maintaineth kind page 64 Howe the order of the seuerall powers supplie theyr offices page 68 Of the sensitiue power beeing the soules second power page 71 Of the fiue exteriour sences and first how sight is wrought in vs. page 72 Of the inwarde organes of sight and what vse they serue vs to page 74 How sight hath his seate and what spirits giue life to the eye page 77 The maner how colours are truly discerned 80 The true capacitie of the eye in sight and benefits of that sence page 81 Of hearing and his organe page 82 What sound or noyse is of the meanes of apprehending it page 83 84 How our speech or voyce is formed 86 Of smelling by what organe it is apprehended page 89 What odour sent or smell is 90 Of tasting and his organe howe the tongue tastes with his meanes vse and obiect 94 95 Of the seuerall kindes of sauour what sauours best please the taste what most vrgeth appetite and of thinges without sauour page 96 97 98 99 c Of Touching his organe benefit 107 108 Of the inwarde sence his seate and necessarie vse page 108 109 Of the fiue inwarde sences their organes what they are how they help each other 110 c Of the braine in his diuersity of kindes 118 Of two kindes of appetence in the sences 119 Of the foure principall affections and theyr opposites both helping and hurting 122. c The organe of the appetente power and what it is page 133 Of the commaundements in both the Tables page 136 137 138 c Of the contrarietie difference amongst men page 41 Of two kindes of gouernment compulsion obedience page 143 144 That the will is the commaunder of the affections page 146 The reason of lawes deuision of possessions iustice in our dealings 149 150 151 How the lawe agrees with nature and in vvhat manner page 153 154 Of two kindes of moouing in the hart and the efficient causes thereof 155 156 157 Of the powers of nature answerable to the harts affections and their difference page 158 Of the hart with his helps and hurts 159 160. Of the soules societie with the body aunswerable to the humours page 162 Of the proper causes of our affections whence they take originall page 163 That natures corruption is the cause of our euill affections page 167 Of the diuine affections in our Sauiour page 168 169 170 The contrarietie of affections in Christians and Infidels page 170 171 Of Concupiscence and how it may bee vnderstood page 173 174 175. Of the cōtrary mouings of the hart wil. 176. Howe to come to the true knowledge of our selues page 178. Of the motiue power carrying the bodie from place to place page 180 That the soule is the cause of the bodies moouing eodem Two kinds of moouing and the power of eyther of them eodem Of a commixed power partly naturall partly voluntary page 181 Of the intellectuall power page 182 Howe action becoms appropriate to intellection and differs from the power sensitiue 183 Of the obiect of intellection his offices organes page 184 Of the two vnderstandings actiue and passiue page 186 The action and habitude guide the vnderstanding page 187 Of the speculatiue practiue knowledge 188 Of Reason the wills coniunction therewith page eodem Of the wills definition eodem Of the hurt of natures lacke of her primatiue condition page 189 Of the impediment and hinderances in our vnderstanding 190. How Gods image becommeth deformed in vs and what we ought to desire of him in repayring of our wants defects 190 191 192 Of the soules immortalitie and naturall reasons therefore alleaged page 193 194 That the soule consisteth no way of the elements page 195 What nature can doe notwithstanding her corruption page 196 Of mens carelesse regard of their soules immortalitie page 198 How God instructed the soules immortality frō the worlds beginning page 199 That our soules are spirits not to be ouer-come by death page 203. That the soule is to liue with Christ after death page 204 Of Paradise and what it signifieth page 205 Of the good Theefes sermon on the Crosse page eodem One part of the worlde refused the benefite of Christes death page 206 The condemnation of the wicked assurance of the elects saluation page 207 That the good theefe preached Gods glorie when the whole Church was silent and the Apostles stood dumbe 209 That the soule is a liuing spirit after the bodies death and no way consisteth of the bodyes temper page 212. FINIS The benefit of the knowledge of a mans owne selfe What the Soule is The vertues of the soule The powers in the soule Of nourishment The manner of the bodies nourishment Choller Melancholie Phlegme Of the blood Three kinds of digestion to perfect nourishmēt Natures instruction concerning our gifts graces 1. Cor 12. The inconuenience of the first digestion not holpen by the other The oppinion of som concerning the soule The hurt of intemperancie Herac. Ephe. Salomon Sixe things not naturallie in vs. The benefit of labour The hurt of immoderate exercise The benefit of sleepe How sleepe profits the powers of the Soule How heate and blood worke for the hart An excellent comparison Three duties needfull in a Prince or Ruler Conclusion concerning sleepe The power appetente The power Intellectiue An apt comparison Concerning dreames in sleepe Diuers kinds of dreames Example of dreames the causes being euident When the cause of dreames is in vs. Dreames fore-telling things