And as it is written in Genesis That he created nothing but that which was verie good so there was nothing made but it was very beautifull in his kinde Therefore as there is agreement between the body the soule so bodily beautie is as it were an image of the beautie of the soule and promiseth after a sort some good thing of the inwarde beautie For internall perfection breedeth the external Whereupon the internal is called goodnes and the external beauty which is as it were a floure of goodnes that is the seed It is true that this which we say doeth not alwayes fall out so but that oftentimes a man may see the cleane contrary whereupon wee haue this common prouerbe Proper fellowes at the gallowes and faire women in the stewes For ordinarily the goodliest meÌ such as are best furnished with the gifts of nature in the disposition of their body are most wicked and vicious more beautiful women are strumpets then foule womeÌ at leastwise they are in greatest danger and haue much more a doe to keepe their chastitie For there is alwaies great strife betweene chastitie and beautie which is so much the more increased as beautie is the greater because it is so violent that oftentimes many desire willingly to die for the beautie of others and some are so tossed and tormented that they become senselesse and out of their wits being ouertaken with looking vpon a beautifull face which hath such prickes that they pearce euen to the liueliest part of their heart and soule Wherevpon it commeth to passe that poore silly louers are so tormented and ful of passions that they stand altogether amazed and are like to them that are rosted by a soft fire yea their soule is so subiected to their concupiscence and desire that she must obey them as if shee were some poore chambermaide and drudge Whereby wee may know what good there is in such beautie and what good commeth with it also what coniunction agreement it may haue with goodnesse and whether a man may not truely say according to our common prouerbe That beauty without goodnes is worth nothing But we are to consider what is the cause hereof For we speake not of that which is now done but of that which should be done if the nature of man had continued sound and of that which yet would most commonly bee put in vre were it not that euill education besides that naturall corruption which is already in euery one did infect euen that little good of naturall inclination which remaineth in man But howsouer it be bodily beautie doeth alwaies promise more good of the soule then deformitie doeth If it fall out otherwise it is because God will shew that all good things come from his onely grace and not from nature and therefore he doeth not alwayes followe one course and one selfesame order without any change Besides he commonly recompenceth in one thing that which is wanting in another so that he supplieth that in the spirite which is wanting in the body or in the body which is wanting in the spirite On the other side because many abuse that beautie of the body which God hath bestowed vpon them as they do all other his giftes hee letteth them fall oftentimes into great vices whereby they shew the deformitie of their soule which bringeth also their bodily beautie into great obloquie and shame For as beautie causeth vertue to appeare more faire when it is ioyned therewith so contrariwise it maketh vice more vgly and loathsome to looke vpon Therefore Socrates had reason to say that it was good for euery one to beholde himselfe in a glasse that they which sawe themselues faire shoulde bee the more afraide to blotte their beautie with vices and that they which were foule shoulde labour to beautifie themselues with vertues Nowe seeing we are entered into the causes why beautie draweth loue following this matter we woulde knowe of thee AMANA what other thinges are to bee considered heerein with the sundrie degrees and kindes of beautie and what is the proper effect of loue Of other causes why Beauty procureth Loue and of diuers degrees and kindes of Beauty howe it is the nature of Loue alwayes to vnite and what other effectes it hath howe Loue descendeth and ascendeth not what power it hath to allure and breed Loue. Chap. 50. AMANA Many amongst the Philosophers haue made three kindes of good or of good things namely that which is pleasant profitable and honest Hereupon forasmuch as Loue is a desire of good or goodly things or at leastwise of things so accompted they haue also made three kinds or fortes of Loue of which the first is towards delightful and pleasant things and such are those things which tickle and delight our senses being properly called the goodes of the body The second kinde of Loue is towardes profitable things as honours riches greatnesse and such other like things called externall goodes or the goodes of fortune The third kinde is towardes honest things as wisedome prudence and other vertues which are the goods of the soule As for the two first kindes of Loue wee may well place them amongst the perturbations of the soule because so many euill affections spring from them that al confusion proceedeth from them yea euery mans life is thereby made miserable But to loue and desire good and honest things is that which truely maketh a man famous For this loue maketh the chiefe part of his soule excellent euen that part whereby he is man and which is farthest remooued from bodily matter and from obscuritie and neerest to diuine brightnesse I meane the spirit and vnderstanding which of all the other partes and powers of man onely is voide of the blot of mortalitie The consideration of the diuers degrees and sundry sortes of beautie doth prepare the way whereby we may come to this laudable and honest loue For by them wee may ascend vp from the lowest to the highest and turne our corporall and earthly loues into spirituall and heauenly They that are most ignorant know that Loue is a desire of beauty and that Beauty draweth Loue. Yea some of the learned Heathens haue taught that it was Loue which mooued God not onely to create the world but also to create it beautifull and of so goodly a forme in euery part of it And the name whereby it is called yeeldeth testimony of the beauty of it For worlde signifieth as much as a goodly and well decked ornament Therefore seeing God hath created and framed it by loue no doubt but loue is dispersed and shedde throughout the whole world and is continually drawen and procured by beauty to the ende it might bee conformable and like to the fountaine from whence it came On the other side all beautie is as it were a beame of that infinite and diuine beautie that is in God and therefore as the diuine forme draweth
that reuengeth himselfe and will obserue his offences narrowely Forgiue thy neighbour his misdeede and when thou prayest thy sinnes shall bee forgiuen thee Shall man keepe anger against man and will hee aske remission at the Lordes handes Hee will take no pitie vpon his like and shall he demaund pardon for his sinnes Seeing hee that is but flesh keepeth his anger and yet sueth vnto God for pardon who will blot out his iniquities But this ought not to be forgottten of vs to cause vs to abstaine from all anger towards them that by offring vs iniury prouoke vs thereunto namely that we acknowledge theÌ to be the scourges of God to chastice our faultes which are worthy of greater punishment Thus let vs alwayes looke to the first cause of our affliction and to God who visiteth vs iustly whatsoeuer the meanes are which hee vseth and not to second causes and to the next meanes to the ende that we doe not as dogges doe which runne after the stone throwne against them that by byting it they may be reuenged of it not looking vnto him that threwe it For if we consider that the blowe giuen vnto vs commeth from God we will let the stone goe and not followe after it with anger and reuenge but turne vnto God who threwe it not to stirre vp our selues to despite him or to bee auenged of him but to craue for pardon and grace at his handes And this is the right way which wee are to take for the quenching of our choler that so wee may bridle our anger and keepe our selues quiet Nowe for the ende of this matter it remayneth that wee shoulde knowe whether this affection bee altogether vicious and wholly proceeding from our corrupt nature or whether it haue within it any seede of vertue as well as the rest It is certaine that it is giuen of GOD to man to stirre him vp to the desire of excellent things to the ende that when hee seeth himselfe despised and reiected for base actions and abiect things and is grieued for the same hee shoulde endeuour to leaue and forsake them and to addict himselfe to better and more noble things which can not bee contemned nor hee despised in regarde of them And this kinde of anger is verie good For beeing angrie in this sort our anger is turned vpon our selues onely to blame and reprehende our selues for our slouth and loosenesse and for our other vices and imperfections and by this meanes our anger should not bee sinne but being acceptable vnto God it woulde be vnto vs a Schoolemaster and as a spurre to sollicite and perswade vs vnto vertue and to such things as beseeme vs and that estate whereunto we are called If then wee would be angrie according to the will of God let vs first be angrie against our selues for our faultes and imperfections and when wee haue iust occasion to whet our selues against others let our anger bee turned against their vices not against their persons And such an anger will shewe zeale for the honour of God and the saluation of our neighbours Nowe the sequele of our speech requireth that wee shoulde speake of hatred and of enuie which for the most part followe offence and anger Let vs then heare ACHITOB discourse of these affections Of Hatred and of the nature and effects thereof of a good kinde of Hatred and of the remedy to cure the euill Hatred of Enuy and of the kindes and effects thereof of the difference betweene good and euill Enuy. Chap. 56. ACHITOB. Forasmuch as nature wisedome and goodnes teach that men ought to be knit together by loue as wee haue seene heretofore and that we are by the selfe same nature framed and fashioned thereunto as wee may learne by that which we haue heard of the forme and disposition of the heart wee must needes confesse that the spirite of man can bring foorth nothing more vnworthy it selfe then to suffer it selfe to be ouercome of Hatred and Enuy which are so contrary to loue that they comprehend vnder them all generall iniustice and wickednesse of men For from these wilde plants nothing can proceede by reason of the corruption of mans nature but effects that draw vs cleane contrary from wishing well to our neighbour So that if we plucke out of our heart the cause of this naturall obligation concerning the succour we owe one to another namely Loue what can be either found or placed there but hardnesse inhumanitie crueltie and all kinde of barbarousnesse which are to bee accompted and taken for monsters in mans nature For howe strange and monstrous a thing were it to vnclothe a mans heart of Loue and to put vpon it hatred enuy extreame backebiting bitternesse and crueltie which proceede all from one fountaine Neuerthelesse we see that men are enclined rather to Hatred then to Loue but let vs search out the cause thereof There are many that take Hatred to be an inueterate anger because it is a habite of anger wherby the heart escheweth something as euil and desireth to repell and driue it away Wherefore this affection is directly contrary to loue so likewise is anger For it is an offence rooted in the hart which causeth it to wish greatly his hurt by whom it taketh it selfe to be offended Nowe because contempt doeth often accompany hatred and enuy is neuer without it besides that it breedeth strife contentions manslaughters and murthers therefore in the holy Scriptures hatred is often taken for all these things As for the vehement causes of hatred they are in euery one according as a man esteemeth of the things he hateth Therefore prowd and enuious persons are alwaies very much enclined to hatred Some men also are of such a hatefull nature that they scarce wish wel to any body and surely these are very deuillish natures Some likewise are giuen thereunto of custome which they haue gotten by reioicing at other mens harms But the cause why it is easier for vs to hate then to loue and why Hatred taketh deeper roote in our heart then loue is because hatred findeth a better soile there and a more apt foundation to bee laide vpon then loue doth and that chiefly for two reasons The first is the corruption of mans nature which being left vnto it selfe fauoureth more of the nature of Satan who is hatefull a lyar and enuious from the beginning then of the nature of God who is loue trueth and charitie Therefore Saint Iohn saith that Cain hated his brother and slewe him because he was of the deuill and Abel was of God This hatred will be alwayes in those that haue one and the same Father that Cain had against all good men and children of God The second is because the infirmitie of our nature will not permit vs to enioy any good things in this worlde that are pure and of long continuance and therefore they suffer vs to haue but a little sense and taste of them But
are to search chiefly for those testimonies which God hath giuen vs in nature touching th'immortality of the soule euen the actions and effects therof by meanes of which we come to the knowledge of hidden and secret causes from whence they proceed Therefore consider Amana what you mind to speake vnto vs of this subiect Of naturall reasons whereby the immortalitie of soules may be proued against Epicures and Atheists and first of the argument taken froÌ the facultie of knowledge which the soule hath and from that knowledge of eternitie which is in it how it appeareth that it is not begotteÌ of this corruptible nature because it ascendeth vp vnto God and how by a special benefit of God it is daily created not by the vertue of nature Cha. 90. AMANA Seeing Epicures Atheists giue credit to natural Philosophy in things whose causes it proueth by their effects they haue no reason to refuse it in the consideration of the nature of mens soules Now it is verie certaine that if we will take this course besides the testimonies of God in his word touching the immortalitie of the soule which way soeuer we turne our eyes whether aboue vs or beneath vs on the right hand or on the left we shall finde euery where arguments and reasons concluding the same For we haue nature and the necessitie of causes proportion and similitude life the excellent dignitie of man the goodnes of God and the profit of mankind proceeding from his bountifulnesse which with one common consent and as it were all with one voyce teach vs and crie out that the soule cannot bee mortall First then we obserue that the true naturall essences of all things are not knowne of vs by themselues but continue hidde in the secret closets of euery one of them vnto which our minde being burthened with this masse of the body and ouerwhelmed with the darkenesse of this life is not able to reach Therefore we must enquire by the accidents adhering vnto them and principally by their actions whereby our reason discourseth and concludeth of euery thing what it is and of what qualitie For euery thing hath his actions and workes according to it owne substance and nature and by them declareth and maketh it selfe knowne so that if wee consider the actions of the soule we shall by them know the nature and immortalitie thereof Let vs then consider her first and principall action which is to know and this importeth also to vnderstande to comprehende and to conceiue Whereupon we haue to note that there is no power of Knowing that can attaine to the knowledge of any thing but it hath some agreement and proportion with the nature of the same thing because knowledge is as it were the image of things which is imprinted in the soule as in a glasse Now it is certaine that a looking glasse cannot represent the image and similitude of a spirituall thing because it selfe is a corporall thing which hath no agreement in nature with that which is spirituall Likewise it cannot represent any thing belonging to the other senses but onely that which concerneth the sight and therfore it cannot represent either soundes smelles or tastes because the vse thereof is onely for the eyes neither doeth it agree with any of the other senses but onely with the sight And as for our externall senses they cannot perceiue those things that haue neither quantitie nor bodily substance because they themselues are corporal Neither yet can they perceiue things that are absent And the internall senses as the fantasie the imagination cannot perceiue spiritual things as namely either God or Angels but onely the spirite of a man doeth perceiue know and comprehend them which power and facultie no other creature vnder heauen hath For if it were otherwise it could not in any wise comprehend a thing that surmounteth it with an infinite greatnes and with which it hath no agreement at all For further confirmation of that which I say let vs consider of Eternitie as it is whole and entire in it selfe then let vs diuide it into that which was since the creation of the worlde and finally into that which followed the same and which shall be for euermore When our spirite entereth into the consideration of that which was before the creation our thought is not able to comprehend it so that it is ouerwhelmed with the greatnesse thereof but wee doe well vnderstand and comprehend that part of eternitie which shall followe vs heereafter throughout infinit ages Whereby it appeareth that this first consideration of it is too great for our soule as hauing no proportion therewith nor yet agreeing thereunto but it is otherwise with the soule in the consideration of that other eternitie for the fruition whereof it was created For the soule is not eternall as God is as though it had no more beginning then he had and therefore it hath no agreement with him in this respect The soule then entereth into a bottomlesse gulfe when it discourseth of an eternitie of which it is not partaker but it hath agreement with the eternitie of God as angels haue in that it is created immortall to liue an eternall life with him which appeareth in that it is able to comprehend the same Therfore Saint Iohn in the beginning of his Gospel leadeth vs euen to the gates of this first eternitie but forasmuch as it is a gulfe in which we shall be swallowed vp if we enter farther into it hee proceedeth not forward but stayeth vs there and calleth vs presently vnto the means whereby God manifested himselfe telling vs how he did this by his eternall worde and first by the creation of the worlde then by those other meanes which hee setteth downe afterwarde all which our soule comprehendeth well and so cannot the soule of beasts do Wherfore when we consider God in his essence and nature before the creation of the world the time that was before that wee are then ouerwhelmed therewithall see no whit at all into it But if we enter into the consideration of the times after the creation of the world into those which shal follow stil after vs vnto all eternity wee looke into it more cleerely and are not so much dazeled therwithall because our soule is more capable of this consideration then of the other which was before all creatures From hence wee may conclude that the soules of beasts and plants that haue not in them this cogitation or apprehension of eternitie are produced and taken out of the power and vertue of that matter of which they are engendered but the spirit of man is more specially bredde in the bodie by God aboue all the powers of the matter and nature of the same For nothing ariseth higher or passeth beyond that thing of which it receiueth essence and beeing and those powers and strength that it hath for if it did then should it not receiue being from thence
Shame Impudencie a very dangerous disease Ierem. 3. 3. Ezech. 2. 4. and 3. 7. The cause of rednesse in the face in blushing A cause of feare in men The rule of all true iudgement Shame of well doing The cause why men deceiue themselues What pride is Two kindes of pride Three causes why God created man so excellent Of a good kind of pride Ecclus. 10. 14 19. Of the euil pride Ecclus. 10. 7. Who are most giuen to pride Causes of pride What vices follow pride Pride lifteth men against God Prou. 13. 10. Pride bred of vertue A similitude A remedy against pride Three kindes of the Vegetatiue facultie in the soule A profitable meditation Of the third and last belly of the body The office of heate in man The power order and office of the Vegetatiue soule A similitude taken from ãâ¦ã A good lesson for euery one Of the seates of the naturall vertues How excrements are voyded Of the growing of bodies Wherein the natural vertues differ ech from other How meate nourisheth the body How mettals and stones growe The true cause or nourishing in creatures The instruments of the naturall powers of the soule How the soule vseth the instruments of the body Of the Ventricle and stomackâ Of the figure of the stomacke Of the mouths of the stomacke How the name of the heart is abused The originall of appetite The doore of the vpper Orifice Of the lower Orifice Of the small strings of the Orifices The stomake compared to a pot on the fire Howe the stomacke is placed Of the substance of it How it is warmed by other neighbour partes Of ãâã Kell or Kall The causes of appetite in the stomach The originall of hunger The stomach compared to a wombe The office of the lower Orifice The poorer sort are not to be contemned The necessitie of the bowelles The number and names of the guttes The bowelles haue two couerings Of the Peritone or inner âine of the belly ioyned to the kall The vses of it The substance of the bowels The bowels are made of two coates Of the three ãâã gutâ Of their names The Duodene or stomacke gut The hungry gut The Ileon or folded Gut Of the three great Guts The blinde Gut The fift gut called Colon or the great gut The colike and Ileacke passions The straight gut The vse of it Of the muscle Sphincter A lesson against pride Against the contempt of inferiour persons Of the Mesentery Of the Mesareon The chiefe vse of it Other vses of the Mesentery Of the Meseraicall veines Their vse Of the Pancreas or sweet bread The vses of it Of the liuer and excellencie thereof The seconde coction is made in the liuer Foure degrees of concoction in the liuer The fountaines of the blood and veines spirites and arteries Our life compared to a lamp Two great veines in the body The Port-veine The hollow veine Eccles. 12. 6. A place of Salomon expounded Of the arterie Aorta A similitude What a humour is Of the nature of blood Of the cholericke humour Of the flegmaticke humour Of the melancholicke humor The agreement betwixt the humours and the elements How the humours and elements agree in places Agreement betwixt the great garden of the world and that of the litle world A goodly conteÌplation in nature Of the heart of plants The body of man compared to a garden Mans life in the midst of two waters Vapours ascending vp to the braine Watry clouds in the braine Inconueniences that come from the braine Instruction for euery one Testimonie of the prouidence of God Gen. 9. 4 5. The mixture of the humors necessary The causes of health and of sicknesse Sinne the cause of all the discord in the world The causes of death A politike instruction Of the cholericke humor Of the Gall and of his bladder The vses of the cholericke humour Of the melancholicke humor Of the spleene What effects follow the oppilation of the liuer The commodities of the melancholike humour Of the flegmatike humour and profite of it Of the kidneyes Emulgent vcines How the vrine is made yellow Of the Vreteres and of the bladder Of the necke of the bladder What it is to be a naturall diuine What communion ought to be among men Why the humors are taken in the euill part The cause of mens ingratitude The agreement betweene the maners and humors of the body By what meanes the naturall humors corrupt The originall of Feuers and other diseases The corruption of the flegmatike humour Of the cholerike humour From whence all sortes of agues proceede The corruption of the melancholie humor From whence madnesse commeth Three chiefe workers of mens actions He speaketh of such goodnes and vertues as were âo esteemed of by the heathen that knew not their naturall corruption God ruleth in all and ouer all Ierem. 1. Galat. 1. Actes 9. 15. The nature of flegmatike persons The nature of a cholericke complexion The nature of the melancholicke body What natures are most abused by euill spirites Matth. 17. 15. mar 9. 20. luke 9. 39. How vigilant the Deuil is to hurt vs. What profit we reape by the knowledge of our complexions What natures we are to eschew The true meanes to cure our vices Matth. 7. 11. Luke 11. 13. Psal 127. 1. Verse 3. Genes 1. 28. The vertue of the blessing of God for generation Of the Radicall humour Of the defect of mans life with the causes therof What is meant by nature Genes 1. What Generation is What the generatiue power is What seede is What is meant by a vegetatiue soule Of the cause of monsters Malach. 2. 15. Two effectes of ignorance Of the similitude that is in generation From whence the seede commeth The seuerall vertues of the generatiue power The chiefe cause why the generatiue power was giuen to man Of the seate of Generation Hebr. 7. 10. Genes 35. 11. Psal 139. 13. Iob 10. 10 11 What is man properly Psalm 139. 5. Verse 6. Iob 10. 8. Psalm 36. and 138. A good lesson to be learned from our creation The afflictions of Gods children turne to their good No mans knowledge perfect Gen. 2. 4. The creation of the world and of man compared together An argumont of the prouidence of God Of the forme of an infant Of the After-burthen The first sixe dayes work from the conception Psal 139. 16. All the members receiue their forme together The nauill first made perfect When the seed is called Embryon When the burthen is called a child or infant When the childe fââst moueth Galens opinion of the birth of sonnes The word profitable for all Mans birth a woonderfull worke of God How the childe is nourished in the wombe The cause of child-birth Which is the easiest kinde of child-birth Why children cry when they are borne A testimonie of Gods prouidence in the wombe Gal. de vsâ ãâã lib. 15. An argument against Atheists Psal 139. 17 18. 22. 9. Two things to be considered of in
is in him But I speake not nowe of this diuersitie but of another which happeneth to men in all ages and at all times For there is great difference to be seene in a mans face according as hee is either merry or sad angry or pacified humble and modest or loftie and proude For if hee be quiet and modest hee will haue a sweete milde and gracious countenance if hee bee angry hee will haue a furious face as though hee were transfigured into a sauage beast hauing fierie eyes as if hee cast from them flames of fire hee will cast foorth smoake at his nosethrilles as if hee had a fornace kindled within him his whole countenance will be as redde as if fire came out of it Therefore it was not without reason saide of a Philosopher that angry and furious men shoulde beholde themselues in a glasse to the ende they might know thereby how such passions change their countenance and how they are transformed thereby and looke hideous and fearefull And if a man be lofty and arrogant his visage will testifie the same sufficiently especially his eyes and eie-lids which will be lifted vp as if pride and arrogancie had there placed their seate For if wee denie or graunt any thing that pleaseth or displeaseth vs wee declare it by them speaking by signes as the tongue doeth by woordes And although pride be conceiued and bredde in the heart yet it is seated on the eye-liddes where it sheweth and manifesteth it selfe For seeing it desireth alwayes to be aduaunced and to be lift vp aboue all yea to be alone without any companion that place is very fitte and conuenient for it being high emiuent and apparant But a proud person ought to consider that that place is very much declining to the ende hee may thinke of the danger of falling downe as they that are in some high and sleepe place where they can take no holde For it can not bee but that pride will haue a fall howsoeuer it may seeme long first For that sentence of Iesus Christ is alwayes true who sayeth that Whosoeuer will exalt himselfe shall be brought low and whosoeuer will humble himselfe shall be exalted The eyes also do speake and testifie of the heart within For if the heart bee humble modest chaste and well stayed the eyes will be so answerable thereunto that their very lookes will declare sufficiently howe it standeth affected Contrariwise if the heart bee proude vnchaste loose impudent and lasciuious the looke and countenaunce of the eyes will openly bewray the same Also wee say commonly of such as haue lost all shame that they haue brazen and shamelesse foreheads And it seemeth that the French worde Affronteur is deriued from thence because they that are of that occupation must haue good foreheads they must be bolde and shamelesse like to harlots and murtherers And as shame is seated and appeareth principally in the forehead and cheekes so is it a note of impudencie when shame is banished from thence as that which then possesseth the place assigned to shame and modestie Therefore the Scripture attributeth a brow of brasse and of yron a hard forehead and a strong face to them that are impudent and past grace to such as are vntractable and rebellious By these things then we know how the face is the image messenger and witnesse of all the affections of the heart insomuch that it is very hard for him do what he can to couer and conceale them Also it is the image and witnes of a good and euill conscience For as a good conscience causeth it to appeare ioyfull and open so contrariwise an euill conscience maketh it sadde and hidden as it were the visage of a condemned person We commonly call Physiognomy the Science whereby men iudge of the nature complexion and manners of euery one by the contemplation of all the members of the body and chiefely of the face and countenance But there is no Physiognomy so certaine as that which-wee haue nowe touched whereby men may bee easily conuinced of that which they thinke to hide in their heartes which notwithstanding is quickely descried in their countenances as if wee read it in a Booke Nowe it is time to enter into our edifice and building there to contemplate the internall and spirituall senses which the foule vseth in her woorkes and operations But first wee will make the way more easie to attaine to so high a matter by learning briefely what is the nature faculties and powers of mans soule and what are the sundry kindes of soules the burthen whereof I lay vpon thee ASER. Of the nature faculties and powers of mans soule of the knowledge which we may haue in this life and how excellent and necessary it is into what kindes the life and soule are diuided Chap. 21. ASER. If God hath shewed himselfe wonderfull in the creation composition nature and vse of the externall senses and members of mans body of which wee haue hitherto discoursed both in the matter whereof they are made and in the forme giuen vnto them and in all other things that belong vnto them no doubt but wee shall haue much more cause to maruaile at the excellent workemanshippe of his prouidence in the composition nature and vse of the internall senses and members which lie hidden within the bodie whereof the sequele of our speach requireth that wee shoulde intreate For these are the principall by meanes of which the other receiue life and are kept and preserued in life But forasmuch as the soule giueth life to the whole body and to all the members thereof wee are withall to consider of the nature thereof what faculties and vertues it hath and howe it worketh in all the partes of the bodie according to that knowledge which GOD hath giuen to men both by the testimonie of his worde and by the effectes of the soule For neither the bodie nor any member thereof shoulde haue any more motion or feeling then is in a blocke or stone if it had no soule to giue it life For this cause after Iob hath spoken of the creation and composition of his body hee addeth Thou hast giuen mee life and grace and thy visitation that is to say thy prouidence hath preserued my spirite This agreeth with that which we haue heard before of Moses where hee sayeth That the Lorde made man of the dust of the ground and breathed in his face breath of life and the man was a liuing soule First therefore wee must vnderstand that there are in man three kindes of faculties and vertues that worke continually within him and neuer cease the first is commonly called Animal the second Vital the third Natural Of these two latter wee will speake heereafter Concerning the Animal facultie it is diuided into three kinds the first is called Principall the second Sensitiue the third Motiue The Principall is diuided by some into three kindes by others into
man shewe vs the goodliest woorkes that can bee either of golde or of filuer or pictures or garments or houses as curiously wrought as can bee deuised eyther for beautie or cost yet when wee haue seene them foure or fiue times wee beginne to bee full of it and take not so great pleasure therein as wee did But who is euer wearie of beholding I will not say the heauens the sunne the moone and the starres but the earth the sea riuers mountaines valleyes gardens trees herbes and flowres The cause heereof is the agreement of nature For wee being naturall naturall things are more agreeable vnto vs then artificiall And because wee were created and made not by the hande of a Paynter and mortall man but by the hande of the liuing God who paynteth liuing images and pictures therefore wee take greater delight in his handie woorkes then in the woorkes of any other howe excellent a woorkeman soeuer hee bee And indeede they are are of farre greater perfection then those that are made by the arte of man Therefore Arte laboreth alwayes to follow nature and to expresse her workes as neere as it can insomuch that they are accounted the best woorkemen and men delight most in their doings that come neerest vnto nature Howe much more then ought wee to like the woorkes of nature and consequently God himselfe who is the Author and Creator of nature and of all her woorkes For the least woorke of his in nature is more excellent in his kinde then the perfectest woorke that humane arte is able to shewe Nowe if wee come from his naturall woorkes to those that are supernaturall and aboue the reach of nature wee shall finde in them a great deale more matter of all kinde of delight For if wee coulde consider aright of these thinges we woulde ascende vp from artificiall thinges and from that delight which they affoorde vs euen vnto naturall thinges and from these vnto the Author and Creator of them and of all nature and there wee woulde seeke for our true delight and pleasure Herein nature her selfe is our good Mistresse as shee that leadeth vs thereunto as it were by the hande But our inconsideratenesse our blockishnesse and ingratitude is the cause why wee cannot learne this lesson of her and why wee haue not the maruellous and excellent workes of GOD and nature in such due admiration as wee ought to haue Whereupon it commeth to passe also that wee take not so great delight and pleasure in them and that custome which ought to increase this delight in vs is a meane rather to diminish the same And by this meanes also wee are kept from that admiration which wee ought to haue of God the Woorkemaster of them and of that delight and pleasure which wee shoulde finde in him if we mounted vp so high and sought him there But because wee are alwayes musing about vile and abiect thinges wee haue no leasure to consider of and to contemplate higher and more woonderfull thinges Nowe to ende this dayes speech seeing wee are taught that God hath giuen vs the affections of ioy and of sorowe to induce and mooue vs to seeke him to the ende that by eschewing the euill that is contrary vnto vs we might attaine to that soueraigne Good which he hath prepared for vs and to that true delight pleasure and blisse which wee may finde in him let vs knowe that we haue good occasion to pray vnto him incessantly that he woulde vouchsafe so to lighten our senses and minde and to rule all our affections and willes in such sort that we may at the length attaine thereunto For then we shall not onely be deliuered from all sorowe and griefe but haue the full fruition of perfect ioy and perpetuall delight And to the ende that we may goe forwarde to morowe with our matter of the affections of the heart and soule thou shalt intreate ASER of the affections of loue which follow those of which we haue alreadie spoken The ende of the sixt dayes worke THE SEVENTH dayes worke Of the affections of loue of the nature kindes and obiect of it of the beginning of friendshippe of the vertue and force of alluring that is in likenesse and in beautie of the agreement that is betweene beautie and goodnesse Chap. 49. ASER If wee know not throughly the affections of our soule which by reason of the corruption of our nature are so many diseases in vs wee shall neuer know our selues well nor the image of God which is imprinted in our soule nor the affectioÌ of his goodnes towards vs. Likewise wee can neuer learne what pure and sound parts of the nature of the affections remain yet in man what is added thereunto by reason of sinne that is in vs neither yet what vertue vice are except we truly know the nature of the affections Moreouer without this knowledge we can neuer make choice of good from euil or of truth from lying For being as we must needes be during this life subiect vnto and tossed on euery side with an infinite number of strange passions if they be vnknowen vnto vs we cannot discerne amongst a multitude of contrary opinions which of them is soundest euery one of theÌ pretending some shew of good of truth Therefore as we saw yesterday the affections of ioy and of sorow of hope and of feare and of delight and pleasure which folow ioy wherby we may conceiue the contrary vnto it namely griefe and torment which follow sorow so this day we are to proceede in learning what other affections there are of the heart and soule I wil begin then with the affection of loue which is a motion wherby the heart lusteth after that which is good indeed or which seemeth vnto it to be so desiring to draw the good to it selfe to the ende it may enioy the same This affection commeth neere to the nature of hope but it is a great deale more hote Therefore after the heart is once moued it presently draweth vnto it that thing which is offered for good labouring as it were to haue the fruition of some great Good But let vs consider howe this affection is bredde in the heart After that Iudgement hath iudged a thing to bee good so soone as the same thing is presented to the Will it doth by and by moue allure and draw the same vnto it selfe by a certaine naturall agreement euen as the like is betweene the minde and the trueth and betweene the eye and beautie This motion of the heart and will hath euen then ioyned with it a certaine kinde of reioycing as testifying thereby that the thing pleaseth it and is very good and agreeable vnto it Now when this reioycing is confirmed it is called loue which is an inclination or a proceeding of the will towards that which is Good For it fareth with the Will as if it went before to meete with the good that is comming to
woman is of short continuance and full of trouble He shooteth forth as a flowre and is cut downe he vanisheth also as a shadow and continueth not Nowe it is certaine that if we looke to the causes of the life death of men layd downe by vs we shal thinke that all this is done naturally that there is a certaine order of nature vnto which we must all be subiect and a naturall necessitie which none can eschew But wee see that Moses mounteth aloft and searcheth higher for the cause for hee seekth it in God and in his determination yea in his wrath conceiued against our sinnes Therefore the children and seruants of God that haue bene instructed in his worde doe not onely consider of that in death which prophane men beholde there but they mount vp euen to this highest cause and behold there the wrath of God against sinne against all mankinde for the same So that wee may knowe by that whith hath bene sayd what difference there is betweene humane and naturall Philosophie and that which is diuine and supernaturall and wherein they deceiue themselues that stay altogether in naturall Philosphie And hereby also wee may learne the cause why so many become Atheists and Epicures thereby whereas it should serue them in place of steps and degrees to cause them to ascend vp to that Philosophie that is supernaturall and heauenly For their noses are altogether poring in this base kitchin of which we haue intreated in our former discourses as though God had not created men for another life and end then hee hath done beasts Whereupon we may imagine what true ioye and consolation they can haue I say not only in death but also throughout their whole life seeing their life wil they nill they must passe through so many dangers and miseries For whether they will or no they must be subiect to this sentence passed from God against all mankinde in the person of our first parents when hee sayd to Adam Cursed is the earth for thy sake in sorow shalt thou eate of it all the daies of thy life Thorns also and thistles shall it bring forth to thee and thou shalt eate the herbe of the fielde In the sweate of thy face shalt thou eate bread till thou returne to the earth for out of it wast thou taken because thou art dust to dust shalt thou returne Therefore Eliphaz sayth in the booke of Iob that miserie proceedeth not out of the dust that affliction buddeth not out of the earth Which is asmuch to say as that the cause of barrennes of ground proceedeth not from the earth but from the sinne of man Wherefore men cannot lay the blame vpon any other beside themselues as being the cause of all the euils which they suffer because they beare the matter of them in themselues Now if any thinke that this sentence pronounced by God against all mankinde is not so much executed vpon the wicked that are without God as vpon others because wee see commonly that they are richest liue in greatest ease in pleasures in delightes we must know that they are not therefore exempted from those miseries whereunto the life of man is subiect and which are all comprehended vnder this sweate of the face mentioned in the holy Scriptures For there is not one of them to be found that can so saue himselfe but that he hath alwayes his part portion in these things And if we could consider wel the whole course of their life who seeme to be the happiest amongst them and had the patience to waite vntill the end of their race we should still finde by experience the trueth of that we speake of But let vs goe on with our speeches touching the causes of the length and shortnes of this bodily life and of naturall death as also of that which is violent whereof wee haue not yet spoken Also let vs consider of the things that are chiefly required for the vpholding of this bodily life and without which it could not consist This then shall be the matter subiect of which thou ARAM shalt take vpon thee to discourse Of the causes generally of the length and shortnes of bodily life of naturall and of violent death in what manner the life of man consisteth in his breath of the principall things required to life and without which it cannot be of the difference betwixt the life of men the life of beasts of the image of the spirituall death in the corporall of the true comfort which we ought to haue therein Chap. 75. ARAM. This lawe was layde vpon nature by GOD the Creator thereof that the things which it should bring forth in this inferiour world should haue small beginnings at the first and after growe by litle and litle when they were come to their full greatnes should stand a while at a stay and then fall by litle and litle and returne to their originall and first beginning as we see a patterne hereof and an example twise a day in the Ocean sea For after it is mounted vp to the highest and hath spread it selfe in length and breadth as much as it may it returneth againe vnto the fountaine and wombe from whence it came and there closeth vp it selfe For God hath compassed it with certaine bounds beyond which it cannot passe So likewise euery thing hath his course and set time of continuance neither doe we see any thing vnder the Moone either of the workes of God or of the inuentions of men which keepeth not this course And so is it with the body which being created by litle and litle decayeth after the same maner as it were by the same degrees by which it mounted vpward And that which we see in euery particular body the same we perceiue to be in the whole frame and course of the world in all the estates thereof For the world hath had his infancie next his youth then his mans estate and now he is in his olde-age For we see howe all things decline dayly and continually waxe worse and worse as it were approching to their end In like maner if we would consider the course and estate of all Common-wealths Principalities Kingdomes and Empires and of all the greatest and chiefest Monarchies that euer were from the creation of the world we should finde that all of them were very small and weake in their beginnings and that afterwards they increased and mounted vp vntill they came to their highest degrees and after they had attained thither they descended fell by litle and litle continually vntill in the ende they were wholy ruinated Nowe the first causes of all these things proceeding from God and from his eternall counsell we know that the second causes are in the nature of euery thing that hath beginning and must end and chiefly in the nature of mens bodies By our formmer speech wee haue learned already howe
that is preserued for the soule neither eateth nor drinketh But Ezechiel sheweth vs this yet more clearely saying They shall not satisfie their soules nor fill their bowelles For himselfe expoundeth that by the worde Bowelles which before hee called soules Moreouer wee haue further to note that forasmuch as the soule can no more giue life to the body without foode then without these members and instruments by which it distributeth and deliuereth the same it is likewise taken not onely for the foode of the bodie but also for those instruments and meanes whereby men get and obtaine foode Therefore it is written in the Lawe of the hired seruant that is poore and needy Thou shalt giue him his hire for his day that is the same day hee laboureth neither shall the sunne goe downe vpon it for hee is poore and therewith sustaineth his soule as if hee shoulde say it is his life and foode whereby hee must bee sustained So that hee which beguileth him of his hire taketh away his soule and life from him as much as in him lieth It is written also That no man shall take the neather nor the vpper milstone to pledge for this gage is his soule By which phrase of two milstones that serue to grinde the corne the Lorde comprehendeth all those instruments wherewith men get their liuing by their labour of what occupation and trade soeuer they be For as a man can not grinde without a milstone or without corne to haue meale for breade to maintaine life withall so poore Artificers and Handicraftsmen can not grinde nor consequently liue if those tooles and instruments bee taken from them whereby they must get both their owne liuing and the liuing of their wiues and children Therefore God sayeth that such a gage is the soule by which he vnderstandeth the life and by life the foode and nourishment that preserueth it and consequently the instrumentes by which poore men and Artificers get their liuing To conclude it seemeth that this kinde of phrase vsed by the Hebrewes agreeth well enough with our common speech in which we often take the life for foode and charges to maintaine life As when wee say that a man getteth and purchaseth his life or liuing with the sweate of his face We say likewise that we giue life to those whome wee feede and take life from them whom we depriue of foode and nourishment and of the means to get it But wee must learne some other significations of this worde soule taught vs in the holy Scriptures And first what is meant by a liuing soule and what by a naturall or sensuall body and what is a spirituall body and howe the name of soule is taken for the desires of the flesh and for all things belonging to this life Therefore it belongeth to thee ACHITOB to discourse vpon this matter What is meant by a liuing soule what by a sensuall and naturall body and what by a spirituall body howe the name of soule is taken for all the desires of the flesh and for all things belonging to this life and not onely for the whole person aliue but also for the person being dead and for a dead corps and lastly for the spirite separate from the bodie Chap. 80. ACHITOB. Men may well study in the schooles of the most skilfull and excellent Law-makers Philosophers Oratours and Doctors that are in the worlde yet they shall reape small profit thereby except they come to that schoole where the spirite of God is our master and teacher For this cause Iesus Christ after he heard the confession that Peter made of him saide thus vnto him Blessed art thou Simon the sonne of Ionas for flesh and blood hath not reueiled it vnto thee but my Father which is in heauen Nowe in that hee opposeth flesh and blood to the Father in heauen hee declareth sufficiently that according to the manner of the Hebrew speach hee vnderstandeth by these two words whatsoeuer is in man that is of man As when Saint Iohn saieth that as many as receiued Christ to them hee gaue power to bee the sonnes of God euen to them that beleeue in his name which are borne not of blood nor of the will of the flesh nor of the will of man but of God And to confirme this it is saide elsewhere What man knoweth the things of a man saue the spirite of a man which is in him euen so the things of God knoweth no man but the spirite of God Now we haue receiued not the spirite of the worlde but the spirite which is of God that wee might know the things that are giuen to vs of God To this purpose when Saint Paul opposeth a spirituall man to him whome he called before a naturall man and altogether vncapable of the spirite of God he saith that the spirituall man discerneth all things and is iudged of no man For being such a one he hath certaine knowledge of heauenly things to be able to discerne light from darkenesse and trueth from lies that hee be not deceiued by a false shewe of trueth Neither is hee iudged of any body because the trueth of God is not subiect to the iudgement of men how skilfull and conceited soeuer they be without the spirit of regeneration Nowe then as wee haue heard that the soule is taken in sundrie significations declared by vs wee may nowe knowe that it is taken oftentimes in the holy Scriptures for al the vertues for al naturall gifts and graces for all affections and desires for all pleasures and commodities and for other things appertaining to this life For this cause liuing soule signifieth in the Scriptures as much as creature hauing soule and naturall life and it is so taken for all liuing creatures of what nature and kinde soeuer they be And Saint Paul in the place alleadged and in the fifteenth of the same Epistle calleth a naturall man and a naturall body that man and that body which liueth with such a soule and such a life vnto whome hee opposeth diuersly a spirituall man and a spirituall body For by a naturall man hee vnderstandeth a man not regenerated by the Spirite of GOD and by a spirituall a man regenerated and by a naturall body hee meaneth a body that liueth by this corporall life such as it is in this worlde before the death and resurrection thereof By a spirituall bodie he vnderstandeth not only such a body as men haue that are already regenerated in this life but also such a one as it shall bee after the resurrection when it shall bee fully regenerated and made immortall and like to the glorious body of Iesus Christ For besides the humane soule wherewith it liueth heere and in regarde of which Saint Paul called it naturall it shall haue also a diuine vertue that shall wholly change in it all corruptible and mortall qualities and all humane infirmities vnto which it is subiect in this life into incorruptible
but of some other thing before and aboue that or else farther off vnto which it tendeth We see this in all the senses both externall and internall which are common to vs with beastes For they know nothing else beside that which is of this nature which we see neither doe they ascend higher but our spirite not content with the sight and knowledge of the heauens starres and Angels themselues mounteth vp to God and being come thither can go no further What other thing els doeth this signifie and declare vnto vs but that the soules of beasts are engendered of this corruptible and mortall nature beyonde which they cannot lift vp themselues but that ours are produced of God aboue the power of this nature And so that may bee saide of our soule which is spoken of a spring water namely that it ascendeth as much vpwarde as it descendeth downeward but can goe no higher For when a man woulde carie the water of a spring any whither and would haue it mount vpwarde it will be an easie matter to bring it as high as the spring-head from whence it floweth but no higher except it bee forced by some other meane then by it owne course and naturall vertue Notwithstanding it will easily descend lower And so fareth it with our spirite For as it came from God so it is able to mount againe to the knowledge of him and no higher but it descendeth a great deale lower And as for our senses they remaine lower then the woorkes of nature and pearce not to the depth of them but are alwayes busied about the externall face of them Neither is it to bee doubted but that Moses meant to teach vs these things by that which hee rehearseth of the meanes vsed by God in the creation of man which differed from that hee kept in the creation of all other creatures either liuing or without life For we haue heard what deliberation and counsaile he vsed before he put hand to the worke how he fashioned the body and how he placed the soule therein by and by after Therefore in that the Prophet describeth the creation of the bodie apart and then that of the soule he giueth vs to vnderstand that wee must seeke for something more high and excellent in that of man then in that of beastes whose soules were created with their bodies and of the selfe-same matter with them Moreouer he teacheth vs this very plainly when he saith that God created man after his owne image and similitude which hee did not say of beasts as we haue alreadie heard Therefore there must needes be in the soule of man some other power and vertue then that by which it giueth life to the bodie and which is common to it with those of brute beastes So that as God gaue to this dead bodie taken out of the earth a soule that endued it with life motion and sense so hee imprinted and ingraued his image into this soule vnto which immortalitie is annexed Therefore when Moses sayeth that man was made a liuing soule no doubt but by the name of soule he meaneth another nature and substance then that of the bodie And in that he calleth it liuing hee declareth plainly that the bodie hath not of it self and of it owne nature that life wherewith it is endued but from the power of this soule And although hee there maketh not any speciall mention of the other vertues thereof it is because hee considered the capacitie of the people with whome he liued vnto whom he would frame himselfe being content to speake openly of that power of the soule which appeared best without and which the externall senses might most easily know perceiue by the effects thereof But I thinke it will not be vnfit for this matter if wee returne to that question which before we touched concerning the creation of the soule namely whether since it was created by God in the first creation of man it be still created after the same sort as it were by a new miracle in them that are daily borne in the worlde or whether it bee naturally created but yet of God by a certaine order appointed for that ende by him Nowe albeeit it bee very requisite that we should bee sober and not rash in this matter for the causes alreadie set downe notwithstanding we will here propound the opinion of some learned men grounded vpon that order which God hath accustomed to obserue in his workes and in his creatures For seeing he hath set a law in nature for all other creatures according to which he createth produceth them not by any new miracle it is more likely that he createth soules naturally and that he hath ordained a stedfast law for mankind but differing from that of beasts so much as his creation differed from theirs For hauing once established an order he vseth not to change it into a diuers or contrarie order but keepeth still the same except it bee that sometimes he vseth extraordinarie meanes by way of a miracle For although all his woorkes bee great miracles and chiefely man neuerthelesse wee call none by that name but onely those which he woorketh by supernaturall meanes not against but beside the common order of nature But that which I say derogateth nothing from the nature immortalitie of mans soule For although it be placed in that matter which is alreadie prepared and appropriated for the fashioning of the body yet he doeth this aboue the vertue of the matter and of the worke of nature by a lawe which he hath established to that effect For this cause he doeth not onely giue a soule to them that are begotten by lawfull marriage but to those also who are brought foorth in whoredome whether it be adultery incest or any other such like For although that honestie which is enioyned mankind by God be not kept in such a birth and generation but contrarieth the same yet it is not contrary to the lawe of generation ordayned by God as that generation is which is by buggerie wherein not only the Law of honesty is violated but also the law of nature We will conclude then that it is not only true that our soule is not brought forth by the power of nature but by the benefit of God only but also that it is expedient and very behoofefull yea necessary for mankind that it should be true and because it is behoofefull and necessary it is true also without all question For God hath omitted nothing that is agreeable to his glory and profitable and expedient for mankinde For seeing the soule is placed within the bodie not by the vertue of nature but properly and peculiarly by a speciall benefite of God man oweth the chiefest and best part of himselfe not to nature but to God Which is the cause why he should acknowledge him as the onely father of his spirite consecrate the same wholly to him alone not yeelding
himselfe withall that there is no worlde nor any creature and that himselfe is not the same he is it must I say of necessitie follow that if God be there is also another life in which that iustice shal be perfourmed which is not heere executed and in which both iust and vniust shall receiue euery one the reward of his iustice or iniustice For it is impossible that God who is so good and so iust a nature shoulde create mankinde in that sort as if he had created the best and iustest part thereof onely to misery and wretchednesse and the woorst to ioy and happinesse Now continuing our discourse of those internall testimonies which euerie one of vs beareth within him of the immortalitie of the soule we will speake to morrow of conscience which presseth men to stand in awe of God and of his iudgements It is your part ASER to intreate of this matter The ende of the twelft dayes worke THE THIRTEENTH dayes worke Of the testimonies which euery one may take from his conscience of that feare vnto which all men are naturally subiect to prooue the immortalitie of the soule and a iudgement of God vpon the iust and vniust howe that which the Atheists say that feare causeth gods amongest men serueth to ouerthrow their damnable opinion Chap. 97. ASER The wicked may flatter themselues and labour as much as they list to rocke themselues asleepe in their impieties and horrible vices yet they cannot preuayle so much but they haue continually a warning-peece ringing in their eare and an Apparitour rapping at their doore without ceassing so that they cannot alwayes sleepe at their ease For that is euer true which the Lorde saide to Cain Why art thou wroth and why is thy countenance cast downe If thou doe well shalt thou not bee accepted and if thou doest not well sinne lyeth at the doore Which is as much as if hee had sayde that if Cain doeth as Abel doeth hee shall bee receiued of GOD with that honour that hee is receiued and shall goe with his face looking vpwarde but if hee doe otherwise his sinne will awake him well enough and not suffer him to haue anie rest in his conscience but will so presse him that hee shall bee as a man that lyeth alwayes in a portall or neere vnto it who can take no rest for anie long season by reason of commers and goers that goe in and out by it or that knocke at it euerie houre to haue it opened And therefore it is commonly sayde that Repentaunce euer followeth after sinne For howesoeuer it may bee slowe in comming yet it cannot bee without great heauines and sorow which no vniust person can eschew but he shal be sure to feele it very sharpe and vehement For he must needes feele and haue experience in himselfe that of euill nothing but euill can befall him in the ende and that when he feeleth what euill sinne bringeth vnto him he cannot but bee grieued that he hath committed it and wish that the thing were to doe againe Therefore euery wicked man feeleth himselfe accused and condemned by his owne conscience which is a certaine testimonie vnto him that there is a God and a Iudge whose iudgement he cannot auoyde But before we proceed in this discourse it shal be good for vs to know what conscience is properly Wee are then to knowe that although sinne hath greatly troubled the minde which God hath giuen vs by the darkenesse of errour and ignoraunce wherewith it is filled yet it coulde not so wholly blind it but still there remayned in it some sparkles of that light of the knowledge of God and of good and euil which is naturally in men and which is borne with them This remnant that yet remayneth is commonly called by the Diuines Synteresis which is taken from a Greeke word that signifieth as much as if wee should say Preseruation whereby that remnant of the light and law of nature that remaineth in vs is still preserued and kept in our soule after sinne And so this worde Synteresis signifieth that knowledge of the Lawe which is borne with vs and it is so called because it alwayes keepeth in man yea in the most wicked that can bee an aduertisement or instruction which telleth him what is right and iust and that there is a iudgement of God Some distinguish betweene Synteresis and Conscience others take them both for one and the same thing calling this Synteresis the very conscience it selfe whereas others say it is the naturall iudgement and some the light of our minde and spirite The Philosophers who had some obscure knowledge saide that there are certaine Anticipations in our nature by which they meant the selfe-same thing in a manner For by these Anticipations they vnderstande those principles of knowledge and naturall informations which being as it were rules wee haue not learned of any Masters neither by vse or experience but wee haue drawen and receiued them from nature whom God hath appoynted in this respect to be our mistres For this cause the Philosophers vsed this word Anticipation or som other of the same signification in the language wherein they wrote before we receiue these natural rules from nature as from our mother before we receiue any other either by learning of our masters by vse or by studie For to Anticipate signifieth as much as to preuent and to take before It is true that these rules of nature are in greater number and more certayne in some then in others and so are polished and encreased more by studie by vse by experience and by exercise Nowe by what name soeuer this light of our mind and this naturall censure is called by which we iudge what is right and iust or otherwise sure it is that of it owne nature it is alwaies caried to that which is true good And from hence commeth the approbation of vertues dislike of vices from which also the lawes and commandements of men touching maners doe afterwards flow so the conscience that is within euery one to the ende it may argue reprooue and condemne him for his owne faults So that there is no man but he hath a Iudge within himself except he be altogether depriued of sense and humane vnderstanding and so being turned into a brute beast committeth all vncleannes euen with greedines as S. Paul speaketh to the Ephesians And although some men that are most forsaken of God fall sometimes into this senslesnesse yet it continueth not alwayes with them but God afterwards rowseth them vp well enough causeth theÌ to apprehend feele the rigor of his iudgements For although nature were so put out smothred in them that no sparkle of naturall light to rectifie their iudgement appeared in them nor yet any flame of Gods wrath which burneth the hart that is turned aside from him yet he hath other means to kindle the fame againe and to set it on
and vnchangeable Incredulitie contrary to beleefe and opinion Of the diuers acceptions of this word Beleefe or Faith The description of Faith It is good for a man to knowe his owne ignorance 1. Cor. 2. 14. Foure meanes to knowe certainely those things that are to be beleeued Of generall experience Of the knowledge of principles Of the naturall knowledge of God in men The vse both of the naturall and of the written law Of natural iudgement Of the fourth meane of knowledge Hebr. 11. Of the image of God in man Ephes 4. 24. The difference betwixt soule and spirite Matth. 10. 39. rom 13. 1. Esay 40. 5 6. Iuc 3. 6. Rom. 8. 6. Genes 1. How God proceedeth in the creation of his workes How the powers of the soule manifest themselues How they haue their degrees in growth Luke 1. 80. The difference betwixt reason and iudgement and contemplation Why some haue preferred Philosophie before riches Of the benefits that commeth by the contemplation of diuine things Of the contemplation that is after this life When all men shall be of one iudgement The actiue life must be ioyned with the contemplaiue The obiect of the will is as large as that of the mind What great confusion is in our corrupt nature Of the desires that are in creatures Three kindes of appetites Of the Naturall appetite Of hunger and thirst Two kindes of Sense Of the seate of the naturall appetite Of the sensitiue appetite kinds thereof The vse of the sinewes Of the affections The ende of knowledge The best thingsin beasts are sensuall Beasts haue no Will. Matth. 5. From whence the desires of all creatures ought to be deriued What Will is and how it worketh How reason is set ouer the Will Diuers acceptions of the words Reason Will Psal 115. Matth. 6. The Will is the chiefest appetiteâ The Wil aymeth alwaies at good The Will is free and vnconstrayned Of the image of God in the Will Good is alwayes the obiect of the Will Diuers degrees in the actions of Will How the Wâ coÌmandeth the appetite The difference betwixt the natural and regenerated man What is the chief good that meere naturall men seeke after What good men are taught to ayme at by the heauenly light How we must cary our selues both in prosperity and aduersity Of the frailety of mans estate Of the power of the Will in all actions Why men preferre earthly things before heauenly Will sometime reiecteth all counsaile What freedome the Will hath in outward actions The neere coniunction of Reason and Will Euââ spirites haue power ouer the Will The difference of mans obedience to God from that of other creatures Difference betwixt Knowledge and Affections Of the discord betweene the heart and the braine A comparison Rom. 1. 18. verse 21. How the Scripture taketh the word heart Matth. 22. 40. Of the agreement that ought to be betweene the minde and the heart Why the heart is taken sometime for the seate of reason Deut 29 4. Matth. 22. 37. 1. King 3. 12. Rom. 1. 24 25. Pleasure of it owne nature a gift of God The end of mans creation Of the second belly of the body Ezech. 27. 4. ionas 2. 4. matth 12. 40. Of the midriffe and of his vse Of the skinnes of the breast and of their vse Of the cawle of the heart Of the fashion of the heart Of the water in the cawle of the heart Of the office of the heart Of the lungs and of their vse How the lungs couer the heart How the heart agreeth with the heauens Of the arteries and their office How the vitall spirites agree with the aire and windes Of the double motion of the heart and the vses thereof An admonition to mutuall loue 1. Iohn 3. 20. Whereof the striking of the breast arose Of the substance of the heart The situation of the heart Of the counterpoize of the heart A good lesson for euery one Deuter. 5. ezech 20. Of the two voide places in the heart and of their vse What the vitall spirite is Of the great artery Aâexample of âutuall succour Of the veiny âââery Of the doores and pipes of the heart Goodly instructions for al men Moderation is ãâã be kept in all things Superfluitie to be auoided in all things Good counsell for Princes Man was created not onely to be but also to be well What the affections are Two kindes of affections What affections goe before iudgement Agreement betweene the temperature of the body and the affections of the soule The affections can doe much with the body âoy good for the body and Griefe hurtful to it How the agreement betweene the body and the soule may be discerned Naturall qualities breede diseases Men are more carefull for the health of their bodies then of their soules The affections breed the health or sicknes of the soule How the soule receiueth from the body in regard of the diuers temperatures thereof Agreement betweene corporall and spirituall Physicke Luke 21. 34. Rom. 13. 3. Ephes 5. 18. Act. 13. 2. Iudge 20. 26. Psal 69. 10. Esth 4. 16. The knowledge of physicke necessary for all Sinne is the cause of all disorder discases and of death Three things to be considered in the facultie of Knowledge How habâtes are bred in the minde Foure things to be considered in the Will and desires Of natural inâlinations and affections Rom. 1. 30. 2. Tim. 3. 3. Leuit. 19. 18. matth 5. 43. Of the vâââlines of our naturall affections 2. Tim. 3. 2. Rom. 1. Of true loue towards a manâ selfe towardâ his Gen. 22. Naturall inclinations are seeds of vertues or vices The originall of all diseases What a habite is Of the force of custome Sweat is Gentleman-vsher to vertue The cause and profite of an habite What affection is froÌ whence vertue and vice first spring The fountaine of morall philosophie Why the affections are giuen to the soule The affections compared to the windes Of commotions perturbations How ãâã the iudgement can preuaile ouer the affections The originall of violent motionâ in the soule A similitude shewing the perilous motions of of the soule The effects of a prudent and wise man Of the variety of affections The cause of all motions in the âoule Two kindes of punishments Of the generation nature and kindes of the afâections How the affections are bred or brideled one of another Goodly similitudes The first motion of the heart is an image of the second Griefe or Ioy in all the affections Ioy appeareth in the face The effects of laughter in the face 2. Cor. 6. 11 12 What is meant by bowels in the Scripture 1. King 3. 26. Col. 3. 12 13 14. The true workes of a Christian 1. Ioh. 3. 17 18. Isay 58. 10. What ioy is How the heart chuseth euil for good What sorrow is Of melancholy The effect of sorrowe A commendable vse of teares Rom. 12. 15. A comparison Psa 34. 8 9 10. Vers 19. 21.
