Though he have hitherto run in a full career, and precipitated himself, following his passions, given reins to his appetite, let him now stop upon a sudden, curb himself in; and as Lemnius adviseth, strive against with all his power, to the utmost of his endeavour, and not cherish those fond imaginations, which so covertly creep into his mind, most pleasing and amiable at first, but bitter as gall at last, and so head-strong, that by no reason, art, counsel, or perswasion they may be shaken off.

Though he be far gone, and habituated unto such phantastical imaginations, yet as Tully, and Plutarch advise, let him oppose, fortifie, or prepare himself against them, by premeditation, reason, or as we do by a crooked staffe, bend himself another way.

Tu tamen interea effugito quæ tristia mentem Solicitant, procul esse jube curasque, metumque Pallentem, ultrices iras, sint omnia læta.

In the mean time expel them from thy mind, Pale fears, sad cares, and griefs which do it grind, Revengeful anger, pain and discontent, Let all thy soule be set on merriment.

Curas tolle graves, irasci crede profanum.

If it be idleness hath caused this infirmity, or that he perceive himself given to solitariness, to walk alone, and please his mind with fond imaginations, let him by all means avoid it; ’tis a bosome enemy, ’tis delightsome melancholy a friend in shew, but a secret devil, a sweet poyson, it will in the end be his undoing; let him go presently, task or set himself a work, get some good company.

If he proceed, as a Gnat flies about a candle, so long till at length he burn his body, so in the end he will undo himself: if it be any harsh object, ill company, let him presently go from it. If by his own default through ill diet, bad aire, want of exercise, &c. let him now begin to reform himself. It would be a perfect remedy against all corruption, if as Roger Bacon hath it, we could but moderate our selves in those six non-natural things.

If it be any disgrace, abuse, temporal loss, calumny, death of friends, imprisonment, banishment, be not troubled with it, do not fear, be not angry, grieve not at it, but with all courage sustain it. (Gordonius lib. 1. c. 1. de conser. vit.) Tu contra audentior ito.

If it be sickness, ill success, or any adversity that hath caused it, oppose an invincible courage, fortifie thy self by Gods word, or otherwise, mala bonis persuadenda, set prosperity against adversity, as we refresh our eyes by seeing some pleasant meadow, fountain, picture, or the like: recreate thy mind by some contrary object, with some more pleasing meditation divert thy thoughts.

Yea, but you infer again, facile consilium damus aliis, we can easily give counsel to others; every man, as the saying is, can tame a shrew but he that hath her; si hic esses, aliter sentires; if you were in our misery, you would find it otherwise, ’tis not so easily performed. We know this to be true, we should moderate ourselves, but we are furiously carryed, we cannot make use of such precepts, we are overcome, sick, malè sani, distempered and habituated in these courses, we can make no resistance: you may as well bid him that is diseased, not to feel pain, as a melancholy man not to fear, not to be sad: ’tis within his blood, his brains, his whole temperature, it cannot be removed.

But he may chuse whether he will give way too far unto it, he may in some sort correct himself. A philosopher was bitten with a mad dog, and as the nature of that disease is to abhor all waters, and liquid things, and to think still they see the picture of a dog before them: He went for all this, reluctante se, to the Bath, and seeing there (as he thought) in the water the picture of a dog, with reason overcame this conceit, quid cani cum balneo? what should a dog do in a Bath? a meer conceit.

Thou thinkest thou hearest and seest devils, black men, &c. ’tis not so, ’tis thy corrupt phantasie, settle thine imagination, thou art well. Thou thinkest thou hast a great nose, thou art sick, every man observes thee, laughs thee to scorn; perswade thy self ’tis no such matter: this is fear only, and vain suspicion.

Thou art discontent, thou art sad and heavy; but why? upon what ground? consider of it: thou art jealous, timorous, suspicious; for what cause? examine it throughly, thou shalt find none at all, or such as is to be contemned, such as thou wilt surely deride, and contemn in thy self, when it is past. Rule thy self then with reason, satisfie thy self, accustom thy self, wean thy self from such fond conceits, vain fears, strong imaginations, restless thoughts.

Thou mayest do it; Est in nobis assuescere (as Plutarch saith) we may frame our selves as we will. As he that useth an upright shooe, may correct the obliquity, or crookedness by wearing it on the other side; we may overcome passions if we will. Quicquid sibi imperavit animus obtinuit (as Seneca saith) nulli tam feri affectus, ut non disciplinâ perdomentur, whatsoever the Will desires, she may command: no such cruel affections, but by discipline they may be tamed;

voluntarily thou wilt not do this or that, which thou oughtest to do, or refrain, &c. but when thou art lashed like a dull Jade, thou wilt reform it; fear of a whip will make thee do, or not do. Do that voluntarily then which thou canst do, and must do by compulsion: thou maist refrain if thou wilt, and master thine affections.

As in a city, (saith Melancthon) they do by stubborn rebellious rogues, that will not submit themselves to political judgement, compell them by force; so must we do by our affections. If the heart will not lay aside those vicious motions, and the phantasie those fond imaginations, we have another form of government to enforce and restrain our outward members, that they be not led by our passions.