to ensue Examples concerning dreames Diuine dreames or inspirations Deuillish dreames The hurt of intemperance Encrease of nourishment When Nature receaueth most substance to her selfe Example how the body is increased When naturall heate decayeth in vs. Example conceruing our life Death naturall according to Aristotle Death vnnaturall occasioned by many causes in our selues Concerning generation Howe the fruite is formed at the first The offices of the membrane Of the veines and arteries of the membrane Howe the nauill is made in what time The places for the liuer hart and braine How the liuer is formed and what it is How the bowels are fastned to the backe How Diaphragma is formed Of the back bones The forming of the hart The harts nourishmēt A comparison worth the noting The hart is the beginner of heat vitall Howe the lungs and lites are formed cōsequently the height of the body The forming of the braine The skul of the head The nerues are bred in the braine as the veines in the liuer The marrow in the chine bone of the back Howe the fruit is nourished in the wombe The deuision of the blood into three parts and to what vses Male chyldren more perfect then female An admirable secret worthy with great reuerence to be regarded Hipocrates rule frō the time of cōception to deliuerance Of the power Vegetatiue and how it nourisheth and increaseth the body as also maintaineth
kind How nature admonisheth vs to be continent Our selues the greatest enemies to nature The infinite goodnes of God in our bodies framing Howe the order of the seuerall powers is to be considered in theyr offices An absolute proofe of God against any Atheist whatsoeuer A note cōcerning christian dutie in vs toward God in regard of al his diuine gifts bestowed on vs in nature Of the power Sensitiue being the second power of the soule Of the exteriour sences beeing fiue in number 1. Sight howe the same is wrought in vs. Aristotles answer concerning our two eyes Of the inward organs of the sight and what vse they serue vs to Small difference between life death but by the benefit of sight Platos oppiniō to what end our eyes are giuen vs. Where the sight hath his seate and abiding Of the spirits that giue life to the eye Aristotles iudgment of the eye A question concerning the sight of the eye The answer worth the noting An excellent comparison How easilie the eye may be offended The maner how colours are truly discerned The true capacitie of the eye in sight The benefits which the sence of sight yeeldeth 2. Of Hearing the organs therto appertayning What sound or noyse is and howe it makes it selfe Of the means wherby eyther sounde or noise is apprehended Howe all sounds are conueyed to the sence common The maner how our voyce or speech is formed An excellent note cōcerning our voyce or speech By this sence wee haue fayth 3 Of Smelling and by what organs it is apprehended What odour sent or smell is Apt comparisons of sents in their moist dry kindes The sweetest things haue least sauour The differences between good sents and hurtfull The means howe wee iudge of smells Sent is very necessary to our life 4 Of the sence of Tasting his organe Howe the tongue receiues his tast The means of the tastes vse in his actions Sauour the onely obiect of taste Many sorts of sauours Of the sweet sauour Of the sauour ouer sweet Of the fatte marrowie sauour What sauours best agree with nature and most please the taste Of the bitter sauour Of the strōg and hot sauour Of the sower sauour The sharpest sauours doe most vrge appetite Of the greene sauour that edgeth the teeth Of the rude and sharpe sauour Of the salt sauour Of thinges without sauour 5. Of the sence of Touching and his organe Of the benefit of this sence Of the inward sence and where it is seated The necessity of the inward sence The sence cōmon and memory according to Aristotle Galens addition of cogitation Fiue inward sences 1. Sence common 2. Sence imaginatiue 3. Sence estimatiue 4. Sence deliberatiue The wonderfull prouidence of God for his creatures A strange example of the Snake the Lamprey A kinde of deliberation in dumb creatures confirmed by exāples 5. Sence is memory The organe of the sence common his place Many powers in the inward sences The organe of cogitation and his seate Example of this sences power The organe of memorie his place Of the brain in his kinds of diuersitie Two kindes of appetence in the sences Of the power Motiue Of greefes Foure principall affections 1. Ioy. 2. Feare 3. Hope 4. Hate The opposites foure 1. Loue. 2. Greefe 3. Enuie 4. Iealosie Of anger the hurt it doth the braine Homers oppinion concerning anger Of feare and how it hurts the hart The hurt of greefe and sadnesse Of loue and how it helps the hart Of hate and his hurt Of Shame Of mercy Of Enuie Of Iealosie How a king ought to be iealous An affection more hurtful then the rest Of ioy and how it delighteth the hart Of affections pleasing to God What the contrary are The hurt of humane societie The organe of the power appetēte Galen concerning our affections Affections are not of the liuer nor the other parts Homers saying of the belly Cōcerning our loue to GOD. The degrees of the commaūdemēts in the first Table Of the first commaundement Of the second commandemēt Of the third commaundement