our birth What similitude there is betweene our spirituall and our natural birth Why we abhorre natural death The first point to be considered touching mans nakednes Gen. 3. 19. The second point Man by nature hath least defence for himselfe A commendation of the hand of man The third point A double vse to be made of our wants Wherin men excell all other liuing creatures The fourth point What we ought to learne by the proportion of our bodies What man is The excellent frame of mans body Who they be that know not themselues Ioh. 15. 1 2 3 4 The soule proceedeth not of the matter Nor of the qualities Nor of the harmonie Nor of the composition of the body The nature of a Hog And of an Elephant The soule of a beast differeth from the substance and nature of his body The facultie of sense commeth not from the body The cause of the life of the body The degrees of mans age Iob 14. 5. The cause of the length and shortnes of life What naturall death is Psal 90. 10. Psal 7. 8 9. Iob 14. 1 2. Of the true difference betweene naturall and diuine Philosophie The cause of so many Atheists Gen. 3. 17 18. Iob 5. 6. The cause of barrennes Nothing abideth still in the same state The cause of the length of life What death is Naturall death Violent death Of the windpipe From whence the cough commeth Esay 2. 22. The blood necessary for life The difference betweene the death of beasts and of man An image of our spirituall death in the bodily Only sinne hurteth the soule What it is to be well A comfort against death Rom. 8. 22. Naturall philosophie affoordeth no found comfort against afflictions or death A profitable contemplation in nature The miserable estate of Atheists that haue no hope of another life Philosophicall reasons against the feare of death Sinne the cause of death Atheists more miserable then beasts The common sayings of Atheists Naturall reason not sufficient to stay the conscience Two sorts of Atheists Why there must needes be a second life What Nature is Nature is a creature The error of Galen such like Atheists nowe adayes What we are to iudge of Nature 1. Thes 5. 23. Dan. 9. 24. Man diuided into three parts One soule in one bodie The soule like to a man that hath many offices Of the seate of the soule in the body The soule compared to an Husbandman The chiefe instruments of the soule Two kinds of vniting things together Of the vnion betweene the soule and the body How the soule is ioyned to the bodie Diuers degrees of nature in the soule Beasts haue some kinde of knowledge The originall of the powers of the Soule An admirable worke of God Why God hath ioyned the body to the soule The naturall knowledge of mans body very profitable Why the soule worketh with sundry instruments Of the Vital and Animal spirites and of their operations The effects of the Vital and Animal spirits in man The Vital Animal spirits are not the soule A wonderfull worke of God 1. Sam. 18. 10. 31. 4. 2. Sam. 17 23. Matth. 27. 5. 1. Thess 5. 23. A comparison of the soule and a workeman A similitude Against the transmigration of soules The aptest instrument for the soule The necessary vse of the humours The humors are in continuall motion What partes of the body come nerest to the soule 1. Cor. 6. 19. Of the entire sanctification of mans bodie The body liueth not to eate but eateth to liue 1. Thes 5. 23. The name of Soule taken diuersly Math. 10. 28. Gen. 6. 17. esai 40. 6. luc 3. 6. leuit 4. 2. ezech 18. 4. rom 13. 1. Gen. 14. 21. 46. 27. When a man is perfectly sanctified Esay 26. 8 9. Luk. 1. 46 47. The soule deuided into three partes Ephe 4. 17 18. Iohn 1. 9. and 8. 12. and 9. 5. and 12. 46. Why the naturall powers are not mentioned in these diuisions Genes 37. 21. Deut. 19. 21. Ierem. 11. 21. Matth. 2. 20. Esay 5. 14. Esay 29. 8. Ierem. 31. 25. Ezech. 7. 19. Deut. 24. 15. leuit 19. 13. Deute 24. 6. Matth. 16. 17. Iohn 1. 12 13. 1. Cor. 2. 11 12 What is meant by liuing soule Genes 1. 1. Cor. 15. 44. What is meant by a naturall and by a spirituall man Genes 2. 7. What is meant by an animal or naturall man The soule put so the affections Gen. 34. 3. Gen. 44. 30. 1. Sam. 18. 1. Deut. 6. 5. matth 10. 39. mar 8. 35. luke 9. 24. iohn 12. 25. How we are to vnderstand that the soule dieth Num. 23. 10. Gen. 22. 16. Ierem. 51. 14. Amos 6. 8. Leuit. 21. 1. The name of soule put for the dead body Iob 33. 18 22. Psalme 30. 3. Psalm 56. 13. and 22. 20. What is meant by Spirite in the Scriptures Psalme 31. 5. luke 23. 46. Actes 7. 59. Eccles. 12. 7. Iob 27. 3 4. Rom. 8. 16. 1. Cor. 2. 11. Psal 33. 20 21. 1. Pet. 2. 11 12. Wisd 1. How the soule is after a sort mortall The ancient Academicall kinde of teaching Pâatân Phad The word of God the true glasse for the minde Who know the soule best The soule is not bred of corporall seede Genes 1. Modestie requisite in searching the trueth How we become guiltie of original sinne What originall sinne is How wee must learne to know the soule When wee shall know our sâlues perfectly What the soule is Varietie of opinions touching the essence of the soule Iohn 3. 6. Why one soule is called vegetatiue another sensitiue the third reasonable Iohn 3. 12. Of the distinction of the soule from the powers there of The soule of the beast is of a corporal substance Gen. 9. 4. Leui. 17. 14. The Vitall spirite compared to the flame of a lampe It is engendred of the blood in the heart God the author of nature Sundry opinion of the reasonable soule The soule proceedeth not froÌ the elements Rom. 11. 33. Galens opinion of the soule Gal. dâ plâs Hip. Platoes opinion touching the soule Aristotles opinion of the soule Occams opinion of the soule Of the creation of soules according to the Platonists Lib 11. chap. 23. of the citie of God Origens opinion of soules The Platonists opinion of the soule confuted God is not the soule of the world Act. 17. 28. Arat. Phae. How men are the linage of God Platoes opinion of Daemones or celestial spirits Plato dwelt with the Egyptians Lactautius lib. 2. cap. 13. Ecclus. 24. 5. The Soule created of nothing Of the transmigration of soules The regeneration of the Pythagoreans A fond opinion of certaine Heretikes Against the transmigration of soules Why Plato inuented the transmigration of soules Mans nature compared to a Monster How meÌ become like to beasts The ignorant wrest the sence of good writers Math. 14. 2. marke 6. 14. Luke 9. 7 8. Mat. 16. 13 14. luke 9. 19. Of the Iewes opinion of the transmigration
THE SECOND PART OF THE FRENCH ACADEMIE VVherein as it were by a naturall historie of the bodie and soule of man the creation matter composition forme nature profite and vse of all the partes of the frame of man are handled with the naturall causes of all affections vertues and vices and chiefly the nature powers workes and immortalitie of the Soule By PETER DE LA PRIMAVDAYE Esquier Lord of the same place and of Barre And translated out of the second Edition which was reuiewed and augmented by the Author AT LONDON Printed by G.B. R.N. R.B. 1594. TO THE RIGHT HONOVrable Sir IOHN PVCKERING knight Lorde Keeper of the great Seale of England T. B. wisheth increase of honour here to the glory of the Highest and endlesse happines with the Saints in the worlde to come HAuing finished Right honourable the translation of the second part of the French Academie and pondering with my selfe vnto whose Patronage I might commendand committ the same as it were into a safe Hauen to be preserued from the tempestuous and surging waues of this Sea-like worlde it came to my minde vpon sundry good considerations that your Honour might chalenge the same as a thing that by all right appertaineth vnto your selfe For first calling to my remembraunce that the principall scope aymed at by this Author in the penning of his book was to vphold the glorious essence of God against all contradiction of Atheists and that by the viewe of his diuine woorkes in the creation of the bodie and soule of man I presently concluded with my selfe that the defence of this poynt against that viperous broode was a woorke best beseeming the sacred seate of Magistracie and such as for their places representing the person of the supreme Iudge wore by the infallible worde of trueth adorned with his owne titles Psal 82. 1. Exod. 21. 6. Nowe forasmuch as by the speciall prouidence of God it hath pleased her royall Maiestie to aduaunce you to that seate of magistracie next vnder her Highnesse in which you are placed it seemed vnto mee that I shoulde after a sort offer wrong vnto your Honour if I did not recommend vnto it the defence of the highest ruler whose person you doe in a higher degree then others represent Secondly when I considered with my selfe that this generation of Earth-wormes which place nature being but a creature in the roome of the Creatour and denie the immortalitie of soules after this life doe therein as much as lieth in them labour to put out the light of their owne conscience which yet could neuer be wholly darkened in the mindes of anie no not of the most desperate Atheist that euer was I thought it most conuenient to craue that your Honours lawfull protection in the behalfe of this Booke and of my small paines taken therein for the benefite of my countrey might bee as it were a Sub paena serued vpon the whole rabble of these deuils incarnate to cause them to appeare at that high court of Conscience in which you enioy the chiefest place next vnder her sacred Maiestie there to make answere to the humble complaint of Conscience vnto which they offer such notorious violence A third reason that moueth mee to become an humble petitioner that this booke may be gathered vnder the wings of your Honours safe defence is the constant report of your great care that none be intertained into your retinue and familie whose hearts are possessed with a liking of that Antichrist of Rome within the compasse of whose iurisdiction this dangerous infection of Atheisme beganne first in this latter age of the worlde to breake foorth and hath nowe set footing euen in those countries from whence by a generall consent of all Estates it hath beene banished long agoe Let Florence testifie this to all posteritie succeeding where that monster Machiauel first beganne to budde who hath nowe spredde abroade his deadly branches of Atheisme ouer the most countries in Christendome insomuch as fewe places but are so well acquainted with his doctrine that the whole course of mens liues almost euery where is nothing else but a continuall practise of his preceptes And yet Machiauel beeing Secretarie to that Florentine estate and employed altogether in ciuill affayres may seeme in some sort inexcusable if hee bee compared with manie of those vnholy Fathers of Rome who making open profession to bee the Ring-leaders forsooth of the whole worlde to bring them vnto GOD were plunged irrecouerably in this bottomlesse gulfe of Atheisme Pope Leo the tenth a Florentine borne was so farre from confessing Christ Iesus to bee the Sonne of God with Peter whose Vicar hee woulde seeme to haue beene that hee blushed not openly to deride the doctrine of the Gospel and to scoffe at Christ Iesus himselfe the Authour thereof For vpon a time as Cardinall Bembo by occasion cited vnto him a place of Scripture concerning the gladde tydings of saluation this sonne of perdition most blasphemously replied vpon him in this manner Howe profitable this fable of Christ hath beene to vs and to our crewe is well knowen to all ages A most horrible saying and such as coulde not proceede but from a flatte Atheist of whom also it is reported that he maintained there was neither Heauen nor Hell after this life Birds of the same feather were Siluester the second Benedict the ninth Gregorie the seuenth Iohn the three twentieth Alexander the sixt Clement the eight Paulus the thirde with diuers others of that rabble of whome some vtterly renounced God and betooke themselues to the Deuill some denyed the immortalitie of the soule some taught most damnable heresies and all of them turned the grace of our God into wantonnesse denying God the onely Lorde and our Lorde Iesus Christ Iude verse 4. It woulde require a long time to anatomize their seuerall liues and your Honours waightie affaires in behalfe of this Church and Common-wealth will suffer no long discourse in regarde whereof I am constrained in few words and yet in most humble wise to recommend my selfe and these my poore labours to bee shrowded vnder your Lordships safe protection most heartily crauing at the handes of the highest so to guide your Honor in the managing of that great charge he hath called you vnto as may make most both for his own glory here and for your blessed and endlesse rewarde else-where * â * Your Honors most addicted T. B. TO THE CHRISTIAN READER Grace and Peace SENECA the Philosopher reporteth gentle Reader that the looking glasse was first inuented to this end that man might vse it as a meane to know himself the better by Now besides that in a glasse wee may attaine to some kinde of knowledge of our selues when wee take a viewe of our owne countenance and of the lineaments proportion of our bodies outwardly Socrates applied the same to a further vse for the instruction of manners For as Apuleius writeth of him he earnestly perswaded his Auditors to looke
rest and also compound as the Charles-waine the Lion both the beares and others so in the body there are simple or similar partes as the sinewes bones arteries veines c. and compound partes as the heart liuer braine stomacke lungs and such like Moreouer it is certaine that the Planets howsoeuer in regarde of their moouing to and fro they are saide to be wandring starres haue yet their certaine liâââtes in the heauens especially in the Zodiacke in which as in their dwelling houses they exercise those naturall powers wherewithall they are endued as the proper mansion of the sunne is in Leo of the Moone in Cancer of Saturne in Capricorne of Iupiter in Sagittarius and so of the rest In like manner although the body of man bee so framed as that there is no one part but it is seruiceable vnto all yet there are certaine seuerall places appointed as peculiar shoppes for each facultie to woorke in especially as the braine for the Animall spirite the heart for the Vitall and the liuer for the Naturall the gall is the receptacle for choler the spleene for Melancholy the sucking veines serue to purge the blood from the serous substaunce of it and so of the other powers and partes of the body To conclude this third vse for a day woulde not suffice to vtter all that might bee spoken in this matter as the Sunne by reason of the Annuall progresse through the twelue signes maketh a sensible diuision of the yeere into foure partes which haue their different seasons and qualities if they fallout according to the course of nature and so likewise the Moone by her ãâã quartereth the moneth accordingly euen so farethit with the body of man in regarde of his whole age which being considered from the beginning vnto the ending agreeth very fitly to those seuerall seasons both for number and praedominant qualities if the threede of life bee not cutte off in the midway by the rasour of death For the body of man in his first age which is his childehoode is moist and hote and so is the former part of the yeere called the Spring as also the first part of the moneth from the new moone to the ending of the first quarter In the second part of mans age which is his florishing and youthfull time the body of man is hote and dry such as are the qualities of the second part of the yeere or Sommer season and of that second part of the moneth which is from the first quarter to the full Moone Thirdly the bodie of man in the third part of his age commonly called Mans-age is colde and moist according to the disposition of the third part of the yeere called Autumne and of that season of the Moone which is from the full to the last quarter To conclude in the fourth and last quarter of mans age called Olde-age his body is coldâ and drie like to the Winter season and to the fourth part of the Moneth which is from the last quarter to the next newe Moone Nowe as these three former vses of the Anatomie of mans bodie serue for the commoditie and delight of man so the fourth is the same that ought to be made not onely of the body of man but as Salomon teacheth vs of all the creatures both in heauen and earth and that is the glorie of God For the Lord hauing set in his visible creatures euident markes of himselfe and of his eternitie power goodnes wisedome and prouidence as the Apostle teacheth what remaineth but that man for whose sake seruice the Lord created al things should thereby acknowledge his soueraigne Lord and returne vnto him all glory praise and duetifull obedience for the same That we ought to make this vse of the Anatomicall consideration of our bodies the kingly Prophet Dauid teacheth vs most diuinely by his owne example when after a view taken of the admirable woorke of God in fashioning him in his mothers wombe he breakâth forth into this saying I will praise thee for I am fearefully and wonderfully made maruellous are thy works and my soule knoweth it wel And surely vnles we tread in the steps of this worthy king propoââd this as the scope of all our trauailes in searching out the seuerall parts of our bodies that God our Creatour and gratious preserâer may bee praised worshipped feared thereby we shall neuer know our selues aright and as we ought to doe but rather ioyne with the most part of men who not vsing their skill in this behalfe as a ladder to climbe vp by vnto God sticke fast in the very matter and forme of their bodies so that many of them become meère Naturalists and very Atheists One especiall cause whereof as ãâã it is because they lay not the ground and foundation of their skill in the holy Scriptures the fountaine of all sound knowlege which teach vs that ât is the Lord that made vs and that formed vs from the womb but followe after some small streames of this knowledge euen such as are polluted with the inâentions of mans braine placing the course of nature in the procreation of mankind which is but an effect of Gods almightie working power in the roome of God himself the supreme cause of al. In which respect they may not vnfitly be resembled to Moles that are alwaies plodding in the earth or to swine that finding acorns vpon the ground neuer looke vp to the tree from which they fall They forget that mans eies are therefore set in the head which is the vpper part of the body rather then in his breast belly or feet because he should be admonished thereby to lift vp his mind vnto heauen and heauenly things therfore Plato saith that mens eies were set in a body erected and looking vpward that they might be as guides to leade them to the knowledge of God vpon the sight of the celestiall light notice taken of the heauenly motions Otherwise althogh a mans skill be neuer so great althogh he knowetâ the way of the stars the walles of the world the foundatioÌs of the earth the top of the heauens yet if he be ignorant of the creator moderatour of them all it shal profit him nothing But as no man is to look for grapes of thorns or figs of thistles so we must not thinke that Epicures and Atheists wil once either labor to know God or open their lips to praise him when as yet they haue not learned to beleeue that he is much lesse that he is a rewarder of them that seeke him And surely of all Sathans delusions wrought by him in the hearts of vnbeleeâers this monstrous error of ãâ¦ã as that which is destitute of all shew of ãâ¦ã selfe into the heart of man For ãâ¦ã râption hunger and thirst is not more incident vnto him then ãâ¦ã relâgion and aberration in ãâã yet for any man not to see and acknowledge by the dimme candle of nature that God is
French Academy as it is diuided into seuerall dayes workes and distinguished by Chapters The first dayes worke Pag. 15 OF the creation of the first man and of the matter whereof the body of man is made Chap. 1. 22 Of the creation of woman Chap. 2. 28 Of the simple or similarie parts of the body namely the bones ligaments gristles sinowes pannicles cords or filaments vaines arteries and flesh Chap. 3. 34 Of the compound parts of the body and first of the feete and legges and of the armes and hands Chap. 4. 41 Of the backbone of the marrow thereof of the ribs and of other bones of mans body Chap. 5. 47 Of the share bone and marrow of the bones of the bones in the head and of the flesh of the muscles and of their office Chap. 6. 52 Of the kernels in the body and of their sundry vses especially of the breasts of women of their beauty and profite in the nourishing of children and of the generation of milke Chap. 7. 57 Of the fatte and skins of mans body and of their vse of the haires thereof Chap. 8. The second dayes worke 62 Of the bodily and external sences especially of touching of their members instruments and offices Chap. 9. 67 Of the eyes and of their excellency profite and vse of the matter and humors whereof they are made Chap. 10. 73 Of the tunicles and skinnes of the eyes of their forme motions of their sundry coulors of the sinewes whereby they receiue sight and of other parts about the eyes Chap. 11. 79 Of the eares and of their composition office and vse Chap. 12. 85 Of the diuers vses of the tongue of the instrumeÌts necessary both for voyce and speach howe there is a double speach of the forme thereof how the spirite of man is represented thereby Chap. 13. 91 Of the agreement which the instruments of the voyce and speach haue with a payre of Organs what things are to be considered in placing of the lungs next the heart of the pipes and instruments of the voyce Chap. 14. 96 Of the tongue and of the nature and office thereof of the excellency profite of speach which is the art of the tongue what is to bee considered touching the situation thereof in the head and neare the braine Chap. 15. 103 Of the office of the tongue in tasting and in preparing meat for the nourishment of the body of the teeth and of their nature and office of the conduite or pipe that receiueth and swalloweth downe meates Chap. 16. The third dayes worke 108 OF the sence of tast giuen to the palal what tastes are good to nourish the body of the diuersitie of them of hunger and thirst and of their causes Chap. 17. 113 Of helps and creatures meete for the preseruation and nourishment of the body how God prepareth them to serue for that purpose of their vse Chap. 18. 119 Of the nose and of the sence of smelling and of their profit and vse of the composition matter and forme of the nose Chap. 19. 124 Of the vse briefly of all the outward sences of mans body namely in purging the superfluities and ordures of his nose of the diuersity that is in mens faces and of the image of the minde and heart in them Chap. 20. 130 Of the nature faculties and powers of mans soule of the knowledge which we may haue in this life and how excellent necessary it is into what kinds the life and soule are diuided Chap. 21. 136 Of the two natures of which man is compounded how the body is the lodge and instrument of the soule how the soule may be letted from doing her proper actions by the body and be separated from it and yet remaine in her perfection Chap. 22. 142 Of the braine and of the nature therof of the sundry kinds of knowledge that are in man of the similitude that is betweene the actions and workes of the naturall vertues of the soule and of the internall senses Chap. 23. 147 Of the composition of the braine with the members and parts thereof of their offices and that knowledge which ought to content vs touching the principall cause of the vertues and wonderfull powers of the soule Chap. 24. The fourth dayes worke 148 OF the seate of voluntary motion and sense of the office and nature of the common sense of imagination and of fantasie how light and dangerous fantasie is of the power which both good and bad spirits haue to mooue it Chap. 25. 158 Of reason and memorie and of their seate nature office of the agreement which all the senses both external and internall haue one with another and of their vertues Chap. 26. 164 That the internall senses are so distinguished that some of them may bee troubled and hindered and the rest bee safe and whole according as their places and instruments assigned vnto them in the body are sound or perished and of those that are possessed with deuils Chap. 27. 170 Of the reasonable soule and life and of vertue of the vnderstanding and will that are in the soule and of their dignity and excellency Chap. 28. 176 Of the variety and contrarietie that is found in the opinions deliberations counsayles discourses and iugdements of men with the cause thereof and of the good order and ende of all discourses Chap. 29. 182 Of iudgement and of his office after the discourse of reason and how beliefe opinion or doubting followe it of the difference that is betweene them Chap. 30. 187 Of the meanes whereby a man may haue certaine knowledge of those things which hee ought to beleeue and to take for true of the naturall and supernatural light that is in man and how they beare witnesse of the image of God in him Chap. 31. 192 How the vertues and powers of the soule shew themselues by litle and litle and by degrees of contemplation and of the good that is in it of that true and diuine contemplation which wee looke for after this life Chap. 32. The fift dayes worke 198 OF the appetites that are in all liuing creatures and namely in man and of their kinds and particularly of the naturall and sensitiue appetite Chap. 33. 203 Of will and of the diuers significations and vses of these words Reason and Will of the actions freedome and nature thereof of the power which reason may haue ouer her Chap. 34. 208 Of those good things which both men only guided by the light of nature are able to propound to themselues and to follow and they also that are guided by the spirit of God of the power and liberty of the will in her actions both externall and internall Chap. 35. 214 Of the distinction that ought to bee betweene the vnderstanding knowledge and the will and affections in the soule and betweene the scates and instruments which they haue in the body of the agreement that is betweene the heart and the braine Chap. 36. 219 Of the
nature and composition of the heart and of the midriffe of the tunicles or skinnie couerings of the breast and of the Pericardion or Cawle about the heart of the motion office and vse of the lungs of the heart and of the arteryes Chap. 37. 224 Of the substance situation and counterpoize of the heart of the nature and vse of the vitall spirite and of the forge vessels and instruments thereof of the sundry doores and pipes of the heart and of their vses Chap. 38. 229 Of the second motion of the heart which belongeth to the affections of the soule and of those that goe before or follow after iudgement of the agreement that is betweene the temperature of the body and the affections of the soule Chap. 39. 233 Of the health and diseases of the soule of the agreement betweene corporall and spiritual physicke how necessarie the knowledge of the nature of the body and of the soule is for euery one Chap. 40. The sixt dayes worke 237 OF foure things to bee considered in the will and in the power of desiring in the soule and first of natural inclinations of selfe loue and the vnrulinesse thereof Chap. 41. 241 Of the habite of the soule in the matter of the affections and of what force it is of the causes why the affections are giuen to the soule with the vse of them of the fountaine of vertues and vices Chap. 42 246 That according to the disposition of the iudgement the affections are more or lesse moderate or immoderate of the cause of all the motions of the soule and heart of the variety of affections of the generation nature and kindes of them Chap. 43. 250 That ioy or griefe are alwayes ioyned to the affections and what ioy and griefe are properly Chap. 44. 255 Of the causes why God hath placed these affections of ioy and sorrow in the heart of true and false ioy and of good and bad hope Chap. 45. 260 Of feare and of the nature and effects thereof toward the body the mind and the soule and how it troubleth them of the true harnesse and armour against feare Chap. 46. 265 Of the delight and pleasure that followeth euery ioy and of the moderation that is required therein of diuers degrees of pleasures and how men abuse them especially those pleasures which are receiued by the corporal senses Chap. 47. 270 Of the comparison of pleasures receiued by the internall senses and how men descend by degrees from the best to the basest pleasures of the difference betweene the vse of spirituall delights and corporall and how the one chase the other Chap. 48. The seuenth dayes worke 276 OF the affections of loue of the nature kinds and obiect of it of the beginning of friendship of the vertue and force of alluring that is in likenesse and in beauty of the agreement that is betweene beauty and goodnesse Chap. 49. 281 Of other causes why beauty procureth loue and of diuers degrees and kinds of beauty how it is the nature of loue alwayes to vnite an what other effects it hath how loue descendeth and ascendeth not what power it hath to allure and breed loue Chap. 50. 286 Of desire and coueting and of the kinds of it of the infinitenesse of mens desires and what Good is able to satisfie and content it of the difference betweene desire and loue and of the vtmost limit and end of loue Chap. 51. 291 Of the good things that are in true loue of the diuers valuations of loue and of the benefits which it procureth what knowledge is requisite to allure loue and how one loue groweth by another of the friendshippe that may bee both betweene the good and the badde Chap. 52. 297 Of fauour reuerence and of honour of their nature and effects of those outward signes whereby they shewe themselues of pity and compassion and howe agreeable it is to the nature of man Chap. 53. 302 Of offence in the heart and soule of the degrees of offence and of the good and euill that may be in this affection of contempt that is bredde of it and of mockery which followeth contempt Chap. 54. 307 Of anger and of the vehemency and violency thereof of the difference that is betweene anger and rancor of the affection of reuenge that accompanieth them of the motions of the heart in anger with the effectes thereof wherefore this affection is giuen to man and to what vse it may serue him Chap. 55. 313 Of hatred and of the nature and effects thereof of a good kind of hatred and of the remedy to cure the euill hatred of enuie and of the kindes and effects thereof of the difference betweene good and euill enuy Chap. 56. The eight dayes worke 319 OF iealousie and of the kindes thereof how it may bee eyther a vice or a vertue howe true zeale true iealousie and indignation proceede of loue of their natures and why these affections are giuen to man Chap. 57. 324 Of reuenge cruelty and rage and what agreement there is among them what shame and blushing is and why God hath placed these affections in man and of the good and euill that is in them Chap. 58. 330 Of pride with the consideration thereof aswell in nature intire as corrupted of the orginall thereof and of such as are most inclined thereunto what vices accompany it how great a poison it is and what remedy there is for it Chap. 59. 335 Of the naturall powers of the soule and what sundry vertues they haue in the nourishment of the body of their order and offices of their agreement and necessary vse where the vegetatiue soule is placed in the body and what vertue it hath to augment the same Chap. 60. 341 What instruments the soule vseth in the body about the naturall works of nourishing and augmenting of the ventricle of stomacke and of the figure orifices and filamentes it hath of the stomacke and of what substance and nature it is of the causes of hunger and of appetite of the inferior orifice Chap. 61. 347 Of the intalles and bowels and of their names and offices of the nature of the three smaller guttes and of the other three that are greater of the instructions which wee may learne by these things Chap. 62. 353 Of the Mesentery and Mesareon of the Meseraicall veines of the Pancreas or sweete bread and of their nature and office of the liuer and of his nature and office of the rootes bodies branches of the veines of their names and vses and of the similitude betweene them and the arteries Chap. 63. 358 Of the blood and of other humours in the body of their diuersity and nature and of the agreement they haue with the elementes of the similitude that is betwixt the great garden of this great worlde and that of the little worlde touching the nourishment of things contayned and preserued in them Chap. 64. The ninth dayes worke 363 OF the vapours that ascend vp to the braine
and of the waters and cloudes contayned therein and in what perils men are ãâã why the soule and blood are put one for another of the temperature of the humors necessarie for the health and life of the body of the causes of health and of diseases and of life and death Chap. 65. 368 Of the vses and commodities of the humors ioyned with the blood and what vessels are assigned vnto them in the body and of their nature and offices and first of the cholericke humor and of the spleene then of the flegmaticke humor and of the kidneys and other vessels which it hath to purge by Chap. 66. 373 Of the names whereby the humors of the body are commonly called with the causes wherefore of the comparison betweene the corruption and temperature of the humors of the body and betweene the manners and the affections of the soule of the meanes whereby the humors corrupt and of the feauers and diseases engendred thereby of the sundry naturall temperatures in euery one Chap. 67. 379 Of the diuers temperatures and complexions of men according to the nature of humors that beare most sway in them of the disposition whereunto they are naturally mooued by them eyther to vertues or vices of the means to correct the vices and defects that may be in our naturall inclinations Chap. 68. 383 Of the restauration and reparation of all natures created by the generatiue power and vertue that is in them and namely in man what generation is and what the generatiue power of the soule is what the seede is and how generation proceedeth of strength and of infirmity Chap. 69. 388 Of the powers of the generatiue vertue and of their offices of the principall cause why God gaue to man the power of generation in what sence the reines are taken for the seate of generation how we ought rightly to consider of the generation of man Chap. 70. 393 Of the fashion of a childe in the wombe and how the members are framed one after another in the mothers belly of the time and daies within which a child is perfectly fashioned Chap. 71. 398 Of childbirth and the natural causes thereof of the great prouidence of God appearing therein of the image of our eternall natiuitic represented vnto vs in our mortall birth Chap. 72. The tenth dayes worke 404 WHy God created man naked and with lesse natural defence then he did all other liuing creatures how many wayes he recompenceth this nakednesse of the generall beauty of the whole body of man ioyned with profite and commodity Chap. 73. 409 Whether the life of the body can proceede eyter of the matter or of the composition forme and figure or of the qualities thereof or else of the harmony coniunction and agreement of all these whether any of these or al of them together can be the soule of the length and shortnes of the diuers degrees and ages and of the ende of mans life of death and of the causes both of life and death of the difference that is betweene naturall and supernaturall Philosophy in the consideration of things Chap. 74. 414 Of the causes generally of the length and shortnesse of bodily life of naturall and of violent death in what maner the life of man consisteth in his breath of the principall things required to life and without which it cannot be of the difference betwixt the life of men and the life of beastes of the image of the spirituall death in the corporall of the true comfort which wee ought to haue therein Chap. 75. 420 Of the chiefe consolations which the wisest among the Pagans and Infidels could draw from their humane reason and naturall Philosophy against death of the blaspemies vsed by Atheists and Epicures against God and nature what nature is and who they be that attribute vnto it that which they ought to attribute to God Chap. 76. 426 That there is but one soule in euery seuerall body that one and the some soule hath in it all those vertues and powers whose effects are dayly seene of the seate of the soule in the body and of the principall instrument thereof of the vnion of the body and soule of the diuers degrees of nature and of the excellency that is in it of the fountaines and bounds of all the powers and vertues of the soule Chap. 77. 432 Of the nature and varietie of the animal spirits how they are only instruments of the soule and not the soule it selfe of the nature of those bodies wherin the soule may dwell and worke of the difference that is not onely betweene the soule and the instrumente by which it worketh but also betweene the instruments themselues and their natures and offices and which of them are nearest or farthest off of the degrees that are in the vnion and coniunction of the soule with the body Chap. 78. 438 Of the diuisions of man made in the holy scriptures aswell in respect of the soule as of the body in what significations the names of soule spirit and heart are vsed therein and the causes why of the intier sanctification of man how the soule is taken for the life and for the members and instrumentes of nourishment and for nourishment it selfe Chap. 79. 444 What is meant by a liuing soule what by a sensuall and naturall body and what by a spirituall body how the name of soule is taken for all the desires of the flesh and for all things belonging to this life and not onely for the whole person aliue but also for the person being dead and for a dead ãâ¦ã for the spirite sepârate from the body Chap. 80. The Eleuenth dayes worke 490 WHether the soule of man is engendred with the body and of the same substance that the body is of or whether it be created by it selfe and of another substance whether it be needefull for vs to knowe what the soule is and what is the eââence thereof or onely to knowe of what qualitie it is with the workes and effects thereof Chap. 81. 495 Whether there be any thing mortall in the soule of man of the distinction betweene the soule and the powers of it of the opinion of Philosophers and what agreement is betweene them touching the soule of brute beasts and the nature and substance of it of their opinion that deriue the soule of man and the soule of beasts from one souâtaine of them that ascend higher and of their reasoââ Chap. 82. 499 Of the opinion of Galen of Plato and of Aristotle touching the substance and nature of mans soule of the opinion of Occâm touching the vegetatiue and sensitue power thereof and of the distinction of soules he maketh in man of the sentence of the Platonists and of Origen touching the creation birth and nature of the soule of the coniunction of the soule with the body and the estate thereof in the same Chap. 83. 503 Of the opinion of the Platonists and some others touching the substance of mens
themselues vnder the vale thereof to the end that men should not take theÌ for such as they are indeed as also that they might keepe company with the best But in their hearts amongst their companions they mocke laugh at al religion at al feare of God whatsoeuer els is taught vs by his word touching any other life theÌ this wherin ioy is prepared for the good and torments for the wicked Nowe if there were nothing els to doe but to conuince such men of errour lying the matter were easie for they cary all their witnesses and their condemnatioÌ with them but they are not so easily confounded For a man is conuinced when he is constrained to acknowledge in his conscieÌce that he hath no reason wherby he is able to withstand gainsay that trueth which is shewed vnto him which condemneth him But if he be obstinate head-strong wickedly giuen fâoward he will neuer leaue kicking against the pricke but perseuere in his headinâsse and obstinacie in his maliciousnes and peruersenes For wheÌ reason faileth him he armeth himselfe with impudencie like to a bold murtherer or to a shamelesse harlot that will blush at nothing Therefore Chrysostome said not without reason that heretiks may wel be conuinced but not confounded For they do but wipe their mouth as Salomon speaketh of an harlot which presently after boasteth that she is an honest woman But howsoeuer wicked men striue to blindfold their vnderstanding to harden their heart against the iudgement of God yet it is neuer propounded vnto them but will they nill they they feele themselues pricked and pressed with some sence thereof True it is that it is not so with them as the childreÌ of God are touched as they of whom it is written that after they had heard the preaching of Saint Peter they were pricked in their hearts whereby they were led to true repentance because they had bin touched to the quicke by the word But it is said of the reprobate and of them that are hardened of which sort are all Atheists that God hath giuen them a pricking spirite by reason of their bitter hââât which causeth them alwaies to increase in bitternesse to fret and chafe against God when they feele themselues pressed by his word and by his iudgement Therefore I am of opinion my companions that for this cause and for those reason which ASER recited vnto vs we are now to call to memory all the testimonies that we can bring of God of his prouidence of his iudgement and of the immortalitie of mens soules by the consideration of the nature of man and of his parts the body and soule expecting when sometime hereafter God shall giue vs grace to contemplate the selfe same things in euery nature and in all this great visible world For no doubt but such kind of contemplation will furnish vs sufficiently with arguments to conuince all Epicures and Atheists to constraine them to acknowledge in their conscience a diuine iustice and an eternall life The heauens saieth the Prophet declare the glory of God the firmament sheweth the worke of his hands This hie ornament this firmament so cleare and face of heauen so sumptuous to behold is a thing full of greatnesse Therein we may behold the Master builder thereof clothed with the whole frame as with a garment which is a sure testimonie of his power and vertue He who cannot fall within the compas of mans grosse sences maketh himselfe as it were visible in his terrible workes This worlde is vnto vs a learned schoole wherein the praise of God doth preach it selfe It is a goodly large rich shop wherein this soueraigne and most excellent workman layeth open all his works to this end that he might be knowen by them It is a temple wherein there is no creature so little but it is as it were a similitude and resemblance of the creator thereof to shew and manifest him vnto vs. In a word it is a Theatre where the diuine essence his iustice his prouidence his loue his wisedome haue their working by a wonderfull vertue in euery creature euen from the hiest heauen vnto the center of the earth Aske the beasts saith Iob and they shall teach thee and the foules of the heauen and they shal tel thee or speake to the earth and it shall shew thee or the fishes of the sea and they shall declare vnto thee Who is ignorant of all these but that the hand of the Lorde hath made these But truly there shineth in man more then in all other creatures a beame of the diuinity a proportionable image and similitude of his nature in that God hath framed him of an immortal soule capable of vnderstanding of reason to make him partaker of his eternal glory and felicity O Lord saith the Psalmist who marueilous is thy name in all the wolde What is man that thou art mindfull of him and the sonne of man that thou visitest him Thou hast made him a litle lower then God and crowned him with glory and worship Thou hast made him to haue dominion in the works of thine hands thââ hast put all things vnder his feete But withall as God hath more expresly created man after his owne image then any other visible nature and therefore more excellent then the heauens or the earth or any thing contayned in them so he hath singulerly bound him to know and to honour him in which thing he hath placed his soueraigne Good But man being exalted by God to that honour that he might attaine to so great felicitie could not conceiue or acknowledge it which is the cause that we see so many who following the corruption of mans nature are not onely become like to brute beastes but much more vnthankefull yea farre more forgetfull miserable then they are The Oxe knoweth his owner and the Asse his masters crib but man will not know God his creator of whome he holdeth body soule and goods What a horrible shame is it that the Oxe the Asse which are such dull beasts should giue greater honor and obedience to man of whom they receiue their food then man doth to God of whom he hath and dayly doth receiue so many benefits Let vs make hast therefore my companions to go to the schoole of nature For if we profite well therein I doubt not but we shall easily come to the knowledge of the creator thereof and of the chiefe end of our being ARAM. All things created haue their proper motion which they follow according to that loue that euery one of them beareth to his natural disposition For the heauens continue alwayes constant in their naturall motions And as the fire and ayre naturally loue to be aboue and therefore drawe thitherward without ceasing so the water and earth loue to keepe below so that they alwayes bend that wayes So that none of the elements can find any
by any newe and sodaine motion but by an immutable and eternall counsaile For no newe thing can befall him neither is there any thing in him that is mutable but according to the height and depth of his riches hee hath multiplied the children of men And let them thinke imagine and dispute what they list yet all things haue had their beginning according to the good prouidence of God which no man in the worlde can sufficiently comprehend O great mysterie that God hath alwayes beene and that it pleased him some time past to make man first who was neuer made before and yet not to change his purpose and will Thus you see howe wee must steppe by steppe ascend by the workes of God vnto himselfe as we haue alreadie touched in the beginning of our speech and as wee can doe it well ynough in mens workes For when I behold a worke it by and by putteth me in minde of the instruments wherewith it was made and the instruments of him that made them and of him that set them aworke Then the Workemaster putteth me in minde of him that made him such a one namely both of his master that taught him and also of his parents that begate him Thus climing vp still from one to one and from degree to degree I must needes in the ende conclude that there is one chiefe Workmaster of whom all others are descended by their order degree And there I must stay as in like maner proceeding from one essence to another I may come to the contemplation of that infinite and eternall essence which is the spring and first cause of euery nature namely vnto God who hath giuen to that matter whereof he made all things a forme meete and conuenient for that worke which he would make of it This is that which I thinke we ought to conceaue touching the creation of the matter of mans body Now before we consider the disposition therof I thinke we ought to intreate of the creation of woman who is one selfe same flesh differing onely in sexe and appointed of God to bee a necessarie helpe for the originall and preseruation of mankinde which I desire to heare you discourse of AMANA Of the creation of Woman Chap. 2. AMANA No maruaile if the eye of mans soule be often dimmed yea looseth all light in the diligent consideration of the wonderful workes of Gods prouidence For as the eye of the body although cleare of it selfe cannot behold colours figures other visible things except it bee illuminated with light from heauen or from some other lightsome body so albeit our vnderstanding of it owne nature be very cleare sighted as being a beame of the diuine brightnes yet by reason of the bond that conioyneth it to the body wherein it is ouerwhelmed with the darknes of the matter it can in no wise attain to the glittering conceptions of eternall wisedome vnlesse it alwaies haue God that great euerlasting Sunne and his heauenly light to illuminat it and to guide it to the faithful contemplation of the woorkes of his almighty hand This hath bin the cause why so many great wits discoursing philosophically of the originall and beginning of things and looking on euery side yea doubting and fearing many things which they found contrary to humane reason haue bin caried hither and thither with diuers opinions like to a vessel tossed in a deep sea but could neuer come neere to the knowledge of the trueth But if wee follow the bright starre of trueth fixed in the heauenly booke of life as wee haue learned therein the creation of man so we may as easily be instructed in the creation of the woman to the confusion of the wise men of the world and of all Epicures and Atheists The holy scriptures teach vs that after God had created man placed him in the garden of Eden to dresse it and keepe it had forbidden him to eate of the tree of the knowledge of good euil which was a signe tokeÌ of the homage obedience and subiection he did owe to God his creator Lord and of that blessed life appointed for him as a recompence and crowne of this obedience It is not good then saide hee that man shoulde bee himselfe alone I will make him an helpe meete for him And to shew the better how this helpe was not onely meete but also necessary for man Moses saith that God had already brought all the beasts before Adam that he might name them according to their natures and kinds which hee perfourmed Whereby we may iudge what great knowledge of naturall things was in Adam before he sinned For otherwise hee could not haue giuen to all liuing creatures names agreeable to their nature and if hee had not named them as he should hee had brought in great confusion in nature Afterwarde Moses addeth that amongst all those liuing creatures hee found no helpe meete for Adam yea the Lorde had spoken of him before as if he had bene alone in the worlde For although all the beastes and all the residue of the creatures were giuen to man to assist him so that being in that estate of innocencie wherein hee was then hee might receiue all seruice and readie obedience from all the creatures neuerthelesse hee had not as yet any helpe of his kinde For hee coulde not haue that familiaritie and conuesation with the beastes nor receiue such helpe from them as hee coulde from creatures of his owne kinde Therefore when the Lorde saide that it was not good for man to be alone hee declared plainely that he did not create him to liue and solitary in the world but with companie and that his will was that there should be men vpon earth who should liue in societie and fellowship together Nowe seeing that man was created for this ende he coulde not liue in company with others of his kinde without generation and multiplication thereof which coulde not be except hee were ioyned to a wise seeing it pleased GOD to appoynt it so Wherefore as hee created the other liuing and sensible creatures of two sexes in one kinde namely some males and others females that they might increase and multiplie by generation so likewise dealt hee with mankinde But as hee tooke an other course in the creation of man then he did in that of beastes so also dealt he in the creation of the woman whome hee purposed to giue vnto man for a companion For hee created not man and woman both together but man first and then woman afterwarde as wee will declare by and by Nowe because there is no coniunction or communion in any humane societie wherein that holy bonde which ought to knitte all men together and ioyne them one to another is better declared then in that whereby man wife are conioyned and vnited as it were in one selfe same bodie and in one soule therefore it pleased God not without cause to beginne this holie
his prouidence towards vs to make vs more then ashamed and confounded We haue yet another point to bee noted touching their situation which causeth a certaine proportion and agreement to bee betweene the heauens and the head and betweene the eyes of the great little worlde and those of the body and soule For it is most certaine that they could not be placed more conueniently then in the highest part of al the bodie as it were in the highest towre seeing they are to serue all the other members in place of Warders and Watchmen and of guides and leaders Therefore Salomon had reason to call them the Lookers aut by the windowes For the holes of the head in which they are placed as it were Looking-glasses are their windowes through which they see and behold We may also say asmuch of the apple of the eye which looketh within his litle circle as it were by a window For this cause as God hath placed the sunne moone and all the rest of the lights aboue in the heauens so he would that there should bee some proportion betweene the heauens and the head of man and betweene those goodly lights aboue named and the eyes that are created to receiue light from them and to be that in man who is the litle world which the sunne moone other lights of heauen are in this great vniuersall world Therefore forasmuch as the eyes are as it were the images of these goodly bodies and celestiall glasses they occupie the highest place in this bodie of the litle worlde as the lights doe in the great bodie of the world whereof they are as it were the eyes to giue it light on euery side For this cause also the eyes are more fierie and haue more agreement with the nature of fire then any other member that belongeth to the corporall senses And as they are in a high place so they are admonished thereby of the place vnto which they ought to looke according to that which Dauid saith I lift vp mine eyes to thee that dwellest in the heauens In all these things we see a goodly harmonie and agreement between the great and the litle world the like whereof we shall also finde betweene the worlde and the spirituall heauen whose sunne and light is God and between the eyes of the soule and of the mind Therefore Iesus Christ said very well The light of the bodie is the eye if then thine eye be single thy whole body shal be light but if thine eye be wicked then all thy body shal be dark Wherfore if the light that is in thee be darknes how great is that darknes So that the eyes being as it were the lanterne lampe and flame of the whole body they could not haue a more apt place or more conuenient for their nature then that where God hath placed them The like also may be said of the spirituall eyes of the soule of the mind For God hath lodged the vnderstanding and reason in the braine of man as it were in a high towre in which it ought to raigne as a Queene and Princesse and guide vnder her lawes all the affections and actions of men as the eyes guide all the members of the body And when God who is the sunne and light of the world of the spiritual heauen reacheth out his beames to these eyes of the soule by his eternall Sonne and giueth them life vigour and vertue by his spirite then is the minde wel lightned and then doth she happily and to her proper end direct al the parts of the soule Now for the conclusion of our speech seeing wee haue spoken largely enough of the eyes of the bodie and of their nature beautie and excellencie and what goodly images of the spiritual eyes they represent vnto vs let vs yet a litle better acknowledge the greatnesse of their Woorkmaster by considering apart the matter whereof they are made I meane by it selfe and without the woorkmanship as if we should now behold their substance without that disposition and form which he hath giuen them What is an eye pluckt out of the head but a litle clay and mire as indeed it is the matter whereof it is made Now what a wonderfull thing is it that God hath so appropriated it as to make such a goodly piece of woorke thereof and such faire instruments for the seruice of men And therefore our Sauiour Iesus Christ meant to represent this diuine woorke when hee made the blinde to see by putting clay vpon his eyes Let vs therefore vse their sight which is such an excellent gift of God to behold his workes and those goodly images of the diuine nature which on euery side and continually are before our eyes and let vs beware that wee feede them not with the sight of prophane and dishonest things least they serue to poyson the minde and soule whereas they ought to become messengers to declare vnto it honest healthful things For he that doth otherwise is woorthy to haue not onely his bodily eyes put out and pluckt out of his head but also the eyes of his mind that so he may be blinde both in body and soule as it commonly falleth out to many But let vs follow our matter propounded touching the senses and their members and speake vnto vs ACHITOB of the eares and of their composition offices and vse Of the Eares and of their composition offices and vse Chap. 5. ACHITOB. The wisedome of God is so great he prouideth so wel for al things by his prouidence that he neuer doth any thing in vain insomuch that there is nothing whatsoeuer in all nature which hath not his proper vse and which is not compounded of matter and forme agreeable thereto for the instruction of men But forasmuch as men are rude of vnderstanding and by reason of their natural corruption easily turned aside from the chiefe ende of their being namely the contemplation of celestiall and heauenly things in place whereof they betake theÌselues to the care of those things that are earthly corruptible it commeth to passe that hauing eyes and eares they neither see nor heare any spirituall thing so that their very light is become ãâã And then how great may we thinke the darknes to be in those partes that ought to be guided by theÌ that are capable of light Therfore as we haue learned that the eyes are the first guides and houshold masters that God hath giuen to euery one and the first authours and inuentors almost of all artes sciences and disciplines because by their sight we know the light colour greatnes figure number situation and motion of bodily things both neere and farre off so now we are to know that the heating and the cares are very conuenient for one man to communicate his knowledge with another as if one shoulde powre wine or water out of one vessell into another But they are especially giuen by
