit cœnobia, & collegis religiosis implevit. P Ferdinando de Quir. anno 1612. Amsterdami impress. 4 Prefat. ad Characteres: Spero enim (O Policles) libros nostros meliores inde futuros, quod istiusmodi memorie mandara reliquerimus, ex preceptis & exemplis nostris ad vitam accommodatis, ut sende corrigant.

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Pulicles,

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Policles, shall be the better for this which we have written, by correcting and rectifying what is amiss in themselves by our examples, and applying our precepts and cautions to their own And as that great captain Zisca would have a drum. made of his skin when he was dead, because he thought the very noise of it would put his enemies to flight, I doubt not but that these following lines, when they shall be recited, or hereafter read, wil drive away melancholy (though I be gone) as much as Zisca's drum could terrify his foes. Yet one caution let me give by the way to my present, or my future Reader, who is actually melancholy, that he read not the symptomes or prognosticks in this following tract, lest by applying that which he reads to himself, aggravating, appropriating things generally spoken, to his own person (as melancholy men for the most part do) he trouble or hurt himself, and get in conclusion more harm then good. I advise them therefore warily to peruse that tract, Lapides loquitur (so said Agrippa de occ. Phil.) & caveant lectores ne cerebrum iis excutiat. The rest I doubt not they may securely reade, and to their benefit. But I am over-tedious, I proceed.

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Of the necessity and generality of this which I have said, if any man doubt, I shall desire him to make a brief survey of the world, as Cyprian adviseth Donat, "supposing himself to be transported to the top of some high mountain, and thence to behold the tumults and chances of this wavering world, he cannot chuse but either laugh at, or pity it." S. Hierom out of a strong imagination, being in the wilderness, conceived with himself, that he then saw them dancing in Rome; and if thou shalt either conceive, or climbe to see, thou shalt soon perceive that all the world is mad, that it is melancholy, dotes: that it is (which Epichthonius Cosmopolites expressed not many years since in a map) made like a fool's head (with that motto, Caput helleboro dignum) a crased head, cavea stultorum, a fool's paradise, or as Apollonius, a common prison of gulls, cheaters, flatterers, &c. and needs to be reformed. Strabo in the ninth book of his geographie, compares Greece to the picture of a man, which comparison of his, Nic. Gerbelius in his exposition of Sophianus map, approves; the breast lies open from those Acroceraunian hils in Epirus, to he Sunian promontory in Attica; Pagæ and Magæra are the two shoulders; that Istios of Corinth the neck; and Peloponnesus the head. If this allusion hold, tis sure a mad

Part 1. scct. 3.

Præf. Lectori.

te crede subduci in ardui motis verticem celsiorem, speculare inde rerum jaEp. 2. 1. 2. ad Donatum. Paulisper centium facies, & oculis in diversa porrectis, fluctuantis mundi turbines intuere, jam simul aut ridebis aut misereberis, &c.

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head; Morea may be Moria; and to speak what I think, the inhabitants of moderne Greece swerve as much from reason and true religion at this day, as that Morea doth from the picture of a man. Examine the rest in like sort, and you shall finde that Kingdoms and Provinces are melancholy, cities and families, all creatures, vegetal, sensible, and rational, that all sorts, sects, ages, conditions, are out of tune, as in Cebes table, omnes errorem bibunt, before they come into the world, they are intoxicated by error's cup, from the highest to the lowest have need of Physick, and those particular actions in "Seneca, where father and son prove one another mad, may be general; Porcius Latro shall plead against us all. For indeed who is not a fool, melancholy, mad? Qui nil molitur inepte, who is not brain-sick? Folly, melancholy, madness, are but one disease, Delirium is a common naine to all. Alexander, Gordonius, Jason Pratensis, Savanarola, Guianerius, Montaltus, confound them as differing secundum magis & minus; so doth David, Psal. 37. 5. "I said unto the fools, deal not so madly," and 'twas an old Stoicall Paradox, omnes stultos insanire, all fools are mad, though some madder then others. And who is not a fool, who is free from melancholy? Who is not touched more or lesse in habit or disposition? If in disposition, "ill dispositions beget habits, if they persevere,” saith Plutarch, habits either are, or turn to diseases. 'Tis the same which Tully maintains in the second of his Tusculanes, omnium insipientum animi in morbo sunt, & perturbatorum, Fools are sick, and all that are troubled in minde; for what is sickness, but as a Gregorie Tholosanus defines it, "A dissolution or perturbation of the bodily league, which health combines:" And who is not sick, or ill-disposed? in whom doth not passion, anger, envy, discontent, fear and sorrow raign? Who labours not of this disease? Give me but a little leave, and you shall see by what testimonies, confessions, arguments, I wil evince it, that most men are mad, that they had as inuch need to go a pilgrimage to the Anticyræ (as in ↳ Strabo's time they did) as in our days they run to Compostella, our Lady of Sichem, or Lauretta, to seek for help; that it is like to be as prosperous a voyage as that of Guiana, and that there is much more need of Hellebor then of tobacco.