Of the 4. commaundement The sum of the first Table well worthy to be regarded Of the second table Aristotle in his Pollitiques concerning the difference amongst mē S. Paules affirmation of lawes obedience What men are to bee honoured Two manner of gouernments the first cōpulsiue The second ciuill and obedient Pericles ruling of the Athenians Seuerall affections in the multitude Reason and iudgement giuen vs of God The first offence natures maine impedimēt The wil cōmaunder of the affections The application of the two gouernments in nature Of the dutie we owe to our Parents exampled Of the other commaundemēts following The reason why lawes penalties were instituted Why the deuision of possessions was thought behouefull Cōcerning theft The reason of iustice in our contractions Without truth no societie can be obserued Natures cōseruation of herselfe our iniury to her and our selues The lawe agreeing with nature and in what maner The lawes them selues the voice of nature by their causes Two kindes of mouing in the hart first by the pulse The hart mooueth likewise by contrarietie of humours seuerally by each one of them Of the efficient causes inwardly outwardly of the harts moouing Of the powers of nature answerable to the harts affections their difference Of the hart in greefe sadnes and the bloods office in seruice then Of the hart in ioy anger how the blood works then Of mellanchollie and chollericke men their conditions Of sanguine men Of phlegmatick mē Of the soules societie with the body answerable to the humours Of the proper causes of our affections and whence they receiue their originall Aristotles oppinion of good people good affections Platos iudgment of anger Our good affections are diuinely inspired Aristotles saying of anger in a vertuous man The corruption of nature in vs the cause of euill motions Of the diuine affections in our Sauiour His zeale of his Fathers glory His heauines for Lazarus His loue to little chyldren His compassion of them in the desert The contrarietie of affections in Christians Infidells The wisedom of the Heathen Cōcerning concupiscence abyding in vs. Of the word Concupiscence and how it may be vnderstood Concupiscence an errour in the will The wills boldnesse in his owne pride Rom. 7 24 Rom. 7 25 The harts moouings ioyned with the will 〈…〉 of nature Of the contrary moouings of the hart will Mark 7 21 The hart signifies the will and vnderstanding Howe to come to the knowledge of our selues Of the motiue power carying the body from place to place and what are his organes The soule the cause of the bodies moouing Two kindes of mouing naturall and voluntarie and the power of eyther Of a commixed mouing partly natural partly voluntary Of the power intellectuall according to S. Augustines oppinion How action becoms appropriate to intellection How it differs frō the sensitiue power Of the obiect of intellection The offices of intellection The organs of intellection Our life is guided by our actions Aristotles deuision betweene the two vnderstandings actiue and passiue Actions and habitude the knowledges of the vnderstanding Of speculatiue practiue knowledge Of reason the wills cōiunction there-with The definition of the will The hurt of natures lack of her first condition The impediments or hinderances of our vnderstanding How Gods image becommeth mishapen in vs. What wee ought to desire of God in reparation of our wants defects Naturall arguments concerning the soules immortalitie 1. Of the afflictions of good people in this life 2. Of paines reserued for the wicked notwithstāding theyr felicitie in this life Platos reason concerning the soule The soule no way consisteth of the elements What nature can notwithstanding her corruption Of Gods great loue and kindnes to vs farre beyond others Mens carelesse regard of the soules immortality Gods instruction of the soules immortalitie from the originall of the world Gene. 4.7 The reason of wicked mens neglect of the soules immortalitie Gods delay of punishment agrauates the chastisemēt Gene 4 7 An especiall proofe of the life eternall Iude. 1 14. Infinite examples to cōfirme the immortalitie of the soule That our soules are spirits not to be ouercome by death Math 10.28 Luke 23 43 That the soule is to liue with Christ after death Of Paradise and what it signifieth The good theefes sermon on the Crosse One part of the world refused the benefit of Christes death figured in the bad theefe The condēnatiō of the wicked and assurance of the elects saluation in Iesus Christ When the vvhole church was silent the Apostles dumbe yet the good theefe preached the glory of God in his sonne Christ Iesus How much wee stand bounde to defend the glory of God against all Atheists misbeleeuers The soule is a liuing spirit after the bodies death and consisteth no way of the bodies temper Math 17 3. Philip 1 23 2. Cor 5 6 1 Pet 3 19 Luke 16 19 Math 22 32