but a very litle But God hath prouided a remedy for this by the meanes of salt and of sundry fortes of sawces and spices whereby they may be made to haue a pleasaunt taste There are some things also which are cleane contrary either by reason of their euill taste as gall and wormewood or els because of the hurt which they may bring with them as those things that are venimous and very poyson But God hath very well met with this inconuenience both by this gift of the sense of tasting and also by putting into such things as might hurt either maÌ or any other liuing creature a certaine qualitie which we call relish or taste that is contrary and very vnpleasant to the sense of tasting as likewise hee hath giuen to those things that are healthful and good to nourish a relish that is agreeable and pleasant vnto our taste This is to be vnderstoode if our taste bee not corrupted either by sickenesse or by some vnbrideled appetite the like is to be said of the spittle which beside the vse before named hath this also that it helpeth the taste Wherefore if it bee already infected with some euill taste it will not well receiue others but will cause euerything to be of the same taste wherewith it is infected and corrupted Now those things are most sauoury and haue the best relish that haue in them the best mixture of heate and moisture which two qualities make the relish of things and without which we see that all extreme colde and dry things haue no smacke or taste as flaxe or towe and drye wood or water that is very pure In other thinges those that haue more moisture then heate haue their taste lesse sharp so that according as heat and humidity are tempered together the diuersitie of tastes is framed For if humidity doth not exceede and surmount earthy drynesse or both of them be consumed by heate there is no taste So that as all bodily thinges are compounded of all the elements and differ one from another according as they haue more or lesse of the elements so is it in tastes For this cause this sense of taste answereth to the element of water and holdeth most of the nature thereof as the sense of touching hath more affinitie with the earth to the ende it might agree better with those thinges that are to bee felt thereby For the vigor and sense thereof ought to be close together and throughout and such as taketh faster holde then any of the rest So likewise the sense of sight agreeth with the fire and that of hearing with the aire as wee haue alreadie touched it And as for the sense of smelling it agreeth both with the fire and with the thicke ayre because smelles are stirred vp by heate as smoke is by fire which afterwardes are by the meanes of the ayre caried to the sense of smelling whereof wee will speake heereafter But let vs goe on with our discourse of tasting and of such things as are apt to nourish the body For wee cannot liue without the helpe of many things amongst which meates and drinks are chiefest because that as hunger requireth meate so thirst desireth drinke Wee must therefore vnderstand that this soule and life which is called Vegetatiue or nourishing and which is common to man with all other liuing creatures hath two principall instruments in the body namely heate and humiditie of which heate is first and chiefe belonging properly to the vertue of nourishing next humiditie is ioyned to heate that it may feede and preserue it For life is preserued in the body by heate which is the chiefe instrument thereof so that as soone as heate is gone it becommeth starke dead And because this heate would easily and quickly consume it selfe if it were not nourished and mainteined moysture is ioyned vnto it in liuing bodies as it were a bridle to keepe it back to the end that life might be prolonged which otherwise woulde faile presently after it were forsaken of heate as heate also would decay if it were not nourished and preserued by humiditie which it necessarily requireth For heate draweth humour vnto it selfe and sucketh and drinketh it vp likewise humour refresheth heate and slaketh the vehemencie thereof all which wee may plainely see in a lampe For let vs compare the light of a lampe with life and then let vs consider whether this light can bee preserued without fire and whether this fire can continue any long time and not bee extinguished vnlesse it haue two thinges The first is matter as namely the wieke of the lampe which matter cannot bee firme if it haue no drynesse in it whereof fire may take holde For fire beeing hote and drie cannot haue any fellowship with coldenesse and humiditie without some middle qualitie agreeable to his nature On the other side it will soone consume the drie matter on which it lighteth if the vehement heate thereof bee not abated and tempered by some humiditie which both resisteth the drynesse and also by the coldenesse it hath moderateth the heate of the fire Therefore wee see that the matter of the wicke of a lampe cannot continue long beeing once lighted if it be not greased with some tallowe or some humide matter to preserue both that and the fire of which it receiueth light For when it is burnt out the fire also dieth with it through want of nourishment that might mainteine it But it is not ynough although the fire haue meet matter to nourish it For they must be so well wrought and mingled one with another that there bee neyther too much nor too litle of eyther but as much as neede requireth For if there bee a great deale of wieke and but a litle oyle and tallowe it will endure so much the lesse while and if there bee too much oyle or tallowe in respect of the wieke it will slake the fire ouermuch yea it may be in such great quantitie that it will put it quite out But if due proportion bee kept betweene the cotton and the oyle or tallowe the fire will preserue it selfe verie well and giue a goodly cleare light The like is done in our bodies For if they were without naturall heate there woulde bee no life in them and if this heate had not meete matter to preserue it selfe within them it woulde quickely bee extinguished Nowe seeing it must bee nourished and mainteined this cannot bee done vnlesse it haue some solide and firme matter which cannot be consumed so quickly but that it may preserue it selfe sometime Againe forasmuch as there is no matter so solide and firme which is able any long time to resist the fire that consumeth all if the violence thereof be not moderated this matter must of necessitie be moistened Here then the meate which is most solide standeth in stead of match or weeke to this naturall fire from whence proceedeth life to the body and drinks are as it were oyle in
a lampe to moysten the meate to the end that this fire should not consume it so quickly And because it must alwayes be kept burning otherwise the light thereof which is the life will die together with it it must haue new matter continually ministred vnto it as it were to a fire that cannot alwayes continue kindled in the chimney and not goe out if it be not preserued by wood or coale or in a candle or lampe if it haue not alwayes cotton or weeke and oyle or some other tallowy and moyst matter Therefore wee see that when either of them beginneth to fayle another is put in to supplie the place of it And thus as fire and the light thereof are mainteined in a lampe or candle by meanes of that nourishment they haue both in the weeke and in the tallow thereof so life and that naturall fire which giueth life to the bodie are mainteyned by that food which they receiue ordinarily in eating and drinking The meate then in mans bodie is to nourish and preserue the naturall heate thereof as the weeke is in a candle or lampe and the moysture which it receiueth by drinke is vnto it as the âoyle and tallowe For this cause if heate bee stronger in a man he shall feele thirst which is an appetite and desire of that which is moyst and colde that is of such qualities as are contrary to the fire which is hote and dry For the moysture must be confirmed strengthened to moderate the burning heate as it is when oyle is powred into a lampe And if both heate and moysture consuming eche other beginne to waxe faint and to fayle they must both bee holpen that they may gather more strength as when we put not onely oyle but weeke also into a lampe And this is the cause of hunger which is a desire of that which is hote and moyst But there is difference betweene the humiditie required in hunger and that which is required in thirst because the moysture desired in thirst is more thinne and lesse earthie then that which is required in hunger And if the moisture be increased ouer much so that the heate decreaseth and languisheth and consequently the appetite to meate and drinke and to receiue nourishment decayeth it must be restored againe by physicke For although all nourishment be as it were physick to the body neuerthelesse there is this difference in that foode repaireth the whole person and all the body whereas physicke repaireth onely the instruments of the body which are to serue for nourishment For this cause food is alwayes necessary for all at all times and in all places but besides that all stande not in neede of physicke they that want it vse it but at certaine times as necessitie requireth For if those members that serue to nourish the body be well disposed and discharge their office so well that all the partes of the bodie receiue due nourishment and the whole body bee healthie and sound there needeth nothing but ordinary foode to preserue the body and to keepe it in good health But if any member be weakened and doeth not his duetie well especially any of those that ought to serue to nourish the whole bodie it must be restored again to strength by the meanes of physicke Now albeit the sense of taste whereof we haue presently discoursed be not so apt to teach especially the knowledge of spirituall and diuine things as the senses of sceing and hearing of which we haue spoken heretofore yet we may receiue much good doctrine thereby For as the body cannot liue except it haue such corporall foode as agreeth to the nature thereof so the soule cannot liue if it haue not that knowledge which God hath appointed for it And as life is kept in the body by heate which is the chiefe instrument thereof to the life of our soules consisteth and is preserued and increased by heate namely by the loue charity of God without which it cannot liue that life that is agreeable to it owne nature For the soule that is separated from the loue of God is dead in respect of the true and blessed life seeing God liueth not in it nor it in God For this cause this loue must be alwayes nourished and mainteyned therein by the celestiall and diuine moysture agreeable to the nature thereof Wherefore as it is of a heauenly and celestiall nature so the foode thereof must be answerable thereunto This foode therfore cannot be had but of God who is the life of the soule as the soule is the life of the body and the meanes which he hath appointed to minister this food vnto it is his heauenly eternall word and those spirituall graces which he communicateth vnto vs thereby But let vs follow our matter subiect of corporall senses And seeing we haue intreated of the meanes wherby the body is nourished we ought to consider more particularly of those things that are meet and conuenient to mainteine and preserue the body of man and see how God prepareth them to this end in which thou shalt instruct vs AMANA Of helpes and creatures meete for the preseruation and nourishment of the bodie how God prepareth them to serue for that purpose of their vse Chap. 18. AMANA God being carefull ouer the welfare of his creatures that haue life hath put in them a desire to preserue themselues to the ende they shoulde followe after such things as are profitable for their health and shunne that which is hurtfull and contrarie vnto it Nowe this preseruation consisteth eyther in the equalitie of heate and moisture nourishers of life or els in an inequalitie that may easily be reduced and brought to an equalitie by that which we eate and drinke For if there bee so great excesse of heate or moysture that the one consumeth the other death followeth necessarily if there be no excesse of either but a good equalitie the body is very well affected But it is very hard to finde a bodie so tempered And although such a one might be found yet it could not long continue in that estate but that it would quickly change as we may iudge by that which we haue learned in the former discourse But when this change doeth not bring with it so great excesse and inequalitie but that it may be kept vpright by nourishment the body is neuerthelesse well disposed vntiil such time as the excesse is greater then can bee repaired by foode For then if foode will not serue the turne wee must haue recourse to physicke and if the inequalitie be so great that by the helpe of physicke no remedie can be found there is no other naturall ayde to be had Nowe this inequalitie that approcheth so neere to equalitie is very pleasaunt as that which is the pricke and procurer of naturall pleasures necessarie for the life of man to incite him to desire them and as it were the sawse to make them toothsome For if
there were alwayes equalitie wee shoulde neuer be affected with hunger or thirst nor with any appetite to eate or drinke And if this appetite were not wee shoulde not haue those pleasures which wee receiue by meates and drinkes and by their diuers tastes and relishes So that wee shoulde not haue such a notable testimonie of the goodnesse and bountifulnesse of God towardes vs and of his care as wee haue by the sense of taste which hee hath giuen vnto vs. Wherein also he admonisheth vs in such sort of our mortall nature through the necessitie wee haue of foode for the preseruation of our life as that withall hee supplieth this want and necessitie that wee may the better know and taste the sweetnesse of his loue towards vs. For whereto would those creatures serue that are good for our nourishment if we had no vse of them And how could wee vse them if we stood not in neede of them Therefore seeing the matter standeth thus it appeareth euidently that wee are nourished by such things as are familiar and like to our nature and are healed by things contrarie to that which hurteth vs. For the nearer any thing approcheth to our nature the sooner it is conuerted into it So that amongst those meates that are familiar vnto vs they nourish best that draw neerest to our nature For this cause babes newe borne that are litle and tender haue milke for their foode which is very meete for them by reason of the agreement that is betweene it and the matter whereof their bodies are made For as wee haue alreadie heard the milke is made of the selfe same blood wherewith they were nourished in their mothers wombe and whereof they were before ingendred and conceiued forasmuch as the parents seede of which they were framed is deriued from their owne blood Wherevpon it followeth that the matter of their bodies is of the same substance and so that food which draweth neerest vnto it is most natural and meete for them For this cause we said before that all things are not seruiceable for meate drinke and nourishment but those only that haue a nature agreeable thereto and that for the reasons specified by vs. Here then we must call to minde that which we haue already touched elswhere namely that seeing the body of man is compounded of all the elements it is therefore needfull that the nourishment wherewith it is to be preserued vpholden should participate of all the elements to the end that all euery part of a mans body should be maintained preserued by that which is like to it selfe Therefore God hath wel prouided to this purpose as we see in the matter wherof our bodies are made For we haue heard what differeÌce there is according to the sundry parts and diuersity of members in the body yet the whole matter of theÌ all is taken from the substance of the same elements and the difference betweene them commeth of this only that some parts participate more of some elements others of other elements Hereof it is that the hardest parts of the body as the bones are most earthy and so consequently of all the other partes as they haue eyther more or lesse of all the elements and of their qualities For this cause all the parts and members of the body must haue food agreeable to the nature of the elements whereof they participate according to the portion of matter which is in euery one of them Wherein we see a goodly testimonie of the bond and agreement that is among all creatures yea in all nature it selfe together with the correspondencie that euerie creature hath with it like Therefore if wee want ayre for breathing wee drawe it in euen as it is of it owne nature together with those qualities which it bringeth with it selfe If wee desire drinke onely to refresh and to moysten the bodie and the meate it taketh pure water serueth that turne which is common drinke for all creatures and sufficient for the whole life of man although there were no other But God hath giuen this aduantage to men aboue beasts that besides this drink coÌmon to them both they haue others not onely more pleasaunt to their taste but also more forceable to nourish them For if the question bee of taking sustenance eyther by meate or drinke we must haue such meates and drinkes as are more firme then the ayre and the water and which are able to sustayne the body according to it owne substance and nature For as the water and the ayre whereof the bodie is made could not consist in the composition thereof but woulde slide and fall away if they were not intermingled with some other matter that is more earthie and solide thereby to keepe and knitte them together euen so if foode consisted onely in liquide and moyst things that had no other substance of more earthie and solide qualitie in which the vertue of heate might remaine and which might bee conuerted into the greatnesse and massinesse of the bodie the liuing creature would alwayes haue an appetite and neuer leaue eating Therefore God hath so framed those creatures which he hath giuen to man for meate that whatsoeuer is earthy therein doeth not still retaine the nature of the earth as if it were nothing but simple earth and so likewise that which is of the nature of fire or of the water or of the ayre but all is so well mingled and tempered one with another that the taste and sauour thereof is pleasaunt and fitte for all the partes of the bodie that are to bee nourished And according as the qualities of the elements are mingled one with another so the meates and drinkes compounded of them haue their sundry tastes together with their other qualities For if God had not so prouided for it man could haue no taste therein and if he tasted not he would haue no appetite and so could neither eate nor drinke And if hee coulde neither eate nor drinke he could not liue as wee may iudge by that which wee haue alreadie hearde Nowe as hee cannot liue without eating and drinking so it is requisite that he eate and drinke with that moderation that he take in no more meate and drinke then he ought to doe For if he take too litle he cannot be sufficiently nourished and if hee take too much instead of being satisfied he shal be burdened and in stead of preseruing his life hee will kill himselfe Therefore it is verie necessarie that euery one shoulde alwayes obserue great sobrietie otherwise God will correct our riot our gluttonie and drunkennesse But the danger that commeth by not keeping a mediocrity is a great deale more to be feared on the one side then on the other For there are but fewe that breake not square oftener in eating and drinking too much then to litle Nowe to ende this speech wee haue farther to gather such good instructions as all men haue in
those things which God hath giuen them for nourishment yea in their mouth also to the end to render vnto him honour glorie and prayse Whensoeuer beastes doe eate their tongue serueth to feede them no otherwise then that of men doeth helpe them but they prayse not God with that tongue which serueth to nourish them because he hath not giuen them that gift of speech wherewith he hath endued man and that for the cause which we haue already heard For as a fountain cannot be without a riuer so a riuer cannot be without a fountaine For this cause seeing reason of which God hath made man partaker is as it were a fountaine in him and speech as the riuer that issueth from it the Grecians expresse both reason and speech with one and the same worde which Saint Iohn also vsed when speaking of the Deitie of Iesus Christ he said In the beginning was the worde and the worde was with God and that worde was God For as all the woorkes of God are perfect in their kinde so hee maketh nothing without cause and which hath not his vse So likewise he giueth nothing to any creature but withall he giueth the instruments and meanes which it ought to vse thereby to be made seruiceable as the thing it selfe requireth Heereof it is that hee gaue not speech to beastes because hee made them not partakers of reason without which speech would stande them in no steade so that it woulde haue beene a superfluous woorke of GOD. Therefore seeing it is so God requireth not of beastes that they should by speech praise him with their tongue as he requireth it of men vnto whome hee hath giuen the meanes to performe it For beastes haue neyther reason to vnderstande what is spoken nor speech to vtter any thing thereby whereas man hath both the one and the other He hath both the fountaine and also the riuer that runneth from it Wherefore when hee sitteth downe to meate and whilest hee is taking his refection to which vse his tongue serueth him according as we heard before and when hee riseth from table truely he is much more brutish then any brute beast if with the selfe same tongue he doeth not prayse and glorifie God acknowledging as he ought the goodnesse of that celestiall Father that giueth him that foode and that nourisheth him If he doe otherwise hee looketh no more from whence the meate commeth vnto him then doeth the hogge who with his snowte alwayes towardes the earth feedeth vpon the akornes that are vnderneath the Oakes and neuer looketh or considereth from whence they fall Yea the hogge doeth a great deale better discharge his duetie in praysing GOD then such men doe that eate and drinke as brute beastes without giuing thankes to God for the benefites hee distributeth amongest them For hee prayseth God in his kinde as all other creatures doe in theirs according as the kingly Psalmist testifieth in many places of his Psalmes Neither doeth God require more of them then he hath giuen vnto them But seeing he hath giuen more to man then to all other visible and bodily creatures he requireth so much the more of him and that very iustly For as it is written To whome much is committed more shal be demaunded of him Wherefore man is not onely too too inexcusable but more vile and sauage then any brute beast if his tongue serue him no farther at the table for the praysing of God thereby then if beastlike his snowte and nose were in a cratch or manger For howe shall the foode in the vse thereof bee sanctified by the worde of God and prayer if hee take it after that sort And if it bee not sanctified vnto him by that meane as Paul teacheth hee vseth it not as the childe of GOD but as a theefe and a very prophane man For as Euery creature of God is good when it is receiued with thankesgiuing so it is defiled to the filthie not through any fault of the creature but of such as abuse it like to Infidels But all they abuse it that giue not thankes for it to the Creator Wherefore as euery thing is cleane to the cleane that haue their heartes purified by the worde of God which they haue receiued by faith so nothing is cleane to the defiled and to infidels But if these men of whome we speake bee vnwoorthy to be taken for men yea to be compared with hogges then whom they are much more vile and detestable wee may easily iudge what is to be saide of those that doe not onely not prayse God or giue him any thankes but which is woorse blaspheme and as it were despite him in liew of recompensing him for the benefites they haue receiued of him which is vsually done by gluttons drunkards and swearers What shall wee say of such men but that they deserue rather to bee called madde dogges then men except wee had rather call them children of the Deuill whose instrument tongue and mouth they are And as for those that cease not to prattle and babble about vaine and vnprofitable matters and that take delight in backbiting and slandering euery one wee may with good reason compare their tongue to the clacket of a mill For seeing euery one of vs carrieth a mill in his mouth as wee shewed before these men may truely boast that their mill is better furnished with all kinde of instruments then others are But they are not the more to bee esteemed for that but rather the lesse for the reasons which wee haue alreadie hearde And when they adde to their clacking euill speech and backebiting infecting all tables where they come with their tongue they may well bee compared to dogges that doe not onely barke but also bite But it is time to draw the last draught of the pensill vpon the face of mans bodie by considering the sense of smelling with the member that belongeth vnto it wherein we looke to be instructed by thee ARAM. Of the Nose and of the sense of smelling and of their profite and vse of the composition matter and forme of the Nose Chap. 19. ARAM. Forasmuch as beautie is a grace that proceedeth of the proportion agreement and harmonie of things it is then very seemely in mans bodie when it followeth nature onely and is without any blemish or defect Nowe this beautie consisteth in soure thinges namely in figure in number in greatnesse and in situation For the members of the bodie are well or ill coloured according to the disposition of the matter And the correspondencie of the members one towardes another aswell in the number as in the length and greatnesse of eache of them well compassed and proportioned together is one cause also of beautie as likewise the placing of euerie one of them in his proper place most conuement and agreeable to his nature and vse For if any thing bee wanting of all these thinges in any member of the bodie there is
the ground when wee meete with some great infection shal wee not thinke that God turneth his face from vs when he findeth vs so stinking and infected Contrariwise when wee smell some good sauour it ought to bring into our remembrance the odour of Iesus Christ his sacrifice and of those vertues that are well pleasing and agreeable in the sight of God and stirre vs vp with al indeuour to present him with such smels to the end wee may be of good odour before God and men Which the holy worde will teach vs after hee hath giuen vs a spirituall nose whereby wee may attaine to the right sense and smel of that good odour of Iesus Christ and of the Gospel working in vs the spirit of discretion to discerne truth from lying that our soules may be refreshed as the braine is by those good smels that are brought vnto it by the bodily nose and by the sense of smelling that is therein Nowe therefore being come to the end of this goodly matter of the fiue corporall and externall sense me thinks we should profit much by a briefe collection of their vse and of the commoditie which they bring to men considering also the diuersitie that is in their faces and visages in which these goodly organicall instruments of the senses are planted and how their faces are images and pictures of their heart and mind The discourse of this matter appertainth to thee ACHITOB. Of the vse briefly of all the outward senses for the seruice of man namely in purging the superfluities and ordures of his body of the diuersitie that is in mens faces and of the image of the mind and heart in them Chap. 20. ACHITOB. When wee taste some pleasure by considering the workes of God namely those which wee beare about vs in our nature as indeede such contemplation affoordeth great delight to their soules that are not buried in ignorance we ought to thinke that we haue great occasions and certaine meanes to consider what pleasure and ioy it would be to see and behold the Creator and Workmaster who hath made giuen to man such excellent senses such wonderful vertues faculties what delight ariseth of hearing smelling only some smal odour of tasting a litle of his prouidence wisdome goodnes benignity grace mercy much more wheÌ they are throghly tasted relished of vs. Which may be performed by them that imploy all care and diligence in meditating in his eternall worde and in considering the workes of his Almighty power vntill such time as by the dissolution of this mortall tabernacle of the body they shall haue put on immortalitie to enioy true contemplation that is to beholde him face to face who onely is able to satisfie soule with goodnes and felicitie as the Prophet teacheth vs where he saieth In thy presence is the fulnesse of ioy and at thy right hand there are pleasures for euermore Now then we may know by that which we haue hitherto heard in these our discourses what testimonies God hath plaÌted of his great prouidence in all the partes of our bodies what care hee hath had and still hath of man and how he hath giuen him as many corporall senses as he needeth for the vse and fruition of all those visible and bodily creatures which he hath created For he hath eies whereby he vseth and enioyeth the light and the pleasure of such diuersitie of colours as may be seene in the world as well naturall as artificiall and compounded with the sundry mixtures of naturall things Then by the eares he hath the vse of al kindes of sounds and principally of speech together with the pleasure of harmonies and melodies consisting in the variety of tunes and songs as well of mâns voice as of birdes and other creatures and also of instruments of musicke which are so many and of such diuersitie amongst men And by means of the nose and nosethrils he hath the fruition and pleasure of odours and smels so diuers in nature both naturall and artificiall and by means of the mouth tongue and palat he enioyeth and iudgeth of all sorts of tastes which also are very diuers and chiefly of meates and drinkes wherewithal he is nourished For this good God hath appointed a meane for the preseruation of mans life whereunto he hath ioyned pleasure with profite if men know how to vse the same with moderation and measure rather to make supply no necessity then to satisfie pleasures The like may be saide of all the rest of the feelings and touchings of al the bodily members of which there is great variety But hauing spoken sufficiently of the composition of the externall parts of mans body and of the outward members of the natural senses of man and of their vses we ought to consider also what instructions God giueth by them vnto men concerning their infirmitie For although the body of man be so beautifull and excellent outwardly as wee haue declared yet it hath infection within which of necessitie must appeare and breake foorth outwardly that it may be purged and vnburdned For the body cannot reape that profit of the nourishment it receiueth by al the elements and chiefely of that which it eateth and drinketh as that it can coÌuert turne al of it into nourishment substance auoyd all those accidents inconueniences whereunto it is subiect by reason of the infirmity of it owne nature Therefore it commeth to passe necessarily that the body is ful of excrements of much superfluitie ordure which would kill it if it were not discharged and deliuered thereof For these excrements woulde be poison vnto it in steade of nourishment Therefore the prouidence of God hath so prouided a remedy for the same that admonishing man of his infirmitie to the end he should alwayes remember that he is created of clay and earth that he shal returne vnto it againe it hath withal ordained the meanes whereby man should be comforted discharged of those excremeÌts superfluities which might hurt him And for this cause there is no member but hath his proper passages appropriated for purgation seruing in his place yea euen the noblest members For I speake not only of those members which we account most vile abiect shamefull which nature teacheth vs to couer hide being appointed for the voiding of the grosest vilest most filthy excrements but also of those that are the excellentest chiefest in the head face so that there is no part of our body out of which there proceedeth not some infection filthines Insomuch that a man may wel say that our whole body is within as it were a stinking draught or puddle that emptieth it selfe on euery side as it were by sinks gutters For if we coÌsider it generally there is no part that is not subiect to sweat which oftentimes sauoureth very strongly and that purgeth not it selfby sweating from that superfluitie which it
fiue They which make fiue sortes distinguish betweene the common sense the imagination and the fantasie making them three and for the fourth they adde Reason or the iudging facultie and for the fift Memorie They that make but three kinds differ not from the other but onely in that they comprehend all the former three vnder the common sense or vnder one of the other twaine whether it be the imagination or the fantasie As for the Sensitiue facultie it comprehendeth the vertues of the fiue corporall senses of which wee haue spoken before As for the Motiue vertue it comprehendeth the moouing of all the outward parts of the body from one place to an other especially of the feete and legges which is to walke and of the handes which is to apprehend and to gripe This moouing is done by the sinewes muscles and filaments as we haue already declared but not without knowledge and will as the other that are more properly called naturall motions of which we may speake in their order And this motion is led by the imagination in regard of beastes but in regard of men by reason But because we haue already handled at large these two last powers of the soule namely the Sensitiue and Motiue when we spake of the externall members of the body we wil now speake especially of the first which comprehendeth the internall senses spoken of by me euen now which answere to the externall senses according to the bond agreement and communication which the body and soule haue together And because wee cannot know the faculties vertues of the soule but only by means of those instruments whereby it worketh as we haue shewed in our former discourses the nature and vse of the externall members and howe the soule is serued by them so now we will do the like by the internall parts to the ende that we may the better knowe the nature of the soule by her operations and instruments as the labourer that worketh by his instruments and frameth those woorkes that are before our eyes For the soule being of a spirituall nature and not bodily we cannot see it in it owne substance and nature nor haue any knowledge thereof but by the effectes by which wee may iudge and conclude of their cause as also by those testimonies of the soule which the Lorde affordeth vs in his worde And although the vnderstanding of man can not attaine to an entire and perfect knowledge of the soule yet that smal knowledge which wee may haue doeth exceedingly profite end delight vs. For seeing it is the most excellent creature that is created vnder the cope of heauen yea more excellent then the heauens themselues or any of the celestiall bodies because the soule only is endued with reason and vnderstanding there is no doubt but the knowledge thereof is more excellent profitable pleasant and necessary yea more worthy admiration then of any other thing whatsoeuer as that which alwaies yeeldeth profit to the greatest things that can be Therfore we ought not to set light by that knowledge of it which wee may attaine vnto For there is in it so great varietie beauty and harmony yea it is so wel adorned and set forth that no heauen nor earth is so wel painted or bedecked with such beautifull liuely and excellent images and pictures as that is On the other side she is the Mistresse and Authour from whence proceedeth the inuention of all Artes and Sciences and of all those wonderfull woorkes that are made throughout the whole course of mans life Therefore no man can beholde her or thinke vpon her without great pleasure and admiration And seeing the fountaine and well-spring of all the good and euill that befalleth vs is in the soule there is nothing more profitable for men then to know it well to the ende they may labour more carefully to keepe this fountaine pure and well purged that all the riuers of their actions and workes may issue and flowe pure and cleane from thence For that man can neuer gouerne his soule wel nor be master of himselfe that doeth not knowe himselfe If wee desire to knowe what workes wee are to looke for of a workeman what hee can doe or what may befall him what hee is good for and for what hee is vnmeete hee must first of all bee knowen what hee is Therefore that sentence of which we haue already spoken that saith Know thy selfe ought heere especially to take place and to bee practised For it is a harder matter to knowe the nature and qualitie of our soule and of our minde the vertues and affections thereof to enquire and consider of it well and to knowe what may be knowen thereof as also the diuerse and holow lurking holes the turnings and windings therein then to know the bones flesh sinews and blood of our bodies with all the matter whereof it is made and all the partes and members thereof Seeing then wee are to make enquirie of the nature and powers of the soule by the effects thereof according as I haue already spoken and seeing the principall effect is the life which it giueth to all liuing creatures let vs first consider of the difference that is betweene the creatures void of life and those that haue life in them Afterward let vs looke into the sundrie sortes of liues that are in liuing creatures as that which will helpe vs well to the vnderstanding of that wee seeke for First then wee must note that all creatures are either spirituall or bodily All they are spirituall creatures that are without bodies and which cannot be perceiued by any bodily sense and such are the Angelles both good and bad and the soules and spirites of men The bodily creatures are all those that are visible and that may bee felt and perceiued by corporall senses amongst which some haue no life and some haue life Againe those creatures that haue no life differ in two respects for some of them haue no naturall motion as stones metalles mineralles and such like creatures Others haue their naturall motion among which some are mutable corruptible and subiect to change others are immutable incorruptible continuing alwaies firme in their estate during the course of this world The water the aire the windes and the fire are creatures hauing motion albeit they haue no life but they are subiect to corruption and so are all the creatures that are compounded of the elements whether they haue life or no. For being made of contrary matters and qualities they corrupt and change not in respect of their first matter and substance which can neuer perish according to the testimony of Philosophers notwithstanding it alter in forme but alwayes returneth to the first nature Stones and metalles albeit they be very hard yet are they not freed from corruption and consuming through vse But the celestiall bodies are of that matter and nature that they mooue continually and yet abide
alwaies intire and in their first forme not being subiect to any change in respect of their bodies neither do they weare or consume away as other creatures do that are vnderneath them Insomuch that none of the celestiall spheres are either wearied worne or spent more with all the labour they haue vndergone by the space of so many yeeres then they were the first day of their creation For we must not take it for a change of their natures and qualities that according to their diuerse course the sunne moone and other planets starres are sometimes further off sometimes neerer each to other that they haue their oppositions coniunctions diuerse and different aspects according to the diuersity and difference of their course and motion We may say as much of the Eclipses both of the sunne and moone For the change that is amongst them is not in their owne bodies substance qualities but onely in regarde of vs and of our sight Concerning the creatures that haue life they are for the most part diuided into three kindes but they that distinguish more subtilly make foure kindes And because life is giuen by the soule the Philosophers make as many sortes of soules as they doe of liues and call them by the same names They call the first the nourishing or vegetatiue soule or life the second the sensitine the third the cogitatiue the fourth the reasonable soule or the soule partaker of reason Touching the first there is a kinde of life that hath no other vertue in the creature to which it is giuen of God then to nourish and cause it to encrease and to keepe it in being vntil this life faile it The soule that giueth life with these effects is called nourishing or vegetatiue this is proper to al herbs trees plants that are maintained kept in their kinds by the seeds or by planting setting such like propagations The second kind of life named sensitiue is so called because it giueth not only nourishment and growth as the first but sense also and feeling They that will haue but three kinds make but one of this and of that which is called cogitatiue by them that make foure who attribute the sensitiue soule to the sea spunges to oysters cockles and to those creatures which the Graecians and Latins call by a name which in our language signifieth as much as plant-liuing creatures because they are of a middle nature betweene plants and liuing creatures hauing life and sense as if they were compounded of both these natures together so that they are more then simple plants and yet are not perfect liuing creatures as those are to whom is attributed the cogitatiue or knowing soule And this is a soule and life which not only giueth whatsoCuer the two former imparteth to the creatures in whome they are but also a certaine vertue and vigour as of cogitation of knowledge and of memorie that they may haue skil to preserue their life and know how to guide and gouerne themselues according to their naturall inclination This soule is proper to brute beastes whome some thinke to be partakers after a sorte of reason so farre foorth as it concerneth things belonging to their nature But wee will proceede no further at this time in this disputation onely let vs note that they which make but three kindes of soule or life doe giue to brute beastes that which wee called Sensitiue comprehending them vnder that kinde of life vnto which they attribute the same vertue and vigour whereof wee nowe spake and which is distinguished by others from that kinde of soule that giueth onely simple sense vnto the creature The fourth kinde of soule and life is that of men which hath all whatsoeuer is in the former kindes and ouer and besides that which is most excellent it is partaker of reason and vnderstanding wherein it agreeth with the life of Angelles as wee will declare more at large in place conuenient and shew also the difference that is betweene them For this cause the soule of man giuen vnto him is commonly called a reasonable soule as all the former are called by mans agreeing to their nature as wee haue declared Therefore seeing this kinde of soule and life comprehendeth all the vertues and properties of the rest it may bee called Uegetatiue Sensitiue Cogitatiue and reasonable altogether But wee must note here that there is great difference betweene the soules of men and those other of which wee spake before For beside that the soule of man is partaker of reason and vnderstanding with all properties that are in the rest it hath that common with the Angelles who are spirites created of GOD to liue a spirituall life without bodies that it is immortall also as well as they But of this immortalitie wee hope GOD willing to intreate at large heereafter as also of the creation and proper nature of the soule In these two pointes then of vnderstanding and of immortalitie the soule of man doeth much differre from that of beastes For although they haue a soule that gyueth vnto them life motion and sense with all other things touched by mee yet it is not partaker of vnderstanding nor of an immortall nature as the Angelles and soules of men are but it is of a mortall nature which endeth and dieth with the body Therefore albeit the soule of man hath in it whatsoeuer is in the rest beside that which is proper vnto it aboue the rest and that which it hath common with the Angelles neuerthelesse it is called onely by the name of that thing which is the principall chiefest and most excellent in it as also the like is done with all the other kindes of soule and life But mee thinkes we ought to consider more fully of that which man hath either common or diuers in his nature from the soule of beasts and what are the proper actions of the soule ioyned with the body and how it is hindered by the body without any change of nature For the consideration hereof will greatly further our knowledge of the internall and spirituall senses of which we are to discourse that wee may step by step ascend vp to the highest vnderstanding and knowledge which the minde of man can attaine vnto concerning the soule Let vs therefore heare AMANA of this matter Of the two natures of which man is compounded how the body is the lodge and instrument of the soule how the soule may be letted from doing her proper actions by the body and be separated from it and yet remaine in her perfection Chap. 22. AMANA Albeit the greatest excellencie of man which farre passeth that of all other liuing creatures ought to be valued according to the soule that God hath giuen him differing from the soule of all other liuing creatures his body being mortall corruptible as that of beasts is yet there are other points of excellencie in the matter forme and vse of all
wayes First because wee may in some sort take a viewe of nature by searching out therein those thinges of which shee doeth heere set before vs very euident testimonies euen those thinges which may bee demonstrated although grossely according to the capacitie of our dull vnderstandings The second way which is the chiefest and most sure is by that testimonie which himselfe affoordeth vs in his worde For let vs not thinke that the minde can pronounce any thing for certayne but as it is directed by the testimonie of GOD seeing the senses which hee hath giuen vs come short herein and are not able to ascende vp so high For the excellencie of this creature and of the nature thereof is such and so great that it cannot perfectly knowe and comprehend itselfe especially where it is of greatest dignitie So that if wee desire to haue certaine knowledge whither should we haue recourse in this defect of our senses but vnto him that is able to certifie vs truely in this poynt And who can testifie the trueth of the worke but the Workemaster that made it and therefore knoweth it better then any other and all the perfection that is in it Why then doe wee not yeelde to GOD that honour in a thing not to bee comprehended by vs which wee doe to men of whome wee are well perswaded in thinges which wee cannot knowe but by their testimonie For howe manie thinges doe wee beleeue of which wee knowe not the causes and for which wee haue no other reason shewed vs but onely the testimonie and authoritie of men whome wee iudge woorthie of credite who notwithstanding may themselues bee deceiued and deceiue others But GOD cannot bee deceiued nor deceiue those that giue credite to his testimonie which hee hath not so hidden from men but that it is manifested vnto them yea hee hath chosen some amongst them to testifie the same from him to others And if it hath pleased him to haue such witnesses amongest them a man may soone see that hee hath chosen them in whome hee hath caused his image to shine most excellently and whome hee hath made more like to himselfe aswell by the reuelation of his holy spirite in all those excellent graces and vertues wherewith hee hath indued them as also by those holy and heauenly woorkes which he effecteth by them whereby hee hath as it were marked them with his seale to giue them authoritie and to cause them to bee acknowledged of all for his faithfull witnesses and seruants If then wee desire to haue certaine and true witnesses in any such matter where can we finde them sooner then amongest the Patriarkes Prophets and Apostles with all those Martyres and other holy personages whose doctrine and life testifie vnto vs howe farre they differ from other men But aboue all howe highly ought wee to esteeme the testimonie of the very Sonne of GOD who is to bee preferred before all others Seeing therefore wee haue so many faithfull witnesses let vs keepe vs to their testimonie wayting for that perfect light and more cleare and ample knowledge which shall bee reuealed vnto vs in that heauenly glorie In the meane time let vs consider howe wee are able to comprehende the infinite nature of the Creator of our soule seeing wee cannot conceiue the nature of the soule which he hath created and let vs reiect those dogges and hogges those Atheists and Epicures who iudge of God and of the soule of man so farre foorth onely as they are able to knowe and comprehend by their naturall sense whereby they see no further into the soule of man then they doe into the soules of beasts whome themselues resemble But suppose they had no other testimony of the celestiall and diuine nature of the soule but that which it affoordeth vs daily by those faculties and vertues where with God hath endued it and the effectes it sheweth vs yet ought they to learne to iudge otherwise Now to morrowe it will be thy part ASER to beginne the particular handling of these goodly internall senses whose vesselles and instruments wee haue considered of in this speach as also thou art to teach vs who be the chiefe ministers of the soule for all her actions The end of the third dayes worke THE FOVRTH dayes worke Of the seate of voluntary motion and sense of the office and nature of the common sense of imagination and of fantasie and howe light and dangerous fantasie is of the power which both good and bad spirites haue to mooue it Chap. 25. ASER The knowledge of many things is so natural to men that being borne with them it is like to a light attending vpon the minde as the sight doeth vpon the eyes For the knowledge of numbers and of order the Principles and beginning of Artes the knowledge and distinction of things honest and dishonest proceede from such a light And when Saint Paul sayeth that the Gentiles and all that haue not receiued of God the Lawe of the two Tables as the people of Israel did haue notwithstanding a Law written in their hearts that doeth accuse or excuse them no doubt but by this Lawe hee vnderstandeth that naturall knowledge which men haue both of God and of good and euil which issueth from a higher spring then from the outward sences and which euery one hath for a schoolemistress within himselfe euen they also that would extinguish wholly this light if they could For although God hath imprinted many similitudes and testimonies of himselfe in all creatures whereby hee manifesteth himselfe vnto vs yet should we know nothing more then the brute beasts do if there were not a light in our mindes that causeth vs to see and knowe them and to conclude that which wee doe which light is not in beasts albeit they haue outward senses as wel as wee But it is commonly said that there is nothing in the vnderstanding which hath not first beene in the outward senses that is to say that it can know nothing which is not first discouered and manifested vnto it by them But wee must vnderstand that saying of such things as fall vnder their powers and faculties which being knowen and noted by the senses doe awaken and stirre vp the vnderstanding which after by that vertue it hath in it selfe proceedeth forward namely from signes and effects vnto causes from accidents to substances and from particular things to vniuersalities But let vs consider how We must first remember the diuision which before wee made of the animal facultie and power and thereupon wee note that the sensitiue and motiue powers whereby the soule vsing the meanes of the sinewes and muscles giueth voluntary sense and motion to all the body haue no speciall place or seate in the braine as the other internall senses haue but are dispersed throughout the whole substance thereof Concerning the chiefe power and facultie we were told before how some distinguish betweene Imagination fantasie and the Common sense
and how others comprehend them all in one But be it that we ioyne or separate them let vs nowe consider of the nature and places of each of them The Common sense is so called because it is the first of all the internall fenses of which we are to speake as also the Prince Lord of all the externall sense who are his messengers and seruants to minister and make relation vnto him of things in common For it receiueth all the images and shapes that are offered and brought vnto it by them yea all the kindes and resemblances of materiall things which they haue receiued only from without as a glasse doth and al this for no other cause but that they should discerne and seuer euery thing according to it owne nature propertie and afterward communicate them to the internall senses For although all the knowledge that is in the minde of man proceedeth not from the outward senses as we shewed in the beginning of our speach neuertheles they are created of God to the end they should send to the vnderstanding the similitudes of things without and be the messengers of the minde and witnesses of experience and also to the ende they should awaken and stirre vp the mind to behold and marke the things that are without it that by considering of them it may iudge of and correct the faultes Wee must then obserue that the externall senses haue no iudgement of that which they outwardly receiue but by meanes of the common sense vnto which they make relation and then that iudgeth so that they ende where that beginneth In this manner therefore as the Common sense of all the internall senses is next vnto the external so is it the meanes whereby they communicate one with an other For afterward it caryeth to the other internall senses whatsoeuer hath beene communicated vnto it by the externall Now after this sense hath done his duety Imagination and Fantasie execute their offices both which are taken by many for one and the same facultie and vertue of the soule but yet distinguished from the Common sense others ioyne them both with the Common sense because these three senses whether they be distinguished or taken all for one haue their seates vessels and instruments in the former part of the braine Therefore there will be no danger if we vse these two names Fantasie and Imagination indifferently For Fantasie is deriued from a Greeke worde that signifieth as much as Imagination and it is translated by Cicero into a Latin word which is as much as Vision This faculty therfore and vertue of the soule is called Fantasie because the visions kindes and images of such things as it receiueth are diuersly framed therein according to the formes and shapes that are brought to the Common sense Therefore Daniel called the dreame of Nebuchadnezzar the visions of his head which hee had vpon his bed according to the thoughts whereupon he mused and fell on sleepe For although this was a heauenly dreame yet God vsed therein the internall senses which hee had giuen to Nebuchadnezzar vnto which hee represented the image of those things hee woulde haue him to vnderstand and knowe as afterward they were expounded vnto him by Daniel Moreouer this facultie of the fantasie is sudden so farre from stayednes that euen in the time of sleep it hardly taketh any rest but is alwaies occupied in dreaming doting yea euen about those things which neuer haue bin shal be or can be For it staieth not in that which is shewed vnto it by the senses that serue it but taketh what pleaseth it and addeth thereunto or diminisheth changeth and rechangeth mingleth and vnmingleth so that it cutteth asunder and seweth vp againe as it listeth So that there is nothing but the fantasie will imagine and counterfaite if it haue any matter and foundation to worke vpon without which it can build nothing as wee may iudge by that which hath bene already shewed namely that man can neither think imagine or doe any thing else of which hee hath not some beginning and ground in nature and in the woorkes of God from which after hee hath his inuentions But although fantasie can doe nothing without this gappe and entrance yet it is a wonder to see the inuentions it hath after some occasion is giuen it and what newe and monstrous things it forgeth and coyneth by sundry imaginations arising of those images and similitudes from whence it hath the first paterne So that in trueth fantasie is a very dangerous thing For if it bee not guided and brideled by reason it troubleth and mooueth all the sense and vnderstanding as a tempest doeth the sea For it is easily stirred vp not onely by the externall senses but also by the complexion and disposition of the body Heereof it proceedeth that euen the spirites both good and bad haue great accesse vnto it to stirre it either to good or euill and that by meanes vnknowen to vs. For as wee haue many meanes to prouoke one anothers imagination and fantasie which are not in beastes neither can be comprehended by them so these spiritual natures by reason of the agreement of their nature haue one towardes an other which wee neyther knowe nor can comprehend whereby they haue accesse to mooue our fantasie diuers wayes Wherefore as the Angelles haue meanes to represent to our mindes the images of good heauenly and diuine things both waking and sleeping so can euill spirites greatly trouble them by diuers illusions the proofe whereof wee haue in many whome badde spirites find apt and disposed thereunto and namely in sorcerers whose minde they trouble in such sort by sundry strange illusions that they verily thinke they haue seene heard spoken and done that which the deuill representeth to their fantasie yea such things as neither men nor deuilles themselues can possibly perfourme and yet all that while they stirre not out of their bedde or out of some one place But the diuell hauing once power ouer them doeth in such sort print in their fantasie the images of those things hee representeth vnto them and which he woulde haue them beleeue to be true that they can not thinke otherwise but that it is so that they haue done such things and that they were awake when indeed they slept For as God appeareth to his seruants by heauenly visions both when they sleep when they wake and printeth in their mindes the images of those things which it pleaseth him to reueale vnto them so the diuell who endeuoureth to counterfait all the woorkes of God to deceiue men hath his deuilish illusions for his visions whereby he mooueth and troubleth the fantasie and mindes of those ouer whome hee raigneth through their infidelity and wickednesse Therefore it is very needefull that men should recommend themselues to God to the ende these euil spirites may haue no such power ouer them and that their iudgements may be
imagination and fantasie being neerer to the corporall senses draw the soule to those things that are bodily but reason and the spirite pricke it forwarde and cause it to lift vp it selfe to more excellent things For the spirite which the Philosophers expresse by Vnderstanding mounteth vp vnto those things that cannot be knowen nor comprehended of imagination and fantasie nor of any other sense Moreouer it keepeth fantasie brideled and bringeth it into the right way which otherwise wandreth farre wide and entereth into many turnings and windings Neither doeth the spirite wholly yeeld vnto euery present profite or decline the contrary but calleth things past to remembrance coniectureth and foreseeth things to come and searcheth out what is true and what false to giue iudgement thereafter and then to followe after or to eschew that which ought to bee followed or fledde from Thus you see what the reasonable soule bringeth to men which is not in beastes nor in their soule Besides from this vigour and nature of the spirite speech proceedeth which being his messenger is wanting vnto beastes because they are voyde of reason and vnderstanding in regard whereof speech is giuen as wee haue already hearde Therefore we vnderstand by the reasonable soule and life such a soule and life as hath counsaile iudgement and reason and which was created to this end that knowing God her Creator and louing him in respect thereof she might honour and serue him and finally by degrees attaine to immortall life and happinesse which is appointed for her ende For as nothing is more excellent then reason whereof God hath made man partaker so there is nothing more beseeming reason then to know loue and honour God seeing there is nothing greater more excellent or that may be compared vnto him Therefore as man differeth from brute beasts in respect of reason wherewith God hath indued him so he differeth from them in that he is capable of religion created and borne thereto which consisteth in the things alreadie touched But beasts are not capable of any kind of religion being altogether voyde thereof as on the other side there is no man but he hath some sense of it Whereby wee may gather a good argument that beasts are not onely voyde of reason but also that their soules are mortall and the soules of men immortall For the fountaine and fruit of the religion and seruice of God consisteth not in this mortall life and therefore it must needes bee in some other that followeth And for this cause Reason which is so great and excellent a gift of God in man is not bestowed vpon vs for things of so smal price and so transitorie as these are which we vse and enioy in this life and in which it is wholly busied much lesse for those whereby the life of beastes is preserued but in regarde of these thinges which I haue nowe declared Therefore as God hath not giuen such a life to stones as he hath giuen to trees and plants nor yet sense imagination and fantasie to trees and plants as he hath done to beasts so hee hath not graunted reason to beasts as he hath to men and that not without iust cause For as it is enough for stones in regarde of the perfection of their nature to bee heauie and such as they are and sufficient likewise for trees and plants to haue a Vegetatiue soule seeing they want not that which beastes haue more then they so beastes stand not in neede of that which men haue aboue them For it sufficeth for the preseruation and defence of their life and beeing that they haue some kinde of cogitation ioyned with imagination and fantasie although they want reason which is not necessary for them as it is for men for the causes already specified and chiefly because they were not created by meanes of the knowledge of God and of true religion to come to a better life then their brutish life is Therefore as man is created to the end that the light of the knowledge of God might shine in him and that God might communicate with him his wisedome and goodnesse so he would that the soule of man shoulde bee an euident testimonie of himselfe For this cause it was said in his creation that God made man after his owne image and likenesse as wee haue already heard Seeing then there are in the reasonable soule so cleere and excellent testimonies of God and that by it especially the difference appeareth betweene man beasts as also in the diuers gouernments of their liues it behoueth vs to conâider thereof very diligently And albeit this glasse of God cannot be so euidently seen as those that are made of steele or of glasse and lead by the hand of man to represent the image of our bodies neuertheles the actions and works of the soule doe plainly shew that there is such a power and vertue in vs which God hath giuen vs more to vse for our benefite then to know it and that for the causes already touched by vs. For the true and perfect knowledge thereof belongeth to God onely who being aboue it hath created and giuen it and will cause vs to know it better when we shal be in that eternall light in which wee shal know those things that are nowe hidden from vs. In the meane time let vs in this life consider of and distinguish the actions and workes of the soule whereby we are seuered from beasts and which being very euident testimonies of God in vs gouerne the life of man and bring foorth all honest sciences and artes We haue spoken alreadie of the powers and vertues of the soule which by the vse of corporall instruments labour and manifest themselues but it appeareth euidently that there is in man another higher power because we haue many actions and doe many woorkes which beastes cannot performe nor imitate For man hath the knowledge of numbers and can reckon hee vnderstandeth not onely particular things but also generall and vniuersall things he discourseth that is gathereth and concludeth one thing of another and that very farre he inuenteth artes and disposeth them he iudgeth of his owne reasons and discourses and marking his owne faults he correcteth them he changeth his intents and purposes he discerneth vertues from vices honest things from those that are dishonest finally hee deliberateth by a long discourse of reason As for beastes they haue not these thinges common with vs as they haue the vse of the senses as of seeing hearing smelling tasting and other such like things wherein they oftentimes excell vs in many respectes For many of them haue these senses more sharpe then wee haue And although they haue some imagination fantasie and apprehension of thinges offered to their bodily senses yet that holdeth but for the present and in the place or fielde where the thinges are offered vnto them The like may bee sayde of those discourses of reason which many thinke are in