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Controv. 1. 2. cont 7. & 1. 6. cont. * Horatius.

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3. Damasippus Stoicus probat omnes stultos insanire. z Tom. 2. sympos. lib. 5. c. 6. Animi affectiones, si diutius inhæreant, pravos generant habitus. Lib. 28. cap. 1. Synt. art. mir. Morbus nihil est aliud quam dissolutio quædam ac perturbatio foederis in corpore existentis sicut & sanitas est consentientis bene corporis consummatio quædam. Lib. 9. Georg. Plures olim gentes navigabant illuc sanitatis causa.

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That men are so misaffected, melancholy, mad, giddyheaded, hear the testimony of Solomon, Eccl. ii. 12. "And I turned to behold wisdom, madness and folly," &c. And ver. 23. "All his dayes are sorrow, his travel grief, and his heart taketh no rest in the night." So that take melancholy in what sense you will, properly or improperly, in disposition or habit, for pleasure or for pain, dotage, discontent, fear, sorrow, madness, for part, or all, truly, or metaphorically, 'tis all one. Laughter itself is madness according to Solomon, and as St. Paul hath it, "Worldly sorrow brings death." "The hearts of the sons of men are evil, and madness is in their hearts while they live," Eccl. ix. 3. "Wise men themselves are no better," Eccl. i. 18. "In the multitude of wisdom is much grief, and he that increaseth wisdom increaseth sorrow," cap. ii. 17. He hated life it self, nothing pleased him he hated his labor, all, as he concludes, is "sorrow, grief, vanity, vexation of spirit." And though he were the wisest man in the world, sanctuarium sapientiæ, and had wisdom in abundance, he wil not vindicate himself, or justifie his own actions. Surely I am more foolish then any man, and have not the understanding of a man in me, Pro." 30. 2. Be they Solomon's words, or the words of Agur the son of Jakeh, they are canonicall. David, a man after God's own heart, confesseth as much of himself, Psal. 37. 21, 22. "So foolish was I and ignorant, I was even as a beast before thee." And condemns all for fools, Psal. 93. & 32. 9. & 49. 20. He compares them to "beasts, horses, and mules, in which there is no understanding." The Apostle Paul accuseth himself in like sort, 2 Cor. 11. 21. "I would you would suffer a little my foolishness, I speak foolishly." "The whole head is sick," saith Esay, "and the heart is heavy," Cap. 1.5. And makes lighter of them then of oxen and asses, "the ox knows his owner," &c. reade Deut. 32. 6. Jer. 4. Amos. 3.1. Ephes. 5. 6. "Be not mad, le not deceived, foolish Galatians, who hath bewitched you?" How often are they branded with this epithet of madnesse and folly? No word so frequent amongst the fathers of the Church and Divines; you may see what an opinion they had of the world, and how they valued men's actions.

I know that we think far otherwise, and hold them most part wise men that are in authority, princes, magistrates, rich men, they are wise men born, all Politicians and Stase-men must needs be so, for who dare speak against them? And on the other, so corrupt is our judgment, we esteem wise and honest d Jure hæreditario sapere jubentur. Euphormio Satyr.

Eccles. 1. 24.

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