of his feeding became full of the Dropsie Salomon saith that more perish by the intemperance of the mouth then by the sword Hipocrates numbers sixe things which hee calls not naturall in vs because they are no parts at all or members of the body yet necessarie notwithstanding to maintain life which are ayre eating drinking sleep and watchfulnes motion rest euacuation of superfluities and the affections of the hart Hee giues a rule whereby to know those things profitable for the bodie as also the manner order howe to vse them First saith hee labour and moderate exercise of the body meat drink sleep all these things are to bee vsed in a meane The benefite of the first is that by moderate labor naturall heat is excited and mooued superfluities are consumed expelled which is a profitable thing before new viands be receiued For euen as hot water by the fires side becomes coole when cold water is mingled therewith so is digestion hindered when the stomacke is charged vvith fresh receite of foode not staying till the former haue taken his due course Thys ought wee especially to auoyde according to the rule which sayth that the more vve nourish an impure bodie the more we do offend dangerously hurt it Those labours exercises which do cause great agitation of the armes stomacke are most agreeable for health but care must bee had of ouer great stirring as well of the bodie as of the minde immediatly after refection is receiued for then we should rest or keep ourselues from immoderate moouing because in that case the stomacke beeing too much stirred it cannot intirely and fully make his digestion For the little doore beneath in the stomacke by thys ouer-hastie stirring is opened therethrogh escapeth some matter vndigested which fault as already vvee haue said cannot afterwarde againe repaire it selfe The qualities measure or quantities the kindes or sorts of food the time and the place for taking them the cōplexions both of them and those that receiue them ought also to be diligently cōsidered weighed but them we doe referre to the Phisitions who haue therin prescribed very learned rules Sleepe is necessarie for the preseruation of health and then it best agreeth with the bodie when the vapours and fumes both sweet and profitable of nourishment beeing in the stomack doe raise vp thēselues to the braine slyding sweetly thorowe the ventricles of the braine thickning and mingling them-selues vvith the braines naturall coldnes for in discending they woulde hinder the course of the motiue and sensitiue spirits and stop the conduits of vnderstanding and those nerues vsuallie seruing for motion Nor doe I without iust cause terme these vapours to be sweet for if they bee at any time too clammie sharp dul or slow they doe then wounde the braine and engender Apoplexies This rest serues to recreate the powers of the soule it moystens the braine to beget new spirits and labours for perfecting the offices of the ventricle liuer all which thinges at full it performeth because the hart therby reuocates drawes his heat to him For those mēbers which are farre off from the hart do wexe cold by sleeping as we may note in the hands head and feete wherefore it behoueth to couer those parts better in the time of rest sleeping then whē we are awake busied and labouring This reuocation of heate and blood for the hart works it selfe thus the vapors being made cold by the braine in discending doe meete warme fumes cōming from the hart wherevpon those vapours are chased to the exteriour parts and so the heate of the hart more amply is augmented wherof the hart by the arteries like to a King willing to assist furnish thorowly the indigences wants of the liuer and the stomack makes his prouision and store of blood heate to help thē with supply in perfecting their concoctions and offices of nature And assuredlie heerein we haue a liuelie example of the well guiding gouerning managing of a cōmonwealth for the hart as Prince and King enricheth furnisheth him self in the time of peace and rest commonlie called sleep to the end he may in needful time likewise distribute to the liuer and stomacke such spirits as are sufficient for their working which spirits do helpe further and fortefie the naturall heate Truely the first and chiefest office of a Prince or Gouernour of any Country is or ought to bee that his Subiects may liue in quiet without vexation or trouble of incursions and thefts of enemies The second office is that he take order they haue victuals and prouision for their nourishment and maintenaunce And the third is that they should bee instructed in Religion honest actions other necessary Artes for maintenaunce of humaine societie Sleepe then is most necessarie and serueth for euery one of these vertues in the soul as in the office vegetatiue or nourishing because it perfects digestion and there is nothing more certaine then that vncurable crudities doe come thorow lacke of rest sleepe For not onely by ouer-long watching the food receiued cannot perfectly concoct it self but likewise the vertue of the ventricle is feebled and vtterly ouer-throwne as well through the charge weight of the foode as also that the nerues are made weake by the feeblenes of the braine whence they proceede and this debilitie is only caused by want of rest It serues also in the power appetente for the hart attracts his heate and engenders great aboundance of spirits which are alwaies the cleerer the more the bloode is neate and purified It profits likewise the power principal which is the vertue Intellectiue for hee orders his actions by meanes of the spirits in the braine which touch mooue the nerues as well sensitiue as