the perfectest of them For they haue some kinde of discourse in that they can passe from one thing to another But all their iudgements are but of particular things neyther doe they ascend higher In like maner they know not things absent nor passe from theÌ to others whether it be from things absent to them that are present or from present things to those that are absent For they take or leaue incontinently those present and particular things which they know and make a stop there without any further discourse So that this intellectuall and reasonable power is proper to man onely and is the highest and most soueraigne vertue of the soule of man And although the internall senses are seruiceable vnto it as they are serued of the externall senses neuerthelesse it hath proper actions vertues and motions which it can and doeth exercise without the helpe of bodily instruments when it is separated from the bodie And euen while it is in the bodie it is sometime rauished as if it were altogether out of it as it hath often fallen out to holy men who haue beene rauished in spirite in the contemplation of celestiall and diuine things and that by the reuelation of the spirite of God insomuch that Saint Paul testifieth of himselfe that Hee was taken vp into the thirde heauen and into Paradise not knowing whether hee were in the bodie or out of the bodie but GOD hee knewe Wee will consider therefore in this chiefe and most soueraigne part of the soule two faculties and vertues namely the Vnderstanding and the Will For it beeing so that man is created to attayne to that soueraigne and eternall Good which God hath propounded vnto him therefore hath GOD giuen him the power and vertue to wishe for that Good to the ende hee might desire to applie and ioyne himselfe vnto it This power and vertue is called Will. But the soule cannot haue this appetite and desire if first it vnderstand or know not that Good which it ought to desire and followe after For this cause hath God giuen vnto it another power and vertue which wee call Vnderstanding And forasmuch as our spirite stayeth not alwayes in one thought but discourseth and goeth from one matter to another it had neede of a receptacle and storehouse wherein it may lay vp the first thoughtes when others come as if it placed them in a treasurie that they shoulde not bee lost but might bee founde out and called foorth when neede shoulde require But wee learned by our former speech that this office apperteyneth to memorie which is as it were the Rolles of a Chauncerie court in which the seales of images framed by the thought are imprinted and vpon which the vnderstanding doeth looke as often as it pleaseth And euen as it serueth to the other internall senses vnto which it succeedeth in order so also it serueth the Vnderstanding and Will Concerning the Vnderstanding if we consider it generally it comprehendeth the whole minde but beeing taken more specially we meane a certaine particular office thereof For it vnderstandeth the the thinges that come from without as we conceiue them then it laieth vp that which it hath vnderstoode in some little cofer by it selfe for a time out of which it may take them againe when neede requireth This repetition and taking againe which is as it were an inquiry and searching out is called Consideration from thence it commeth to recordation and remembraunce and so conferreth together the thinges it hath vnderstood and compareth them one with another which being done a discourse thereof is had with others after which discourse it determineth and iudgeth what is true and what false what good and what euill Then doeth the Will choose that which is good and refuseth the euill And as we come from the vnderstanding to the will by these degrees so we must ascend vp by the same steppes euen from the last to the first namely from Will to Vnderstanding For Will doeth not follow after or refuse any thing which the iudgement hath not first determined to be good or euill and the iudgement decreeth nothing before it hath taken aduise of reason and reason aduiseth not before she haue conferred the things one with another and throughly examined them Neither can this conferring bee without consideration nor consideration without requiring that of Memorie which was committed vnto it to keepe and the memorie will keepe nothing safe but that which it hath first knowne and vnderstood So that the reasonable soule hath all these things namely Vnderstanding Will and Memorie And vnder this facultie of vnderstanding there is simple and particuler intelligence after which Consideration followeth next Recordation then Conferring and discoursing after that next Iudgement and last of all Contemplation which is as it were the rest of the soule and spirite Nowe these things being so excellent and wonderfull and somewhat obscure withall deserue to bee discoursed of more at large and to be vttered more clearely And therefore before wee goe to any other matter wee shall doe well to consider of the diuersity that is found in the operations and discourses of the Vnderstanding according to that gift of light which is in it and what is the end of all discourses Prepare therefore thy selfe ASER to intreate of this matter Of the varietie and contrarietie that is founde in the opinions deliberations counsailes discourses and iudgements of men with the cause thereof and of the good order and end of all discourses Chap. 29. ASER. All things whatsoeuer can be rehearsed are either of this mutable and temporary nature or of the other which is immutable perpetuall and aboue that nature If the question be of the first either the varietie and change is such that no certaine rule or determination can be giuen or els there is a perpetuall tenour and constancie in them according to their inbred inclination through a stedfast and continuall order of nature which is alike in all according to their natures and kinds If the variety and change be very vncertaine there can no certain science and knowledge be had of them nor any determination set down so general but that there wil be alwaies some exception For touching the first sort we can haue no sure knowledge of things that are infinite and that haue infinite alterations And because particularities and particular things are infinite in regarde of our capacity there can no entire and certaine knowledge be had of them all in speciall As for generals howbeit they also are variable yet some rules may well bee giuen of them of which the arte followeth afterward and yet no such certaine rules but often it falleth out otherwise as we may see in many artes and in sundry experiences For although it bee ordinarie for women to loue their children yet there are some that murder them cruelly So that howsoeuer it bee very common to loue them yet it falleth not out so
therefore it tendeth to disliking which is wholly against consent For this cause wee call Opinion a knowledge that moueth vs to encline rather on the one side then on the other in regard of the appearance and shewe of reason that it hath so that wee are not fully resolued therein Nowe albeeit this consent which is called opinion or coniecture bee not altogether so firme as that which wee call beleefe neuerthelesse it differeth from Doubting which is as it were a neuter iudgement hanging betweene consent and his contrary and inclining neither to the one side nor to the other As for that beleefe which is of diuine things there is such a firme consent required therein as that all doubting must be vtterly excluded For faith is not perfect if it doe not allowe for certaine whatsoeuer God hath reuealed vnto men by his worde which is a certaine testimonie of his will And although hee hath giuen vnto vs the same meanes to instruct vs by in these things that he hath done in humane things yet hee goeth further For hee doeth not onely teach vs by experience by reasons and demonstrations which appeare manifestly to-our senses both externall and internall and of which our minde can iudge as well as of humane things but he requireth chiefely of vs that wee shoulde beleeue his testimony and those witnesses which he sendeth vnto vs and that wee shoulde content our selues with his authoritie And because heauenly things surpasse the capacitie of our vnderstandings God maketh them capable by the light of faith which is a supernaturall and diuine light whereby wee see that in God which we cannot beholde in all the creatures and which our humane reason cannot naturally comprehend Now as much as this light is more certaine then all other naturall light either externall of the eyes of the body or internall in respect of the eyes of the soule and minde so much more certaine is our sight and knowledge of that which wee see and knowe by meanes of that light For this cause when our vnderstandings are lightned with this light wee beleeue more firmely that which it manifesteth vnto vs I say not onely then that whereunto wee may bee perswaded by all the humane reasons which can be alleadged but also then that which we see with our owne eyes and heare with our eares and touch with our hands For these externall senses and those internall senses also whose messengers the other are are not so certaine witnesses to our spirite as the senses of faith which are more then humane For they are heauenly Wherefore shee hath eies whereby she seeth diuinely and not humanely which can neuer be deceiued as the eyes of the body may The like wee may say of her eares and of her handes For there is no sense so certaine as all hers are because she receiueth them diuinely by the spirit Therfore as she hath not in her any imagination or fantasie that can deceiue her so she can neuer faile either in her discourses or in her iudgements whereupon shee resolueth because she is alwayes guided in them by the holy spirite whome she followeth for her rule in all things and who assureth her by his testimony as if she bare the markes and seales imprinted in her selfe and in their mindes and hearts in whome shee dwelleth Heereof it is that Saint Paul so often saieth that God hath sealed vs by his holy Spirite speaking as it were of a seale imprinted in our hearts and mindes and as of an earnest and gage which God hath giuen vs for the best and most certaine assurance that can bee No maruell therefore if the children of God endewed with this true faith become so resolute so firme and constant that no authoritie power wisedome force eloquence no humane reasons nor any thing that men or deuils can imagine think say or doe is able to make them to change their mindes whereof we haue most euident examples especially in the person of all the Martyres who could neuer by any violence in the world be ouercome but their faith hath euermore gotten the victory and triumphed ouer all their enemies And by this wee may assuredly knowe that it is better grounded then vpon all the reasons and perswasions of men that may be Therefore it is not without cause that S. Paul calleth it the gift of God neither is it without great reason commended so much in the Epistle to the Hebrewes For being come to that point that it hath such an illumination as to accompt all that God reuealeth in his worde to bee more certaine then any thing that wee either see with our eies or touch with our hands hereof to haue a true sense and feeling of the testimony of the holy spirit then doth it exclude al doubting which is contrary thereunto and differeth much from that which we hold only in opinion wherein there is as yet no great assurance So that we may conclude hereupon that according as faith is more or lesse in vs wee shall neuer conclude ill nor at any time giue ouer our conclusions For faith neuer concludeth any thing which God hath not before spoken whose word and authoritie is vnto it as in deede it ought to be in steade of all reason For seeing it is that wisedome and trueth which can neuer faile or lie it needeth not to doubt in any respect to conclude alwayes therewith neyther hath it cause at any time afterward to forsake or change the conclusion it hath set downe Wherefore when our faith is shaken and beginneth to alter it is a signe and testimony that it holdeth more of the nature of opinion then of beleefe and that it hath not yet a iudgement throughly resolued in the conclusion which it hath taken So that heere wee may learne what difference there is betwixt beleefe opinion doubting and infidelitie or incredulitie For seeing incredulitie is contrary to beleefe it goeth farther then doubting which concludeth nothing on either side as both beleefe and opinion doe but incredulitie concludeth contrarie to them both For it giueth no consent as beleefe and opinion doe but taketh the cleane contrary and therefore it may well be called dissent or disagreement as being opposite to that consent that is in beleefe Now to end this speech and to take away al doubting that may arise of this word Beleefe or Faith I will only adde this that wee are to know that it is diuersly takeÌ in the holy scripturs For the name which it hath in the Hebrew tongue is taken froÌ the word whereby they expresse veritie or truth which they also take for constancie assurance The word which the Euangelists and Apostles vse according to the Graecians in whose language they wrote signifieth properly Perswasion And the name vsed by the Latines from whome wee haue taken our Faith signifieth that constancie and trueth which men keepe in their wordes and promises whereupon
his iudgement Of this wee our selues may iudge in that wee see that there is no nation or people that liue with no religion at all but they haue one eyther true or false whereby they labour to appease the wrath of God and to be vnder his fauour and protection according to that measure of knowledge which they haue of him Whereby they plainely declare that there is a certaine lawe within them taken from the Booke of this naturall diuinitie which condemneth them in their hearts vrgeth constraineth them to do that which they do euen as we feele our selues pressed and cnndemned by the written law which God hath giuen vnto vs. Wherefore if wee knew how to profit by them both they would both serue vs in steade of a Schoolemaster to direct leade vs vnto Iesus Christ For both of them if we vnderstand them wel testifie sufficiently vnto vs that we stand in need of a Mediator by whom we may haue accesse to God and be reconciled vnto him seeing wee feele our condemnation within our selues and in our owne consciences As for the third meane to make a man certaine of that which hee is to accompt for true which wee saide was naturall Iudgement it is the vnderstanding of that order that ought to be in things and of the consequence of them whereby to iudge in some sort of the agreement or disagreement they haue one with an other insomuch that euery one hath within himselfe as it were a naturall logicke whereby hee is able to iudge at leastwise of common things It remaineth nowe that we learne the fourth meane which passeth all the former and that is diuine reuelation whereof wee haue made mention and those certaine and infallible testimonies which wee learne of the holy Scriptures I meane the Bookes of the Prophets and Apostles with the confirmation and vnderstanding of them by the holy Spirite For it were not enough for vs to haue the worde of God deliuered vnto vs by them except the holy Ghost had his working both in them in vs. Wherfore although naturally we more easily and firmely beleeue that which our minde is able to see knowe and comprehend by the naturall light thereof then that which goeth beyond it yet forasmuch as God hath made vs capable of vnderstanding and reason wee ought to giue no lesse credite to all that he hath reuealed vnto vs by his worde yea much more to this howsoeuer by that light of nature which remaineth in vs wee neither see nor knowe howe true and firme it is and that for the causes before vttered Hereof it is that in the Epistle to the Hebrewes faith is called the substance and ground of things hoped for and such an euident demonstration of things not seene that it conuinceth men and causeth them to perceiue and knowe the trueth of them very cleerely Whereupon wee haue to note that this naturall light and that which wee call supernaturall are not to speake properly two diuers and different lights but one and the same as wee shoulde well haue knowen if our nature had continued in perfection and in that image of God in which it was created and framed farre differing from all other creatures For although there is in them some image of God yet they haue not vnderstanding to knowe it as it is neither to knowe God their creator who hath imprinted it in them But it is farre otherwise in man For God will be knowen of him and therefore hee hath so imprinted his image in his nature that hee will haue him to see and knowe it For this cause hee hath giuen him a minde and vnderstanding able to to receiue this knowledge For the greatest likenesse and resemblance that man can haue with God consisteth in the agreement with him in wisdome and iustice which cannot be but in a nature that is capable and partaker of reason and vnderstanding Nowe because God is good yea a common and generall Good hee will not withholde this good in himselfe without communicating it but maketh all his creatures partakers thereof especially man with whome it hath pleased him to communicate this Good of wisedome and iustice which is the greatest and most excellent good that is in him Therefore did God together with his image imprint his knowledge in the nature of man For man could not otherwise know this image and similitude neither what it is to be like or vnlike to God if hee had no more knowledge of God who and what manner a one hee is then other creatures that want this knowledge because they are not capable of vnderstanding and reason nor of this image of wisedome and iustice which is in God and by which man is made like vnto him Wherefore the first degree of this image and similitude that is in man appeareth in that power and facultie of vnderstanding which God hath giuen him and in that wisedome whereof hee hath made him partaker and which hath some agreement with the wisedome of God So that before man sinned the image of God was such in him that there was a perfect agreement of all the powers and vertues of the soule betweene God and him For the diuine light did so shine in his minde that hee had certaine and firme knowledge of GOD neither was there any resistance against either in his heart or in his will but a sounde and perpetuall concord and consent So that there was alwayes betweene the minde and the will an vprightnesse and iustice agreeable with God neither was the freedome of the will hindered or driuen forward to euill because man had not yet made himselfe the subiect and salue of sinne As long therefore as man kept this image of God within him the Lord dwelt therein as in his own lodging and by that meanes would haue giuen to men such perpetual life ioy as shold neuer haue bin broken off or extinguished either by sorow or by death if he had suffred himselfe to be alwayes guided by God neuer turned aside nor seuered himselfe from him Therefore S. Paul speaking of this first image and the renewing thereof in man saith Put on the new man which after God is created in righteousnesse and true holinesse Seeing then it is thus there is no doubt but that if man had continued in his integritie the light which is nowe supernaturall in him woulde haue beene naturall in all that knowledge of God which is necessary for him to that ende whereunto he was created For hee had neuer beene ouerwhelmed with darkenesse which dimmed and hindered this heauenly light that shined in him and made him the habitation and temple of God but had seene cleerely the image of the father of the sonne and of the holy ghost shining in his soule in which it was imprinted the draughts and beames whereof are yet euident enough in him I meane to them that consider of them as it appertaineth following the light of the
the body which in the infancie of man hinder it from doing that which it doeth by them in other ages Besides wee may truely say that God hath created it of that nature that as hee hath ioyned it vnto the body which hath his degrees of growth so the soule hath some agreement therewith in this respect touching the manifestation of her naturall powers and vertues Neither is it any strange thing if God deale so with it in this matter In the meane time wee see that although the soule of man seemeth in nothing or very little to differ from that of plants as long as it is in the mothers womb nor from the soule of beasts during the time of his infancie neuerthelesse afterward it sheweth very well wherein it differeth from them and that it hath certaine vertues which are not in any other soule For if this were not so both in respect of the age and growth of the body as also in regarde of that property which is in the nature thereof it woulde be alwayes like to that which it is in the beginning as wee see it is with plantes and beastes in whose soule wee can perceiue no more change in the ende and when they growe vp then in their beginning and first birth According then to that I haue now saide we see by experience that in the gifts and graces wherewith GOD daily adorneth and enricheth his children he doeth not communicate all at once vnto them but by little and little and by degrees as hee iudgeth it expedient and as they are capable of reason and vnderstanding Therefore it is written of Iohn Baptist that the childe grewe and waxed strong in spirite which is as much to say as that according as hee grewe in age God increased the graces of his holie spirite vpon him wherewith hee had indued him euen from his mothers wombe And when wee haue profited well in his schoole so that wee are assured of and instructed in those things which wee ought to followe according to the worde of GOD wee easily attaine to that Good which is the ende of all inquirie of the trueth namely to contemplation which followeth iudgement as iudgement followeth reason and the discourse thereof For reason discoursing is as it were the inquisition of the trueth that is sought for and iudgement is as the election that maketh choice of the trueth and of that which it taketh to be most certaine and Contemplation is as it were a quiet and setled beholding of all those things which were gathered together by reason and receiued with approbation by iudgement For there is no more place for disputation seeing all things are certaine and cleere Nowe all pleasure and delight proceedeth from the conuenience and agreement that is betwixt the thing that pleaseth and him whome it doeth please And because there is nothing more agreeable to the nature of the spirite and minde of man then trueth hereof it commeth that notwithstanding al corruption that is in him there is no man but naturally desireth knowledge and skill accounting science to bee excellent and woorthie of great praise and ignorance to bee full of shame yea hee iudgeth it a verie ill thing to bee deceiued Wherefore wee may not doubt but that as knowledge is more true and certaine so doeth the spirite receiue greater pleasure and when it hath found the trueth it delighteth greatly therein And if for the causes before touched by vs it can not find the trueth so certainely as it desireth yet it taketh singular pleasure in approching so neere vnto it as it can For this cause the more certaine the trueth is which it knoweth it is the more agreeable and pleasant vnto it especially when it knoweth the true spring and first causes thereof Therefore as the mindes of men delight more in those things that resemble them most of so much the more noble and excellent nature they are yea more heauenly and diuine and so will take pleasure in such things as are most excellent and celestiall Contrariwise the more earthly vile and abiect they shall be the more will they delight in mortall base and contemptible things and despise such as are of greatest value For this cause many Philosophers haue esteemed more of the studie of Philosophie and the knowledge thereof then of kingdomes and great riches being prouoked and pricked thereunto by an vnspeakeable pleasure which their spirite tooke in the knowledge of those things that were reueled vnto them therein On the other side wee see that ambitious men delight more in honours and worldely greatnesse then they woulde doe at leastwise in their owne opinion in all the skill of the Philosophers A couerous man pleaseth himselfe a great deale more in telling and beholding his crownes then in any other thing whatsoeuer It is no maruell therefore if ambitious couetous and voluptuous men and such like doe commonly deride those that take delight in learning and chiefly in the doctrine and contemplation of those celestiall and eternall things which they set before their eyes or if they preferre greatly their owne estate and condition before others that take pleasure in such things For they are pearles cast before swine which are not valued as they are woorth but onely of such as knowe them and their value Nowe if heathen Philosophers haue oftentimes willingly abandoned all their goodes that they might wholly addict themselues to the study of their humane Philosophie to the contemplation of such things as they could know thereby notwithstanding that it was alwayes accompanied with some doubting and that they could neuer attaine to a certaine knowledge either of the beginning or ende of things what ought Christians to do when the question is of Diuine Philosophie and Wisedome the treasures of which are opened and offered vnto them in the word of God For it is without all comparision farre more certayne then any science and containeth in it other trueths and matters that are great deale more profound excellent and more worthy of contemplation And they to whome God hath beene so gratious as to giue some taste and experience of these things are able to iudge well of them yea farre better then any others For it is certaine that euen for a little true knowledge of God and of the trueth of those things which hee hath reuealed vnto vs in his doctrine wee receiue singular delight with great ioy and sweete consolation So that euery man may perceiue howe much greater the pleasure will bee when the knowledge shall be greater If then this small taste which wee may haue in this worlde of these delicacies and spirituall delights bringeth vnto vs such singular ioy we may easily iudge howe great it will be in that most happy contemplation which wee shall haue in heauen with God when wee shall beholde him face to face and knowe him as wee are knowen whereas heere wee see him but as it were in a glasse and
through a cloude For that is the contemplation of all contemplations seeing it is the beholding of God with whome nothing may bee compared Then there shall be no cloude of ignorance when wee shall haue not a likely or probable but a most certaine and true knowledge For the trueth shall bee shewed vnto vs most certaine in GOD who is the Authour and Father thereof in whome wee shall throughly and perfectly see and knowe the causes of all things For our spirites shall be helde no longer in such an obscure and darke prison as heere they are constrained to suffer in our mortall bodies Therefore there shall bee no more diuersities disagreements or contrarieties of opinions and iudgements that some shoulde condemne that which others approoue but all shall be of the same iudgement But seeing we are fallen into the matter of contemplation it shall not be vnprofitable if vpon occasion of that diuision which is commonly made of the actiue and contemplatiue life wee note that although the spirite desireth aboue all things the pleasure that is in contemplation as the proper foode and delight thereof yet wee must alwayes consider that wee are not only borne for ourselues but also for others and to this ende that wee shoulde all in common serue one an other both generally and specially For God doeth not onely commaund the performance of that seruice which hee requireth of vs towardes his owne person according to that which is contained in the first Table of the Lawe but he commaundeth vs also in the second Table to doe that which hee requireth of vs towardes other men Therefore hee will not haue vs dwell alwayes in contemplation but wee must put to our hand and discharge vs of our dutie towards euery one according as he teacheth vs by his word Wee are then to learne that so long as wee liue in this world we must not separate the actiue life from the coÌtemplatiue but alwayes ioyne them both together vntil we come to that blessed life which shal be altogither contemplatiue when we shal be deliuered froÌ al the miseries and necessities and from al the troubles lets in which wee are wrapped and detained in this mortall life God graunt vs his grace to vse all our senses so well both externall and internall and all the powers faculties and vertues of our soule and spirite of which wee haue hitherto spoken that wee may cause them all to serue to his glory and that wee may attaine to that blessed contemplation which is prepared for all his elect in his celestiall pallace and that to this ende hee woulde dispose in vs our will and all the affections of our soule of the nature of which we will beginne to morrowe to discourse And first ASER I thinke thou art to intreate of those appetites that are naturally in man seeing Desire is the proper subiect of the Will as thou shalt instruct vs more at large The end of the fourth dayes worke THE FIFT DAYES worke Of the Appetites that are in al liuing creatures and namely in man and of their kindes and particularly of the Naturall and Sensitiue Appetite Chap. 33. ASER. As God and all that is in the worlde is propounded to the minde of man that hee might knowe him so farre foorth as is needefull for him so is hee also propounded to the will that hee might will desire and folowe him as farre as his nature is capable thereof Wherefore if man had not sinned but had continued in his first estate wherein God created him this great and eternall Goodnes had shed in our soules that diuine worde together with his holy spirite which worde being the eternall sonne of God woulde haue alwayes taught and shewed vs the Father of whome bee was begotten before all time and woulde haue lightened our mindes with the light of all wisedome that we might haue beheld and seene him and the holy spirite would haue ioyned our hearts and willes vnto the Father and to the Sonne through a mutuall loue replenished with all ioy and gladnesse and through certaine motions agreeable with the diuine nature By which meanes there should haue bin in our hearts a great fire of loue towardes God and next to him wee should haue loued all other good things according to that order which is shewed vnto vs in his heauenly wisedome and doctrine and should haue desired them for the loue of him But nowe in the estate of naturall corruption in which wee are all this goodly agreement harmony and concord which ought to be betweene God and man is wholly peruerted and ouerthrowen For in place of the true knowledge of God there is nothing but ignorance and doubting in our mindes and as for the will it searcheth after and desireth other things whereunto it applieth it selfe and seeketh not after God Neither doeth it keepe any order in those things which it hath for obiects and which it setteth downe in steade of the things commanded in his word So that while it thinketh to attaine to that good whereunto naturally it aspireth it obtaineth nothing to it selfe but a very great euill Nowe when wee spake before of the braine and of the internall senses of the soule and of the principall part and vertue thereof we made some mention of the wil which ought to be directed and ledde by vnderstanding and reason It remaineth nowe that we looke more narrowly into the nature thereof and of the affections of the soule of the vitall vertue of the heart and of other members which are the seates and instruments thereof euen as when wee intreated of the animall vertues of the soule wee considered of their seates and instruments First then we must marke what hath beene hitherto spoken namely that God hath giuen to all his creatures a naturall inclination that leadeth euery one of them to that which is naturall and agreeable to itselfe Beasts haue an appetite to follow that good that is fitte for them and therefore also hath God giuen them the knowledge of that good and senses meete for that purpose to the end they might shewe vnto them what is good for their preseruation to followe it and to shunne the contrary Wee haue learned also howe God hath giuen both the one and the other to man and vnto what degree concerning both of them hee hath lifted him vp aboue all liuing creatures For as hee hath created him to enioy a farre greater and more excellent Good then hee hath beastes and hath giuen vnto him a will to wish and desire it so hee hath endued him with a deeper knowledge whereby to knowe that Good because hee coulde not wish for it and desire it except hee did knowe it and he could not knowe it if he had not a minde capable thereof and endewed with greater knowledge then that is which hee hath giuen to beasts For this cause as they haue a kind of knowledge agreeable to their nature and to the
our Will to be seruiceable to him that hath bestowed it freely vpon vs as wee ought also to perfourme the like seruice vnto him with our minde and reason wherewith he hath endued vs for the ruling and direction of the Will But when our Will taketh any other obiect beside obedience to God it proceedeth from the same cause that blindeth our minde and reason namely sinne which reigneth in vs through the corruption of our nature as wee haue already touched it Neuertheles that which I haue said is alwaies true that the wil hath Good in such sort for her obiect that she cannot truly without dissembling Will that which is euil if it hath no shew or reason of some good But notwithstanding she hath free libertie yet is shee so ordeyned of God that shee cannot will that which is euill but onely that which is good whether it bee good in trueth or in opinion onely For if shee were not created and ordayned of GOD to desire and followe after good there woulde bee no cause why she shoulde loue or desire vertue more then vice or loue God rather then hate him But wee must consider diuers degrees in the actions of Will and in the freedome theereof For some there are whose heart and Will agree so together that there is no dissimulation neither any commaundement of the Will eyther towardes it selfe or towardes any other but it heartily desireth or refuseth that which it seeketh after or escheweth As we may say of an ambitious man that hee doeth truely and with all his heart desire honour and glorie as also a couetous man doeth riches But there are other actions of the Will wherein she commaundeth her selfe or els the inferiour powers that are subiect vnto her as wee see in a man infected with the dropsie who beeing verie drye and thirstie desireth greatly to drinke But this appetite that commeth from the senses of the bodie is restrayned by the Will that hath power ouer it which knowing what hurt would issue thereof to the sicke partie commandeth this appetite and appoynteth that hee shall not drinke The reason why she will haue it so is to the ende that the patient might auoyde greater euill then that which hee endureth knowing well that to drinke woulde hurt him more then helpe him because the thirstinesse woulde not bee taken from him but encreased Wherefore although the sensuall appetite putteth the patient in minde to desire drinke yet Will following the iudgement of Reason opposeth it selfe against this appetite and commaundeth it selfe to abstain also the outward members as namely the mouth not to drink and the handes not to giue it any drinke Now if it so fall out that the Will giue place to the appetite it is alwayes with her consent and that because shee agreeth rather vnto the sensuall appetite then vnto Reason Which agreement proceedeth of her impatiencie and incontinencie because she hath not patience to stay for the better but rusheth vpon that pleasure which at that present seemeth best vnto her and neerest at hand Therfore it is alwayes requisite that the grace of God should gouerne our minde and will to perswade them euermore to counsaile and to imbrace the best otherwise wee shall make choyce of the worst and of euill rather then of good Which we shall easily vnderstand if we consider what good things the wisest and most vertuous men guided only by the light of nature are able to propound to themselues and to follow and what difference in that poynt there is betwixt them and those whome God doeth guide and gouerne by his spirite The discourse then of this matter belongeth to thee ARAM. Of those good things which both men guided onely by the light of nature are able to propound to themselues and to follow and they also that are guided by the spirite of God of the power and libertie of the Will in her actions both externall and internall Chap. 35. ARAM. Among the heathen Philosophers there haue alwayes beene some great personages endued with excellent doctrine who seemed to haue bene led with a burning affection towards good and vertuous things this no man can deny But if we compare them that haue had none but naturall light with them who beleeuing the worde of life haue receiued that light which the spirite of GOD hath kindeled in their heartes and mindes wee shall finde very great difference betwixt them For they that followe the light of nature take not an infinite spirituall and eternall good which is God for the obiect of that good which they desire but a finite carnall and temporarie good and that also no farther then their reason and sense iudge it good for mankinde or for the societie of men or for themselues and those whome they loue The like respect they haue in eschewing euill which they iudge contrary to such a good And yet there are very fewe that goe so farre who giue not themselues to vertue rather for their owne profite or glorie then for the loue they beare to vertue or to the benefite of the common societie of men And surely I thinke that if glorie had not more mooued so many excellent men as haue beene heeretofore among the Grecians Latines and other heathen people and nations then their loue to vertue and to thinges profitable for the common wealth they woulde not willingly haue incurred so great dangers to effect so many valiant deedes as Histories specifie of them neyther woulde they haue set vertue at so high a price if no glorie or profite shoulde haue redounded to them in following her or at leastwise in seeming to seeke after her If any haue beene founde to haue done otherwise as wee reade of some it is to bee attributed to a speciall grace that God hath bestowed vpon them in their ignorance more then to others But yet all this would bee nothing or very litle seeing the good which the Will propoundeth to it selfe and pursueth in this sort is not the true and soueraigne good which of it selfe is able to make men blessed Wee are then to knowe that the wisest and most vertuous men guided onely by the light of naturall reason doe not propounde to themselues nor seeke after any other good then that which consisteth in ciuill honestie in worldly honour and glorie in this bodily life and in the commodities thereof and in those delightes and pleasures which their humane sense and reason desire according as some delight eyther in the knowledge of thinges or in ciuill and morall vertues or in honours or in riches and in such like thinges Yea the best that euer were among the Heathen and the wisest of this worlde that are like vnto them neuer went farther neyther in deede coulde For seeing they knowe not GOD truely they can neither loue him nor seeke after him either because they are not throughly perswaded that there is a God or if they bee sure of that yet
So that the whole consultation lieth in the liberty and choyce of Will For men are not drawne by an immutable violence of nature as beasts are but reason enquireth what way is to be taken or left and wayeth and examineth what good or euill is in euery thing Therefore Will may goe about againe with that which was once deliberated of to the end the first conclusion be not approued staied in but that greater inquiry may be made to finde out if it may bee some better or more profitable thing And thus when many thinges are shewed set before her she may choose what pleaseth her although it be not that which was best approued by iudgement and which reason vpon very euident arguments counselled her to follow For if there be another side that hath some shew of good albeit neuer so small she turneth to that if she please so that vpon one onely coniecture or opinion of good she will lay holde vpon that and reiect the other side in which peraduenture the ture good is to bee founde The chiefe cause whereof is in the corruption of our nature and in those impediments of good discoursing and of vpright iudging whereof wee haue alreadie hearde and which hinder reason and iudgement diuers and sundrie wayes And this also taketh place in respect of Will which likewise hath great occasions offered to beguile and deceiue it selfe because all the affaires of men are intermingled with good and euill thinges Therefore it is very hard to be able to discerne and separate them well one from another For men being compounded of diuers natures namely of a body and of a soule they propound also diuersity of good euil things vnto themselues because they know corporall and terrestriall things better then spirituall and eternall things therefore they preferre them oftentimes before the other Which is the cause why there are so many that loue this life a great deale better and those outward good things belonging therevnto then they doe eternall life and those goods which are able to leade men thither and giue them full fruition therof when they come thither Therefore in so great diuersity of good and euill things it is no marueile if there came nothing into deliberation wherein reason findeth not some good or euill which in the end it counsaileth vs to follow or to auoyde according to the circumstances of times places persons qualities and other such like things It commeth to passe also oftentimes that Will refuseth all counsaile and exhortation to doe that onely which she pleaseth thereby to shew that shee is Lady and Mistresse and subiect to none And beeing mounted vp to that pride shee accounteth this Lordshippe which shee taketh to her selfe to bee a great good and so maketh knowne her power and magnificence as it were a tyrannicall prince making choyce in the meane time of a false kinde of good which is no way good but a very great euil And thus much concerning the libertie of the Will in her internall actions which freedome also appeareth plainly enough in the outwarde actions For after she hath liked of a thing she may put it in execution or stay execution yea after she hath begunne she may giue it cleane ouer or doe not so much or so speedily as shee might And although it falleth out oftentimes that men are hindered from executing their Will yea are forced and compelled to doe the cleane contrary yet their Will if we consider the matter well is neither hindred forced or constrained For that keepeth it not from willing still that which it pleaseth but the violence offered outwardly stayeth the effectes and execution thereof Hereof it is that wee commonly say that a mans Will is taken for his deede although it bee not put in execution Nowe to conclude our speech wee knowe that the Will hath hinderances to let her from choosing those good things which shee ought to followe and refusing those euils shee ought to eschewe and auoyde For Reason beeing appoynted as Mistresse to guide and direct Will by her iudgement the selfesame thinges that mooue Reason and Iudgement doe mooue Will also as if the one touched the other or as if there were a certayne knitting and ioyning of them together not vnlike to the linkes of a chayne of which if yee mooue or touch one the like is done to the others that are neere vnto it by reason of the coniunction they haue one with another Wee ought also to knowe that although the Will often choose euill in stead of good yet it ceasseth not therefore euer to desire good naturally which is most fitte and agreeable to the nature therof but it is deceaued in that it hath no skill to discerne between true and false goodes and to distinguish the greater from the lesse And as wee haue hearde that euill spirites may trouble and mooue the fantasie and minde so no doubt they can doe the like towardes the heart and Will to induce them to euill and to driue them to doe greater thinges then weake nature woulde doe of it selfe if it were not holpen by them euen to cause them to committe such crimes as nature abhorreth Therefore wee must without ceassing watch and pray that wee enter not into temptation and if wee bee tempted that wee fayle not neither bee ouercome And this wee may assuredly beleeue wee shall obtayne if through regeneration by the spirite of GOD our minde bee taught and our Will guyded by his light Nowe then hauing spoken enough of Vnderstanding and of Will which are the principall powers of the soule let vs come to the affections thereof and first it shall bee good for vs to consider of the distinction that ought to bee made betwixt all these faculties of the soule and betweene their seates and instruments which they haue in the bodie But wee shall learne these thinges of thee ACHITOB Of the distinction that ought to be betweene the Vnderstanding and knowledge and the Will and affections in the soule and betweene the seates and instruments which they haue in the body of the agreement that is betweene the heart and the braine Chap. 36. ACHITOB. The heauens the earth and all the elementes the stones plants beasts al the other creatures that want reason vnderstanding obey God in their kind but yet they know him not the obedience which they yeld vnto him proceedeth not of any knowledge they haue of his will or of iudgement in them to discerne good from euill but only so farre forth as they are drawne by their natural inclination in those things that concerne their nature But Angels and Men in whome God woulde haue his image to shine in euery part of them and after all sorts were created by him of that nature that hee would be knowne of them and that they should follow his Will not without Vnderstanding and iudgement thereof nor without agreement of their willes with his
of the affections it is necessary they shoulde agree together For as reason guideth before the affections will followe after Therefore wee may alwayes iudge of reason by the affections which it ought to gouerne as of the gouernement of a good Prince by the estate of his subiects of a good father of a family by those of his houshold Moreouer seeing the affections proceede from the heart there is the seate of that loue which wee ought to beare as well towardes God as towardes men which comprehendeth the whole lawe of God and all iustice For he that loueth God is not onely afraide to offend and displease him but desireth also to serue please him and he that loueth his neighbour doeth not onely abstaine from procuring him any dishonour or losse but laboureth also to aduance his honour and profit Therefore if the minde be lightened and inflamed with diuine light and the reason also that ruleth therein then the heart will waxe hote and burne with the loue of God and of his neighbour Which if it fall out so the heart will not be slacke in shewing foorth those heauenly motions that are within it in giuing matter to the soule to glorifie God and to the tongue and mouth which will speake out of the abundance thereof Likewise there will be an accord and consent betweene it and the voyce and tongue which then will vtter nothing but the trueth And this is the cause of that which wee were taught before namely that God by his prouidence and wise counsaile hath ioyned neere vnto the heart the chiefe instrument of the voyce which is the lungs as the other instruments that are higher are lodged neere to the braine and cheefely the tongue as the Oratours and Embassadours of Kings are placed next vnto them Wherefore if mans nature had not beene corrupted through sinne but had continued perfect and sound there woulde alwayes haue beene a goodly concord and consent betweene the heart and the braine the voice and the tongue the reason and the affections Next wee must note that seeing the heart is the first member of the whole body that receiueth life and theÌ giueth the same to others as also the last that leaueth life and seeing it is the shop of all the vitall spirits without which neither the braine nor the rest of the members can haue life or perforume their dueties it is not without cause that this member is taken to be as it were the seate not onely of the affections but also of reason Therefore it is taken in the Scripture one while for the minde as when Moses saieth to the people of Israel Yet the Lord hath not giuen you a heart to know and another while it is taken for the affections as when our Sauiour Christ saieth Thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy minde For wee see heere howe he putteth a difference betweene the heart and the minde Sometime they are put indifferently one for another or one for both especially the heart as when the Lorde saide to Salomon Beholde I haue giuen thee a wise and an vnderstanding heart the heart is taken for the senses and minde as it appeareth very euidently For the same cause Saint Paul continuing his speach of Gods punishment aboue mentioned against the vngodlinesse and vnrighteousnesse of men hee addeth to that before recited this saying Wherefore also God gaue them vp to their hearts lustes vnto vncleannesse to defile their owne bodies betweene themselues which turned the trueth of God vnto a lie In which place wee see howe the Apostle maketh the heart to be the seate of the appetites and of the affections and howe hee calleth the vnruly and disordered affections of the heart by the name of lustes for so hee expoundeth himselfe by and by after calling them Vile Affections vnto which God gaue them vp Whereupon wee will note this that the naturall affections of the heart which pricke it forward to the desire of pleasure and which minister pleasure vnto it shoulde be no sinne at all vnto men but a benefite giuen them of God in the perfection of their nature were it not that by reason of the corruption which hath raken holde of it such desires and affections cannot containe themselues within the limites of their sound nature but there is alwayes some excesse euen in the perfectest and that being sinne is properly called euill concupiscence because it continually prouoketh vs to euill and causeth vs to goe beyond the bounds which God had set to our affections Whereof it is come to passe that that which should be a benefite vnto men in their naturall pleasures is become hurtfull vnto them Nowe forasmuch as the order of our discourses hath brought vs to the tractate of affections which haue their seate in the heart before wee goe any further we must say somewhat of the nature of this part of the body as we haue done of the braine to the ende we may the better know the seate and instruments of the vital power and vertue of the soule and of the will and affections as those which belong to the animal power and vertue haue bene declared vnto vs. Let vs then heare ASER handle this matter Of the nature and composition of the heart and of the midriffe of the tunicles or skinny couerings of the breast and of the Pericardion or cawle about the heart of the motion office and vse of the lungs of the heart and of the arteries Chap. 37. ASER. It is not without good and iust cause that God hath ordained that reason should lodge in the highest part of the frame of man and that the will and affections should lodge lower namely in the heart For by this order hee would admonish and tell vs what part and power of the soule ought to beare greatest sway therein and that vnderstanding and wisdome which teach vs the true rules according to which wee must square our whole life ought to raigne and haue the first place seeing the principall cause wherefore God hath created vs is to knowe him to the end that knowing him we should loue and honour him as wee ought and as for the affections they are to be ãâã and gouerned by wisedome and vnderstanding Wherfore if this order appointed by God be confounded and turned topsie turuy in vs hee causeth vs to feele and knowe it well enough For although sinne be the cause yet the impression of that diuine image which God hath set in the nature of man cannot be so wholy defaced in vs but there will alwayes remaine very euident and wonderfull testimonies thereof And therefore presently after we haue ouerthrowne this order and that the will lifteth her selfe vp against reason euen then doth reason condemne that fault of hers and compelleth the heart to take vengeance thereof and to punish in it her selfe disobedience and rebellion
that the foggy blood may not euaporate and sweate through For this cause it is called the veiny artery because it holdeth of the nature both of an artery and of a veine and hath this office belonging properly vnto it to carry the ayre and the spirit There are also in the heart other small peeces which Anatomists distinguish from it as the two little eares the right and the left which are as it were little doores as there is also in all the pipes thereof which are so small that vnneth may they be discerned by the eyes These doores and pipes that are in them âerue partly to this ende that when the heart sucketh such blood as is necessary for it selfe the veine wherewith it draweth shoulde not breake through any ouer-great vehement and sodaine attraction and partly that the ayre might enter in more gently and better wrought according as neede requireth For this cause also it is why the heart doeth not drawe the ayre immediately from the mouth both because if this space were not betweene it coulde not drawe so much as it wanteth and so woulde bee choaked as also because it shoulde receiue it in too colde whereupon it woulde be greatly hurt Therefore it hath pipes passages and instruments not onely to bring this ayre vnto it as it is brought to the lungs but also to dispence and prepare it as is most conuenient for it as wee haue learned already by our speach of the rough artery and of other instruments of the voyce and of respiration Out of which wee are to note two goodly points of the prouidence and wisedome whereby hee doeth admonish vs of that moderation which wee ought to keepe in all things and how we ought to behaue our selues not only in one worke but also in all things that wee take in hand For concerning the first GOD hath prouided alwaies throughout the whole worke of mans body in such sort that there should be no violeÌt thing but hath so wel framed disposed and linked all together that no one part or member shoulde receiue hurt of another but al might help support ech other Therfore if there be any burthen to cary from one to an other God hath so distributed it by little and little and by such conuenient means that no part is pressed teaching vs thereby that he loueth moderation and hateth violence in all things for which cause hee dispenseth all and distributeth drop by drop as it were by destillation And to the end he may conioyne in one things of a contrary nature hee alwayes placeth between two contraries things of a middle disposition which are most apt to tie them together and to keep them Besides we see howe hee hath ordred al the parts of the body so wel that one only member and instrument serueth oftentimes for many offices vses as we haue already touched it Wherin God doth admonish vs further of two things wel worthy the noting The first is that we ought to looke so wel vnto al things that we neither forget nor omit any thing that shal be requisit necessary The other that we should imploy our selues about euery thing that we can and may do according to those gifts and graces which wee haue receiued of God and that we should vse al things to euery such purpose as they will serue and so auoid al vaine and superfluous charges For as it is commonly said nothing is to be done by many things that can be performed by fewer otherwise there will be more hindrance then helpe and greater losse then profit For this cause as God hath not giuen to the body one member lesse then there ought to be so he hath not giuen it one more For if there were either more or lesse it would not only be monstrous but there would be eyther some want or some let hinderance And when as one member is able to satisfy two offices he hath not created many to do it if either profit or necessitie required not the help of many Whereupon gouernours of Common-wealths ought to learne that their people are not to bee burthened with vnprofitable and vnnecessary offices and persons If therefore men woulde learne those lessons that God giueth them in their owne bodies and in the members thereof they woulde alwayes keepe a meane in all things following this heauenly example and neuer offend either with too little or too much But notwithstanding wee haue all Nature to be our Mistres so that shee keepe a schoole within vs and teach vs these things her selfe yet wee profite little thereby Nowe leauing this speach seeing wee haue taken a viewe of the nature of the body and of the naturall motion thereof which is commonly called the Pulse and what vse it hath in this corporall life as also of other things concerning this matter it shall be good for vs nowe to speake of another motion that is in the nature of the soule which serueth not onely for this life but also for the spirituall in respect of which especially it is giuen vnto it an image and representation whereof wee haue had in this motion of which wee haue already spoken It belongeth to thee ARAM to discourse vpon this matter Of the second motion of the heart which belongeth to the affections of the soule and of those that goe before or follow after iudgement of the agreement that is betweene the temperature of the body and the affections of the soule Chap. 39. ARAM. As God is not onely an eternall and infinite essence but also infinitely good and happy so hath hee not rested in giuing vnto his creatures life and beeing as it were imparting to them some part of his being but it hath pleased him also to make them partakers of that Good which is essentiall in him and of his blessednesse and felicitie according as euery one was capable thereof in his kinde For he will not onely haue them to be but also to be well For this cause we see that although men desire much to be and therefore are greatly afraid of death as of an enemy that seeketh to vndoe them yet many times it falleth out so that they desire death to the end they might be no more because they thinke it a greater good or at leastwise a lesse euil to be no more theÌ to be miserable vnhappy And by this we may knowe that man was not created of God only to be neither was that his principal end but also to be blessed For this cause as God hath giuen to the creatures an inclination to preserue themselues in their life to the end they might be so he hath put into them a natural appetite desire of that which is good to the ende they might be well and that good might be fall them but man specially is thus affected which desire of good is also ioyned with an eschewing of euill For in the pursuite of good his contrary which is