motiue Adde wee heereto that in sleepe the substance of the braine is refreshed and moistened which braine by too great drynes looseth his complexion the substaunce of the nerues cannot then wel performe their offices iustly agreeing with the strings of a musicall instrument which if they be too dry or too moist too slack or too much extēded they can yield no sounde of good accordance This place admonisheth vs to speake of dreames and fantasies which happen in the time of sleepe and are nothing else but meere imaginations that present themselues vvhen the spirits which are the instruments of our cogitations leaue their orderly course confusedly and irregulerly moue themselues in the braine There are diuers sorts of dreames some being called common vulgare because that the causes are euident as when in our sleepe the images and shapes of things which the day before haue exercised and frequented our cogitations doe make a tender and offer of thēselues as Iudges do often reuolue on theyr law-cases Scholastical Diuines on theyr relations vrgent examinations Carters cal on theyr
becommeth blacke and seething strongly dries vp and burnes whereby oftentimes it happens that some becom frantique mad and desperate Those men that abound in mellancholy mingled with red choller are enuious full of ill will and of verie strange and hard conditions Sanguine men are ioyous delightfull and pleasant by the aboundance and cleerenes of their blood for the spirits in them are pure full of rich splendour The phlegmatick are dull remisse sleepie heauie because theyr blood is thin theyr spirits scant warme The mellancholick are properly sadde and fearefull because theyr blood is troubled thick and colde their spirits likewise impure grosse and as it were full of darknes The very same societie is there of the body with the soule and her effects doe aunswer to these humours In griefe or sadnesse the hart shuts it selfe drawing backward as it were attracts the humour of mellanchollie to the spleene vvhich spreading it selfe sometimes on either side the body engenders diseases in the sides as plurisies and other verie dangerous obstructions which wee see to happen to such as are long time in sadnesse meditating on nothing but matter of griefe offence I haue heere-to-fore experimented this hurtfull humour in my owne selfe therfore can the better speake it The proper causes thē of these affections are the things whereto a man finds himselfe his cogitation most applied and the hart being suddenly mooued ioyning and following the knowledge of those thinges dooth in like maner apprehend thē It is very cleere concerning anger and griefe that they haue theyr cause inwardlie in the hart and the exteriour is the knowledge of some outward offensiue thine So of loue in like maner for all such as are of right iudgement loue vertue and honestie as Scipio loued honour grounded on vertue and the beautie thereof in others mooued him to attempt deedes of high prowesse and oftentimes very difficult enterprises Euen so people excelling in vertue doe deerely loue together for the conuenaunce and naturall similitude that is between them For euery one sayth Aristotle loueth his like truly good affections saith hee are causes of great profit commoditie and are as pricks and spurres enciting to vertue Plato saith that anger is as the nerue of the soule by loosing or with-drawing wherof vertue is exercised Seeing thē that there is in nature certaine organes and parts proper to her actions and certaine humours vvhich serue necessarily to thē it behoueth that some of thē should be voide of vice or offence for euen as the light in the eye is the gift of God to nature euen so are good affectiōs diuinely inspired vvhich prouoke and incite vs to what-soeuer is good honest as to loue our children hate sin disorder tirannie force violence and all turpitude The saying of Aristotle is very good whē he saith that a vertuous man vseth anger as a Captaine doth a souldiour for it is most euident that our actions would be cold and remisse if loue of honestie hate of vice did not seuerallie incite moue vs. In al respects like vnto a ship which hauing no winde goes slowly and softly euen so were we if wee had no good affections for thē our actions would be lame slowe and of slender effect If nature were not corrupted in vs wee should haue very good excellent moouings and no vices at all remaining in vs but the order harmonie of nature beeing troubled makes bad affections to arise in vs and such as are repugnant to honestie which boldly do surmount ouer-goe those that are good abastardizing and quite ouer-throwing them Neuerthelesse in all times and in all countries in changes of cōmon weales there hath euer-more beene reserued some heroyick natures exceeding those of common course hauing motions farre purer and of much greater excellence then the vulgare The repairer of nature our Lorde Iesus Christ had in him most true pure affections as when he threwe the Merchants out of the Temple onely for iealosie hee had of the place as also the honor and worship of God contemning the misbeleeuers vvho had polluted the place of veneration inuocation and holy sacrifice In the resurrection of Lazarus he shewed great heauines whē he wept as beeing greatly mooued in spirit In loue wherby he commaunded that they shoulde permit little children to come vnto him In compassion which he had of the people that had followed him in the desert and vnfruitfull places And how many times is the word of mercie vsed repeated inculqued in the Scripture There is great differēce between the good affections of Christians and those in Infidels for Christians acknowledge this puritie of motion to be repaired in thē onely by the grace of God cheerfully for loue of him and dreade of his displeasure do ordaine in their gouernmēts good and honest lawes referring theyr actions to the glory of GOD as did the Prophets Esay Ieremie who knew that God would haue Common-weales to be gouerned by holy laws and all wicked confederatiōs to be cast out The other as Cicero acknowledge not at al that Magistrates are ordained of God but doe build vppon their owne wisedome power not attributing any honour to God but onely to them-selues wherefore these motions may bee thought good yet are by accident euill to vnbeleeuers because they are not ordered nor ruled by the knowledge and loue of God In this place after our passed speech of the affections vvhich are actions and moouings of the hart according to the knowledges comming to it by the sences me thinkes it shoulde not differ much frō our purpose to speak some-what of concupiscence remayning in vs whereby we may vnderstand many disputations of Saint Paule the estate of our owne nature and the great domage or detriment that comes to vs by originall transgression The worde Concupiscence according as it seemes to mee yet yeelding still to better iudgement signifies not onely a mouing of the hart wherby a man desires earnestly beyond measure some thing that may be pretended for profit or plesure as to eat drink or commit follie but likewise it is a priuation defect of light in the vnderstanding whereof ensueth ignoraunce of God and his wil vntrueths boldnes to encounter with any of his inhibitions fayling in fayth and loue towards him as also diffidence in his gracious promises Likewise the same word imports an error in the will as disobedience and contempt of the commaundements of God In these obscurities our vnderstanding loueth and conceiueth great admiratiō of him selfe and of his ovvne wisedom wexing bold to feigne oppinions of God to apprehend thē after his own pleasure wherby afterward it falls into some narrow distresse where it is girded vp with feare terrour insulting oftentimes beyond all obedience Of these euills complained S. Paule when hee
saide Miserable wretch that J am who shall deliuer me from this bodie so subiect to darknesse and death Afterward he aunswers The grace of GOD by Jesus Christ. The word then signifies not onely an action sensuall but likewise a vice defect in the vnderstanding and will by which insueth infinite multitudes of mishaps So dooth the Scripture call the harts endeuours because the mouing and agitation of the hart is cōioyned with the will Assuredly if nature had continued in her puritie the knovvledge of GOD would haue been cleere in our vnderstanding whereto the will had franckly obeyed but nowe is hindered only through her obscurity The hart wil haue moouings distort and contrarie to God for the will without the feare of God and trust in him loues himselfe seeks safety in himselfe trusts in his owne dilligence delights in his owne wisedome for a man would be honoured and esteemed and feares more the reproches or blames of the world then of GOD his Creator The very like agitations doe sway the hart the sensuall motions draw the will vnto thē as much to say as when the hart loues the voluptuous pleasures of the sences which are prohibited or when a man hates his neighbour flatly against the lawe of God To this effect spake our Sauiour That out of the hart proceeded euill cogitations thefts blasphemies murders adulteries lies and such like other crimes In this then it appeares most certainely that by the hart is signified the vnderstanding and will as vvhen the hart takes pleasure in false oppinions and such imaginations as are contrary to the honour glory of God The consideration of these thinges shoulde check the pride presumption reigning in vs and induce vs to obedience by often and feruent prayer to God that he would renue in vs the cleere pure and sincere light of our vnderstanding that hee woulde likewise make cleane our harts and plant therein none but good affections As Dauid desired of God A cleane hart a right spirit And Saint Paule who said That Iesus Christ onely reformes the cleerenesse of our vnderstanding and conformes the body to his brightnesse The Motiue power is that whereby the bodie and his parts are transported from one place to another the organes are the nerues the muscles and the cords of the members Alexander Aphrodisianus saith that the soule is the cause of the bodies moouing as weight is the cause why a stone falls downeward This moouing is deuided into two kindes naturall and voluntarie The naturall neyther beginnes or ceasseth according to our imagination and pleasure nor can it be otherwise but as when an obiect is presented thē it is afterward pursued as the ventricle vvhich drawes the receiued foode to it the hart attracts the spirits eyther suddenly or softly The voluntary