and euill to the ende that all the actions therof might agree with these rules which are the beames of heauenly wisedome in our selues For it is an order which God hath so ordained established And forasmuch as the soule was to dwell in the body God gaue vnto it this naturall power of the affections that it might bee wakened and stirred vp by them as it were with prickes thereby to be kept from idlenesse and from being lulled asleepe and oppressed with the heauines of the body and so neglect all care of good things of that which is very expedient profitable for it self For this cause the soule hath her affections of which some serue for spurres to pricke her hither thither as ofteÌ as need requireth others serue for a bridle to keep her back to stay her from rushing vnto euill from following those things that are hurtful for her And indeede we stand in need of such spurtes and bridles but herein we erre greatly in that we knowe not howe to keepe a moderation betweene these twaine For because wee make these spurres too sharpe and pricke the horse too much which we haue to guide the bridle on the other side is two grieuous vnto him so that he lifteth vp and girdeth forward ouer furiously And this commeth to passe because wee doe not content our selues with that which is requisite for the succouring of our naturall necessities but we adde there vnto infinite superfluities For vpon some light necessitie that might soone be dispatched we torment our selues a great deale more then neede is because wee perswade our selues that our necessities are greater then they bee and so seeke after moe remedies and helpes then is requisite Of this wee haue daily experience in that care which wee take for thinges necessarie for this life which is the cause that wee burne continually with insatiable couetousnesse which is such a marueilous spurre vnto vs that wee take very little rest for it For if wee woulde bee contented with enough it woulde not put vs to that torment which wee dayly suffer But nothing sufficeth vs and therefore the affections are in our soule as the windes vpon the sea For some windes are very small and mooue the water but a little others are more vehement and rayse vp certaine waues and some againe are so tempestuous and make such horrible stormes and gustes whereby the Sea is so mooued that sea and sande and fishe and all seeme to bee turned topsie toruie The like may bee sayde of the motions of the soule For some are so light that they seeme to bee nothing els but small beginnings of moouing There are others stronger which moue it somewhat more And some also are so violent that they altogether trouble the soule euen in such a vehement manner that they driue her from her seate of iudgement Therefore these two first kindes of motions are properly called affections and the other that are so violent are termed Commotions and Perturbations For they bring a kinde of blindnesse with them which is the cause that iudgement and reason see neuer a whit Whereupon it followeth seeing neither Reason nor Iudgement beare any more rule that the soule is as if shee had no more power ouer her selfe but were subiect to the iurisdiction of some other The Grecians terme such affections with a worde that signifieth as much as if wee shoulde say passions And in deede wee commonly say that a man is passionate when hee is tormented by such violent affections For as the whole bodie suffereth when it is mooued or thrust too and fro and stricken on euerie side so is it with the soule beeng violently mooued euerie way And as the moouing is more or lesse moderate so shee suffereth more or lesse and if the motion bee verie violent confusion followeth thereupon Nowe for the sequele of this speech let vs consider how the affections are more or lesse moderate according to the disposition of the iudgement and what is the spring and originall of so many sundry affections as we see in men It belongeth then to thee ARAM to handle this matter That according to the dispposition of the iudgement the affections are more or lesse moderate or immoderate of the cause of all the motions of the soule and heart of the varietie of affections of the generation nature and kindes of them Chap. 43. ARAM. Whatsoeuer we doe or wish for wee doe or desire it for some Good whether that which we iudge to bee good bee so in trueth or in opinion onely And therein wee resemble God our Creator who is not only good but also goodnes it selfe euen the perfection of all Good Wherefore if we desire to know what is the true Good we must vnderstand that there is but one onely true Good euen the same by participation of which we are first made good and then of good most happie For we cannot be happy and blessed which is the end we all looke for but we must first become good For as there is no true felicitie and blessednes but in Good being th source and fountaine yea the perfection of all happines and contentation so also there is no felicitie nor blesse dues but in goodnes which is as proper to God as his very diuinitie because that as he cannot be God except he be good so he cannot be good with that goodnesse that is in him but he must bee God And as he is the essence of all essences so he is the essential Good and the essential Goodnes of al Goods and of al Goodnesses But although our nature doeth of it selfe alwayes tend to that which is Good as wee haue shewed in the handling of the chiefe powers of the soule Vnderstanding and Will neuertheles we differ much nay we are cleane contrary to God when wee come to the election of Good because of the bad iudgement we haue by reason of the darknes of ignoraunce wherewith our mindes are blinded Hereof it commeth that the more the iudgement is corrupted infected and deeper plunged in the flesh the more euill and carnal are the affections the moe in number and the more violent yea such as doe not onely trouble and peruert the internal senses of the soule but the external senses also of the body This we may obserue in them that are caried away with loue who thinke oftentimes and are verily perswaded that they see and heare those thinges which indeede are nothing so Contrariwise the purer the iudgement is and the higher it is lifted vp from the fleshe and from the earth the feweâ and lighter are the affections which trouble and molest it For then it taketh greater heed and marketh what trueth or what falsehood what good or what euill there is in all thinges Whereupon it commeth to passe that the iudgement is not so often nor so easily mooued And when it is mooued it is not so violent nor headie but more mature
so some of them are brideled and restrained by others For the first enuy hatâed and anger spring of loue For they are motions of the heart that loueth against him that hateth or hurteth her who is deâre or beloued And desire riseth of reuenge and the ioy that commeth thereby proceede from anger and malice If a man loue any thing he wisheth it would come and hopeth also that he shall enioy it and contrariwise hee feareth that it will not come to passe If it come to passe hee reioyceth If it come not to passe when hee thinketh it will or when hee expecteth it he is grieued In like manner great ioy is lessened through greefe and enuy through mercy or through feare And one greefe altereth another when it is greater and feare maketh griefe to be forgotten and causeth the lame to runne To be short these sundry motions of affections are like to stormy waues and billowes which being driuen one of another doe either augment or diminish or wholy oppresse one another Wherefore the like happeneth in the motion of our affections that commeth to passe in a sedition and ciuill dissention in which no man considereth who is the worthier person to obey and folow him but who is the stronger and most mighty So in the fight of the affections there is no respect had to that which is most iust but only to that which is strongest and most violent and which hath gotten such power ouer the soule that it hath wholly subdued her to it selfe which thing wee ought to stand in great feare of But whatsoeuer affections are in vs there is alwayes some griefe or some ioy ioyned with them Therefore following our matter it shal be good for vs to consider particularly of the nature of these two contrary motions of which ioy serueth greatly for the preseruation of life but griefe drieth vp and consumeth the heart euen vnto the death of it as wee shall now learne of ACHITOB. That Ioy or Griefe are alwayes ioyned to the affections and what Ioy and Griefe are properly Chap. 44. ACHITOB. The knowledge of the Affections of the heart and soule is very necessary for euery one because they are very euill and dangerous diseases in the soule but yet being knowen they may be cured more easily This cause hath mooued vs after wee haue spoken of the heart and of the naturall motion thereof and of the vse it hath in this life of the body to enter into the consideration of a second motion it hath which serueth not onely for this corporall life but also for that spirituall life in regard of which it was chiefely giuen and of which we saide that there was as it were an image and representation thereof in the first motion Now we shall better vnderstand this by the subiect of this discourse propounded vnto vs being handled particularly as wee intend to doe For as by the first naturall motion of the heart it receiueth such refreshing as is necessary for the sending of life vnto the whole body and for the maintenance and preseruation of the same as also for the expelling and driuing out of all such things as might hurt and stifle it euen so is it in this second motion as farre as wee can conceiue of the nature of it For seeing God hath appointed ioy as a meanes to preserue life hee hath likewise put this affection in the heart whereby it is as it were enlarged to receiue within it selfe and to embrace all Good that is offered vnto it as also it restraineth and shutteth it selfe vp through griefe which is contrary thereunto Moreouer wee shall finde that there is no affection in vs which is not intermingled with some griefe or else with some ioy For seeing the heart is the proper seate and instrument of all the affections when it is as it were stricken and beaten with some vnpleasant thing that is offered vnto it then doeth it retire close vp it selfe and feele griefe as if it had receiued a wound then doeth it flie from the thing it liketh not Yea the heart doeth alwayes either enlarge or shut vp it selfe according to those affections that are within it the causes of which are in it owne nature God hauing so disposed and willed the same for the reasons which we haue already touched For if the heart be ioyfull the ioy that it hath doeth bring so great pleasure vnto it that thereby it is opened and enlarged as if it would receiue imbrace and lay holde vpon that thing which reioyceth it and bringeth vnto it that pleasure which it hath in this ioy Nowe because there is ioy in loue and hope the blood and spirites are gently and mildely dispersed by their moouings by reason of the reioycing at the Good that is present or that is expected as if it were already present And forasmuch as such motions are made by the enlarging of the heart whereby we embrace the thing offered vnto vs the face also appeareth smiling cheerefull and ruddy For a man may easily iudge that the obiect presented to the heart mooueth that power whereby it is stirred vp because that before the heart doth mooue it selfe it must know the thing that offereth occasion vnto it to be moued either with ioy or griefe or some such like affection For as wee haue learned already the outward senses do first perceiue the things that are offered vnto them and then they present them vnto the common sense which presently by a singular prouidence of God sendeth them to al the other senses and to al those powers that are in the sundry parts of the soule and body This done if there be matter of ioy the heart being striken with that which is acceptable vnto it enlargeth it selfe and being thus gently enlarged as it were to embrace the same it disperseth much naturall heate with the blood besides great quantitie of spirites of which it sendeth a good portion to the face if the ioy be so great that it mooueth a man to hearty laughter For the face it selfe is in some sort blowen vp and enlarged the forehead is made cleere and smoothe the eyes glister and shine the cheekes become ruddy and the lippes gather in themselues In a worde the heart doeth so enlarge it selfe that it is represented in the face as it were in a glasse or in an image framed to expresse the ioy and gladnes which it hath Moreouer experience teacheth vs sufficiently what difference there is between a cheerfull and a sad countenance Therfore when we loue one wee embrace him as if wee woulde ioyne him to our selues and put him into our bosome and heart as some deere and very pretious thing Which wee see chiefly in mothers when they holde their little infants betweene their armes and embrace them with great affection of heart For this cause Saint Paul being desirous to let the Corinthians vnderstand what good will hee bare them howe louing ready and
afraide what man can do vnto me In the feare of the Lorde saith the wise man there is assured strength and his children shall haue hope Therefore Iesus Christ saieth to his Disciples Let not your heart bee troubled And then hee sheweth them the meanes saying Ye beleeue in God beleeue also in me For nothing but faith in God through Iesus Christ is able to giue vs this assurance On the other side if wee be not armed with the feare of GOD and with true faith that wee may be certaine of his helpe and prouidence and of his loue towards vs there is nothing that can assure vs but rather that which is written in the Lawe will befall vs I will saieth the Lorde send a faintnesse into their heartes in the land of their enemies and the sound of a leafe shaken shall chase them and They shall flee as fleeing from a sworde and they shall fall no man pursuing them And in an other place where mention is made of them that despise the Lawe of GOD and rebell against the Lorde it is saide The Lord shall giue thee a trembling heart and looking to returne till thine eies fall out and a sorrowfull mind Thy life shall hang before thee thou shalt feare both night and day and shalt haue none assurance of thy life In the morning thou shalt say would God it were euening and at euening thou shalt say woulde God it were morning for the feare of thine heart which thou shalt feare and for the sight of thine eies which thou shalt see Therefore when wee see that in many great and dangerous affaires the boldest and most couragious are oftentimes the greatest cowardes and most astonished and carried away with feare and terrour and euen many times without any great cause are amased and voyde of counsaile whereas contrariwise cowardes by nature growe to bee most hardy in the middest of dangers thereby GOD sheweth very well whether strength and courage come from him or from men and who is to haue the praise thereof But nowe that wee haue seene the first motions of the heart in the affections of ioy of sorrowe of hope and of feare and knowe that they haue respect to good or euill either present or to come let vs learne in the next place that as contemplation consisteth in the rest of the Spirite after the discourse of reason and iudgement so after the heart hath the fruition of that Good which belongeth vnto it it is still and quiet resting it selfe therein which rest is called Delight or pleasure of which the order of our speech requireth that thou shouldest dilate ARAM at this present Of the delight and pleasure that followeth euery ioy and of the moderation that is required therein of diuers degrees of pleasures and howe men abuse them especially those pleasures which are receiued by the corporall senses Chap. 47. ARAM. It is certaine that all the affections which God hath placed in the nature of man were giuen vnto him in regarde of so many good things which were meete and conuenient for his will to long after and to desire For ioy and hope which affoord pleasure and consolation to the heart were bestowed vpon him to bee spurres and sollicitours to induce him to seeke after God his soueraigne Good in whom alone he may finde all delight rest and pleasure As for sorow and feare they are sure testimonies vnto men of the iudgement of God and executioners of his vengeance to this end that the feare of euill which may come vnto them should keepe them in awe and that sorow and griefe for euill which they haue already committed should be vnto them both hangman and punishment It is true that these affections being naturall in euery one bring forth contrary effects both in the good and in the bad For the children of God neuer separate his power from his goodnesse and the feare which they haue of him is not ioyned with hatred but with trust in his mercie which mooueth them to be grieued for offending him and to loue him to seeke him and to reioyce in him and to haue him in singuler honour and veneration But the wicked who feare and tremble like to malefactors fearing their iudge hate and despite God desiring nothing more then to escape his hands and to flee from him as farre as they can If they be grieued it is because they may not enioy false ioyes and vnlawfull pleasures Therefore that which is giuen them for Good is turned by them into sinne and euill and pleasure into paine and griefe But here we must call to minde what we haue spoken already concerning the signification of this worde Good as it is commonly taken not considering whether it be true or false but onely according to that opinion which men haue of it For there are many whose fancie is sufficient to affoord them as much pleasure as if indeed they enioyed that Good which they thinke to haue We see many such fooles in the world For some are Popes or Cardinals by fantasie others Emperors or Kings and great Princes or otherwise very riche or possessours of some such great Good And yet such fantasticall fellowes are better contented and pleased with that which they thinke they haue in their foolishe imagination then they that haue them in trueth vnto whome commonly they serue for nothing but to torment them more Therefore I knowe not which of them I shoulde esteeme more foolish and fantasticall For none ought to bee taken for truely wise men and of ripe iudgement but they who knowe that all thinges in the worlde and vnder the sunne are onely vanitie as Salomon sheweth in his booke of the Preacher Therefore hee saieth thus I saide in mine heart Goe to nowe I will prooue thee with ioy therefore take thou pleasure in pleasaunt thinges and behold this also is vanitie I said of laughter thou art mad and of ioy what is this that thou doest But to goe forwarde with our matter let vs consider what delight and pleasure is so farre as men may enioy it in this life It is then a rest which the heart taketh in the enioying of some Good that it liketh euen as contemplation is the rest of the spirite after the discourse of Reason and Iudgement Now wee are to note that there is no delight and pleasure in any thing except there be some agreement betweene that part or power that receiueth pleasure and that which bringeth the same vnto it This agreement cannot bee without good proportion of the one with the other whereby there is some similitude and resemblance betweene them For this cause also the thing that bringeth delight must not exceede too much either in greatnesse or in smalnesse aboue the power which receiueth it in regarde of that part or instrument whereby the pleasure is receiued Heereupon when wee spake of the eyes and eares wee shewed that light was to bee
dispensed to the eyes and sounde to the eares in good measure and moderation For if the light bee too great the eyes cannot receiue it insomuch that they will bee hurt and offended in steade of receiuing delight On the other side if it bee too little it will not suffice them and therefore it must bee betweene both And as euery mans sight is sharper and stronger or more dull and weaker so must the light bee dispensed according to that measure The like may bee sayde of soundes in regarde of the eares and of all other thinges in respect of those sences vnto which they agree And if this moderation bee requisite for the outwarde sences it is no lesse necessary in respect of the inward senses and of all the powers of the soule Therefore as God is incomprehensible and infinite so is hee receiued with delight of that part of the soule which commeth neerest vnto his nature and which is most incomprehensible most ample and most infinite in regarde of other partes and that is the Spirite and Vnderstanding On the other side because there is no proportion or agreement in greatnesse and infinitenesse betweene GOD and the Soule shee receiueth and comprehendeth him by such meanes whereby hee may bee applied vnto her and shee made after a sort capable of him For if hee shoulde present himselfe vnto her such as hee is in his high and diuine maiestie especially man beeing in this estate wherein hee is in this mortall life shee coulde not beare so high maiestie as beeing too exceeding great for her So that insteede of receiuing pleasure ioy and delight shee shoulde not onely bee very much frighted but euen wholly ouerwhelmed and swallowed vp as a droppe of water woulde bee consumed beeyng throwen into a great fire as wee may iudge by so many examples as are in the holie Scriptures to this purpose For when God manifested himselfe to the Patriarkes hee neuer appeared vnto them in the greatnesse of his maiestie but tooke vnto him alwayes some shape and vsed such meanes as were agreeable to their nature Therefore also it is verie requisite that GOD shoulde descende and applie himselfe vnto our small capacitie to the ende wee may enioy him and his Goodes and take pleasure and delight in them For this cause hee hath not onely appointed the ministerie of his worde and Sacraments to shewe and communicate himselfe vnto vs by them applying himselfe vnto our nature and capacitie but hath also manifested himself in flesh in the person of his sonne Iesus Christ to become more like vnto vs and to drawe neerer vnto vs in our owne nature to this ende that wee might enioye him and all his benefites the better and receiue more true and entire delight in them And thus much for this poynt of the agreement that ought to bee betweene the thing that delighteth and that which receiueth pleasure Next wee are to note that a man may take pleasure by all those partes whereby hee may knowe as well by the internall as the externall senses and by all the powers of the minde and soule Whereupon it followeth that as euerie one is more or lesse addicted to any of these partes so hee delighteth most in those pleasures which hee may receiue by that part vnto which hee is most giuen Therefore wee see that the baser and more vile sort of people and such as are most rude and ignoraunt are more mooued by corporall and externall thinges which moue the bodily senses then by spirituall and high things that are more meete for the spirite and wherein it taketh greater pleasures But with prudent and wise men and such as are more spirituall it is otherwise So that as euery ones nature is more noble and excellent or more vile and abiect and according to the nature of those things wherein euery one delighteth so is the delight either more noble and excellent or more base and contemptible more pure quiet or more impure and troublesome of longer or of shorter continuance and hath moe or fewer pleasures and those either more or lesse tedious Now among those delights which a man may take by the bodily senses the basest and most abiect of all is that which is receiued by the sense of touching For as it is most earthy of all the external senses so are the pleasures that are taken by it That delight which is taken by the sense of tasting is a litle more honest and lesse contemptible and yet is it brutish enough As for the delight that may bee receiued by the sense of smelling it is very light and nothing so pleasant as the yrkesomnesse that commeth of the contrary is vnpleasant For a good smel bringeth not so great pleasure as an euill smell causeth displeasure besides that this sense of smelling is not so sharpe in man as in beasts And concerning those pleasures which a man may receiue by the eares they haue some more beautie and excellency in them For the more they holde of the nature of the ayre they are so much the lesse earthy and brutish And those which we receiue by the eyes are yet more excellent then all the rest because the eyes are of the nature of the fire which commeth neerest to the celestial nature And thus much for those pleasures which a man may receiue by the corporall senses of which the noblest and best are baser and of lesse excellency then the least of those which we may receiue by the basest parts powers of the soule For as much as the soule is more noble and more worthie then the body so much is the least thing in it greater and more magnificall then that which is most noble and most excellent in the bodie And as there are diuers degrees of pleasures according to the varietie of the externall senses and according to the difference that is betwixt them and the powers of the soule so is it betweene the powers of the soule as some of them are more noble and more diuine then others For those which appertaine to the nourishing and generatiue powers are more corporall earthy and brutish then those that belong to the vitall partes and to the heart And those that are proper to the spirite and minde are purest and best of all among which that delight that is in contemplation is the chiefest as we may iudge by that which we haue alreadie spoken Wherefore if we would consider well of all these degrees of delight and pleasure and could iudge well of them we should not be so deceiued in them as commonly we are preferring the least before the greatest the basest before the noblest those that are most earthy before them that are most heauenly and those that fade soonest before them that continue longest Besides the very enioying of euery one of them ought to suffice to make vs know their nature and the difference betweene the one and the other and how farre one is to be
preferred before another For how do we see men giuen ouer to those pleasures wherein they delight not onely in eating and drinking in dainty morsels and delicate drinkes but also in other carnall pleasures that are more earthy and vile especially when they are excessiue and vnmeasurable as they are in whoredome For those which wee receiue in eating and drinking belong to the sense of taste which is brutish enough but these others to the sense of touching which is a great deale more brutish We know by experience also that these senses are sooner wearied and tyred with their pleasures then any other and that such delights commonly bring with them more yrkesomnes and loathing then ioy and pleasure leauing many times behind them a long and shamefull repentance for pollutions receiued by them The pleasures that belong to the other senses as they are of longer continuance so they weary not a man so quickly especially those that delight the sight Yea the baser and more vile the pleasures are the sooner doe they loathe a man as they know by experience that are giuen to whoredome For how insatiable soeuer they be yet can they not but be glutted therewith neither are they able to continue their vnrulinesse so long in that pleasure howsoeuer they want no good-will as in the pleasures that come by eating and drinking Neither can the greatest gluttons drunkards and daintie mouthed persons follow so long together after the delights of their gluttony drunkennes and daintie diet as they may after those which they receiue either in smelling or in hearing or in seeing As for the pains that are to be taken in the obtaining and vsing of these pleasures the more earthy brutish the delight is the greater labour is to bee had about it and the more excessiuely the pleasure is vsed the greater hurt commeth thereby as wee daily see in gluttons drunkards and whoremongers by the testimonie of those diseases which take holde of them through their excesse Thus then we may learne by the vse of those pleasures which are receiued by the bodily and outward senses which of them are to be preferred before others with the agreement necessary therein and the moderation that alwayes ought to bee obserued in them But to goe forward with our matter we are now to compare together the delights and pleasures that are receiued by the spirituall and internall senses and to vnderstand what difference there is betweene the vse of the pleasures of the spirite and of the body and howe the one driue away the other Nowe let vs heare what ACHITOB will tell vs of this point Of the comparison of pleasures receiued by the internall senses and howe men descend by degrees from the best to the basest pleasures of the difference betweene the vse of spirituall delights and corporall and howe the one chase the other Chap. 48. ACHITOB. Experience daily teacheth vs that we need but a little griefe to diminish a great pleasure or otherwise to take it cleane away and to change it into great displeasure yea to turne a great ioy into extreame sorow and sadnes But few there are that meditate and knowe the cause thereof The trueth is we can thinke of no other cause then of the corruption of our nature of the estate and disposition of our bodie of the course of our age and life which decline continually and waxe worse and worse Therefore a small griefe findeth greater strength within vs to cause our heart to giue back and to close vp it selfe and wholly to cast vs downe then a great ioy and delight is able to open and inlarge it and to sustaine and holde vs vp For a little force will throwe downe this shaking and reeling bodie but there had neede to bee a great deale of strength to vnderproppe and stay it vp firme and stedfast On the other side wee can more easily want pleasures then not feele their contrary griefes For wee doe not perceiue so much the want of a good which we haue not as the presence of an euill which wee suffer For in the first it seemeth that wee want nothing but in the other the sense is afflicted and the sounde estate and disposition thereof is cleane taken away and ouerthrowne Nowe if wee desire to feele such griefes as little as we may and to approach as neere as our nature will permit to true delight and pleasures wee must withdrawe our selues from vile and abiect things and contemplate most high and excellent things Nowe as we haue learned by the former discourse that those delights and pleasures which are receiued by the chiefest senses that sauour least of the earth are of longer continuance then the other so we are to knowe that the pleasures of the fancie are more stable and firme then those which come by the corporall senses Hereof it is that men are cloyed a great deale sooner not onely with the pleasures of eating and drinking and of other more abiect thinges but also of sweete smelles of musicke of harmonicall soundes and of the beholding of goodly sights then with those good that are in the fancy and in opinion whereby the minde is deceiued as namely the getting and possessing of siluer of riches of power of honours and of glorie For these Goods are goods rather in opinion then in truth But because fancie propoundeth them vnto her selfe for Goods therefore shee taketh pleasure and delight in them Therefore the couetous man delighteth in his golde siluer and riches and the ambitious man in his power gloy and honours which are the pleasures of fancie and with which she is not so soone wearied as the bodie is with corporal pleasures but contrariwise the more shee hath the more her delight encreaseth and becommeth insatiable But the pleasures of reason of the minde and of the spirite continue a great deale longer then they because the spirite is not wearie or tyred but is recreated and refreshed But none can iudge well of this but those that haue had experience thereof No maruaile therefore if such men as are addicted to these other more base and earthly pleasures mocke and deride them that contemne their delightes and make so great account of these spirituall and heauenly pleasures that they are content to renounce all the rest and to forgoe all the goods in the worlde that they may enioy these as wee see it was with those holie personages that haue tasted of them As for those carnall and beastlike men wee may say of them as wee doe of hogges that delight more in a puddle or sinke then in pretious stones or sweete odours namely that they followe that which is most agreeable to their naturall disposition because they want iudgement to discerne the value of those thinges which they contemne and make no account of Nowe among the pleasures of the spirite those that consist in contemplation are of their nature by which wee shall become blessed in the the
other as also we shall be altogither a great deale more conioyned with and in God For this cause Saint Paul had good reason to say that Loue doeth neuer fallaway though prophecyings be abolished or tongues cease or knowledge vanish away Wherefore in this respect hee concludeth that loue is the greatest of these three Faith Hope and Loue. But wee haue spoken enough of the nature of Loue for the subiect of our discourse of the naturall historie of man Nowe I thinke it will not bee vnprofitable if wee say somewhat of other affections that are neere neighbours vnto Loue and ioyned with it as of fauour reuerence honour and pitie which haue such good or ill qualities in man as the nature of that loue hath which bringeth them foorth as ASER will giue vs to vnderstand Of fauour reuerence and of honour of their nature and effectes of those outward signes whereby they shew themselues of pitie and compassion and how agreeable it is to the nature of man Chap. 53. ASER. I cannot marueile enough at the drowsines of many great spirits who are so delighted with the vaine dreames of their own fancies that they employ all the giftes and graces of their minde to lift vp euen vnto the heauens the pleasures that are receiued in the loue of humane and mortall things especially in the fruites of concupiscence and yet the least of them cannot be gotten without a thousand troublesome discommodities besides that they leaue alwayes in man an insatiable desire of them I would aske of them gladly when the most voluptuous man of them all hath not euen in the middest of his pleasures sighed and bene subiect to passions desiring some other thing besides or when there was euer founde betweene twaine that loued ech other corruptly that conformitie of wils that communication of thoughts those continual agreements that concord of life which is necessary in all true loue especially seeing it is a hard matter yea impossible to see a wicked man that is not daily at variance with himselfe insomuch that if he could leaue himselfe as two men forsake eche other there are many who vpon euery occasion woulde leaue themselues to take another body or another soule And as when one being very desirous to eate and thereupon falling asleepe dreameth that he is feeding and yet is not satisfied because it is not a dreame of meate that will content the sense and appetite which seeketh to bee appeased but substantiall meate it selfe euen so it falleth out when men dreaming in spirite which is as pernicious a thing as the sleepe of death giue themselues by a certaine natural inclination which they haue to the loue of Good to seeke for the beautie contentation delight thereof vpon earth when they are not to be found in the whole worlde As for their shadowes which in some sort appeare in corporall and earthly things and in those delights which proceede of them they doe not feede their mindes with sound and good thinges but rather abuse and deceiue them Therefore we ought to take great heed that wee set not our heart and affection rather vpon those miserable corruptible and deceiueable pleasures wherein worldlings and carnal men doe glory then vpon that great and infinite brightnesse of which the sunne is but a very small beame and vpon those singular blessed and heauenly trueths which the worde of life doeth teach vs and which are the onely true and solide meates that can content and satisfie our spirits eternally It is certaine that nature mooueth vs to set our affection chiefly vpon some one thing rather then vpon another forasmuch as loue is a gift bestowed by the Creatour vpon all natures at the time of their birth Nowe vnto Loue many other affections are ioyned among which Fauour commonly hath the first place This affection is a kinde of good will and liking which springeth from a iudgement conceiued of some Good so that wee may call it a loue begunne For in this iudgement of Good wee esteeme well of him towardes whome our fauour is extended and iudge him woorthie of some good thing and by this meanes wee beginne to loue him Wherefore although fauour may bee without true loue yet loue cannot bee without fauour Notwithstanding when wee fauour one before wee loue him euen then wee enter into the way that leadeth to loue him And for the least shadowe of loue in our heart towardes another wee fauour him as wee see it in those that are linked vnto vs by some degree eyther of consanguinitie or of affinitie or by meanes of some acquaintance and knowledge Now forasmuch as GOD loueth vs he beareth vs fauour also although not in the regarde or for the iudgement of any good which hee seeth in vs or in our corrupted nature but because of the loue hee beareth vs in Iesus Christ his welbeloued in whome by his grace hee hath made vs acceptable to himselfe Therefore this fauour bringeth with it the perfection of all Good vnto vs. For what can hee want that is fauoured of God who can doe all things This fauour which God beareth vnto vs is called grace and blessing in the holy Scriptures which comprehendeth all those benefites which wee receiue of his goodnesse For they proceede all of this fauour and this fauour of the loue hee beareth vs in Iesus Christ Reuerence also commonly accompanieth loue whereby we vnderstand an affection proceeding from the iudgement of some great good that hurteth vs not For if wee thought it woulde hurt vs there woulde bee feare ioyned with hatred and not true reuerence For although there is euermore in all reuerence some feare mingled with shamefastnesse neuerthelesse this feare bringeth no hatred with it This reuerence is bredde in vs by comparing the greatnesse of another with our smalnesse as if wee admired those excellent thinges that are in him For as the heart doeth enlarge it selfe through the consideration and opinion it hath of it owne greatnesse so doeth it restraine and close vp it selfe vpon the reputation and conceipt of another mans greatnesse so it bee good or at leastwise without hurt Therefore if wee compare our greatnesse with some other mans that is farre greater we know our owne smalnesse thereby Whereupon it commeth to passe that we doe not onely esteeme woorse but euen dislike and contemne our selues by which meanes wee become more humble whereas before wee were puffed vp with pride through the opinion of our greatnesse of which wee haue experience as often as wee compare our selues with GOD and lift vp our spirite euen to the consideration of his diuine maiestie comparing that with our basenesse For then beeing rauished with admiration of his highnesse and infinite greatnesse wee honour and reuerence him by reason of his power vnto which wee ioyne also his wisedome and goodnesse And according to that reuerence wee beare towardes him wee reuerence those also in whome wee see the same
treatise of these two affections The end of the seuenth dayes worke THE EIGHT dayes worke Of Iealousie and of the kindes thereof howe it may be either a vice or a vertue howe true zeale true iealousie and indignation proceede of loue of their natures and why these affections are giuen to man Chap. 57. ASER The holy Scripture applying it selfe to the capacitie of mans vnderstanding describeth mens affections oftentimes by those testimonies which their outward members affoorde conuincing them of vices rooted in their heart by the carriage of their eies of their eie-liddes of their forehead and of their whole countenance Which is to this ende chiefly that when they know that men may reade one in anothers face as it were in a Booke that which is couered and hidden in the heart they shoulde perswade themselues that God soundeth and seeth more easily the most secret thoughts of their heartes and that they can hide nothing from him Likewise the holy spirite to condescend to our rudenesse and to teach vs to knowe God by our selues not onely by our soule which we see not but also by our body which wee see speaketh often of his high infinite and incomprehensible maiestie as it were of a man attributing vnto him eies eares a nose a mouth armes legges feete hands a heart and bowelles Moreouer albeit this pure simple and eternal essence be in no wise passionated with affections yet the same heauenly word doth not only attribute vnto him wrath reuenge anger iealousie and other affections but doth oftentimes propound him vnto vs as an yrefull man hauing the face behauiour and whole countenance of one greatly stirred vp to wrath reuenge yea euen to great fury Which is done to this end both that by the knowledge which we may haue of the nature of these affections whereunto wee are enclined and of the effectes which they bring foorth and causes from whence they proceede wee shoulde meditate the same things to bee in God when wee offend him and knowe what rewarde wee are to looke for and also to teach vs that right rule of all our affections which wee haue in his diuine goodnesse Nowe if wee remember what hath beene declared vnto vs of the nature of Loue wee heard that true and pure loue was without iealousie and that this affection sprang of the loue of concupiscence and yet it was tolde vs yesterday that Iealousie was placed amongst the kindes of enuy Let vs then see what this affection is properly and whether all iealousie be vicious I vnderstand by Iealousie a feare which a man hath lest an other whome hee woulde not should enioy something This commeth to passe two wayes namely either because wee our selues woulde enioy it alone or else because we would haue some other to whom we wish the same thing to enioy it alone the reason heereof is because we iudge it hurtfull either to our selues or to those whome wee loue if others should enioy it As if the question were of some honour or of some other good which we would haue to our selues alone or for some one whome wee loue and should be greeued that an other enioyeth it and thereupon enuy him either because wee are afraide hee shall enioy it or because hee enioyeth it already heerein appeareth enuy and euill iealousie which bringeth with it great mischiefes For as Saint Iames saieth From whence are warres and contentions among you are they not hence euen of your lustes that fight in your members yee lust and haue not ye enuy and are iealous or haue indignation and can not obtaine ye fight and warre and gât nothing Wherefore to auoide this enuy and euill iealousie wee must consider of what nature that Good is which stirreth vs vp to this affection For according to the nature thereof our iealousie may be either a vice or a vertue For if the question be of some Good thing which belongeth in such sort to mee alone or to any other whome I loue that none may enioy it except it be vniustly and to the dishonour of God it is no euill iealousie if I feare lest any shoulde abuse it or bee grieued when it falleth out so If it concerneth some body whome I lââue who is abused by another to the displeasure of God and to the dishonour and hurt of the party beloued I haue yet greater occasion to feare to bee greeued and euen to bee iealous both ouer my owne Good and ouer the good of the partie beloued And as I haue iust cause of Iealousie in this case in that thing which properly belongeth vnto mee so also I haue like occasion when an other vniustly enioyeth that Good which belongeth to him whome I loue and of whome I ought to bee carefull and be greeued when any reproch or wrong is offered vnto him As for example seeing the husband hath such an interest in his wife and the wife in her husband as no other eyther may or ought to haue the like both of them haue iust cause to beware that no other haue the fruition heereof but themselues to take the matter heauily if it fall out otherwise and to bee very much offended and full of indignation against him that shoulde attempt any such thing For that can not be done as not without the great dishonour and dammage of the parties so knit together so also not without the great dishonour of GOD whose lawe and couenant is thereby violated On the other side that mutuall loue which ought to be betwixt the husband and the wife doth binde them to desire and to procure the honour and profite eache of other and to keepe backe all dishonour and hurt that may befall them Wherefore both of them haue iust cause to bee offended with those that seeke to procure any blemish in this respect The like may bee saide of fathers mothers and children and of all that haue anie charge ouer others or that are linked together by friendship But on the other side a man must beware that he be not too suspicious and that hee carry not within himselfe matter of Iealousie and so torment himselfe and others without cause as likewise hee must bee very carefull that hee giue no occasion of Iealousie to any other And thus you see howe there may be a good iealousie notwithstanding that in this case it be mingled with loue and anger For Iealousie causeth the party that loueth to be angry with him by whome that thing which hee doeth loue receiueth any dishonour or detriment Therefore this anger commeth of loue which inciteth him to set himselfe against him that offendeth the thing beloued So that these affections are alwayes commendable arising of this cause and being ruled according to that Zeale and Iealousie which the holy Scripture attributeth vnto GOD in regarde of vs. For hee is called a iealous GOD not onely in regard of his honour and glory which hee will not
haue giuen to any other besides himselfe and indeede all the creatures ioyned together are not able to diminish or to adde any thing thereunto whatsoeuer they doe but also because hee loueth vs hee is iealous of our saluation and desireth to reserue vs wholly to himselfe and to make vs partakers of his immortall blessednesse Therefore hee will not haue vs spoyle him of his glorie and forsake his seruice in regarde of that hurt and dammage which shoulde befall vs thereby For hee beareth that affection towardes vs which a good Father doeth towardes his children who loueth them not for any profite comming to him thereby but only for their owne good and because hee both will and ought to loue them This loue then which God beareth vnto vs causeth him to be iealous ouer vs when through impietie and wickednesse of life wee leaue him and ioyne our selues vnto his aduersary the deuill Whereupon hee doeth not onely become angry but is full of indignation also both against him and vs. For indignation is a griefe wrought in vs when wee see some good thing befall to an vnworthy person and him that is worthy depriued thereof This affection therefore proceedeth from the same roote from whence compassion springeth namely from the iudgement of that which is good and from the loue thereof But the diuersitie of both their obiects causeth them in some sort to be contrary affections forasmuch as indignation is bred in regarde of some good that hapneth to one that is vnworthy of it and compassion or pity ariseth of some euill that befalleth or is procured to him that hath not deserued it And of these two contrary affections mingled together a third affection is bred which in holy Scripture is called Zeale and Iealousie being taken in the good part Hereof it is that the loue and compassion which God hath of his children when he seeth them go about to bereaue themselues of that good which he wisheth them and the indignation that hee hath in regarde of the good which hapneth to the wicked in the accomplishment of their euill desires for to them euill is in steade of good causeth him to be mooued with iealousie and to bee auenged thereof For this cause the Prophet Ioel saieth Then will the Lorde be iealous ouer his land and spare his people And the Prophet Esay hauing declared to Ezechias the deliuerance of Ierusalem and the succour which GOD would send him against Senacherib saith That the zeale of the Lorde of Hostes will perfourme this In like manner when the true children and seruants of God beholde a confusion in steade of that order which the Lorde woulde haue obserued and which hee hath prescribed vnto his creatures they are greatly mooued in regarde of that zeale which they beare as well towardes GOD as towardes their neighbours For Zeale is nothing else but an indignation conceiued in respect of those things that are vnwoorthily done against him that is deare vnto vs and whome wee loue Therefore if wee loue GOD and his Statutes if wee loue the Common-wealth our Princes our Parents and all others whome wee ought to loue wee will bee iealous for them and can not beholde without indignation aniething done against them that ought not to bee This Indignation and Iealousie will induce vs to set our selues earnestly against all iniustice and to ouerthrowe it with all our might With this Iealousie Saint Paul was affected towardes the Corinthians when hee wrote thus vnto them I am iealous ouer you with godly iealousie for I haue prepared you for one husband to present you as a pure virgine vnto Christ. This kind of Zeale is very requisite in all the true seruants of God but chiefely in them that haue any publike charge whether it be in the Church or in the Common-wealth For except they bee endued with great Zeale towardes the glory of the Maiestie of GOD towardes iustice and all vertues they will neuer haue that care which they ought eyther of the honour and seruice of GOD or of publike benefite or to reprooue correct and punish vices or lastly to maintaine good Discipline vpright iustice and good conuersation in such sorte as becommeth them For this cause hath GOD giuen to the nature of man this affection of Zeale and Indignation for the communion that ought to bee in the societie of men to the ende there shoulde bee a right and indifferent distribution of all good things so that none of them shoulde light vpon the vnwoorthy that vse them ill but to such as deserue them and knowe howe to vse them aright Nowe when these affections are thus ruled they are very good and profitable but commonly they are abused vnto vice For Indignation is quickely bredde of Enuy which being vniust is also of a corrupt and badde iudgement so that an enuious bodie thinketh that whatsoeuer good thing an other hath befallen vnto him hee is vnwoorthy of it And so in like manner the Zeale that is without true knowledge bringeth foorth most pernicious effectes For it proceedeth from a loue which iudgeth not aright of the thing that mooueth it but esteemeth it to bee euill and woorthy of hatred whereas it is good and woorthy of loue Of this Zeale Saint Paul speaketh when hee sayeth of the Iewes I beare them recorde that they haue the zeale of God but not according to knowledge For being deceiued in their iudgement and calling themselues defenders and louers of the lawe of GOD they persecuted the Gospel which was the accomplishment of the Lawe and also them that beleeued in Iesus Christ insomuch that their very Zeale was through their ignoraunce turned into Crueltie and Tyranny which is a very dangerous zeale and ought most carefully to bee shunned of vs as that whereinto the best minded men of all doe commonly fall when they are blinded with ignoraunce as the Apostle Saint Paul propoundeth himselfe in this case for an example before hee was conuerted For hee freely confesseth that hee was a blasphemour a persecutour and an oppressour but hee did it ignorantly and through vnbeleefe There haue beene many such not onely amongest the Iewes but euen among the Heathen For albeit their Religion was altogether superstitious and idolatrous yet they alwayes maintained and defended it with very great zeale persecuting such as professed Christianitie among them and condemning them as the vilest and most detestable men vpon the earth But if the Lord be greatly offended when as wee beare hatred and enuy against any body wee cannot doubt but that this doeth likewise displease him when we commit these things being blinded with ignoraunce and that hee is carried with greater indignation against vs when wee maliciously cloake these vices with a false title of zeale of religion and of his glory thereby to reuenge our selues and to exercise our cruelties much more easily But let vs nowe proceede to consider of other affections of the
be afraide of that shame which the wicked think to bring vpon vs but rather account it honourable and glorious Yea themselues shall bee ashamed and confounded when their vices and vile actions shal be discouered by our honestie and vertue whereas if we ioyne with them we shall cause them to bee voyde of shame when they doe ill yea they will boast and vaunt of it before vs. But enough of this matter Now forasmuch as arrogant and proude persons are farthest off from vsing aright any of those affections of the heart of which wee haue hitherto discoursed especially of shame I am of opinion that we are to looke into the nature and effects of the passion of pride Therefore ARAM this shal be the subiect of thy discourse Of Pride with the consideration thereof as well in nature entire as corrupted of the originall thereof and of such as are most inclined therevnto what vices accompanie it how great a poison it is and what remedie there is for it Chap. 59. ARAM. There is nothing more easie then for a man to deceiue himselfe For looke what a man earnestly desireth hee supposeth it is alreadie as it were come to passe or at least hee promiseth to himselfe that he shal easily obtaine it But oftentimes things fall out otherwise then men looke or hope for Now the chiefe cause of their errour heerein is that presumption which commonly they haue of their owne wisedome and vertue whereby they are lift vp with vaine confidence and puffed vp with pride For when men are caried away with an inordinate and blinde loue of themselues they are soone perswaded that there is nothing in them worthy to be despised yea they thinke that their ignorance is wisedome insomuch that knowing nothing they suppose they know all things and hauing no dexteritie to performe one commendable work they presume very inconsideratly to set their hand to euery great matter But the more care diligence they bestow being led with a desire to shew great skil and thinking to winne honour and renowne so much the more they discouer their ignorance and blockishnes purchasing to themselues shame and infamie Now the trueth of God teacheth vs to consider otherwise of our selues namely that we want both sound vnderstanding and strength also to accomplish any good thing Which knowledge ought to keep vs backe from all presumption and ouerweening of our owne wisedome and strength and take from vs all matter of pride and glorie to leade vs vnto modestie and humilitie This rule wee ought to follow if we will attaine to the white of good iudgement and well doing Now as shame and confusion is bredde of some vile and dishonest fact as we haue heard so vice fetcheth his beginning from pride I call pride a puffing vp of the soule and heart proceeding from the opinion of some excellent good thing in vs more then is in others whereby a man is in estimation honour whether this good thing be present past or to come But we are to consider of two fountains and first causes of this inflation and affection of the heart namely of one that proceedeth from nature pure and intire and of another that commeth from nature as it is corrupted So that we may boldly say that there is a kind of pride which is no vice but a vertue or at leastwise the seede of vertue For there was no vicious or euill thing in the first nature as it was created of God but euery thing in it was vertuous and the seed of vertue as we haue alreadie shewed in the former discourses alreadie made by vs. Wherefore that naturall pride of man beeing such as hee should haue beene if hee had continued in his first nature woulde bee an excellent vertue and as it were the mother of all the rest whereas nowe it is the most vgly and monstrous vice that can bee founde in the whole nature of man corrupted by meanes of which it is become the father of all vices and sinnes For seeing GOD hath done this honour to man aboue all other bodily creatures as to create him in regarde of his soule of a celestiall and diuine nature for which cause the verie Heathen affirme that mankinde is of the linage and parentage of God hee woulde not haue him ignoraunt of the excellencie of his beeing and of those great and woonderfull benefites which hee hath receiued of him in his creation and of which hee hath made him partaker chiefely for three causes The first to this ende that knowing what grace and honour God his Creatour hath bestowed vpon him hee might be moued continually to acknowledge and honour him as it becommeth him The second to the ende that knowing the excellencie of his nature and of the stocke from whence hee came hee shoulde loue himselfe in God his Creator and in him thinke himselfe woorthie of true goodes euen of the greatest and most excellent that may bee namely of heauenly and eternall goodes and that hee shoulde knowe that hee was created for them and that through the knowledge and consideration thereof he might be prouoked to wish for and to desire them with great courage The thirde that by this meanes hee might feare to degenerate from so high and noble a linage as that is from whence hee is descended and to fall from so high a degree of honour and dignitie into dishonour and shame and to loose those excellent goodes whereunto hee was allotted if hee committed any thing vnbeseeming so noble and so excellent a nature as was the nature of God according to the image of which hee was creted This then is that holie pride which ought naturally to remaine in man and whereby hee might well haue desired to bee like vnto GOD especially in goodnesse and that by those onelie meanes by which the Lorde woulde haue him bee brought vnto this similitude and which himselfe had taught him namely obedience and that so farre as was agreeable and meete for his nature But our first parentes giuing eare to him who first degenerated from this holie pride vnder colour of beeyng equall not to the goodnes but to the power and greatnes of God were soon perswaded to beleeue the promise which this lyar had made vnto them of a farre greater and more excellent estate then was that wherin God had created them insomuch as their humilitie and obedience whereby they were vnited and conioyned in great glory with God was turned into arrogancie and disobedience Whereupon doubting of the trueth of Gods worde they hearkened to the Diuels counsel propounded vnto themselues the selfe same meanes and degrees to make themselues equall with God their Creator which this wretch and his angels had taken before and whereby he fell from the highest estate of glorie to the most bottomlesse gulfe of miserie And this is that bastardly and earthly pride that is entred into mans nature of which it is saide That pride is