moouing both begins and ends at our owne pleasure that is the property of this power as is the seuerall mouings of our parts going rūning swimming and such like There is another cōmixed moouing beeing partly naturall and partly voluntary as is the moouing of the brest or stomack The benefit of this power is easily discerned For thereby we seeke what is necessary for our cōseruation and shunne what we imagine therto contrary It remaines to speak of the intellectuall power whereof S. Augustine makes an accommodation to the Trinitie The memorie saith hee forming the intellection represents the Father the intellection represents the Sonne and the will the holie Ghost For the Father considering knowing himselfe begot the Sonne and the holie Ghost is the agitation proceeding of the Father and of the Son This is the povver whereby wee know receiue iudge and discerne hauing in it the beginning of Artes heereto likewise is action riciprocall for therby our actions are seen and iudged This power differs frō the sensitiue for the sensitiue takes knovvledge but of things peculiare and singulerly but this other cōceiues and apprehends both singuler vniuersallie The obiect of thys power is God and the whole vniuersalitie of things as well celestiall as elementarie The offices of thys power are to vnderstand forme in him selfe the images representations of things to retaine and conferre them together thē afterward to see what agreement what difference is between thē The organes of this power are the interior sences wherof we haue discoursed already Plato saith that as the seale imprinteth on the wax so by meanes of the spirits are the shapes of thinges imprinted in the braine But this is the matter most meruailous of all that we should retaine so great a multitude and seueral diuersities of things likewise for so long a time but the reason thereof can neuer bee well or sufficiently expressed Wherfore seeing by our actions our life is guided we should pray vnto GOD that hee would take pittie vpon our weake nature and that hee would renewe his image in vs to the end we may more perfectly know his workes in vs and shewe our selues more reuerent and obedient to him Aristotle makes a deuision between the vnderstanding actiue and that which is tearmed passiue mary hee calls the actiue vnderstanding nothing else but that which inuenteth any thing as the vnderstanding of Archimedes did inuent the Compasse The passiue vnderstanding is that which inuenteth not of it self but makes approbation of an others inuention as he that approued the inuention of Gunpowder or that of the Compasse or the Astralabe The knowledges of the vnderstanding are deuided into actions and habitude The knowledge which is called action is that part of the vnderstanding which apprehendeth somthing by forming the image thereof Habitude is as a constant resident light in the vnderstanding whereof wee make vse whensoeuer we please The vnderstanding somtimes busies it selfe and considers those thinges whereof it can but hardly reach to the knowledge as the changes of the ayre the reuolutions ordinarie of the heauens those are termed speculatiue Sometimes it meditates on thinges that it can easily exercise and then it is called practiue The word reason is that which comprehends and then the vnderstanding cōceiuing things conferreth and makes iudgement of them where-upon the wil makes his coniunction Then may the wil be thus very well defined it is a part or power of the vnderstanding which is called reason working freely after that the vnderstanding hath tried iudged the thing to be good or bad If nature had continued in her first integritie we should neuer haue willed but what of it self had been good honest but the order of nature beeing perturbed makes such an alteration that there is a discord among the powers that the vnderstanding is sometimes deceued in iudging of things And albeit it can easilie discerne the hurtfulnes of things yet many impediments doe happen to crosse it
placed that those before do cut the meat and those behind chewe prepare it for the passage so may we say of the mouth wherby the foode hath conuoy to the stomack being seated vnder the eyes and nostrills but the cōduit of offensiue superfluities is placed behinde and far from the seueral seates of the sences least it shoulde be any way hurtful vnto them These things which thou discernest to bee made by so great a prouidence whether doost thou attribute them to Fortune or to counsell and deliberation Aristo Assuredlie these thinges seeme to mee to bee the workmanship of a most wise Creator Socr. And the naturall great desire vvee haue to beget a continuation of linage as also of mothers to nourish their young chyldren when they become great a care for theyr liuing and then the mightie feare they haue of theyr death Ari. In sooth al these thinges are the workes of him who had a will that by counsel reason and deliberation his creatures shoulde bee made liuing hauing both sence and moouing Socra Dooth it appeare to thee that thou hast any discretion whereby thou makest apprehension or iudgment of these thinges Thou hast in thee a little portion of thys earth which thou seest to be so great a small quantitie of humour which is of so large aboūdance in the world nowe