the originall of sinne and hee that hath it shall powre out abomination till at last he be ouerthrowen And a litle after Pride was not created in men neither wrath in the generation of women And indeede God hath made man of a milde and communicable nature apt to societie and to liue with companie not solitarily as sauage beastes vse to doe Therefore there is nothing more contrarie to his nature and to that ende for which he was created then this vicious pride whereby he is so puffed vp and swelleth in such sort as if he were of some other nature and condition then humane and as though he meant to liue in some other estate and degree then of a man By which doing hee degenerateth from that first nature in which hee was created whereupon Ecclesiasticus concludeth That pride is hatefull before God and man Now the more arrogant and proude a man is the more ignoraunt may he bee saide to be of true goods and such as are eternall and whereas he should wish for and long after these his whole affection is turned to the desire of worldly glory and of earthly things Which desire proceedeth from that inconsiderate loue that euery one beareth towards himselfe which keepeth a man from the knowledge of himselfe For if be knew himselfe well he might see in himselfe nothing but such matter as shoulde cause him to abase and to humble himselfe not to be puffed vp and to presume of himselfe in any respect Hereupon it followeth that they are naturally most enclined to pride which are most ignorant most rude most abiect most inconsiderate most hastie and headstrong For they that are skilfull and wise sharpe witted moderate and well stayed who looke into and take a viewe of themselues and know well what is within them such men vnderstand and are able to iudge very well that there is nothing in man that should cause him either to swell or to be blowne vp with pride Therefore we commonly see that they which haue most excellent vertues in them that haue greatest gifts of God and could finde in themselues most matter of pride are notwithstanding most modest and most humble And contrariwise the greatest blockheads and such as are most vnapt to euery good thing most destitute of all good and excellent giftes of nature are for the most part the loftiest most proude so that a man may well say of them that they are proude pesants especially when they are blowne vp like bladders with some winde of prosperity when their noses are perfumed or their eies dimmed with some smoake of honours or of worldly wealth Many other causes of pride might be noted in the nature of man For those that are of a hote and burning nature as cholericke persons are more subiect to this vice then many others and that chiefly for two reasons For holding of the nature of fire which alwayes ascendeth vpwarde if they followe their naturall inclination they will take also of the nature thereof aspiring continually vnto high matters And as the fire is light quicke and violent so will their iudgement and all their affections be which will carie them away headlong and greatly trouble them It is very requisite therefore that water should be cast vpon this fire Now as pride breedeth arrogancie so enuie ill will anger rancour and desire of reuenge doe followe and accompanie it together with impatience indignation selfe-will obstinacie and other such like vices For a proude person waxeth enuious at the good of another as if he thought himselfe only worthie or as if hee accounted all greatnesse in others a hinderance to his owne And because hee supposeth that he is neuer so well esteemed of as he deserueth he waxeth very angry being desirous to reuenge himselfe if there be any meanes Besides to the end he might alwayes seeme to be better then others he neuer ceasseth boasting and bragging For pride being nothing els but winde that puffeth vp the heart euen as fire causeth water to swell and to send forth great waumes if the proude man should not finde some issue for this winde hee woulde burst asunder Therefore he speaketh bigge he chideth and threatneth thundreth and lighteneth and waxeth so insolent that both for his wordes and deedes hee becommeth vntolerable vnto all And because he cannot giue place to any if he stand in coÌtention for any thing he holdeth his opinion with inuincible obstinacy insomuch that no authority whatsoeuer no truth how apparantly soeuer it be laid before him no benefit or profit shal be able to turne him from that which he hath once imagined For his desire to be preferred before all and in all matters is so hote and feruent that he feareth nothing more then to be accounted inferiour in any one matter to any other body whosoeuer he be And this causeth him also to bee vnteachable and vnapt to learne For by reason of his pride he is ashamed to learne Besides the ambition and insatiable desire of glorie that is in him causeth him that hee cannot suffer any admonition but continueth resolute in that which he had once taken hold of And he is so farre from suffring patiently that any man should condemne him or any word or deede of his that hee will haue his vices taken for vertues and looketh to bee commended for them Yea some are so passionate and caried away with so great impatience and furious indignation that they storme and rage not onely against men but also against God euen so farre foorth as to despite and blaspheme him openly For the ignorance inconsideratenes that engendreth pride is so blockish and rash that it giueth vs no leisure to consider of and to iudge what good things are in vs neither from whence they come or who it is that giueth them or in what manner or for what reason To be short God commeth not at all into our thought neither doe wee attribute anything vnto any other besides our selues And although many proude persons dissemble these damnable affections and dare not oftentimes lay their heartes so open but rather thinke there is no such matter in them neuerthelesse it is so in trueth and in effect so that all men woulde iudge them to bee such if they were able to see and knowe as God seeth and knoweth Moreouer we are to note that pride is such a vice that it is a harder matter for a man to bee at peace and concord therewith then with any other whatsoeuer Whereupon Salomon saieth That onely by pride doeth man make contention Yea there is alwayes strife and dissention amongest the proude themselues when euerie one desireth to bee preferred one before another and cannot As for humbling and abasing themselues there is no talke of that vnlesse they drawe a little backewarde that they may the better leape forwarde and debase themselues that they may ascende vp higher And as for friendship a proude man hath neuer
and to diminish and as it were to retire backe and to restrayne it selfe And as for the vertue of engendering it differeth from both the other first in that it is not giuen so generally to all liuing creatures as they are and then in that it beginneth not so soone For it commeth then when the liuing creature through nourishment and growth hath attayned to those vertues that are necessary for generation Besides it hath this common with the vertue of augmentation that it hath certaine limites and bounds vnto which after it is once come it weakeneth and in the ende decayeth vtterly Wherein it differeth from the nourishing vertue Nowe the vertue of growing greater hath as many other particular vertues vnder it for the execution of it owne office as the vertue of nourishing hath according as was touched before Whereby wee learne that bodies growe not greater neither augment by the heaping vp of much matter outwardely applied as when a house is set vp wee see timber ioyned to timber and stone to stone in the building of it but this is done by the same hidden and secrete arte and cunning in nature whereby wee are nourished For in this poynt there is no difference betweene the vertue of nourishing and that of augmenting but onelie heerein that in nourishment the meate is turned into the substance of the bodie and in augmenting the foode beeing thus turned doeth from within stretch foorth the quantitie of the bodie outwardly And so this vertue of augmenting dependeth of the nourishing vertue For meate nourisheth as it is a substance with qualities meete for nourishment and augmenteth by reason of the quantitie it hath For this cause hath God created the bodies of liuing creatures with such a substance that as they haue sundrie passages and holes in them like to sponges to the ende to purge by them so he would that the substance they receiue by their foode might passe by the same holes that they might augment and grow greater So that all of them haue their pores and litle holes albeit they appeare not to the eye whereby nourishment entreth and extendeth it selfe in greatnesse length and thicknesse The consideration hereof hath caused some skilfull men to place mettals and stones in the ranke of liuing creatures because they growe in the earth as the bodies of plants and liuing creatures doe Neither is their opinion without some shewe of reason For wee knowe that they grow and increase and that inwardly which seemeth not to bee done without drawing vnto themselues some inward nourishment as liuing creatures vse to doe Besides they haue also their pores and passages to stretch foorâh and augment themselues by Notwithstanding all this there is greater reason to place them in the ranke of those natures and creatures which augment and grow greater by adding and ioyning of matter vnto them as wee see fountaines and riuers to increase and so likewise fire Which albeit it seemeth to be nourished and augmented with that matter which is put vnto it yet is it not nourished as liuing creatures are by meanes of that foode which they receiue For they haue their boundes of growing set them which they cannot passe as wee see the like also in plantes but fire hath no limites as that which alwayes increaseth as long as it findeth any matter to burne Whereby we may conclude that naturall heate in man or in other liuing creatures is not the cause of their nourishing and growth but onely the instrument and that the true cause in regarde of second causes is in the soule next after God who is the first cause of all things yea the cause of causes Therefore it is hee that hath alotted out to euerie man the terme first of his life and growth and then of his declining and death so that according as hee will eyther prolong or shorten our life and cause vs to encrease or diminish so hee disposeth the seconde causes and those meanes whereby hee will bring it to passe Nowe wee must consider what instrumentes the soule vseth to execute in the bodie of man her naturall woorkes of nourishing and augmenting it of which wee haue nowe spoken and after what manner shee vseth them First then wee will looke into the ventricle and stomacke and see what figure what Orifices and filaments it hath This matter then ASER belongeth to thee to intreate of What instrumentes the Soule vseth in the bodie about the naturall woorke of nourishing and augmenting of the Ventricle or stomacke and of the figure Orifices and Filaments it hath of the coates of the stomacke and of what substance and nature it is of the causes of hunger and of appetite of the inferiour Orifice Chap. 61. ASER. Wee shoulde bee very happie if wee knewe howe to followe that order in all our doings which God hath set downe in all his woorkes and whereof he giueth nature vnto vs for a Mistresse But if the simplicitie of our vnderstanding bee not able to attaine to so high wisedome at the least we may knowe howe farre short euery one of vs commeth of our duetie and from whence proceedeth all the confusion that is in the life of man and all those miseries which wee commonly beholde On the other side nothing coulde hinder vs were it not a voluntarie and malicious ignorance in that wee consider not what a marueilous and excellent Woorkemaster God the Creator sheweth himselfe to bee in this part of the soule whereof our present discourses are and in that order which hee hath set therein and in those vertues which hee hath bestowed vpon it For his woorke is so excellent and woorthie of so great admiration that no wisedome or power whatsoeuer is able so much as to imitate it Wherefore wee are to account it a very great and noble blessing to haue onely some knowledge of it and to bee able to comprehende some thing thereof by our vnderstanding For there will be alwayes enough whereat to marueile greatly and namely in the consideration of those instruments which the soule vseth in the nourishment and growth of bodies as we shall know in the sequele of our discourses Therefore as heeretofore wee haue handled and spoken of the diuers powers of the soule and of those instruments it hath in regarde of the Animal and Vital partes as of the braine heart head and other externall members of the bodie so nowe wee are to consider of the internall instruments which serue the naturall powers of the soule And first it hath the liquors and humours of the bodie tempered together by a certaine Lawe and reason of the Creator that created them Secondly the other instruments of the soule are those members both externall and internall which are framed and haue their seuerall proportion euery one as neede requireth for the office assigned vnto them by God their Creator For before the soule bee clothed with the bodie these instrumentes are fashioned and made fitte for it by nature
in those things wherein it coulde doe nothing of it selfe For the soule cannot create her bodie But after that God hath created the bodie for it and that by his appoyntment nature hath disposed and fitted the same for the soule so farre foorth as is requisite before it can shewe what vertue it hath and settle it selfe to worke in the bodie then is shee left to doe that which shee is able to performe by the powers of her presence and to exercise her selfe therein beginning alwayes at the least and basest of her offices before shee apply her selfe to the chiefest by displaying her principall powers For whilest the childe is in his mothers bellie the soule practiseth vpon it her Vegetatiue and nourishing vertue by which it is nourished and groweth in greatnesse as wee see the like in plantes And when it is borne it receiueth besides from the soule the power of moouing and of sence as we see beastes haue and last of all by litle and litle the soule displayeth her other principall vertues But to speake of our matter subiect and to handle particularly those instrumentes of the soule which shee vseth in the nourishing and augmenting of the bodie wee will beginne at the Ventricle commonly called the stomacke Nowe because this name is vsed diuersly wee are to note that the Physicions who distinguish the partes of the bodie more exactly and properly apply this name of stomacke more specially to the vpper mouth of it and call the whole by the name of Ventricle whereof wee will speake anon Oftentimes also they take the stomacke for the whole passage and pype called Oesophage or the throate but commonly the whole Ventricle is called by that name Therefore I will vse it indifferently thereby to apply my selfe the better to the vsuall manner of speaking Wee are to knowe then first of all that amongest all the members seruing to nourishment GOD hath appoynted this to bee the first as that which receiueth the meate and drinke sent vnto it by the throate And to the ende wee may the better knowe the prouidence of God in the offices and commodities of this member I will first speake somewhat of the figure and forme thereof then of the situation of it and last of all of the substaunce of it The figure of it is rounde and long much like to a bagge-pipe as that which is beeing somewhat larger at the bottome and arising vpwarde towardes the left side groweth narrower by litle and litle For seeing it was to occupie the whole pace that is betwixt the liuer and the spleene it was requisite that it shoulde bee long to the ende it might not trouble that place which is assigned vnto them but giue them place Likewise it was requisite that it shoulde bee rounde both because the rounde forme is most capable and also because it will not so easily be broken and marred as other formes will be Vnto the stomacke is ioyned this narrow pipe called Oesophage to the end it might receiue into it thereby all kinds of meate and drink as wee declared when we spake of the pipes in the throate and of meates and drinkes For this cause there are two mouthes or doores in the stomacke called Orifices of which the one is called the higher Orifice or mouth because it is vppermost and the other for the same reason is called the lower Orifice The first is to receiue the meate that is sent to the stomacke by the Oesophage And this is that which the Physicions call by the proper name of stomacke as wee hearde before although commonly it is called the heart For when wee feele any weakenesse there or anie desire to vomite wee commonly say that wee are ill at the heart or that something lyeth vpon our heart But this sense of griefe is not at the heart but in that part of the Ventricle which is called the vppermost Orifice or stomacke whose seate and place is on the left side neere to the backe-bone And this Orifice or mouth of the stomacke is a great deale more large then the nethermost because the meate is oftentimes not well chewed besides many great and hard morsels that are swallowed nowe and then Againe this part is verie sensible because there is the originall and place of appetite by reason of those nerues of which it is chiefely made that growe together like vnto nettes Heereof wee may note this that the prouidence of God hath so well prouided for all the members and instruments of nourishment that there is not one of them but it hath some small sinewe to giue it sense whereby it may feele and perceiue what humours are hurtfull vnto it that by the griefe which it receiueth men may be moued to haue recourse to such remedies as are able to releeue it But to returne to our matter wee are to knowe that the vpper Orifice hath the Midriffe ioyned vnto it which is in steede of a doore to close and shutte it vp that when it is full of meates and drinkes they shoulde not ascende vp againe by the throate Concerning the nethermost Orifice it is both by the Greeke and Latine Writers called by a name that signifieth a Doore-keeper being made to let out the meate concocted in the Ventricle together with the superfluities and excrementes Therefore also it is narrower then the vpper Orifice and compassed about with a certaine kernelley fleshe to the ende that nothing shoulde passe by which were not well digested before and that by meanes of the mouth of it made in the manner of a ring It is situated on the right side vnder the hollownesse of the liuer a little lower then the other Orifice But it is not at the very bottome of the Ventricle but a little higher to the ende the foode beeing retayned and kept at the bottome might bee heated and digested there So that after the stomacke hath receiued into it the meate and drinke both these doores as well aboue as beneath are shut that the heate within might be retained and kept close For this cause there are certaine filaments or small stringes of which some are direct and straight hauing in them a marueilous secret vertue of nature to drawe vnto them others are ouerth wart and passe cleane crosse the former through certaine little corners that lie long-wise Their office is to close vp the vpper part from the body of the stomach Besides there are other crooked filaments which through oblique corners passe alongst the sides of both the other and these because they close the whole body of the stomacke haue power of retaining and serue to shut vp the mouth of the stomacke So that these filaments or threedes in regarde of their office may be compared to the strings of a purse whereby it is shut And because the stomacke being closed and shut vp digesteth the meate a great deale better then if it were gaping and wide open therefore nature
vitall and naturall together with all the instruments which they haue in the bodie and in the members thereof For first beholde the braine signified by the golden ewer then the pith of the chine bone and the chine bone it selfe by the siluer coard uext the liuer by the well which hath also his pitcher and lastly the heart which is signified by the cisterne As for that particularly spoken of the pitcher and wheele broken which drawe water out of the well and cisterne it is all one as if he had saide that when the fountaine of blood in the liuer waxeth drie and decayeth the wheele aboue namely the head is broken because all the senses both exteriour and interiour and the animal vertues faile in the body For the soule wanteth sound instruments to giue life motion and sense vnto it they being worne consumed by those meanes and causes which we shal vnderstand heereafter But to follow our purpose and not to depart from the matter we must intreate of the nature of blood and of other humors in the body of their diuersity and nature This then ACHITOB shal be the matter subiect of thy discourse Of the blood and of other humours in the body of their diuersitie and nature of the agreement they haue with the elements of the similitude that is betweene the great garden of this great world and that of the little world touching the nourishment of things contained and preserued in them Chap. 64. ACHITOB. If in many of our discourses wee sawe great testimonies of the image of the great worlde in man the matter we haue now to handle will set before our eies such as are most cleere and euident For looke howe the sea is as it were the great fountaine and womb of all waters and of the floods riuers that issue out of them to water the whole earth so likewise the liuer is as it were the fountaine of the blood and veines which are like to brooks and riuers to carry distribute the blood throughout the whole body to the ende that all the partes of it might be moistned soaked and nourished according to their seuerall natures So that the liuer in mans body in man who is the litle world is as the sea in the great world and the veines are like to the floods riuers Neither are the parts of the body by this means moistned watred and nourished with blood only but also with all the other humors wherewith it is tempered and without which the body caÌnot liue For the blood carieth al the rest with it But that we may the better vnderstand this matter and what is the proper nature of blood we must first know what a humor is how many kinds of it there are We vnderstand by a Humor a liquide running body into which the foode is conuerted in the liuer to this ende that bodies might bee nourished and preserued by them And as there are foure elements of which our bodies are compounded so there are foure sorts of humors answerable to their natures being al mingled together with the blood as we may see by experience in blood let out of ones body For vppermost wee see as it were a litle skimme like to the floure or working of new wine or of other wine when it is powred foorth Next we may see as it were small streams of water mingled with the blood And in the bottome is seene a blacker and thicker humour like to the lees of wine in a wine vessell So that if we knowe how to consider wisely of these things it will bee easie for vs to vnderstand the distinction of these sundry humours and their nature Now concerning the first of them wee are to knowe that the proper nature of blood is to bee hote and moist wherein it answereth to the nature of the aire It is temperate sweete and fatty as also the best and chiefest part of nourishment For albeit all the other humours doe nourish likewise and are carried of the blood neuerthelesse that humour which is properly called blood is the chiefest part of nourishment For it is requisit that nourishment should be sweete or at leastwise tempred with sweet liquor Next that thinne skimme which is seene on the top of it resembling the floure of wine is that humour that is called yellow choller or the cholericke humor which is hot and drie of a bitter taste and answering to the nature of fire which is of the same nature For it is bred of the hottest and driest parts of that liquor in which the nourishment of the body consisteth when through their great heate they boile together Moreouer those smal streams of water which we see mingled in the blood proceede of the flegmaticke humour that is colde and moist like to water of whose nature it holdeth For this humour is in part concocted for the turning of it into blood but not wholly perfected Hereof it commeth that the colour of it remaineth white much like to water and without taste or as some affirme it is some what brackish but not fatty Lastly the blacke humour and most earthie which looketh like the very bottome of a deepe redde and thicke wine or like the lees in a vessell full of wine or oyle is the melancholike humour or as some terme it blacke choller being colde and drie like to the earth with which it hath some agreement and of taste somewhat sharpe Nowe in this diuersitie of these humours mingled altogether with the blood two things are worthy to be well marked First the agreement and conformity which they haue with al the elements of which the body of man is compounded so that each of them hath his proper element agreeable to his nature to the end they may nourish and preserue all the parts of the body according to the nature of the elements of which they hold The other point is not only the disagreement but euen the manifest contrariety that is between al these humors as there is betwixt the elements again the vnioÌ that appeares to be betwene theÌ in the midst of this contrarietie as the like is among the elements whose nature they followe Moreouer wee see that betweene light and darkenesse day and night colde and heate drienesse and moysture betweene the diuerse and contrarie seasons of the yeere besides sundry other such contrarieties that are in nature in al other things I say betweene these so contrary God frameth notwithstanding such a wonderfull concord tempering and knitting them in such sort one with an other that they are so farre from defacing and destroying each other as contrariwise they coulde not possibly bee preserued except they were tied together with such a knot and coniunction Nowe beside that which wee haue heere spoken of the nature of these humours wee haue further to note that they doe not onely agree with the elements in qualities but also in regarde
of their places in mans body I meane in the whole masse and distribution of the blood and in the coniunction they haue together euen as the elements haue their places each after other For as the fire of it owne nature is light and therefore laboureth alwayes to ascend vpward to attaine to his naturall place so the cholerike humour which agreeth with the nature thereof occupieth the highest place among the humours mingled with the blood as we may perceiue by that that hath beene already spoken of the floure and skimme of blood according to that comparison which wee made betwixt blood and wine The like may be saide of the rest For as the aire is lightest next to the fire and the neerest element vnto it and to the rest of the celestiall fires so the blood properly so called keepeth the place of the aire among the humours of the body For it is not so light as the fire nor so heauie as the water or the earth And so consequently the flegmatike and melancholike humours occupy the lower places according to their degrees as the water and the earth doe in this great world For this cause all these humours besides their common offices and effects haue others more speciall agreeable to their nature as God willing we wil declare heereafter And namely the flegmatike humour that holdeth of the nature of the water is to be considered of For as in this great visible world there are waters both aboue and beneath I meane those that are contained and retained within the clouds in the ayre those that are in the sea in riuers kept within their bounds assigned them for their course so the like is to be fouÌd in the litle world which is maÌ Nowe hitherto haue wee learned howe the water and the other humours are carried with the blood throughout the body aswell vpwarde as downewarde by meanes of the veines which water all the partes of it howe high or lowe soeuer they be and therewithall carrie vnto them their foode and nourishement And this agreeth fitly to the woonderfull worke of GODS prouidence in nature which of the vapours arising out of the earth gathereth the cloudes together and these like to sponges sucke vp vapours from the waters of which themselues are engendered and which afterward they cary about as it were in chariots to distribute them into all quarters of the worlde according as it shall please God to dispose of them by sending his blessing vpon the earth by the meanes of raine wherewith being watred it nourisheth all those herbs trees plantes and fruites which it bringeth foorth not onely for the sustenance of men but also of beasts Let vs then imagine before vs a garden wherein is infinite varietie of trees and plantes of all sortes and that this garden is watred either by raine from heauen or by pipes and conduites whereby the water is brought thither and dispersed in all places thereof We shall see that in this great diuersitie of nature there is but one and the same nourishment for them all and but one place And albeeit the liquor that affoordeth this nourishment to so many sorts of plants be but one neuerthelesse it is conuerted into the nature of all those things which it nourisheth so that the nature of it is changed according to the distinct propertie of each of them For there are plants and herbes of all qualities and of all tastes and colours Some are hote others colde some drie others moist either in the first or second or third or fourth degree or else are tempered and intermingled according to their seuerall natures As for their tastes some are sweet others sharpe or bitter or of no certaine taste In a worde there are of all kindes of tastes both simple and compound And yet the humour or liquor is but one that receiueth all these qualities as in wormwood it becommeth bitter and in the Vine or Figge-tree sweete And if the herbes bee either for food or for physicke or of a poysonfull nature the same may be saide of the humour that nourisheth them The like is seene also in colours Neither doe wee obserue all this by experience onely in some great diuersitie of trees and of all sortes of plantes but euen in eche of them seuerally For I pray you what difference is there in euery herbe or in euery seuerall tree I meane betweene the roote and the stalke the body and the branches the boughes and the leaues the floures seedes and fruites And yet all these sundry partes receiue nourishment from one Mother and from one and the same substance and liquor Moreouer we see that as man and all other liuing creatures haue their heart in the midst of their bodies which is the fountaine of life so all trees herbes and plantes haue their heart in the middest of them according to their nature without which they could not liue For we call their heart the inwarde part within which their pith remaineth which is vnto them as the heart is to liuing and sensible creaatures Whereupon we haue further to note in regard of those herbes that haue weak stalks especially hollow ones or such as haue strawes insteede of stalkes that the prouidence of God hath giuen vnto them knots seuered as it were into sundry smal knees which are vnto theÌ in place of their stomack and of other nutritiue members to reteine their nourishment the longer to concoct it the better as also to strengtheÌ them thereby And this we may euidently see in all sorts of corne and pulse Euen so doth nature or rather the prince therof worke in a mans body which is as it were a garden that hath a soule Wherein the Creator of this whole frame sheweth himselfe no lesse wonderful nay rather much more then in this great garden of the whole earth and of the great world of both which he is the Gardener that watreth them to nourish all the fruits they bring forth to cause them to grow For froÌ whence proceed or are nourished the bones gristles ligameÌts sinews arteries veines flesh kernels fatte together with all the other partes of which the body is compounded May not the like be saide of the eyes of their coats and humors of the eares nose tongue teeth belly stomack guts liuer spleene kidneies of all the other bowls and inward parts And if we come to the hands and feet and to the other outward members to al the other parts called Instrumentall distinguished according to their office we shall finde that onely through the alteration of their foode into liquor they all receiue such nourishment as is proper to eche of them Yet notwithstanding one and the same sustenance is offered to so many sundry members beeing made familiar and of the same nature with that part vnto which it is ioyned For if it goe to the eyes it becommeth of the same temperament that the nerues and spirites
belonging to the sight are of which bring the facultie and vertue of seeing vnto the eyes as likewise it is of the same temperament with the coats and humors of which the eyes are compounded being diuided and distributed to eche sundrie part by a naturall propertie inherent in them The like is done in the eares and in other members and instruments of the corporal senses and in all the other partes of the body euen to the very nailes and haires thereof Wherein truely wee see wonderfull alterations and a most admirable woorke of Gods prouidence whether it bee considered in the whole earth and in this great world or in man who is the litle world Now for the sequele of our speech before wee come to speake of the speciall offices and effectes of the three humours ioyned with the blood of which wee haue heere spoken wee are to consider besides this distribution made of the nourishment by meanes of the veynes as it hath beene tolde vs of another meane by which these humours and especially the flegmatike ascend vp vnto the braine whereby it commeth to passe that in man as well as in the great world there are waters aboue and belowe which are the cause that mans life swimmeth in the middest of a great danger Also wee are to knowe why the soule and the blood are often taken eche for other and to be instructed in the temperature of the humors necessarily belonging to the bodie for the health and life thereof as likewise to consider of the causes of health and sicknesse and of life and death But this shall bee for to morowe when thou ASER shalt vndertake the discourse of these things so farre foorth as is requisite for vs to know The end of the eight dayes worke THE NINTH dayes worke Of the vapours that ascend vp to the braine and of the waters and cloudes conteined therein and in what perils men are thereby why the soule and blood are put one for another of the temperature of the humors necessary for the health and life of the body of the causes of health and of diseases and of life and death Chap. 65. ASER It is the saying of an ancient Philosopher that they which saile vpon the water are not aboue two or three fingers breadth distant from death namely so farre off as the thicknes of the plankes and timber of the ship is in which they are caried into the Sea For if that timber were taken from vnder them they cannot auoyd drowning vnlesse they can swimme like fishes But not to saile on the sea or vpon a lake or riuer to approch neere to death we haue it a great deale neerer vs when we cary about vs infinite causes and meanes whereby we are euery houre in danger of stifling and as it were of drowning and that both waking sleeping eating and drinking within doores and without at all times and in al places whersoeuer we become Insomuch that of what estate and disposition soeuer men are we are oftentimes astonished to heare tydings of a mans death sooner then of his sickenesse whom wee saw not long before mery cheerefull and in good health Now we may learne some chiefe causes hereof by this dayes handling of that matter Subiect which was yesterday propounded to bee discoursed vpon And first we must know that besides the distribution of all the humours together with the blood into all parts of the bodie by the veines and that for the causes before learned there is yet another meane whereby these humors especially the flegmatike humour which is of the nature of the water ascend vp vnto the braine by reason of vapours arising vpward out of the stomacke like to the vapour of a potte seething on the fire with liquor in it and like to vapours that ascend vp from the earth into the ayre of which raine is engendred Now when these vapours are come vp to the braine they returne to their naturall place and into the nature of those humours of which they were bred as the vapours that are held in the aire turne againe into the same nature of water of which they came Therefore as the waters are contained within the cloudes in the region of the aire allotted vnto them so is it with our braine which is of a colde nature and of a spongie substance fitte for that purpose So that we alwayes carie within it as it were cloudes full of water and of other humours that distil and runne downe continually by the members and passages which God hath appointed to that ende as wee haue alreadie hearde And these places albeit they serue especially to purge seuerall humors as hath beene tolde vs yet oftentimes they voide them altogether both by reason of their mingling and coniunction as of their ouer great abundance Yea many times they are so plentifull namely the flegmatike humour that because the braine cannot sufficiently discharge it selfe of them by the ordinary way these humors ouerflowe on all sides wheresoeuer they can finde any vent and issue euen as when a thundering cloude bursteth asunder So that the water runneth not downe as it were a milde and gentle raine but as a mighty flood that bringeth great ruines with it or as a riuer passing his ordinary course breaketh downe both banke and wall and ouerfloweth euery where Therefore we may well say that many times we haue floods of water enclosed within our heads and braines when wee neuer thinke of it nor yet consider in what danger we are Which the more secrete and vnknowen it is vnto vs the more perillous it is and greatlier to be feared especially considering it is so neere vs and that wee haue fewer meanes to auoyde it as wee haue daily examples in many who being in health and mery are sodainely choked by catarrhes which like to floods of waters runne downewards as the very name deriued from the Grecians doeth import as much or by some sodaine Apoplexie how healthy soeuer before they seemed to bee Others also there are who if they be not presently choked with such floods from the brain yet they are taken with palsies lamenesse and impotencie in all their members or at leastwise in some of them as if some waterflood had caried them away so that nothing had beene saued but the bare life and that more fraile and miserable then death it selfe I speake not of gowtie persons who although they be not assaulted with such great and vehement floods of waters and with euill and superfluous humours so that some few droppes onely of which they are so called fall vpon some partes of them yet are they greatly tormented constrained to crie out and that oftentimes in extreme distresse Which consideration ought to stirre vs vp to know wherein our life and preseruation thereof consisteth and of whom we holde it And on the other side although we had no examples of floods and inundations of waters of earthquakes and such other
the compression and contraction of the Midriffe I speake not heere of the stone which wee carie in our kidneyes or of that which oftentimes breedeth both in the kidnes and in the bladder I meane of such stones as bake there as it were in a Tile-kill or potters fornace I omitte also the passions of the kidneyes and the extreame paines proceeding from thence which are further instructions vnto vs of our infirmities and miseries and of the frailetie of mans life but the handling of these things properly belongeth to the Physicions I will onely adde to that which I haue spoken of the necke of the bladder where the Vrinary pipes ende that the hole thereof is full of wreathings and turnings to the ende it may the better holde and keepe in the water And for this cause also it hath a muskle as well as the fundament to open and to shut and to yeelde and retaine the vrine according to natures will euen as it is with the other excrementes that are purged by the bowels Wee propounde these things as it were a generall Anatomie of the bodie because if I should lay them open at large and by peece-meale eche member hath in it sufficient whereof to make a great booke For as I haue alreadie declared the artificiall woorkemanship of mans bodie is incredible and incomprehensible if a man consider all the partes of it For there is nothing bee it neuer so small but the woorke of it is very marueilous the vse great and so fitted to the purpose as cannot possibly be better But wee neede not discourse more particularly of the composition and nature of mans body and of the partes of it seeing our intent is not to become Physicions but in some sort naturall Diuines by learning to knowe the prouidence of God in his woorkes especially in our creation composition nourishment and preseruation that wee may glorifie him in them as becommeth vs. Nowe in all that wee haue hitherto propounded of the foure naturall humours of the bodie wee haue spoken of them according as naturally they are and ought to bee without corruption and such as are necessary for the life of man But forasmuch as they are of great vertue and power in regarde of the affections and manners of men whether they abide in their right nature or whether they be corrupted wee must speake somewhat of their corruption and of the hurt that commeth thereby not onely to the health and life of the bodie but also to that of the soule considering withall what are the sundry naturall temperaments of men Marke therefore ARAM what you haue to say vnto vs concerning this matter Of the names wherby the humors of the bodie are commonly called with the causes wherefore of the comparison betweene the corruption and temperature of the humors of the body and betweene the manners and affections of the Soule of the meanes whereby the humours corrupt and of the Feuers and diseases engendred thereby of the sundry natural temperatures in euery one Chap. 67. ARAM. The nourishment of mans body hath many degrees and passeth through many pipes and vessels before it bee perfect and conuerted by true generation into the proper substaunce of euery member whither it is caried as wee may iudge by that which wee haue alreadie hearde to this purpose But there is such an accorde betweene all the members of the bodie whereby euery one executeth his office and such a communion of all their powers that eche member keepeth his ranke and order neyther doeth any one retayne and keepe to it selfe more nourishment then is requisite but sendeth as much as is needefull vnto the rest euen vnto the nayles and haires and vttermost excrements Nowe if through some defect or corruption falling out in their nature any of them breake the order of this equall distribution a common detriment seazeth vpon the whole bodie and vpon all the members generally so that those partes also taste of the hurte that offered wrong vnto the residue For they cannot liue alone nor without helpe from others The like is seene in the Common-wealth and in the members thereof For what is the cause that some are readie to burst for farnesse and multitude of meates whereas others are emptie and die of hunger that some haue so much wealth that they are greately troubled therewith and others are so poore Nay what is the cause of all the confusion in the worlde but that euerie one raketh to himselfe and no such equalitie and communion is obserued as becommeth the estate of euerie one Wherefore as sundrie diseases are bredde in mans bodie whereby in the ende it is vtterly ouerthrowen when there is no such communion betweene the members thereof nor any such distribution of the nourishment as there ought to bee so is it with the bodie of the Common-wealth when some oppresse others and when euerie one hath not that that belongeth vnto him For first there followeth great confusion and of confusion subuersion as diseases followe faultes committed by the members and after diseases death it selfe Nowe the infinite number of infirmities and ordinarie diseases whereby moe violent deathes are procured then naturall by reason of the defectes and excesses brought in by sinne into the whole life of man causeth men to speake diuersely of the foure humours of the bodie necessarie for the preseruation and nourishment thereof For they are more often taken for the vices and excesses whereby they are corrupted then for the true naturall humours which are the chiefe instruments of the soule whereby it giueth life and nourishment to the bodie The cause whereof as I thinke is because men doe sooner and more easily perceiue and marke what is euill and hurtfull vnto them then that which breedeth their good and profite And indeede it falleth out commonly that they knowe not the good thinges they haue vntill they haue lost them or else are become hurtfull vnto them No marueile then if they knowe not from whence these good things come or of whome they haue receiued them and so become ingratefull towardes GOD. Wherefore let vs not woonder when God withdraweth them from vs or suffereth them to corrupt and to bee spoyled that they might hurt vs in steede of helping vs to the ende that by this meanes wee might learne to acknowledge that good which before wee knewe not and not to despise it when wee haue it I meane that wee shoulde learne this by the euill that succeedeth after wee haue lost the good For wee are such scholers as cannot otherwise imprint in our mindes those good thinges which God bestoweth vpon vs but by beeing depriued of them and by our owne hurt Heereof it is that wee alwayes learne to our owne cost as wee say because wee cannot conceiue so well as wee ought to doe of the free goodnesse of God Nay it were well if all coulde learne aright by their owne harmes For there are but fewe that profite
first creatures which he created of nothing in the beginning For he created vs all in Adam and Eue and shut vs vp as it were in a store-house or in a spring or fountaine or as in one stocke of mankinde out of which hee produceth men continually Wherefore wee ought diligently to consider of this woorke of GOD and of this vertue which hee hath giuen to Nature by his worde and blessing to ingender like and to encrease the whole race and kinde thereof For this cause as it is the office of Nature in the beginning to nourish bodies and then to cause them to encrease and augment so in the ende it is her duetie to preserue the seuerall kindes of things as long as shee may by Generation of the like Whereby it appeareth that Generation is a worke of liuing creatures after they are come to their growth and vigour as wee see the like also in plants themselues For in the beginning of the Spring al their vertue is in the root from thence it commeth after into the boughes leaues next into the floure fruit and lastly into the seed which being sowen another plant is brought forth like vnto the first Wherfore wee may say that the Generatiue vertue is a power in liuing creatures that engendreth his like being ordained for the preseruatioÌ of the same kind So that wee must diligently meditate and often set before our eyes this goodly order of nature according whereunto the nourishing facultie is first giuen to the soule for the preseruation of euery particular Next the power to cause it to grow and to augment to a iust sufficient greatnesse and lastly the generatiue vertue whereby the kind is preserued For albeit the order that is throughout the whole course of nature bee an euident testimony that neither the worlde nor any thing therein standeth vpon chance or fortune yet among others this is most singular and excellent in that the same kinds of al things abide continually that euerie one begetteth multiplieth his like without any maner of confusion amongst them which could not be eschewed if so be that creatures were bredde and borne at aduenture without the counsel and prouidence of their Creator of him that wrought such a worke Nowe wee are to vnderstand that the seede is a body that hath in it selfe a vegetatiue soule which body in Generation is turned into an other like to that from which it is taken and because nourishing growing and engendering are the effectes of foode and sustenance they are contained vnder the name of a vegetatiue soule which is a facultie and power that not onely conuerteth foode into the substaunce of the liuing bodie for the good thereof and by that conuersion augmenteth that it may attaine to a conuenient bignesse but also engendereth an other body of the same forme and kinde And therefore after that this vegetatiue power hath doone that duetie which it ought to perfourme about the growth of the liuing body then hath it time and meanes enough to gather together into a small roome many of those qualities that keepe the soule in the administration of the bodie out of which it can soone drawe and engender a like kinde so farre foorth as the qualities of the matter will be able to beare For when they are repugnant to the qualities meete for that kinde whatsoeuer commeth thereof degenerateth as we see it in the earth when in steade of wheate whereof it receiued the seede it bringeth foorth darnell or some other hearbs of an other nature and as wee see it also in monsters that are borne both of women and of other liuing creatures For there are in many countries namely in Sicilia and in the kingdome of Naples and in Flaunders as many Authours worthy of credite haue testified women in whom haue beene bredde oftentimes sundry kindes of beastes in steade of children and sometimes together with the childe either liuing or dead Which thing commeth to passe in such women as abound with euill humours that are putrified and corrupted either by reason of the ayre or of badde meate or of excesse in eating as in such bodies wherein wormes and such other filthinesse breedeth The Astrologians referre this vnto constellations as they doe all other things I leaue the secret iudgements and punishments of GOD whereby such things may come to passe neuerthelesse these things ought to admonish women to pray vnto God to recommend themselues to him and to be sober The moone calfes in the womb which fall out often proceed also of the like causes In like maner it falleth out oftentimes that the kinde degenerateth through corruption of the seede But to go on forward with our matter of the Generation of liuing creatures and namely of man wee must knowe that forasmuch as the male hath naturally more heate in him then the female hee is also by nature the chiefest in Generation For this cause when the holie Scriptures speake of mankinde it is ordinarilie comprehended vnder the name of man And when mention is made of his generation they speake as though all proceeded onely from man as when Malachie speaking of his creation sayeth Did not hee make one and wherefore one because hee sought a godly seede And Saint Paul He hath made saith hee of one blood all mankind Neuerthelesse GOD hath put in nature such a temperature betweene the male and the female that if both their natures were altogether alike there could be no Generation For it consisteth in force and in infirmity But the wisdome of God hath so wel prouided as that it knoweth how to draw strength out of weaknes so that the one can do nothing without the other in generation because he hath so willed and ordained it Nowe I leaue to thee AMANA to discourse vnto vs more particularly of such things as are most worthy to be noted in this maruailous worke of God and of the principall cause why he hath giuen to man the Generatiue power Of the powers of the Generatiue vertue and of their offices of the principall cause why God gaue to man the power of Generation in what sense the reines are taken for the seate of Generation how we ought rightly to consider of the generation of man Chap. 70. AMANA As noueltie causeth a man through the errour of iudgement to thinke that rare things are greater and more woorthie of admiration so most men imagine those matters to bee small and not worthy to be wondered at which fall out daily before their eyes But ignorance is the cause of both these effectes For as a man admireth that which hee neuer knewe coulde be perfourmed so hee maketh no reckoning of that thing which he vsually beholdeth because hee hath alwayes beene ignorant of the secrets of nature or rather of his Author and Creator who appeareth woonderfull in the least of his woorkes euen in the very Ant or Pismire This selfe same ignorance is
that nothing is so secrete in nature which they knowe not and whereof they are not able to shewe the causes and reasons But experience sheweth vnto vs daily how farre short they are of that which they thinke and in what ignorance the best learned are wrapped at this day For how many things are daily manifested vnto them which the greatest searchers of nature that euer haue beene were ignorant of vnto whome notwithstanding they that nowe liue are but disciples And how many things doe continually come to passe into which the chiefest sharpest sighted and most expert haue no sight at all or very small And among them that suppose they haue good knowledge howe are they deceiued oftentimes Howe many are doubtfull in many thinges whereof they haue but small coniectures whereupon they gesse at all aduenture and as they imagine We may easily iudge hereof by this that continually one reprehendeth correcteth another and that the later writers condemne sundry things in the former But not to seeke afarre off for examples we may see them daily in the science of the Anatomie of mens bodies For there was neuer yet Physicion or Anatomist either olde or newe that attayned to perfect knowledge and coulde render a reason of euerie thing that is but in one bodie notwithstanding that they are continually conuersant in that matter Therefore to leaue vnto God that secrete which is hidden from our vnderstanding let vs consider of that which wee may knowe touching the forme of a childe in the wombe If wee looke narrowely into that order that nature followeth in the framing of man who is the little worlde wee shall finde it like to that which the Authour of nature obserued in the creation of the worlde which Moses calleth the generations of the heauens and of the earth For in the beginning the earth was without forme and voyd and couered with a great gulph of waters so that the earth and waters and matter of all the elements and of all creatures created afterwardes were mingled and confounded together in this great heape Vnto this the Almightie afterwards added a forme and created so manie goodly creatures and of so diuers natures and kindes as are to bee seene in the whole worlde which hee hath adorned with them and endued with so great beautie that it hath receiued the name of that which is as much as Ornament or Order of things well disposed After the same manner doeth nature or rather God by nature woorke in the creation and generation of men For the seede of which they are formed and which is the matter prepared disposed and tempered by the same prouidence of God for the worke he hath in hand receiueth not fashion presently vpon the conception but remaineth for a time without any figure or lineaments or proportion and shewe of a humane body or of any member thereof The naturall Philosophers and Physicions who haue searched most carefully into this woorke and haue had greatest experience they say that there are certaine membranes and skinnes that are wrapped round about the infant in the wombe which some commonly call the Matrix others call the Mother and that within these skinnes which are three in number as some Anatomistes say others but two as it were within certaine bandes the fruite is preserued vntill the birth Wherein wee are to acknowledge the prouidence of GOD who hath so disposed of nature that euen from our mothers wombe shee is in steade of a mother to vs folding vs vp within bandes before shee that hath conceiued vs can perfourme the same But let vs proceede on with our matter so farre foorth as wee haue learned of the fashion of the childe in the discourse of Philosophers and Physicions They say then that after the wombe hath receaued the seedes ioyned together of both which the childe is to bee framed it commeth to passe that the heate of the Matrix warmeth all this matter as it were in a litle fornace and so rayseth a skinne ouer it which beeing as it were rosted by little and little waxeth crustie and harde rounde about the seede This causeth the whole matter to resemble an egge by reason that this skinne compasseth about the seede which boyleth inwardly through the abundance of naturall spirites that are within it This is that skinne which is commonly called the Secundine or After-burthen beeing ioyned on euerie side to the wombe by reason of a great number of Orifices veynes and arteries reaching thereunto to the ende that by them the blood spirites and nourishment shoulde bee conuayed to the infant For as the whole wombe imbraceth the seede so likewise it heateth and nourisheth the same Therefore this skinne that serueth in steade of little bandes hath two vses the first is to take fast holde of the wombe the other to serue for the nourishment of the burthen and of the childe For this cause there are two veynes and two arteries in it besides a passage in the middest which are as it were the rootes of the burthen and make the Nauill This woorke with other circumstances belonging thereunto which wee omitte for breuitie sake is brought to passe the first sixe dayes of the conception After this skinne they that make three speake of a seconde skinne that is in the middest which they saye was created to receiue the vrine of the childe which in the former monethes is voyded by the Nauill and in the latter moneths by the ordinarie passage This voyding place is ordayned to this ende that the vrine might not frette and rent in sunder the tender skinne of the infant who is therefore couered with a thirde skinne next to the other and that is very tender So that the vrine toucheth not the infant but is voyded by the middle way as I haue alreadie declared Thus you see the beginning of the conception before the burthen bee wholly formed like to an infant Whereunto that saying of the Prophet hath relation Thine eyes sayeth hee did see mee when I was without forme for in thy booke were all things written which in continuance were fashioned when there was none of them before Then hee compareth the secrete partes seruing for generation especially the bellie and wombe of the woman vnto the earth and to an obscure secrete and hidde place euen to deepe and darke caues in the ground For as the earth hauing receiued the seede in which is the vigour keepeth cherisheth increaseth the same euen so fareth it with the wombe and with the mother On the other side as these parts are lowest in regard of the trunke of the body and of all the receptacles and vessels thereof so are they very secret and hidden and as it were in the midst and center of the body if the whole be considered together namely the trunke with both endes thereof For this cause the worke that is there wrought by God is so much the more marueilous because euen in
that obscure place it receiueth the goodliest and most perfect forme that can be imagined And who will not bee abashed to consider that out of that slymie seede of man there shoulde come bones sinewes flesh skinne and such like things so diuers one from another But yet it is a farre greater marueile to see all this great diuersitie of matter to bee framed in so many sundrie members and of so many sundry formes and that with such excellent beautie so profitable and so fitte for those offices that are assigned vnto them as wee haue learned in our former discourses Nowe as God did not create all creatures in one day although he coulde well haue done it if it had so pleased him so doeth he in the generation of men For albeeit that the members are fashioned all at once so that not one of them is framed before another neuerthelesse because there is great varietie betwixt them both in respect of their dignitie and of their strength nature their mother doeth not set them forwarde all alike For in displaying her power generally towards all the partes of the bodie it commeth to passe that her worke and the figure giuen vnto it appeareth sooner or later in some members more then in others Hereof it is that the greatest and chiefest members appeare naturally before the rest albeit they are not the first that are fashioned So likewise all the members are not beautified and made perfect at the same time but some after others according as they haue heate and nourishment Nature therefore obserueth this order that the worthiest partes and such as haue in them the beginning of motion shew themselues first and then those members that are profitable and seruiceable to the former and are created for their cause And according to this order the highest partes are seene sooner then the lowest and those within before them without and they that receiue their substance from the seed before those that haue it from blood These also amongest them that are most excellent are first notwithstanding many times they haue their accomplishment and perfection after the other as it appeareth in the Nauill For although the heart liuer and braine beeing the chiefest partes of the bodie haue their beginning before that yet is it the first amongest them all that appeareth perfect Nowe then after the Nauil with his pipe or passage is formed and fashioned within the first sixe dayes the blood and spirite are next drawen by those veines and arteries whereof we spake euen now to be sent to the seede and mingled therewith that the principall members might be figured as the liuer the heart and the braine which begin first like to little bladders and so consequently the rest which are fashioned by litle and litle according as they receiue nourishment For the veines whereby the burthen is nourished may well be likened to small rootes whereby plants are cherished as also the burden it selfe may bee compared vnto plants in this point as we haue alreadie learned So that the seed receiuing this forme alreadie spoken of in the first sixe dayes during which time it is called by no other name then seede nine dayes after that the blood is drawne thither of which the liuer and the heart receiue their forme so that after twelue dayes added to the former a man may discerne the lineaments and proportion of these two members and also of the braine albeit they are not then altogether fashioned At this time the burthen is called Faetus of the Latines and Embryon of the Greekes which is as much in our language as Sprouting or Budding Next after this within the space of other eighteene daies all the other members are fashioned and distinguished So that about fiue and fourty dayes after the conception the members receiue their perfect fashion and then doeth the burthen beginne to liue not onely as plants liue but also as other liuing creatures For it hath sense feeling about the sixe and thirtieth day and from that time forward it is called an infant But as yet it is voyde of motion For by and by after it is formed it is very tender vntill that by vertue of the heate it waxeth more dry and firme which is by reason that the moysture wherby it is made so soft and tender consumeth away by litle and litle so that the nayles beginne to take roote at the fingers endes and the haires in the head Now after the childe is come to the thirde moneth if it bee a male or to the fourth if it bee a female it beginneth to stirre it selfe according to the testimonie of Hippocrates because then his bones are more firme and somewhat harder But this is not alwaies alike in all women with childe For there are some that alwayes feele it stirre about the two and fourtieth day others neuer feele the same vntill the middest of the time from the conception to the birth Yea in the same woman the same time and order is not alwayes obserued For according to the strength and good complexion of the child and the nature and disposition of the mother these things change and not onely because of the sexe Neuerthelesse it is most ordinary and vsuall for male children to moue within three moneths or thereabouts as likewise to bee borne at the ninth moneth whereas females are commonly somewhat slower both in stirring and also at their birth the reason whereof is this because male children are naturally a great deale more hote then females Galen attributeth the cause of the generation of sonnes to the strength and heate of the seede and saieth that they are caried on the right side of the wombe as the daughters on the left which is the colder side as being farthest remooued from the liuer He yeldeth also this reason why some children are more like the father and some the mother because of the greater strength of seede which they haue either from the one or from the other And when it commeth to passe that the wombe receiueth seede at two sundry passages which it hath then are twinnes engendred either at one conception or at twaine so that the later bee not long after the former according to the opinion of the Philosophers and namely of Aristotle who rehearseth many examples thereof in his seuenth booke of the historie of liuing creatures saying that a whore was deliuered of two children whereof the one was like the father and the other like the adulterer But nowe wee are to consider of the childe-birth which is as wonderfull a woorke of God in nature as any other It belongeth then to thee ACHITOB to ende this dayes worke by a discourse tending to this purpose Of Child-birth and the naturall causes thereof of the great prouidence of God appearing therein of the image of our eternall natiuitie represented vnto vs in our mortall birth Chap. 72. ACHITOB. Men are of that nature that they cannot acknowledge what they
no more after that fashion so hee is in an estate that differeth much from the former So fareth it with man when hee is to depart out of the life of this worlde as if hee were to bee deliuered of it in childbirth for another life For hee dieth in regarde of this life to the ende he may liue another life which as farre excelleth this as this is better then the other which hee enioyed before in his mothers bellie yea it is so much the better of higher price in that the length of time of this second and blessed life shal be eternall and endles Moreouer as a childe commeth out when hee is borne so doth a man when he dieth And in comming forth both of them enter into a new and vnacquainted light into a place where they finde all things much altered and farre differing from those which they vsed to haue in their other kind of liuing For which cause both the one the other being troubled and scared with this nouelty are vnwilling to come forth of their clapper to forsake their closet were it not that they are vrged constrained thereunto by the arte lawes rights of nature wherby God hath better prouided for our affaires then wee our selues could conceiue or coÌprehend both in our natiuity life also in our death The ignorance whereof causeth our spirit to abhorre the departure out of this life in regard of this great chaÌge that is therein because it knoweth not what good is brought to it thereby no more then the litle child knoweth wherefore he is borne into the world or what he shall finde there And therefore albeit nature presseth to come foorth neuerthelesse according to that sense which it can haue it weepeth by and by after it is borne as if it were fallen into some great inconuenience and that some great euil were fallen vnto it as we doe also at our death for the cause before alleged not considering that it is our second and better birth Thus you see what I haue thought requisite to be noted in the discourse of our generation and to morow God willing we must looke into the life and death of mans bodie But it shall not be without profite if first we speake somewhat of the causes why God created man naked and with lesse defence for himselfe then hee did other liuing creatures It belongeth then to thee ASER to speake of this matter The end of the ninth dayes worke THE TENTH dayes worke Why God created man naked and with lesse naturall defence then hee did all other liuing creatures how many wayes he recompenceth this nakednes of the generall beautie of the whole bodie of man ioyned with profit and commoditie Chap. 73. ASER As often as men shall consider in such sort as becommeth them that they are borne men and not brute beasts they wil be suffcieÌtly admonished of the ciuil and sociable nature in which God hath created them of that humanitie for which he hath endued them with such a nature so that they wil keepe them selues from being transformed into sauage cruell beasts to hurt one another as commonly they do Truly it is not without some great and notable cause that among al liuing creatures there is not one to be found that hath a more delicate tender skin lesse furnished with couerings for the defence thereof then man hath considering that God himselfe created him as his principall woorke amongest all visible creatures and made him as it were Lorde of the whole worlde And yet hee is of that nature that the skinne wherewith he is clothed is not so sufficient a garment for him as is necessary to keep him from heat cold from other inconueniences that might happen vnto him except he be clad with some other couering then that which he bringeth froÌ his mothers belly For hee neither hath feathers as birds haue nor wooll as sheepe haue nor bristles as swine haue neither yet any skin or hide so hard nor so well couered and furnished with haire as foxes wolues beares bulls and other foure footed beasts haue Neither hath he any skales as fishes haue nor any shells as cockles sea creuisses tortoises and such other creatures haue But we haue foure things to consider of touching this point The first is that if man had not sinned after that God by creation had in great larges made him partaker of his heauenly giftes and graces he should not haue bene subiect to the want either of garments or of any such like thing whereunto he is nowe after a sort brought in subiection at leastwise he should haue had all these things without paine and griefe For this cause it is sayd in Genesis that after our first parents had transgressed the ordinance of God by eating of the forbidden fruite they knewe that they were naked and couered themselues with leaues And for a punishment of their offence it was sayd vnto them that they should eate their bread in the sweate of their face vnder which worde of bread was comprehended all things whereof they stood in neede for the maintenance preseruation of their life as we vnderstand it in that prayer which we dayly make to God when wee demaund of him our dayly bread The second point which we ought to note in this matter touching the nakednes of man is this that God would admonish him not onely by the whole frame and composition of his body and of all his members but also by his very skinne that he created him to liue in company and felowship and in peace with those of his owne kinde to helpe all and to hurt none Therefore hee did not create him with naturall weapons as he did other liuing creatures vnto whome he gaue all things necessary for their defence preseruation For some of them haue strength and weapons by nature to resist their enemies others wanting this haue swiftnes to conuey themselues out of all dangers and some wanting both these haue yet subtiltie places of refuge to defend themselues withall As for man God hath placed him in this world vnarmed and naked so that if men be disposed to hurt and to warre one vpon another they must deforme themselues and borowe weapons from others wherby they transforme themselues become monstrous as though they were transfigured into sauage beasts into monsters For they haue not as hath bene said hard strong hydes as some brute beasts haue neither prickles darts in them as Hedge-hogs and Porcupines haue Neither are their feete hands nailes like to the hoofes of Horses Asses Mules or to the tallents of birds that liue by praye or to the pawes of wild beasts neither yet are their teeth like to theirs God hath not giuen them sharp bils like to birds neither hath he armed them with stings or with venim as he hath done venimous beasts True it is that man hath
vnto others And if we take it so then God and Nature shal be taken to be all one Wherefore in this respect it were better to let the name of Nature alone and to speake of God onely to whom Nature is but a seruant and seeing that by him it was created and that all things were made before Nature had her being Otherwise we are like to fall into that errour of Galen and others his like in these dayes who albeit they be conuicted and rauished with admiration through the contemplation of those wonderfull workes which they beholde in all the partes and powers of mans body are notwithstanding so vngratefull that insteade of yeelding vnto God that honour that belongeth vnto him it seemeth they woulde despite him to his face and seeke all possible meanes to put out their owne eyes and wholly to blinde their vnderstandings to the end they might not be constrained to acknowledge that there is a God the Creator maker of this so excellent a piece of worke and so to glorifie him as becommeth them Nowe rather then they would giue him this honour they will make an idole of Nature thereby to cast a vaile before mens eyes that they should not see and acknowledge God in his workes They will rather put out their owne eyes then follow this Nature which they forge vnto themselues as a soueraigne Mistresse whereas she is but the meanes to leade them to God her and their Creator of whom shee is but a seruant and a verie small image Thus much I thought meete to bee knowen concerning Nature that wee might learne to speake better and more reuerently both of God and of his woorkes and that we might know that Nature is nothing els but the order and continuance of the woorkes of God Now that wee are instructed in the causes of life and death and what true comfort and consolation we may haue against the horrour therof and so haue finished our discourses concerning the frame of the body and of the powers and faculties of the soule therein we must enter into a particular contemplation of the nature of the soule and learne what is the creation and immortalitie thereof so farre foorth as the minde of man is able to comprehend and as the worde of trueth shall affoord vs sure and certaine doctrine thereof First then it is necessary and very profitable for vs to consider that there is but one soule in one bodie which hath all those powers and vertues of which the effects are daily seene also what place the soule hath in the bodie and what vnion there is betweene them Nowe ASER this shall bee that matter Subiect which thou shalt haue to continue our speech withall That there is but one Soule in euerie seuerall bodie that one and the same soule hath in it all those vertues and powers whose effectes are dayly seene of the seate of the Soule in the bodie and of the principall instrument thereof of the vnion of the bodie and Soule of the diuers degrees of nature and of the excellencie that is in it of the fountaines and bounds of all the powers and vertues of the Soule Chap. 77. A SER. Saint Paul maketh a prayer in the end of his first Epistle to the Thessalonians which agreeth very well both to that matter whereof wee haue alreadie intreated touching the nature as well of the soule as of the body and to that also which wee haue yet to handle concerning the nature creation and immortalitie of the soule Now the very God of peace saith he sanctifie you throughout and I pray God that your whole spirite and soule and bodie may be kept blamelesse vnto the comming of our Lord Iesus Christ Where first he sheweth vs that none but God who onely is holy sanctifieth vs through Iesus Christ his sonne the most Holy and that by the vertue of his holy spirite Moreouer hee teacheth vs that as we are to acknowledge all sanctification alreadie begunne in vs to proceede from God alone so wee must expect from him the accomplishment of that woorke which he hath begunne in vs. For as hee is the beginning so from him must proceede the perfection which comprehendeth all the partes of man Therefore the Apostle heere maketh a diuision of three members placing the spirite first in the second place the soule and in the third the bodie Then he teacheth vs that the entire and absolute sanctification of all these partes of man shall be in the comming of Iesus Christ in which it shall obtaine the last perfection Nowe we vnderstand already sufficiently by our former discourses that man is compounded of two diuers natures namely of a body and of a soule and yet heere wee see that Saint Paul setteth downe three partes and ioyneth the spirite vnto the soule as if they were two diuers and different thinges as well as the soule and the bodie are Therefore wee must searche out the cause of this diuision of man after this manner But before wee enter into this matter it shal be very profitable for vs to refresh our memorie with those things wee haue alreadie intreated of so farre forth as they may serue for the vnderstanding of this and that according to the matter subiect propounded to discourse vpon Wee hearde before howe the bodie is the lodging and instrument of the soule and howe the soule serueth it selfe with all the members thereof and setteth them on worke And as for the Soule albeit there be but one in each seuerall body neuerthelesse that one soule hath diuers faculties powers and vertues which wee also call partes and offices thereof Wherefore as wee saye not that there are so many bodies in one bodie of a man as there is diuersitie of partes members and offices therein but account them all ioyntly together as one and the same bodie euen so wee meane not that there are so manie soules as there are powers and offices in the Soule or according to that varietie of effectes that appeareth in euerie part and member thereof albeeit wee knowe verie well that they are distinguished one from another both in time and place For we perceiue by the effectes thereof that the sight is in the eyes hearing in the eares vnderstanding and cogitation in the braine and the like is to bee sayde of all the other partes and members of the bodie according to the nature and office of euerie one and according to the offices of the Soule in them as wee haue alreadie shewed when wee handeled all the powers thereof particularly Moreouer wee see howe the childe so long as it is in the Mothers wombe differeth almost nothing at all from plantes and after it is borne howe it differeth but a little from brute beastes as else-where it hath beene alreadie declared vnto vs. Neuerthelesse as in euerie bodie there is but one and the same kinde fashion and essentiall forme of nature whereby it commeth to bee that which
of soule spirite and heart are taken with the causes wherefore Of the diuisions of man made in the holy Scriptures as well in respect of the soule as of the bodie in what significations the names of soule spirit and heart are vsed therein and the causes why of the intire sanctification of man howe the soule is taken for the life and for the members and instruments of nourishment and for nourishment it selfe Chap. 79. ARAM. Forasmuch as God so honoureth our bodies as to call them Temples of his holie spirite I thinke they cannot bee such in deede except they bee wholly dedicated and consecrated vnto him so that wee separate them from all filthinesse and pollution by giuing our selues to all kinde of sanctimonie and honestie of life For then is the body wholly sanctified when all the senses and members applie themselues onely to good and holy woorkes commaunded by God and when they abstaine from the contrarie Whereupon it commeth to passe that the eyes turne aside from beholding all vaine things and take pleasure onely in seeing that which may rauish man with admiration at the excellencie of the woorkes of God and induce him to well-doing The like may bee sayde of soundes of voyces of wordes in regarde of the eares And as for the tongue it is not polluted with vile speeches with lying slandering and blasphemie but prayseth God and rehearseth his works and woonders speaking alwayes with a grace to the edifying of all In like manner the mouth serueth man for the selfe-same vse as the stomacke also and the bellie with all the rest of the members that serue for the nourishing of the bodie are not defiled through gluttonie and drunkennesse So that the bodie liueth not to eate but eateth to liue and to make supplie to those necessities vnto which GOD hath made it subiect Therefore it obserueth sobrietie and is contented to minister to the naturall affections that God may bee serued in this life Neither doeth it abuse the members of generation to whoredome and villanie but conteineth them within their office and lawfull vse And as for the feete and hands with all the rest of the externall members it keepeth them also within the compasse of their duety But seeing the whole body all the members therof take from the soule all their actions and vses they cannot bee sanctified for the seruice of God and of holy things vnlesse the soule be first sanctified which giueth vnto them life motion and sense For this cause Saint Paul speaking of the sanctification which he wisheth to the Thessalonians before hee maketh any mention of that of the bodie hee beginneth with the Spirite and Soule as wee haue alreadie heard Now because the soule hath diuers powers he vseth two wordes the better to note them out especially the chiefest of them For as it hath beene alreadie declared vnto vs albeit the soule hath manie powers and offices in the bodie of man yet there are not so manie soules in the bodie as there are faculties and effectes thereof but one onely soule which doeth all that For this cause the name of soule is diuersly taken in the holy scriptures Sometime it is taken for that spirituall substaunce that is ioyned with the bodie to giue life vnto it and for all the powers thereof and sometime againe for one part of those faculties and powers The like may be sayd of the name of spirite and of heart and that for the same reason Thus doeth the Scripture sometimes diuide the whole man into two partes onelie namelie into bodie and soule as when Iesus Christ sayeth Feare yee not them which kill the bodie but are not able to kill the soule but rather feare him which is able to destroy both soule and bodie in Hell And often also the same holie worde taketh the one of these two partes for the whole euen in that signification wherein wee take the name Person in our tongue For this cause wee reade so often in the worde All flesh and euerie soule for euery person Also Giue mee the Soules for giue mee the persons And all the Soules of the house for all the persons thereof Nowe because the vnderstanding and the will are the principall faculties and powers of the soule when the Scripture meaneth to set them downe distinctly and to expresse them together with the nature and vertue of the soule it taketh the spirite for the one and the soule for the other namely the spirite for the reason and vnderstanding the soule for the wil affections For otherwise how should euery man be entire souÌd vnles his thoughts were pure holy all his affections rightly ruled finally his whole bodie made obedient and seruiceable to euerie good woorke For wee haue hearde alreadie what Lordship is attributed to the reason and to the vnderstanding then howe the will and affections are in the middest to commaund and lastly the bodie to serue and obey So that a man is then altogether pure and sounde when he thinketh nothing in his minde desireth nothing in his heart neither executeth any thing with his members but that which pleaseth God Wee haue a place in Esay which teacheth vs verie clearely that the spirite and soule are so taken and distinguished as wee say The desire of our soule saith he is to thy name and to the remembraunce of thee With my soule haue I desired thee in the night and with my spirite within me will I seeke thee in the morning We see how first he attributeth desire to the soule thereby to declare the affection of the people towardes the Lorde Then hee maketh mention of the remembrance and memorie that hee hath of God which is in the minde So that it seemeth hee comprehendeth the vnderstanding and will in the first verse vnder the name of Soule Afteward in the verse following he distinguisheth them more specialy attributing desire to the soule then watchfulnesse and diligent inquisition to the spirit which is not without thinking and discoursing that appertayne to the minde Wherefore the Prophet minding to signifie how he was wholly addicted to the Lordè with all his senses and vnderstanding and with all his heart and will and that all his affection was towardes him hee vseth this distinction betweene the soule and the spirite Likewise wee finde these two names Soule and Spirite ioyned together in this signification in the Psalmes and I am perswaded that for the same reason the blessed Virgine ioyned them together in her song when she sayd My soule magnifieth the Lord and my spirit reioyâeth in God my Sauiour Nowe as the Scripture vseth this distinction the better to expresse the faculties and powers of the soule so Saint Paul sometimes distinguisheth them into three that they may the better bee knowen as when hee writeth to the Ephesians in these woordes This I say therefore and testifie in the Lorde
be disgraded from the title of Nobilitie both hee and his children This depriuation of gifts bestowed vpon man by God of which wee shoulde haue beene the Inheritours but for the sinne of our first Parents is called by the Diuines Originall sinne To proceede then with our former matter first I say that in my minde it is not so necessarily required of vs to knowe what the soule is or what is the essence and substance thereof as to knowe of what qualitie it is and what are the actions and woorkes of it And that this is so wee may iudge by that bountifulnesse which GOD the Lorde of nature vseth towardes vs and which hee manifesteth vnto vs on euery side by manifolde signes and testimonies For whatsoeuer is expedient for vs the same hee propoundeth vnto vs both very abundantly and with such facilitie that wee may easily finde it out and bring it into vse Wherefore wee can haue no more euident token that a thing is not profitable or not very necessary for vs then this that it is rare farre off and hidde from vs yea very hard to finde out and to attaine to the vse of it So that when wee are admonished to knowe our selues we must not referre this to the knowledge of the essence of the soule which wee are not able to knowe or comprehend but to the knowledge of the effectes and woorkes of it thereby to knowe howe to frame our manners and our whole life to the ende that chasing vice away we might followe after vertue And this by the grace of Christ Iesus will leade vs to that life in which wee shall bee perfectly wise and good and liue immortall and blessed with GOD for euermore Then as wee shall see the Creatour of all things face to face who otherwise is incomprehensible vnto vs so wee shall knowe our selues perfectly in him True it is if wee vnderstand well the principall cause that is taught vs in his worde why hee created man after his image and likenesse and gaue him an immortall soule partaker of vnderstanding and reason wee shall bee well instructed in that point wee desire to knowe touching the nature of the soule So that although wee can not throughly knowe or define what is the essence or substance thereof neuerthelesse seeing it was created of GOD that being ioyned vnto him it might haue eternall happinesse wee must needes say that it is a substance in some sort capable of the diuine nature and that may bee ioyned therewith For being indued with the knowledge of the diuinitie the loue of the same is bredde within it by which loue the soule is so ioyned vnto GOD that it is indued with perpetuall happinesse And thus wee may say that the soule of man is a spirit that giueth life to the body whereunto it is ioyned and which is capable of the knowledge of GOD to loue him as being meete to be vnited vnto him through loue to eternall felicitie But let vs consider the diuersitie of opinions of the best learned as well vpon this matter as vpon the doubts mentioned by vs in our speech For the first there are many who thinke that wee take our generation and birth of our fathers and mothers not onely in regard of our bodies but also of our soules and that soules are produced of soules as bodies are begotten of bodies being ledde by the reasons before spoken of For they can not conceiue howe originall sinne which is the pollution of our nature that before was good and pure by reason of the hereditary corruption of the first father of men can bee deriued from Adam to all his successours and from father to sonne if the soules of children take not their originall from the soules of their Parents as the bodies do of their bodies considering that the soule is the chiefe subiect of originall sinne and of all the rest that proceede from it as riuers issue from their fountaine Wherefore as wee set Adam before our eyes for the first stocke or roote of all mankinde in regarde of mens bodies that haue all their beginning from him so these men doe the like with his soule and the soules of all other men as if soules were deriued from soules and bodies from bodies And in deede at the first blush a man might thinke that Christ Iesus was of this minde when hee saide That which is borne of the flesh is flesh and that which is borne of the spirite is spirite if it bee so that the name of flesh in that place ought to be taken for the whole man comprehending vnder it the body soule and spirite and whatsoeuer excellent thing is in man being considered in his corrupt nature as the worde flesh is commonly taken in the holy Scriptures when it is opposed to the spirite or to God And for this cause many do not take this worde flesh so largely neither in this place nor in any other like to this as if the spirite of man and the chiefe power of his soule were comprehended therein but they restraine it to that part which they call sensuall vnder which they vnderstand not onely the body of man but also those powers of the soule which we haue common with beasts Therefore they doubt not to say that the soule which is called Vegetatiue and sensitiue like to that of plants and beasts is produced of the same seede that the body is and that it is aswel contained in the seede as the matter and nature of which the body is compounded Whereupon it would follow that in this respect there is no difference betwixt the soule of man and the soule of beasts and plants They say well that euery liuing creature hath but one onely soule albeit there be diuers powers thereof in certaine creatures in some more in some lesse Hereof it is that they call that of plants by a more speciall name Vegetatiue because it hath but this vertue and office only of which it taketh the name And albeit the soule of beasts hath the same vertue also yet they call it not by the same name but onely sensitiue vnder which they place the vegetatiue soule that is in plants as a power and propertie thereof So likewise although the soule of man hath both these together yet they call it not either vegetatiue or sensitiue but onely reasonable vnder which they place the vegetatiue and sensitiue soule that is in beasts for powers and properties thereof as before I said they placed the vegetatiue vnder the sensitiue But I woulde very gladly AMANA bee instructed in that which thou canst deliuer very well to this purpose following this excellent matter which will serue greatly to cause vs more specially to vnderstand the nature and immortalitie of the soule the chiefe obiect whereat we aime Whether there be any thing mortall in the soule of man of the distinction betweene the soule and the powers of it of the opinions of Philosophers
and motion that are therein are inflamed by this vital spirite and not by any other means whatsoeuer whether it be the blood or the flesh And yet this spirite is as well of a corporall and bodily matter as all the rest of which the body is compounded so that it hath his originall of the selfe-same elements from whence that matter is deriued out of which it springeth But of such inquisitours I woulde likewise demaund from whence the heauens the Sunne and Moone with the other planets and starres haue their motion their light and properties It is very certaine they can yeeld mee no other true cause but that God hath created them of that nature that hee hath so framed them and that hee alwayes preserueth them such by the diuine vertue and power of his prouidence So I say to them that wee ought not to searche for any other cause or reason of that we mentioned before or goe any further or mount higher in the inquisition thereof But forasmuch as that which wee haue nowe deliuered of the nature and matter of the Soule is proper to that Sensitiue and Sensuall soule which wee attribute to beastes we must come more particularly to that that is proper to men which wee call the reasonable soule This is that matter and poynt about which the greatest and most ingenious wittes haue most laboured and disputed from time to time For they that affirmed the soule of man to bee no other thing then the Vitall and Animall spirites by means of which the body receiueth life or the temperature and temperament of the humours and matter of which the bodie is compounded these men put no difference betweene the soule of beastes and the soule of men And as for them that take it to bee the breath or a fire of which the naturall heate proceedeth they iumpe in opinion with the former who place it in the Vitall spirites And they that say it is in the harmonie of the whole bodie are of the same minde with them that place it in the temperament So that according to the opinion of all these the soule of man is nothing els but naturall heate or els the Vitall spirite that is in the blood as the Physicions commonly take it whose consideration reacheth not farther then to that they can comprehend by their naturall reason following therein Hippocrates who agreeable to this opinion saieth that the soule is daily engendered after that manner which wee haue alreadie declared But they that more diligently looke into the properties and excellent giftes wherewith the reasonable soule is endued know assuredly by their naturall reason that these opinions are very vnworthy the noble excellencie thereof and that they are of no force in regarde thereof For they iudge very well that the vnderstanding and reason with the discourses thereof that the iudgement and such memory as it hath that the discerning of good and euill of thinges honest and dishonest of vertues and vices with the knowledge of humane and diuine thinges whereof it is partaker are woorkes and actions which cannot proceede from such matter as the elements are as we haue touched else-where Whereupon it followeth that it is some other thing then the Vitall spirite or the temperament of the bodie and that it is of a farre differing nature from that of beasts which consisteth in these thinges And by the same reason also they conclude that if the soule of man were of any such matter as to be the Vitall spirite or the temperament of the bodie it would follow that it were mortall like to the bodie and that nothing shoulde remaine of it after the death thereof Which thing they finde to be too much contrarie vnto that which a man may iudge of the nature and substance of the soule by those effectes of it that were euen nowe mentioned which effectes are such as cannot agree to a corruptible and mortall nature nor to any other then to a celestiall and immortall nature like to that of the Angels aud blessed spirits which are endued with such vertues But I desire to heare thee ARAM vpon the things now spoken of that thou maiest goe on with the matter of our discourses Of the opinion of Galen of Platâ and of Aristotle touching the substance and nature of mans soule of the opinion of Occam touching the Vegetatine and Sensitiue power thereof and of the distinction of soules he maketh in man of the sentence of the Platonists and of Origen touching the creation birth and nature of the soule of the coniunction of the Soule with the bodie and the estate thereof in the same Chap. 83. ARAM. The Ancients speaking of man often call him a great miracle and indeede the more wee bend our mindes to consider of it the more marueilous weshal find it to be Insomuch as in the particular contemplation of the soule which is truely man I woulde gladly aske whether it were better either to discourse Philosophically of this matter hauing store of argument or by way of admiration to crie out with S. Paul O the deepenes of the riches both of the wisedom and knowledge of God! Neuerthelesse being drawen on with the same desire that hath hitherto pricked vs forward to search out and to be instructed in the trueth according to my knowledge I will goe forward ARAM with thy speech For the causes then alleged by thee out of them that consider more diligently the properties excellent gifts of the soule although Galen who otherwise was a prophane man in respect of the knowledge of God and an idolatrous worshipper of nature durst not boldly determine what the reasonable soule was yet as for that which is commonly called the vegetatiue or nourishing and the sensitiue or sensuall soule he feareth not boldly to affirme that it is no other thing then either the naturall and vitall spirits or the temperament But as for the reasonable soule he leaueth it in doubt whether it be of a bodilie nature or of some other that is not corporall and which subsisteth by it selfe being seperated from the bodie Neither doth he conclude any other thing but that it is either a shining substance and an ethereall body that is to say of a more pure and celestiall nature then any of the elements or els that it is of a nature that is not corporall but yet hath this body by which he meaneth the animal spirit to be as a chariot to carie it Plato before him sayd that soules were litle portions taken from the substance of the celestiall fires and hee maketh three parts of a mans soule diuiding them according to the principall parts of the body and those instruments which they haue in the same Which diuision is vnderstood of some as if he made so many sorts of soules as we haue shewed that there are principall powers and offices which haue their seuerall seats and places assigned vnto them in the body Therefore Galen
to declare the better what is meant by Spirite And before he shewed the meanes whereby this spirite shoulde be giuen him when he said that hee should be filled with the holy Ghost from his mothers wombe that is with the gifts and graces thereof as the Scripture calleth them ordinarily Afterwardes also the Angell declareth more at large after what manner Saint Iohn came in the power and spirite of Elias signifying that hee ought to behaue himselfe and to doe as Elias had done in his time and as Malachy had foretolde of him Moreouer we haue in the Scripture other kindes of speaking that agree very fitly with this of the Angel so that the one may well serue to open the other For it is written of Moses that the Lorde did separate of the spirite that was vpon him and did put it vpon the seuentie ancient men whom he appointed vnder him to be an helpe and comfort vnto him in the gouernement of the people of Israel and when the spirite rested vpon them they prophecied continually Euery one knoweth that the spirite of Moses whereof the Lord speaketh is not his naturall spirite but that he meaneth by this spirite part of the gifts and graces which Moses had receiued of the Lord such as were necessary for their charge as likewise he gaue to Moses according to the charge committed to him Some also vnderstand this separation of the spirite of Moses to be onely a communication of the graces of the spirite of God like to those which Moses had receiued for his charge that was giuen to those who were ioyned vnto him for his helpe Nowe if wee take it in this sense we may say that God vseth this manner of speech the better to let vs vnderstand thereby the nature of his gifts and graces and the meanes hee obserueth in dispensing of them For hee doeth not onelie distribute so much as is needefull for them whome hee mindeth to employ in his woorke but giueth also vnto them such manner of graces as are requisite for the worke as Saint Paul testifieth Besides all this his purpose is also to teach vs what agreement there is betwixt all his giftes as likewise what vnitie proceedeth heereof betwixt them that are partakers of these gifts whereby wee may perceiue that they come all from one spirite which albeit God thereby powreth out his graces in so great abundance is yet a fountaine and sea that is not onely not dried vp but not so much as any way diminished Thus wee see howe one and the same Spirite of GOD gouerned Moses and the rest that were ioyned with him inspiring them all with his grace and distributing to euery one according to his measure as the winde is dispenced into many Organ-pipes all at once according to their seuerall capacitie and according to that sound which euery one is to yeelde for the making of a good harmony or as many Candles or Lampes are lighted by an other with the same fire wherewith that was first tined Also wee are to vnderstand in this sence the request that Eliseus made to Elias when hee demaunded a double portion of his Spirite because hee succeeded him in regarde whereof hee stoode in neede of such giftes and graces of Gods Spirite as Elias was guided by that hee might faithfully execute his charge as hee had done before Thus wee see howe places of Scripture expound one an other and howe little they help the Pythagoreans of whome I woulde not haue made so long a discourse if this foppery were driuen out of mens braines and namely among Christians For to this day there are too many fantasticall heades I say not amongest true Christians but amongest them that falsely beare that name who are as much or rather more infected heerewith then any Pythagoreans or Platonists in former times And for this cause AMANA I leaue you to goe on with this point that afterwardes wee may returne to our chiefe matter of the nature generation and immortalitie of the soule Of the Pythagoreans of these dayes amongst Christians and of their foolish opinions of the opinions of many doctors and diuines touching the creation and ordinary generation of mens soules of the moderation that ought to be kept in that matter of the cause of the filthinesse and corruption of mans soule Chap. 86. AMANA There was neuer yet any opinion errour or heresie so strange or monstrous in the world which hath not always found men enow to receiue it so that there were authours and masters to broach it abroad For God doeth thus punish the curiositie ingratitude malice and peruersenesse of men and that contempt of his word and trueth which is ordinarily in them together with the pleasure and delight they take in vanitie and lies Wherefore God through his iust iudgement deliuereth them vp into a reprobate sence insomuch as they can not but reiect the trueth continually and embrace that which is false according as he often threatned them and foretolde it by his Prophets and Apostles And this is the cause why the Pythagoreans do at this day find men voide of sense and vnderstanding who cleaue to their fantasticall opinions and why Epicures and Atheists are neuer without a great number of disciples Now albeit these men be in truth most blockish grosse beasts yet we cannot perswade them so nor many others also who imagin they know much For there are euen doctors and some that read lectures in Vniuersities who keepe not their opinion of the transmigration of soules so secret to themselues but they make some profession therof at lestwise amongst their schollers and familiar acquaintance There are some also who boasting of the knowlege of tongues of the turning ouer of many antiquities haue published this fancie of theirs in books written by them yea they themselues are perswaded and they would make others beleeue the same with them that their soules are the very soules of some famous personages that haue liued heretofore in the world that they haue alredy passed through many excellent bodies which haue done great things as likewise they promise to themselues that they shal bring to passe great matters seeing they haue their souls True it is that according to our maner of speaking we say sometimes of such as agree in manners with others who haue liued before them that their soules whom they resemble is entred into them that the others are raised vp in their persons For example sake if there be a cruel tyrant like to Nero we say that Neroes soule is entred into his body and that Nero is raised vp in him But yet euery one knoweth well enough that we vse to speake so by reason of the agreement of natures and of manners not because of any transmigration of soule And this may be spoken in respect of that Deuillish spirite which possesseth the wicked and ruleth in them as wee say of the Spirite of Gods
deny nothing of all this but they say onely that God did then establish this order nowe spoken of which hee daily continueth in the generation of man I omit heere many other opinions touching this matter which come not so neere vnto the trueth namely a great controuersie betweene the Doctors in Diuinitie and in Physicke touching the vegetatiue and sensitiue soule and the time when the burthen beginneth to bee nourished and to haue sence thereby considering that it is a great deale better to inquire of these things to sobrietie and to leaue the resolution to GOD who knoweth that which is hidde from vs then by vaine questions and curious disputations to thinke to determine of the matter according to trueth and to the contentation of euery one For as we haue before touched we can knowe nothing either of the generation or original or of the substance and nature of our soule or of the immortalitie thereof but onely by those testimonies which by the effects it aftoordeth vnto vs and which God setteth downe in his word Wherefore according to that which hath beene already handled wee must distinguish those things vnto which our mindes may in some sort reach and of which wee may haue some knowledge from them that are so hidden from vs that wee can not knowe or iudge of any thing but like blinde men by groping and gessing This is a matter then of which wee must speake very soberly and with great reuerence of God contenting our selues with that which it pleaseth him to make knowne vnto vs by the meanes aforesaid and goe no further by desiring to knowe that which wee can not conceiue or comprehend vntill such time as God himselfe shall giue vs more ample and cleere knowledge thereof And I suppose wee shall not erre if wee say the like touching the question propounded by vs in the beginning of our speech about this matter namely of the meanes by which the reasonable soule shoulde bee infected with originall sinne seeing it is not engendered of that corrupt seede of which the bodie is bredde Let it then suffice vs to knowe that albeit the soule can not be defiled with sinne as it is created of God yet as God created all mankinde in Adam so when he fell all the rest of the worlde fell with him and in him was bereaued both of originall iustice and of other gifts which he lost by his fall So that albeit mens soules are created and produced of God pure and entire yet they keepe not that puritie stil neither can they be the soules of men and ioyned vnto their bodies and so become members of mankinde in them with any other condition then with that into which the first Father brought all his children by his sinne as we haue before touched Wherefore we must not search for the cause of that original sinne wherewith they are infected either in their creation because they are created by God of a diuine and immortall essence or in the generation of the body and in that seede of which it is engendred as if the soule took her originall infection together with the body froÌ the seede Moreouer we must not as the Pythagoreans do search for the corruption of soules in their entrance and coniunction with their bodies as if they receiued it from them but we must seeke it in that blot of sinne vnto which the whole race of maÌkind was made subiect through the fall corruption of the first stocke and in that decree of God whereby hee hath condemned all mankinde by his iust iudgement without any further enquirie after the meanes and manner how it came to passe For this cause Saint Paul doth bring vs backe to this consideration when in propounding vnto vs the first stock of mankind he saith that by one man sinne entred into the world and by sinne death And then hee propounded vnto vs this stocke of sinne so on the contrary side he propoudeth to vs the stock of iustice and righteousnesse namely Christ Iesus the new man who is an other stocke of mankinde regenerated renewed and reformed after the image of GOD. Therefore hee saieth that as by the disobedience of one man many were made sinners so by the obedience of one many are made righteous Now as humane Philosopie knoweth not either the corruption of all mankinde such as it is or the fountaine thereof so it is ignorant of the meanes whereby it must bee restored neither knoweth it that the wound is so great and mortall as that it cannot be cured but onely by the hand of God For which cause hee was to giue vs his owne sonne to be the Surgion and Physicion The ignorance heereof is the cause why humane Philosophie so greatly magnifieth the nobilitie and excellencie of the soule as it is well worthy being considered in the first nature in which it was created But the sequele of this matter wee will heare of thee ARAM. Of those powers and properties which the soule of man hath common with the soule of beastes of those powers and vertues which are proper and peculiar to it selfe according to the Philosophers of the difference and agreement that is betweene humane philosophie and Christian doctrine touching these things Chap. 87. ARAM Amongst the heathen they that were most ancient and neerest to the true Church of God and conuersed most with his seruants had greater knowledge and better vnderstanding of the nature of God of Angelles and of mens soules and of other matters belonging to true religion then they that were farthest off and succeeded latest after the other For the farther off that the doctrine of heauenly things was drawne from the fountaine of it the more hath it beene altered and corrupted both by ignorance ouerwhelming it and by false vnderstanding of it as also because euery one hath added to and taken away what seemed him best and that either to boast themselues that they may seeme some body or to couer their thefts that none might knowe from whence that thing was first taken and borrowed that so they might bee thought to bee the first members thereof or lastly to please and satisfie the curiositie and vanitie of the minde of man No maruell therefore if there were heathen Philosophers among the ancients who beleeued and taught many things agreeable to the worde of God and if there be now some amongst vs who boast of their study in philosophie and yet haue no part of that first innocencie and puritie but haue their mindes filled with strange opinions contrary to all reason and trueth We see wel enough by experience what impietie raigneth in this our age For there are an infinite number to be founde of whose religion no man can iudge except it be heerein that they thinke there is none at all and therefore mocke at all religion what shewe soeuer they make to the contrary But I knowe not why they shoulde not blush for shame when they
recouery neither was any knowen that hath returned from the graue For we were borne at all aduenture and wee shall be heereafter as though wee had neuer beene for the breath is a smoke in the nosethrilles and the woordes as a sparke raised out of our hearts Which being extinguished the body is turned into ashes and the spirite vanisheth as the soft ayre Our life shall passe away as the trace of a cloude and come to naught as the mist that is driuen away with the beames of the Sunne and cast downe with the heate thereof Our name also shall be forgotten in time and no man shall haue our woorkes in remembrance For our time is as a shadowe that passeth away and after our ende there is no returning for it is fast sealed so that no man commeth againe Come therefore let vs enioy the pleasures that are present and let vs cheerfully vse the creatures as in youth Let vs fill our selues with costly wine ointments and let not the floure of life passe by vs. I omit other speeches of a voluptuous wicked vniust life which they purpose to lead exercising al iniustice violence cruelty without al regard had to any right or iustice either to poore or rich yong or old but chiefly against the seruants of God who approue not their kind of life but reproue condemne it Therefore it is said after al the discourse that they imagined such things and went astray For their owne wickednes blinded them They do not vnderstand the mysteries of God neither hope for the reward of righteousnes nor can discerne the honor of the soules that are faultlesse For God created man without corruption and made him after the image of his owne likenesse Neuerthelesse through enuy of the deuill came death into the world and they that hold of his side proue it But the soules of the righteous are in the hands of God and no torment shall touch them In the sight of the vnwise they appeared to die and their end was thought grieuous and their departing from vs destruction but they are in peace Wee see then that these men go no farther then they can see with their bodily senses and because they see that man liueth by breathing and cannot liue without and that hee dyeth when his breath faileth they thinke that the soule of man is but a litle winde and breath and so is scattered and vanisheth away as it were winde and breath or as a cloude in the ayre The same iudgement they are of in regard of the blood because life leaueth the body with the blood as if it had no other soule but the blood or breath And forasmuch as the eye discerneth no difference betweene men and beasts in death they iudge also that there is no difference betweene their soules But if they be resolued to giue credit to nothing but to their corporall senses and in death consider only what difference there is betweene men and beasts they wil not beleeue that either beasts or men haue any soule at all that giueth them life because they see nothing but the body onely And then by the like reason we must conclude that not onely the whole man is no other thing but this body which we see but also that there is nothing in all the world but that which may bee seene by the eyes and perceiued by the other senses and so all that which we haue not seene and knowen by them shal be nothing Which being so men shal differ nothing from beasts as indeed we can say no better of these men For beastes thinke of nothing but that which they beholde and perceiue by their senses and goe no further which is so farre from all science and discipline and from all iudgement of man as nothing can be more Therefore they that beleeue nothing but their corporall senses deserue to be compared not onely to little children or to fooles who when they see pictures or their face in a glasse suppose they are liuing men because they goe no farther then they see but euen to the brute beastes who haue lesse sense and vnderstanding then children It is woonderfull to consider howe men take such great pleasure paines to become brutish For if they doe but see a smoke come out of a place they will iudge that there is some fire within although they behold it not and if they smell any ill sauour their nose will tell them that there is some place infected or some carion lying not farre off albeit they see it not What is the cause then that when by their senses they perceiue somewhat more in men then in beastes they are not induced thereby to thinke that of necessitie there must be some what within them which causeth them to differ much from beasts Which is not by reason of the bodie but of the soule that is not seene but onely by her actions workes and effects Whereupon it followeth that if their actions differ from the actions of that soule whereby beastes liue the cause also from which they proceed must needes differ and so consequently that there is great difference betwixt the soule of men and the soule of beastes For let them consider onely the diuersitie of artes which man exerciseth with his hands and the varietie of so many wittie and woonderfull workes as are wrought by him which cannot proceede but from a great spirite and from a passing excellent nature the like whereof is not to bee seene in beastes or in anie thing they can doe Besides doe they not see how the spirite of man discourseth throughout all nature what reason is in him and howe his speech followeth reason which are such things as haue a certaine vertue and the image of a diuine spirite shining in them Wherefore albeeit wee shoulde make man wholly like to a beast by reason of his bodie both in regarde of his birth and death yet wee must needes confesse that hee is of a farre more excellent nature in respect of that great and manifest difference which wee see is in his soule If then the soule of man bee mortall as well as that of beastes to what purpose serue those graces which it hath aboue the other and from what fountaine shall wee say they flowe in it and to what ende were they giuen vnto it But for this time I will leaue these Atheists hoping that to morowe wee will not leaue any one naturall reason able to vrge them in their demnable opinion which shal not bee laide out at large And I demaund of them that haue anie taste of the holy Scriptures and yet seeme to doubt of the immortalitie of the soule or at leastwise are not fully resolued therein howe man is said to be created after the image of God if he shall be altogether dissolued and brought to nothing and where shall we then seeke for this image in him It is certaine that this is not in
mans body no man will take them that haue some defect of Nature or that are more deformed and monstrous then others but the soundest goodliest and most perfect bodies We must doe the like when wee search into the nature and essence of the soule For to know it wel we must not make choice of men that are borne brutish so that a man can knowe nothing in them whereby they differ from brute beasts except the outward shape of a man Yea there are some borne with lesse sense and gouernement of themselues then beasts haue The like may bee saide of them who being better borne voluntarily become brutish of themselues For this cause we must chiefly consider what effectes the noblest and most excellent soules bring foorth if wee wil iudge of the nature of al other soules that are of the same kind For albeit the soules of some men are more brutish then of others yet it followeth not but they are al of one and the same nature substance seeing they are all of one kind but the difference betwene them proceedeth from hence that some are more degenerated from their true and proper nature then others are Neuertheles this changeth not their naturall essence but that alwayes continueth one and the same in all as the ill disposition of bodies taketh not from them that nature essence which they haue common with others notwithstanding they differ from them as a sicke and deformed body differeth from a sound and perfect body Nowe there is no doubt but that the noblest and most excellent soules take more pleasure in the internall senses then in the externall and more in reason then in fancie and imagination but aboue all in the contemplation of the Spirit And among those things which the Spirit doth contemplate it delighteth most stayeth longest in them that are spirituall and eternal that are highest of greatest soueraigntie And as the spirit longeth most after these pleasures and retaineth them with greatest affection so it is lesse wearie in searching for them and in the contemplation of them Whereupon it followeth that spirituall and eternall things are more conformable to the Spirite then those that are corporall and temporary and that it hath greater participation and agreement with heauenly things then with earthly For it is maruailously delighted and contented with spirituall things as if they were his owne things which is by similitude proportion and agreement of nature as contrariwise both the internall and externall senses please themselues in corporall things and are not able to comprehend or attaine to the other but onely by coniecture Whereas if the Spirite were as mortall as the senses then the excellentest Spirites and such as approch nearest to the heauenly Spirites and to the nature of God woulde giue themselues to transitorie and corruptible things as much as the senses doe and would search after them as earnestly as it doeth after true and perfect pleasures But wee see by experience that they ascend vp a great deale higher Yea the Spirits euen of most carnall and brutish men in that they neuer meete with any pleasures in transitorie things that doe fully content and satisfie them thereby giue euident testimonie that they are borne to enioy greater pleasures then they can find in all this nature and that they are of another nature surpassing them which mounteth aboue corporal and temporary things For who euer sawe an ambitious man satisfied with honours or a couetous wretch with riches And from whence commeth this that they are so insatiable but onely because the spirite that God hath giuen them is of so noble a race and of such an excellent nature that howe much soeuer it be fallen from his first nature and nobilitie yet it can neuer content it selfe with any thing that is of another nature more base and vile then it owne as that which is too much vnworthie and vnbeseeming the Spirite and very much disagreeing from the essence of it For although being buried in this body as in a sinke of all carnall and brutish affections it can not so well perceiue it owne nature dignitie and nobilitie nor acknowledge the same so well as the noblest and most excellent spirites and such as are farthest from this stincking puddle are able to do neuertheles without thinking therevpon as it were it hath euermore a secret sense of it owne nature and dignitie which keepeth it from being contented with any thing whatsoeuer although it be with neuer so great liking and abundance except it enioy that thing which is most proper and agreeable to his natural disposition which is of a more high noble and excellent nature then any thing proceeding from this mortall and transitorie masse But because it is buried in this darknesse which sinne hath brought vpon the mindes of men the same thing happeneth to the spirite of which wee haue already spoken concerning the immortalitie and eternitie of name and renowne For the right and naturall desire of true and immortall honours and of eternall riches agreeable to the nature of mans soule is degenerated into this false and corrupted appetite of worldly honours and temporall riches Notwithstanding this is manifest heereby that as euery Spirit always searcheth after God as a blind man goeth by groaping as wee haue heard already so it seeketh after riches and honours agreeable to it owne nature But because that darkenesse with which it is ouerwhelmed hindereth it from knowing them well and so consequently from taking that way which it ought to enter in that it may attaine vnto them therefore it changeth them into others that are of a differing and cleane contrary nature So that it can neuer finde out or attaine to that which it seeketh because it is ignorant thereof and so seeketh for it vnder a maske which it taketh for the true face and vnder a shadow which it taketh for the very body whereby it commeth to passe that the maske and shadow remaine with it instead of the very face and body that are lost by means of theÌ In which the same thing hapneth to the spirite that doth in the matter of religion when it forgeth vnto it self new strange gods and idoles instead of the true God whoÌ it searcheth after because it knoweth not who he is although it seeketh him desireth to find him Wherefore being thus deceiued not knowing it neither the means whereby it is deceiued it still desireth because it perceiueth very well whether it wil or no that it hath not attained to that which it wanteth as indeede it might wel know the same if it were not becom very brutish by reason that it neuer findeth any contentation in any thing that it doeth or can attain vnto By which things we may further learne that men shall find euen in their vices testimonies of the nature essence and immortality of their soules wherby they may be conuicted namely in their ambition couetousnes