considering eyther of these thinges to be so great yet thou hast of eyther some smal portion and altogether being so assembled in thy body as thou couldest haue no vnderstāding at all except they were in this sort ordered These thinges I say being so great and in multitude infinite howe doost thou imagine but that they should be well ordained Arist. I can no way perceiue their ordenation as I behold the order of other workmēs labours Socr. Why euen so thou canst no way beholde thy soule which directs and gouerns at her pleasure all thy whole bodie yea and in such sort as thou mightest else say thou doost all thinges without counsell reason or deliberation but that onely raiseth regard of feare and trembling Arist. I vvoulde be lothe to neglect the Gods but doe holde and esteeme them so great as wee shoulde haue nothing els to do but to be reuerent onelie toward them Socra The greater then thou esteemest them to bee the more thou oughtest to honour them Arist. If I wist that they had any care of men I woulde adore them and neuer neglect them Socra VVhy howe canst thou thinke but that they haue care and regarde of vs seeing man is made onely aboue and beyond al other creatures to goe vpright to fore-see many thinges intended to him and to gouerne all other creatures vnder him hauing eyes eares and a mouth bestowed vpon him And though to some he haue giuen but feet as to Serpents yet to mā he hath giuē hands to garde himselfe from many outrages wherin we are more happy then other creatures And albeit other beastes haue tongues yet to man onely it is giuen to turne his tongue from one side of his mouth to the other thereby to forme an intelligible voyce to dispose and make known his thoughts to others Now not onely is this care taken of our bodies but much more of our inward spirits For where or when did any other creature euer thinke or consider that God was the Creator of the very best and greatest thinges Or what kinde else onely man excepted dyd euer or can giue honor to God or keep himselfe from cold heate famine thirst other inconueniences Or shun diuersitie of diseases Or by exercise gather strength ability and learning or retain longer and more faithfully what-soeuer is to be vnderstood Seemes it not then to thee that man onely is as a God amongst all other creatures more excellent and out-going them both in body and minde Vndoubtedly if man had had the body of an Oxe hee coulde not haue doone what soeuer he would such as haue hands without any other part of inward spirit haue somwhat to bee reckoned of much more then they that haue no hands at all But thou that hast handes and vnderstanding canst thou think that God hath not care and respect of thee Doost thou not think that the most auncient and wisest Citties are those that most dilligently carefully doe honour the Gods Learne learne my friend that thy soule gouerns thy body likewise that the good spirit which containeth all thinges directeth all thinges at his good pleasure Thinkest thou that thine owne eye can see many thinges farre off that Gods eye doth not discerne them altogether Or that thy minde may conceite at one instant what is doone in Athens Scicilie Egypt or elsewhere and the Diuine Spirit or minde dooth not know all things directly together Yes hold and beleeue it for most certaine that God sees heares regards and hath care of thee me all thinges else whatsoeuer together FINIS A Directorie for the Readers more easie and speedie apprehension of the speciall matters handled in this Treatise WHat benefit a man gaines by the knowledge of himselfe page 2. What the Soule is page 3 Of the vertues and powers in the soule page 4 Of nourishment and the manner of the bodies nourishment page 5 6. Of Choller Mellancholie phlegme page 8 Of the blood and how it is receiued page 9 Of three kindes of digestion to perfect nourishment page 11 That the inconvenience of the first digestion is not holpen by the other page 14 Some mens oppinion concerning the Soule 16 The hurt of intemperancie page 17 Sixe things not naturally in vs. page 18 The benefit of labour to the body page 19 The hurt of immoderat exercise to the body 21 Of sleepe how it benefits the body and helpes the powers of the soule page 22 24 How heat blood do work for the hart 24. Of dreames in sleepe their kindes causes examples page 31 32 33 34 c. Of the increase of nourishment when nature receiueth most substaunce to her selfe 38 39 How naturall heat groweth or decaieth in vs 41 Of death naturall and vnnaturall page 43 Of generation how the fruite is formed 44 Of the offices veines and arteries of the membrane page 46 47 How the nauill is made and in what time 48 Of the places for the liuer hart and braine 50 How the liuer is formed and what it is 50 How the bowels are fastened to the back 51 How Diaphragma is formed page 52 Of the back bones and forming of the hart 53 Of the harts nourishment page 54 That the hart is the beginner of vitall heat 55 How the lungs and lites are formed and consequently the bodies height page 57 Of the forming of the braine and skull of the head page 57 58 Of the marrow in the chine bone of the backe page 60 How the fruite is nourished in the wombe and the bloods deuision into 3. parts 60 61 62 How the power Vegetatiue nourisheth the body and