of the moule and of other such like beasts Therefore if the Good that is proper and peculiar to the nature of man consist not in this eternitie and celestiall immortalitie of which wee speake to what purpose is his head lift vpward and his eies looking towards heauen especially seeing God hath ioyned these things with a soule that is partaker of reason and vnderstanding For among the beasts we find one fish that hath the eyes set in the top of the head and therefore it is called by the Graecians Vranoscopos which signifieth as much as a Beholder of heauen or looking towards heauen But because it is not partaker of vnderstanding and reason more then other beasts are and seeing the soule of it differeth not from theirs we may easily iudge that the eies of it were not set in that place for the same reason that man hath his lifted vp towardes heauen Shall wee say then that God hath created man and endewed him with so many graces and singular properties to make him more wretched then beastes in this life who otherwise is so miserable and compassed about with so many euilles on euery side For whereto serueth the disposition of his nature but to torment him the more by looking vp towardes heauen and by that knowledge which hee hath more then beasts haue thereby encreasing in him a vaine desire of such a happinesse as hee can neuer enioy And which is woorse the more noble spirite that any one hath the more learned and vertuous hee is or the more and longer oppressed he is with the miseries of this life the more woulde this vaine desire pricke and torment him And if there bee some who like beasts passe ouer al these things without any sense and feeling this befalleth them either because they are of a heauy sleepie and blockish spirite or else because they are drunken with that which is commonly called Fortunes fauour namely with the honours riches and pleasures of this world So that wee must conclude vpon this speech that because beasts do here all that they haue to do according to those powers and gifts that are naturally in them therefore they liue and die heere but because the Spirite giuen to man can not doe heere according to his naturall disposition it followeth necessarily that as it is borne in an other place so it must haue another place wherein to effect that which it hath to do And contrariwise if the soule of man be mortall all that hee hath to doe is in this life as it is with beasts and then also it followeth that hee was created in vaine and without cause For God created nothing but hee propounded to himselfe the ende for which hee created it and that such an ende as is agreeable to the nature and dignitie of euery one of his woorkes else all things shoulde haue beene created in vaine by him Nowe if he created man onely to liue in this worlde as hee did other creatures then did he not in his creation propound to himselfe an end beseeming the excellencie of such a nature Which thing the greatest Philosophers amongest the heathen haue after due consideration bin constrained to confesse And if man for whose sake the whole visible worlde was created and who only can will and knoweth how to vse all things contained therein was created and receiued this life in vaine what shal we think of al other things that wee created because of him and for his sake Shall not the whole worke of creation be in vaine and vnworthy the infinite maiestie and wisedome of God the Creator and hee that is the Gouernour of the world shall hee not be spoiled of all prouidence Who ought not to abhorre the very cogitation of such a thing And yet the religion of God his prouidence and the immortalitie of our soule are so fast linked and ioyned together and depend in such sort one vpon an other that they can not be separated neither indeede is it lawfull to separate them For he that abolisheth the one shaketh also that faith which wee ought to holde of the rest because if our soules be not immortall there is neither punishment nor reward either for vertue or vice or for the good or ill deedes of men For wee see euidently howe all things are mingled and confused in the course of this present life that they are turned into a common robbery that the woorst men make themselues Masters and Lordes of the worlde as if it were created onely for them that they might bee in it as gods vpon the earth and contrariwise that good and iust men may seeme to haue beene created onely for a pray to the wicked and to be lesse accompted of them then the brute beasts Which if it were so then shoulde God haue no care of men and if hee haue no care of them howe shall hee be their GOD and Creator and why shoulde they rather then beasts call vpon him and honor him For if it were so what hath hee done or what doeth hee yet more for them vnto whome he hath giuen his lawe and commandement to call vpon him to honour and serue him then he doeth for beasts to whome hee hath giuen no such lawe or commaundement and who do not call vpon him nor honour him according to the same as men doe And what may wee accompt all religion all feare and reuerence of God to be all holinesse honestie and vertue but superstition and a vaine and foolish opinion and fancie of the mind of man Notwithstanding there hath alwayes beene a common testimonie and consent of religion among all nations euen amongest the most barbarous and rudest people that euer werefound Neither euer were any so ill taught but they haue put some difference betweene vertue and vice and betweene honestie and dishonestie It can not be then but that religion and vertue naturally engrauen in the heart of man are good things yea farre better then their contraries Whereas if God had no more respect to the one then to the other were not to iudge thereof to what purpose serueth this difference which men make betweene them and what profit shall they reape to themselues by esteeming better of that which is good then of euil Good men should not only receiue lesse profit by vertue then by vice but further they should be damnified by the same wicked men should euer haue the better yea they should be rewarded insteade of being punished For the best and iustest men are commonly a pray vnto the wicked And who shall deliuer them out of their hands seeing for the most part they are the strongest and haue in a maner the gouernement of the worlde in their power so that the most innocent persons are at their mercie as it were except God should let them haue iustice either heere in this worlde or in some other And if God shoulde faile in doing iustice vpon what right should the
we haue here but a very little taste and weake beginning Therefore if wee could neuer goe further would it not be a vaine and ridiculous thing if God had giuen this desire onely to men and neuer woulde vouchsafe to let them haue the effect of it And if it were so that God had not ordained an other time and place for the finishing of that which is heere beginne in this life it seemeth that the complaint made by some of the greatest Philosophers against Nature shoulde not be without some ground of reason For what iust cause is there that hee shoulde giue a longer life to some beasts then to men seeing it skilleth not whether beastes liue long or no because long life cannot make them more learned or more wise then they are at their birth But it is otherwise in man For seeing that knowledge and wisedome are his greatest Good whereby hee approcheth neerer to the nature of God and of which all his other good things chiefely depend it seemeth to stand with reason that God should haue giuen a longer life to men then to beasts that so they might the better attaine to so great a Good so necessarie for them in regarde of which especially they are preferred before beasts and differ from them For wee see by experience that wee must die so soone almost as wee beginne to taste of Sciences and to waxe wise But we haue no cause to make this complaint against the wisedome prudence and goodnesse of God who hath granted vs life long enough wherein we may learne heere as much as wee neede if wee coulde vse it well both to passe away this life and also to attaine to the other in which wee shall abound in knowledge and wisedome and be fully satisfied therewithall And although God had giuen vs a life twice as long in this world as that wee nowe enioy so that we might liue as long as the ancient Patriarkes whose yeeres were so many especially before the flood as Moses testifieth yet all that which wee coulde possibly learne during the time of so long life woulde bee very little in comparison of the knowledge reserued for vs in that Eternitie For the eies of our spirite and minde are not able to endure so great brightnesse of heauenly knowledge and wisedome whilest it is heere shut vp and as it were imprisoned in this body of sinne and in a manner wholly ouerwhelmed with darkenesse but it fareth with the spirite in this respect as it doeth with the Owle in regarde of his eies and of the light of the sunne Therefore euery one hath better cause to assure himselfe that God hath appointed an other time and place for the full accomplishment of this desire of knowledge and wisedome that is so firmely engrauen in the nature of men then to accuse God as if he offered them iniurie to depriue them thereof by the shortenesse of their life Now let vs come to other particular reasons of Philosophers concerning this matter wee haue in handling Although Aristotele so famous amongest them be very obscure and wauering where hee handleth the same so that it is a very hard matter to vnderstand what was his opinion and resolution therein neuerthelesse hee dares not plainely say that the spirit of man is of a bodily nature and corruptible matter or that it is mortall as the body is But in one place hee saieth that if the Spirite be able to vnderstand without the fantasie it may bee separated from it but if it cannot vnderstand without it then it cannot be separated Which is all one as if hee saide that if the spirite could vnderstand without the senses and the vnderstanding and reason without fantasie and imagination then a man might certainely conclude that there is a difference in nature and substaunce betweene these things and that there may a separation bee made so that the destruction of the one doeth not bring with it a corruption of the other Wherefore none may conclude the mortalitie of the spirite that is capable of reason and vnderstanding by the mortalitie either of the externall or internall senses But Aristotele leaueth it doubtfull in this place whether this separation may bee made yea or no and whether a man may conclude thereupon that the spirite is of an other nature and substaunce then the senses are and so consequently immortall But it followeth not that if the soule being in the body vnderstandeth things bodily that is to say by the bodily instruments that are outward and then by the conueiance of the internall senses therefore it can vnderstand nothing but that which they declare and bring vnto it For after the internal senses haue gathered together the images and similitudes of those externall things that are offered vnto them and so retaineth them fast being secluded and separated from all matter the vnderstanding is to receiue from thence the first and simple knowledge of things So that as the qualities of externall things are the matter subiect of the internall senses so their images conceiued by the internall senses and purged from all bodily matter are the matter subiect of the vnderstanding and spirit And the spirite labouring about them draweth out certaine motions and knoweth many things from them which can not mooue the senses and which the senses can not know And yet the spirite is first mooued by these images as the senses are by externall things But wee must declare these things somewhat more familiarly We vnderstand already howe corporall things are the subiect and obiects of the corporall senses and that the bodily senses receiue and know them corporally euen such as they are presented vnto them euery one according to his nature and office But they cannot receiue or perceiue any more then that which is laied open vnto them and manifesteth it selfe outwardly Nowe after the outward senses haue thus receiued them and their matter couered with their qualities the internall senses to which the externall are seruiceable conceiue the images without the matters and qualities of those things whereof they are images For the eye cannot see either the sunne or the light of it nor yet any other creature discouered by the light except it bee present before it But the Fantasie and imagination receiue and conceiue the images of things euen in darkenesse although the things of which they are images appearant to the eyes nor yet are perceiued at that present by any corporall sense We see then already how these images are separated from the matter of which they are images and how the internall senses behold them without their matter bodies as the external senses look vpon them being ioined with their bodies Then hauing receiued them thus purged from their corporall matter the spirite receiueth them yet more pure and goeth further in the knowledge and vnderstanding of them then all the senses doe comprehending other things of which the senses can haue no knowledge or
knowledge of God and obedience to his will bringeth to our heart wee may also iudge whether there be a paradise and another life and other ioy besides this which we receiue by corporall pleasures as beasts doe For this ioy that commeth to vs from such pleasures is common to vs with them vsually it endeth in sorowe and sadnesse But they haue no other that commeth vnto their soule of which they may haue any appehension as we haue And by the same consideration we may also in some sort iudge of that happines in which we shall be in the other life when this ioy shal be perfect in vs wherof we haue here but a very smal taste in respect of that we shal haue when we shal be fully reformed according to Gods image so that both our vnderstanding reason wil shal be made coÌformable vnto him because we shal be wholy swallowed vp in his loue Contrariwise if here we feele a Hel which we cary about vs and which greatly tormenteth vs after we haue offended the maiesty of God especially when we haue coÌmitted some horrible crimes this also is another argument whereby we may iudge whether there be not a Hel and vengeance from God to be executed vpon his enemies in another life For that sorow which our crimes committed doe breede in our hearts is within vs as a brand of this fire of Gods wrath which is daily kindled in vs more more Wherfore if there be in vs already such a vehemeÌt heat thereof when as yet the Lord doeth kindle but a litle the fire-brands of his wrath in our heartes how great shal it then be when all his wrath shal be set on fire Certainly they are very dull that doe not well consider and vnderstand it Now we haue heard heretofore how the heathen Philosophers concluded the immortalitie of mans soule by the nature thereof affirming that it is not created or compounded of corruptible matter but is of a celestiall and diuine nature by reason of that knowledge which it hath not onely of particular and corporal things as the soule of beastes hath but also of vniuersall and spirituall things and namely of God of numbers of order of the difference betweene vertue and vice and betweene honest and dishonest things For the knowledge of al these things is so naturall to mens soules that they are within them albeit they haue not receiued theÌ from without eyther by doctrine or instruction Whereby a man may easily iudge yea it followeth necessarily that they are created of a more excellent nature then is that of the elements of a nature that is incorruptible and perpetuall Wherefore it is verie euident that this knowledge thus naturall to mens soules is a certaine testimonie that they are not borne at all aduenture but are created by great arte and by a woonderfull prouidence of that diuine and eternall nature by which they haue their beeing namely God their Creatour for which cause also the knowledge of him shineth in vs. So also we may well iudge that God hath not in vaine placed in our nature the knowledge of the difference that is betweene vertue and vice betweene things honest and dishonest and that griefe which is to take vengeance in vs of those vices and crimes of which wee feele our selues guiltie And therefore the Heathen themselues concluded that there was not onelie a diuine iustice and nature which discerned good men from euill but also that there was another life after this in which this iudgement should bee made For they considered what great torments the wicked feele in their heartes and conscience after they haue committed horrible crimes and that there is none so audacious and obdurate not the greatest mocker and contemner of God and of his iudgments that can be who can always exempt himselfe from this dolour and paine notwithstanding hee labour with all his might to the contrarie For there is alwayes a certaine secrete vertue of Gods iustice which goeth beyonde them all and euermore punisheth the wicked Nowe it is certaine that these things come not thus to passe at all aduenture In like manner it is not possible that this knowledge which men haue to discerne vertues from vices shoulde bee a casuall thing and come thus to passe at aduenture without the certaine prouidence of God For if it were so that there were no punishment appoynted for vices and no more benefite or ioye prepared of God for the good then for the euill it should follow that all this knowledge shoulde bee giuen to man in vaine For it should doe him no more good then if hee were without it as brute beasts are Moreouer seeing all the wicked are not punished in this life it followeth necessarily that there is another life wherein they shal be punished and in which also God wil acknowledge the iust and cause them to enioy that good which he hath prepared for them For God cannot bee God but he must bee all-good aliust and almightie If hee be good hee cannot hate the good or them that doe it but loue them so as that hee cannot doe otherwise For howe shoulde hee not loue his like And as he cannot hate goodnesse or good men so hee cannot loue euill nor the wicked that follow after it but hateth them necessarily as contrarie to his nature Nowe Loue is of that nature that it cannot but desire and procure the good and honour of him whome it loueth as contrariwise hatred cannot but desire and procure the hurt and dishonour of him whome it hateth It followeth then necessarily that God beeing good and iust loueth good and iust men desiring and procuring their honour and their good and contrariwise that he hateth vniust and wicked men desiring and procuring their confusion and ruine And if hee haue this desire and this will no doubt but hee can easily and doeth also execute the same seeing hee is all-iust and almightie Truely this conclusion cannot seeme to bee ill grounded and those Heathen Philosophers who thereupon haue concluded the immortalitie of soules and the iudgement of God in another life had good reason so to doe For it is taken not only from the nature of man and from that image of God after which he was created but also from the very nature of God So that whosoeuer gainesayeth the same hath no more reason then if he saide that there is no God and that God is not God and that man is not man and that he differed in nothing from a beast neither God from the deuill And so not onely all nature shoulde bee ouer-throwen but God also the author and Creator thereof For we see almost vsually that the wickedst men haue the greatest honors in this world and liue most at their ease as we haue alreadie shewed If then there be a God and any prouidence and iustice in him now who can so much as thinke there is none but hee may also perswade
conscience Wee say then that feare is not without a speciall prouidence of GOD giuen to men after an other manner then vnto beastes who in deede haue some feare put in them to the ende to keepe themselues from hurtfull things before they take and vse them but this apprehension of theirs goeth not beyond the euils which may befall them in this life as that doeth in men which reacheth a great deale further For they that haue committed some horrible crime can not bee without feare although they did it so secretely that no bodie coulde come to the knowledge of it or else were so mightie and powerfull that they stoode not in awe of any humane power whatsoeuer Now if they that haue not this authoritie and assuraunce shoulde replie vpon me that they are afraid least men should come to the knowledge of the fact committed by them so they should be punished I demand of them from whence this feare commeth but from an apprehension which will they nill they is in them and proceedeth from a certaine sense and feeling of nature which causeth them to feare that their offence shal be discouered by some other meanes then humane As if nature testified vnto them that there is some diuine prouidence and vengeance which watcheth ouer offences and discloseth them how secret soeuer they are and causeth them to be punished As experience teacheth in many whose secret crimes haue bin discouered by woonderfull and incredible meanes so that all men are astonished at it and are constrained to confesse that there is a diuine iustice which wil not suffer horrible facts to remaine alwaies hid and vnpunished Therfore how secret and close soeuer they carry the matter this diuine iustice rappeth continually at the doore of their conscience as it were an Apparitor or Sergeant calling them to iudgement so that whether they will or no they must alwaies liue in feare And this also hath bin the cause that hath alwayes induced men I speake not of Atheists who are brute beasts not men to seek after some power out of their own nature aboue all creatures to gard and defend them from the euill which they feare For notwithstanding their diuersity of opinions touching the diuine nature all with one consent from time to time haue euermore yeelded publike constant testimonie that there is some diuine essence and power that can help or hurt them Whereupon it followeth that they can not be without feare of it or els not without som hope that by the help therof they shal be kept from the euil which they feare obtaine that good which they desire Wherefore if Epicures and Atheists say that feare was the first shop in which the gods were forged and made in the world I will take their saying against themselues For hereby they are compelled at least to confesse that feare hath constrained men from time to time to seek after some god and that the same is a publike testimony of nature which hath caused theÌ to lift vp the eies of their mind beyond the reach of brute beasts forced them to think that there is some diuine power and nature And by the same reason also they may learne that this is no light fancie vaine opinion entred into the braine of man but a naturall firme and constant notion and knowledge which no age of man could euer abolish nor any thing els in the world Yea this hath bin daily confirmed in them more and more and shal be continually notwithstanding these swinish Epicures grunt in their sties these dogged Atheists barke against God and his prouidence against his iudgement the immortalitie of soules which is the principall foundation of religion and the establishment and preseruation of humane societie Nowe then after so great a multitude of strong arguments powerfull testimonies which like a mighty armie fight in battel aray to maintaine the truth of the soules immortalitie who can doubt there of in any wise Let them that vphold the contrary bring forth their arguments testimonies against ours place them in the froÌt of the battel as it were army against army that all may know on which side not only the number but the strength also is the greatest For the greatnes of the number would do small good vnles strength also were ioyned therunto For we must not so much reckon as waigh the sentences nor consider so much how many men affirme a thing as what maner of persons they are of what waight their testimony is as also what they affirme with what reasons If we fal into this consideration I doubt not but that euery way the aduantage will be on our side for the trueth namely in regarde of multitude authoritie nature reason and which is more the testimony of God who alone is sufficient Nowe to the ende that this may bee well knowen vnto vs let vs heare AMANA the best arguments that our aduersaries can bring for the ground of their errour Whether Epicures and Atheists be reasonable beasts yea or no and what reasons they bring to ouerthrow the immortalitie of the soule of the false opinion of Pliny touching the same and of his friuolous and brutish reasons to this purpose of the brutish conclusion vnbeseeming the whole race of mankinde which he maketh of this matter and of the iudgement of God vpon him Chap. 98. AMANA Many men by reason of their ignorance in the Latine tongue think that Animal is a beast whereas it signifieth a liuing creature and comprehendeth vnder it aswell men as beasts euen euery creature endued with a liuing soule And therefore when they woulde shew the difference that is betwene men and beasts they take the contrary species or kind for the whole say that a man is a reasonable beast not considering that they speake contraries For there is as great difference betwene a beast and reasonable as betweene a man brutish or brutishnes For-seeing it is the naturall property of euery beast of what kind soeuer it be to be brutish it cannot bee that any should bee reasonable except peraduenture Epicures and Atheists will say that they bee such beasts And indeede they should haue wrong offered them to bee reckoned among meÌ seeing they do voluntarily make themselues brutish If then they will not confesse that they are beasts altogether vncapable of reason I demand of them whether they be reasonable beasts and whether they will argue this matter whereof we intreat with reasons or no seeing they wil not rest in the iudgement of humane reason and of naturall Philosophie and seeing all the holy Scriptures holy Doctors wise Ancients and most notable personages seeme vnto them to be no better then toyes and fables Let vs come then to the reasons of these vnreasonable beasts without reason Is there any point in all humane Philosophie that is better grounded and laied vpon so strong firme and well concluding reasons
fallen into such execrable beastlinesse and such horrible blasphemies as in a manner to say that God or Nature had brought men into the worlde onely to make them more miserable and more wretched then all other creatures so that they can finde no better happinesse and felicitie for themselues then during their life to become like to beastes or plants or some other insensible creatures or else after their death to bee brought to nothing as they were before their conception and birth Is it possible for a man to thinke of a straunger thing more against GOD more vnwoorthie mankinde or more iniurious to all nature For the Atheists themselues that reiect God doe yet confesse if they be Philosophers that nature doeth nothing without cause or if they confesse it not they haue testimonies enow in nature to conuince them of it And yet if their doctrine were true God and Nature haue done woorse in the creation and production of men then to doe some thing without cause For this were a cause most vnwoorthie of God and of Nature to create and bring foorth men into the worde onely for this cause and to this ende that they shoulde bee more miserable and more wretched then all other creatures and to make mankinde onelie to beholde in him the perfection of all miserie and vnhappinesse as though God and Nature tooke pleasure in beholding such cruell pastime as is the viewe of mans miseries in such a cursed estate Wherefore seeing all the doctrine and Philosophie of these dogges bringeth with it so many so strange so beastlike and so horrible absurdities euen once to thinke of them being so vnbeseeming God all mankinde and whole nature and so contrary to al the testimonies which the whole world affordeth vnto vs in the behalfe of Gods eternal prouidence ouer al his creatures I thinke there is no body except hee be as brutish as the Authours and Teachers of such kinde of Philosophie and doctrine but hee can easily iudge that it is altogether impossible to bee true or to haue any foundation ground in reason seeing it confoundeth and ouerthroweth al reason al nature Which causeth me to be so much the more abashed that there are men found euen among Christians yea a great number who rather followe the false opinion of these masties and giue greater credite to these sottish and vain arguments which they propound both against God and all diuinitie and against all nature and trueth then to the true sentence of so many vertuous learned holy men as haue bin in the world from the beginning and to the common and publike testimony of all mankind and of al people and nations But if God hath not spared the very heathen who so shamefully abused that knowledge which he gaue them of his works in nature and of the testimonies of his diuine nature prouidence manifested vnto them therein but punished them with such a horrible iudgement as to deliuer them vp into are probate sense into a woorse estate then is that of brute beasts we are not to maruell if he deale so and more hardly at this day with them that deserue a great deale more then they did because he hath manifested him self more cleerly without all comparison to these men if they would see and know him yea we ought to thinke it more strange if he dealt otherwise For the moe means he affordeth vnto men to know him the greater iudgement they deserue when they abuse the same and labour to blind themselues by their own ingratitude peruerse malice As for vs we cannot God be thaÌked doubt in any sort of the immortalitie of the soule seeing wee see on our side the aduantage euery way in defence therof namely multitude authoritie nature reason and which is most of all the testimonie of God who alone is sufficient I doubt not but that some to whome God hath giuen more knowledge and greater graces then to vs are able to alleage other arguments and reasons for the confirmation of this matter which we haue omitted For truth is not vnprouided but hath great abundance of all sorts But wee haue alleaged the chiefest taken out of the writings of learned men that haue written best of this matter especially of them that in our time haue written most Christianly And although there are other reasons then those which wee haue set downe yet I thinke there are enow in our discourses to stoppe the mouthes of all Epicures and Atheists at leastwise to conuince them if we cannot confound them For what can they alleage against them that is of any great shew or strength It may easily bee iudged by their best arguments discoursed vpon by vs. What will they haue more Do they expect or desire of vs that we should point with the finger at soules when they depart out of bodies that dye Then they shoulde bee no soules and inuisible spirits but bodies that may be seene And yet vnles they may behold them comming forth as they do smoke from the fire they will not beleeue that they depart at all from the bodies or that they haue any beeing at all Surely I think that these men who would so faine haue soules to bee mortall and to bee extinguished by death with their bodies would not beleeue that they were departed and that they once liued their bodies being dead no not although they had seen them come foorth visibly but woulde perswade themselues that they were some illusions and that their eyes had some mist before them so strong is a lying perswasion in a man when he wil iudge of a thing not according to reason but according to his affection Now seeing we are come to the end of our purpose namely to lay before our eies as it were a naturall history of man by the consideration of the matter of his body of the diuersitie of that matter and of the forme that God hath giuen it together with the profite and vse both of the one and the other and also by a description of the partes powers vertues and faculties of his soule therby to be instructed at large in the nature and immortality thereof by causing the soule to behold her selfe in the glasse of her marueilous actions and all to this ende that wee should know our selues as it becommeth vs there remaineth nothing now but that wee shoulde draw out a generall instruction from these aduertisements and lessons which God giueth vs in the admirable composition of our nature to the end that hereafter we should become more fitte for the contemplation of this diuinitie by the consideration of the wonderfull works thereof in the heauens and in the earth of which we desire if God giue vs grace hereafter to discourse Therfore doe thou ACHITOB put an ende to the cause of our present assembly meeting by some goodly discourse vpon all these matters of which we haue intreated Of the image of God in the soule
a lamp and mans body The causes of chirst and hunger Of physicke and the causes therof Instructions from the sense of taste The equality of heate and moysture preserueth life Of the inequality that is in the nature of the body A testimonie of the great prouidence of God What meate is fittest for infants From whence commeth the different substance of our members Men haue more varietie of drinks then beasts We must eate neither too much not too litle The chiefe end of foode Iohn 1. Vnthankful men are like to hogs Luke 12. 48. 1. Tim. 4. 4. Food must be receiued with thankeâ giuing Some more like to madde dogges then men What beautie is and wherein it consisteth The nose is very seruiceable to the braine Why the sense of smelling is placed so neere to that of tasting Of the agreemeÌt of these two senses How men abuse these senses Iohn 12. 3. How the spirites are resâestâed with sweete odours Of the diuers vses of the nose Of the matter of the nose How the nose is in steade of a spowt to the braine Of the nosethrils and of their parting asunder Of the spungie or siue-bone Of the muscles of the nosethrils and of the sinews of smelling Notable instructions for the soule Psal 16. 11. Of the vse of the externall senses Of the fupersluities that proceede out of the body Of the passages meete to purge the body by Of the pores in the skinne Of the spowts of the braine and head The face compared to a Limbeck Good instructions for all men The profite of care-waxe The diuersitie of faces is wonderfull The great variety of noses Varietie of countenance in one man The description of an angry visage Of an arrogant countenance Pride is seated vpon the eie lids Matth. 23 12. Luke 14. 11. The seate of shame Esay 48. 4. Ezech. 3. 8. Of the true Physiognomy Iob 10. 12. Genes 2. 7. Three sortes of faculties in man Of the animal power Of the sensitiue Of the motiue How we come to the knowledge of the soule The knowledge of the soule how necessary and excellent it is The knowledge of our selues very necessary The diuision of creatures Of creatures without life The celestiall bodies are immutable Of creatures hauing life Of the vegetatiue life Of the sensitiue Of the cogitatiue Of the reasonable soule The soule of man differeth from that of beasts in vnderstanding and immortality The soule is the proper inhabitant of mans body Two natures in man Two sorts of spirites The description of Angels Mens soules haue alwaies life in the. Matth. 10. 28. Luke 12. 4 5. The soule compared to a cunning workman To a musicion To an inhabitant The soule is the workeman the body the toole A glasse to see God in The world is not the body of God How the soule in the body resembleth God in the world The absurd collection of Atheists Of the Animall vertues Three bellies attributed to mans body Of the braine of the image of God therein The braine most resembleth the heauens Three kindes of knowledge Of the first kinde of knowledge common to all liuing creatures Of the second kind of knowledge Of the third kind of knowledge Of the naturall vertue and of the kindes thereof Of the Animal vertues and powers in the internal senses Of Imagination Of Memorie Of Fantasie and Common sense Of Reason and Iudgement The nature of the reasonable part in the soule is hard to be knowne Of the litle Bellies of the braine Of Dââa mater or the hard mother Of the skull Three vses of the hard Mother Eccles. 12. 6. Of Iia mater or the godly mother Of the braine and office thereof The diuision of the braine Of the presse and Vault in the head Of the Like worme and of his office Of the passage whereby the superfluities of the brain are voyded None can here attaine to a perfect knowledge of the essentiall power of the soule The mind cannot perfectly know it selfe God cannot deceiue nor be deceiued The testimony of the scriptures most firme Rom. 2. 15. Of the seate of voluntary sense and motion Of the Common sense and of his office Of Imagination and of Fantasie Dan. 2. 28 29. The giddinesse of Fantasie Fantasie is dangerous It is very subiect to the motions of good or ill spirites How sorcerers are deluded by the Diuell The deuill counterfaiteth the workes of God Of the force of imagination The strong fancie of women with childe Imagination preuaileth much in beasts Good counsaile for euery one Psal 119. 37. Beasts search only after corporall things belonging to this life Of the seate of reason and of his office Reason is the iudge of Fansie Of Memorie and of his office Dan. 2. Of the seate of memorie Causes of good and bad memories Of the agreement betweene all the senses The memorie is a spirituall eye Of the effects of Reason Of vnderstanding and contemplation A double discourse of Reason in man Memory compared to a picture What remembrance is The minde compared to the keeper of Rolles A good admonition to humble vs. Diuers kindes of madde folkes The imagination troubled Reason troubled The memory lost Dan. 4. How a man may ââdge of the âeats of the senses Of such as are possessed with Deuilles The power of euill spirites Matth. 26. 4â and 6. 13. Iob 7. 15. 1. Sam. 16. 14 15. 314. Good instructions for all men Psal 148. 8. Of contemplation and action The senses of âââserue for the good of his soule Contention betwixt the spirite and fantasie What is meant by the reasonable soule Proofe that the soule of beasts is mortall but of men immortal What is in plants aboue stones and in beasts aboue plants in men aboue beasts The end of mânâ being Only God knoweth the soule perfectly What actions men doe which beasts cannot How beasts discourse Ezech. 37. 1. Act. 10. 3 10 11. 2. cor 12. 2 3. Of the VnderstaÌding and of Will The memory coÌpared to the rolles of Chancerie What degrees are betweene Iudgement and Will What knowledge we may haue of variable things In what things coniecture taketh place Of what things science or knowledge may be had In what things wisedome taketh place Ephes 1. 16 17 18. The author of wisedome Ephe. 3. 19. Much darknesse mingled with our natural light The cause of the diuersity of knowledge and of ignorance in men 2. Cor. 4. 4. Causes of the variety of mens opinions The manners of men follow the disposition of their bodies Two kindes of discourses Of the end of al discourses A comparison The seueral powers of the soule Of the office of Iudgement A sound iudgement is an excellent gift of God Two kindes of consents Agreement betwixt Beleefe and Science What Opinion is What doubting is Of saith in diuine things Of the light of faith Of the senses of faith Ephes 4. 30. 2. cor 1. 22. Ephes 2. Hebr. 11. The conclusions of faith are most true
22. Of the ioy of the godly Luâe 6. 21. matth 5. 4. Esay 61. 3. Ioh. 16. 20 21. Philip. 44. Eccles. 7. 4 6. Prou. 6. 25. How worldlings deceiue themselues What hope is Difference betweene ioy and hope Of the true and certaine hope The profite and necessitie of hope Ephes 4. 4. Rom. 5. 3 4 5. Psal 25. 3. Rom. 5. 2. Rom. 12. 12. 15. 13. Hebr. 6. 19. Ier. 17. 7 13 17. psal 65. 5. and 91. 2 9. psal 31 1. and 71. Psal 118. 8 9. Prou. 10. 28. Iob 8. 13 14 15 The wickâd can not abide to speake or heare of God What feare is How palenesse colde and shaking are bâed in the body How death commeth through feare Esay 13. 7 8. A place of Esay expounded The cause of cowardlines and the signe of courage Iob 41. 16. Effects of Feare in the soule Iosua 7. 5. Psal 22. 14. Ierem. 4. 9. The definitions of assurance and boldnesse Iosua 2. 9. Psal 53. 5. Psal 112. 1 7 8 Psal 56. 3 11. and 118. 6. prou 14. 26. Iohn 14. 1. Lâuit 26. 36. Deu. 28. 65 66 67. God is the authour of courage Why God hath giuen men affections The diuers effects of feare in the godly and in the wicked A fantasticall Good Who are to bee accounted wise men Eccles. 2. 1. Of delight and pleasure what it is and how it is receiued How God communicateth himselfe vnto men Of the diuers degrees of pleasures according to euery mans nature The delights of the bodily senses The delights of the internall senses CoÌtemplation is the greatest delight of the soule Of the abuse of pleasures Against the immoderate vse of pleasures The cause why a little griefe is stronger in vs theÌ a great pleasure Of the pleasures of fantasie The pleasures of reason and of the minde How we descend from true pleasures to false delights Of pleasures which men seeke crosse-wayes Of the vse of the delights of the spirite How the spirit is hindred in his actions How the spirite must bee occupied How corporall and spirituall pleasures chase each other Natural pleasures are more purethen artificiall Degrees to ascend vpto sound and perfect delight The knowledge of the affections very requisite What loue is How loue is engendred Of the kindes of desire Of the loue of men towards God The loue of parents towardes thir children The loue of God towards men The originall of friendship In what sort by loue we ascend vp to God and descend againt Of the vnion that is in loue Similitude is a cause of loue Beautie draweth loue Gen. 1. Beautie a flower of goodnes A caueat for faire women The force of Beautie The causes of the abuse in beautie Beautie maketh vice more vgly A good vse of Looking-glasses Three kindes of Loue. God created the world by Loue. Diuers kindes of beauty and loue Loue tendeth to vnitie Iohn 17. 21. Iohn 11. 52. 1. Iohn 3. 8. Sinne the cause of our seperation from God A double ground of loue Loue is free Iob 1. 9. Two sortes of hired loue Actes 20. 35. Loue descendeth but doth not ascend 1. Iohn 4. 8. Loue breedeth Loue. The heart of a louer compared to a looking glasse Loue ought to shew it selfe by workes Euils must be resisted in the beginning What Desire is Diuersitie of Goods Goodâ belonging to this life Goods of fanciâ and in opinion onely The effects of ambition and couetousnesse Of the false opinion of want The right vse of coueting The diuerse kinds of Desires Two sorts of Loue. The last ende of Loue. Acts 4. 32. Communitie among friends Loue bringeth equalitie Loue must first beginne at God Three meanes of knowledge The benefites that come of true loue whose scope is God The first benefite of true loue Diuers estimations of Loue. The cause of mens errour from the true Good The second benefite that is in true Loue. The third benefit Galat. 2. 20. The highest degree of Loue. Knowledge requisit in Loue. Two sortes of knowledge in Loue. The difference betweene Loue and Desire Rom. 8. 22. 1. Cor. 13. 12. Of friendship betweene wicked men What foundation the friendship of good men hath 1. Corint 13. 8 A similitude shewing the vanity of the loue of worldly delights What sauour is Why God fauoureth vs. Of reuerence The caause of humilitie A good lesson for princes Reuerence requisite in true friendship Of honour and of maiestie Rom. 12. 16. Of the signes of honour and of reuerence Of Mercie and Compassion Rom. 12. 8 9 10. ãâã ãâã ãâã ãâã ãâã 1. Cor. 12. Heb. 13. 3. Math. 5. 7. Luke 6. 36. Prou. 21. 21. Iam. 2. 13. Foure causes of all the troubles of the soule The nature of corporall goods How the passions may be good Of offence What euill may offend vs. Why men are so easily offended What offences are most grieuous Of the nature of mankind how hardly it is pleased Of the degrees of offence How offence may be welâ vsed The remedy to cure offences What contempt is Of mockery Esay 53. 7. Diuers opinions of the Philosophers touching the affections What anger is How it differeth from offence Of rancour The violence of anger Prou. 27. 4. Ecclus. 8. The fruites of anger What effect it hath in the body The fountaine of the appetite of reuenge The causes of looking pale and red How anger troubleth the braine The best remedy against anger Ecclus. 28. Another remedy against anger Why the affection of anger is naturall what good commeth by it What Hatred is The causes of it Why it is an easier matter to hate then to loue 1. Ioh. 3. 10 12. The fruits of Hatred Of a good kinde of hatred Rom. â2 9. Amos 5. 15. How loue is turned into hatred Remedies against the euill kinde of hatred Description of Enuy. Diuers sorts of Enuy. Enuy is neuer without griefe Against what good things Enuy is most bent How an enuious body is tormented The countenance of an enuious man Prouer. 14. 30. Ecclus. 30. 17 24. Of a good kinde of enuy 1. Cor. 12. 31. 2. Cor. 9. 2. Roman 13. galat. 5. 21. Esay 3. 16. and 48. 4. Ezech. 3. 8 9. Psal 34. 15. 1. Pet. 3. 22. Esay 29. 23. Exod 13. 14. Iob 40. 4. Exod. 15. 7 8. Iob 9. 17. What Iealousie is Iames 4. 1 2. A good kinde of iealousie What mutuall loue ought to be betweene man and wife Why Iealousie is attributed to God What Indignation is From whence Zeale proceedeth Ioel 2. 18. Isaiah 9. 7. What Zeale is 2. Cor. 11. 2. A good lesson for Princes and Pastors The abuse of Indignation and of Zeale Rom. 10. 2. 1. Timot. 1. 13. Act. 26. 10 11. Hebr. 10. 30. Matth. 10. 28. Luke 21. 19. prouer 20. 22. What reuenge is What Rage is Of Crueltie Three sortes of Crueltie How magistrates ought to punish With what affection God punisheth offendors What Shame is Blushing commendable in some persons A second kind of
the prouidence of God herein that amongst them members giue by him to the body he hath created some of that nature that a man can in no wise liue without them and others so that albeit they be not necessary for life yet he can not liue at his ease and not receiue great hurt if he want them The members of the first sort are the braine the heart the lungs the liuer the splene the stomacke and such like that are the seates of the animal vital and natural vertues without which there could bee no stay of life For after these members are hurt or perished farewell life The other sort are the eies the eares the nose the tongue the feete the hands and such like For although a man loose some one or many of these members yet he doeth not therefore loose his life but hee shall surely feele the detriment which such a losse bringeth vpon him And as wee commonly say that the Oxe knoweth not the valow of his âorne vntill the haue lost it so wee may with greater reason say that no man knoweth of what valew the partes of his body are vntill he want them or vntill they be so hindered that they cannot fulfill their office Wherefore we ought to pray to God to preserue them for vs whilest wee haue them and giue him thankes because he hath not created vs lame or maimed of any member And when we see any that were borne without them or that haue lost them since wee ought to be so much the more stirred vp to glorifie him acknowledging it to come from his grace in that he hath dealt better with ratheâr with them although we haue deserued no more then they Now because we do not so neither haue this consideration as we ought to giue him thankes and to vse them to his honour and glory therefore he depriueth vs of them many times to punish this ingratitude and to cause vs to know better the valew of these gifts after they are taken from vs and that wee haue lost them seeing we could not knowe it whilest wee had them nor yet him that gaue them vnto vs. And by the same meanes also he would admonish and put vs in minde of the dammage we receiue by the defects of our soule by those which wee feele by experience in our bodies Whereupon wee haue an other goodly point of the prouidence of God to note in that hee hath giuen vs almost all double members without which we could not liue but with great paine and trouble to the end that if we lost one wee might yet vse the other and in some sort supplie the losse of that which is wanting For this cause hee did not create onely one eye or one nosethrill one eare one arme one hand one legge or one foote but twaine This ought to bee well considered that wee might haue the better knowledge of the care that God hath ouer vs seeing hee hath so well prouided for all things that hee will not onely haue vs liue but also furnish vs with all necessary things whereby wee might liue more commodiously more easily and with lesse paine and trouble And when it falleth out that some one of these members or both are wanting God supplieth this defect by maruailous meanes For sometimes wee see that maymed folkes haue done many thinges with their feete or with their necke and head that others could hardly doe with their hands at least wise they haue done things without handes that would seeme altogether incredible to such as haue not seene them And many times wee see dumbe men whose handes stand them in steade both of tongue and eares For by the signes and gestures of their handes they signifie their meaning to others as if they themselues did speake and vnderstand the minde of others that make the like signes Yea there are some that conceiue what others say vnto them onely by seeing them open and mooue their lippes so that we must needs acknowledge it as a miracle of God Now hauing spoken generally of the senses of the body and specially of touching as also of their members and instruments wee must come to their particulars Therefore AMANA thou shalt discourse vnto vs first of the eyes which are as it were the principall windowes of this building which we haue vndertaken to pourtraite and set foorth Of the eyes and of their excellencie profite and vse of the matter and hânors whereof they are made Chap. 10. AMANA It hath alwayes bin the opinion of the Stoics and Academics that the bodily senses did rather hinder then help to obtaine wisedome that no man could know or vnderstand anything that the senses were feeble and slowe that sensible things were so small that they could not be perceiued or els so subiect to motion that no certainetie coulde be found in them that our life is short and full of opinions and customes that all was compassed about with darkenes and hid and therefore that nothing could be perceiued or vnderstoode so that men were to professe that they woulde affirme or approoue of nothing Plato writeth in many places that wee must beleeue nothing but the vnderstanding which beholdeth that that is simple and vniforme and as it is indeede and that there is no science but only in those reasons discourses which the soule maketh wheÌ it is not troubled with bodily lets as with sight and hearing or with griefe plesure Eusebius disputing against this sheweth that the senses help much towards the obtaining of wisedome that when they are rightly affected and in their naturall habite they neuer deceiue the mind that it âtentiue But wee shall knowe more at large what their profit is by continuing our discourses of the instruments of the senses Let vs knowe therefore that the eies were giuen of God to men to cause them to see and to be as it were their watch towers fentinels the guides leaders of the whole body as also they are as it were the chiefe windowes of the body or rather of the soule which is lodged within it For it is a most excellent worke of God whether we coÌsider the matter wherof they are made how diuerse or agreeable it is to the office that is assigned them or the beauty that is in their forme in the diuersity of their colours or the commodity vse of their motions and howe they are set in their places as it were goodly pretious stones laide in some curious piece of worke how they are inuironed and armed both aboue and beneath on the right hand and on the left with the eye-lids and the eye-browes not onely for their protection and defense but also to adorne and to make them shew more beautifully And surely it is not without cause that God hath put such great excellencie in them and hath created and framed them so artificially For first they are the chiefest members of all the
bodily senses whose nature approcheth nearer to the nature of the soule and spirit then any other by reason of the similitude and agreement that is betweene them Therefore by good right they beare rule among all the senses and all the other members of the body as being their guides For they are giuen to man chiefly to guide and leade him to the knowledge of God by the contemplation of his goodly works which appeare pâncipally in the heauens and in al the order thereof and whereof wâ can haue no true knowledge and instruction by any other sense but by the eies For without the who could euer haue noted the diuers course and motions of the celestiall bodies yea wee see by experience that the Mathematicall sciences among which Astronomy is one of the chiefest cannot be well and rightly shewed and taught as many others may without the helpe of the eyes because a man must make their demonstrations by figures which are their letters and images I passe ouer many other Sciences as that of the Anatomy of mans body and such like which are very hard yea impossible to bee learned and knowen certainly vnlesse they may be seene with the eie Wherefore seeing the bodily senses are the chiefest masters of man in whose house the spirite and vnderstanding is lodged and enclosed the greatest and first honour is by good right to be giuen to the eies and sight Likewise it is the first mistresse that prouoked men forward to the studie and searching out of science and wisedome For of sight is ingendred admiration and wondering at thinges that are seene and this admiration causeth men afterward to coÌsider more seriously of things and to marke them better and from thence it is that men fall to enquire of matters more carefully and to sound them deeper In the ende they come to the studie of science and wisedome which is the knowledge of supernaturall light namely of the light of the minde vnto which science and doctrine is as light is to the eye so that it contemplateth and museth by that as the eye seeth by right Therefore we haue to note that it hath pleased God the creator of al things to scatter his light throughout the whole world ouer all creatures as well spirituall and inuisible as corporall and visible His spirituall light hee hath infused into spirituall creatures and bodily light into bodily creatures to the ende that by this benefite the spirites might haue vnderstanding and the eyes sight So that Angelles and the spirites of men which are spirituall and inuisible creatures are illuminated by the meanes of vnderstanding with that spirituall and heauenly light whereof God hath made them partakers as the bodies of liuing creatures and chiefely of man are illuminated with the corporall light of the Sunne by meanes of the eyes For as bodies haue their bodily eyes so spirites haue their spirituall eyes For that vnderstanding wherewith God hath indued them is vnto them as the eyes are to the body Wherefore by that they see God who is their heauenly Sunne and the fountaine of all diuine and spirituall light as bodily eyes beholde the materiall sunne wherein as in a fountaine God hath placed corporall light which he would haue vs see and know by meanes of the eyes which wee ought to acknowledge as a great benefit For the light is a worke of God woorthy of great admiration which discouereth and sheweth to vs a great part of nature and is vnto vs in steade of an image of the best and most excellent natures which without doubt are lights shining natures Neither coulde any man possibly expresse in wordes or teach in any sorte what the light is which sheweth al other things what is the beautie excellencie thereof vnlesse the eyes did beholde and know it distinguish it from darkenes For by meanes of the eyes we may iudge what our life woulde be if it were buried in perpetuall darkenes or if man had no instrument to apprehend and to receiue the light when it shâneth Therefore as God hath created the light to discouer and shew all things by it so he hath giuen eyes to man whereby he may apprehend receiue it To this ende he hath made them of a matter that is partaker of light and meet to receiue it that by the agreement of nature that is betweene them the light they might enioy it and by âhe selfe same meanes they might be messengers to the minde to induce and leade it to the consideration of the diuine light whereof corporall light is a very small resemblance and hereby also the mind might knowe that God who dwelleth in a light that none can attaine vnto is a maruailous light as holy men knowe by experience when hee sheweth himselfe vnto them For as the eie is like to a glasse that receiueth the images of thinges offred vnto it so God imprinteth images of him selfe in our mind as in a glasse Wherefore as a glasse cannot receiue any image but of such things as are set before it so the image of God cannot shine not be imprinted in the mind of man vnlesse he alwayes set God before his eies that he may receiue his image And as the eie is illuminated by the beames that proceed from the sunne so the mind is illuminated by the brightnes of the diuine light in which we consider the Father in the vnitie of the godhead as the spring fountaine of al light the Sonne as the beames brightnes ingendred thereof the holy Ghost as a flame proceeding from it which causeth the eie of the mind to receiue it to be made partaker thereof We see then how our eyes together with the light admonish vs of great thinges of most excellent works of God and of great secrets of spirituall heauenly things whose images he hath imprinted in the light and in our cies to the ende that by these corporall and visible images wee may haue some knowledge of those things wherof they are images which cannot be seene perceiued with corporall senses but only with the spirituall senses of the soule Wherefore wee ought greatly to praise God for this goodly gift both of the light of the eies which cannot sufficiently be valewed For although it did vs no more seruice then it doth to brute beasts namely to guide and leade vs in this corporall life yet we ought seriously to acknowledge the excellencie of so great a gift of God how profitable and necessary it is for vs. But there is a great deale more in it by reason of the mind and vnderstanding which God hath giuen to the spirit and soule of man as it were spirituall eies to the end there might be an agreement proportion betweene theÌ0 the eyes of the body For as the eies declare to the mind what they see that it might take knowledge therof so when the mind hath seene