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
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
soules in what sence not only the Poets and heathen Philosophers but also Saint Paul haue sayd that men were the generation and linage of God of their error that say that soules are of the very substance of God of the transmigration of soules according to the opinion of the same Philosophers Chap. 84. 509 The chiefe causes as learned men thinke ãâ¦ã Pythagoras and ãâ¦ã transmigration of soules and transformation of bodies the ancient opinion of the Iewes touching the same thing Chap. 85. 515 Of the Pythagoreans of these dayes amongst the Christians and of their foolish opinions of the opinions of many Doctors and 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. 5ââ Of those powers and properties which the soule of man hath common with the soule of beastââ 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 thâse things Chap. 87. 5â6 How men can haue no certaine resolution of the immortality of the soule but by the word of God of the peruersnesse of Epicures and Atheistes in this ãâã of the chiefe causes that hinder ãâã from beleeuing the immortality of the soule and of their blockishnesse and euill iudgement therein how wee must seeke for the image of God after which man was created in his soule Chap. 88. The twelfth dayes worke 5ââ OF those who desire the returne of soules departed to testifie their immortality what witnes hath binne sent vs of God out of another world to resolue vs therin Chap. 89. 53â Of naturall reasons whereby the immortality of soules may be prooued against Epicures and Atheists and first of the argument taken from the faculty of knowledge which the soule hath and from that knowledge of eternity which ãâ¦ã howe it appeareth that it is not begotten of this corruptible nature because it ascendeth vp vnto God and how by a speciall benefite of God it is dayly created and not by the vertue of nature Chap. 90. 541 Of the argument for the immortality of the soule that may bee taken from that natural desire therof of perpetuitie which is in it of another argument to the same purpose of the desire which men haue to continue their name and memory for euer an argument to the same end taken from the apprehension and terrour which men may haue both of the death of the body and also of the soule and spirite Chap. 91. 546 Of the agreement that may be taken from the delights and pleasures of the soule to prooue the immortality therof an argument to the same ende taken from the insatiable desires pleasures of men euen from such as are most carnall of the testimony which they may find euen in their vices to prooue the immortality of their soule Chap. 92. 551 Of the testimony that men haue of the immortall nature of the soule in their very body by the composition and frame thereof of that which is in the motion and rest of their soule how the creation of the whole world shoulde be vaine and how there should be no prouidence of God no religion no diuine iustice if the soule were mortall of the multitude and qualities of the witnesses that stand for the immortality thereof Chap. 93. 556 Of another argument for the immortality of the soule taken from that naturall desire which men haue of knowlege of Aristotles opinion touching the nature and immortality of the soule of other reasons of Philosophers to proue that the spirite cannot be a corruptible and mortall nature and how iust men should be more miserable and shoulde haue more occasion to feare and to eschew death then the vniust and wicked if the soule were mortall Chap. 94. 563 Of that prayse and reward which wisdome and vertue may receiue of man in this worlde how miserable it is âf there bee no better prepared for them elsewhere how death would bee more grieuous and lamentable to the best learned and wisest men then to the ignorant and foolish if the soule were mortall how the best most certaine iudgement of men is for the immortality of the soule of them who not beleeuing the same say that it is good for men to bee in such an error Chap. 95. 569 Of those internall testimonies which all men cary within themselues to conuince them that doubt of the immortality of the soule and of the iudgement to come which shall be in eternall happinesse for the good and perpetuall torment for the euill howe the very heathen acknowledged asmuch by reasons taken from the testimonies of nature Chap. 96. The thirteenth dayes worke 575 OF the testimonies which euery one may take from his conscience of that feare vnto which all men are naturally subiect to prooue the immortality of the soule a iudgement of God vpon the iust and vniust how that which the Atheistes say that feare causeth gods amongest men serueth to ouerthrow their damnable opinion Chap. 97. 581 Whether Epicures and Atheists bee reasonable beasts yea or no and what reasons they bring to ouerthrow the immortality 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 mankind which hee maketh of this matter and of the iudgement of God vpon him Chap. 98. 588 Of them who say that wee cannot know by the light of nature but that the soule is mortall of them that alledge a place of Salomon against the immortality of the soule howe wee ought to consider of the iudgementes of God vpon Epicures and Atheistes how the absurdities which follow their doctrine declare plainly the grossenesse of it of the force of those argumentes that were produced before for the immortality of the soule Chap. 99. 594 Of the image of God in the soule of man and of the image of the worlde in mans body of the coniunction that is betweene God the Angels and men of the sundry degrees of Good that are therein of those lessons and instructions which wee ought to receiue from the wonderfull composition aud coniunction of the soule and body Chap. 100. FINIS THE FORESPEACH OF THE INTERSPEAKERS IN this Academy wherein is handled the cause of their future discourses touching the naturall historie of Man The names of the discoursers ASER which signifieth Felicitie AMANA Trueth ARAM Excellency ACHITOB Brother of goodnesse ASER My companions I greatly bewayle the misery of our age wherein so many Epicures and Atheists liue as are dayly discouered amongst vs in all estates and callings True it is that the disagreement in matters of religion amongst them that beare the name of Christians is very great and causeth much trouble in the Church neuerthelesse I doubt not but that
the soule attained to the vnderstanding of the diuine essence Aristotle also taking the same way in his 8. booke of naturall Philosophy sheweth that he knew God vnder the name of the first moouer who was perpetual and vnmoueable But we may attaine to the knowledge of God of our selues a great deale better then al the Philosophers could who were ignorant of the true beginning and end of things if we be guided by the word which is the light of the trueth and whereof al the humane philosophy of the wisest that were is but a liââe shadow Now then if vnder this heauenly guide wee feede our spirites with a doctrine that teacheth man to know himselfe well wee beginne at that science which of all other is most necessary profitable and pleasant I say necessary as that which guideth and leadeth vs as it were by the hand to find out God profitable because it bringeth a maruailous commoditie to this present life both in regarde of bodily health as also of ruling all our actions according to vertue and pleasant because a man may see therein as it were in a sacred temple all the images of the wonderfull workes of the world ACHITOB. I cannot but greatly commend those Philosophers that reprehended and condemned them who spent all their time only in the contemplation of heauen and earth and of the nature of other creatures and in the meane while descended not into themselues to know themselues and their nature but especially their soule For what will it profite a man to take so great paines as to measure the whole world and to compasse on euery side all the elementarie region to knowe the things that are contained in them and their nature and yet in the meane time hee can not measure or knowe himselfe being but alittle handfull of earth For although the knowledge of the rest of the creatures that are in this great visible worlde will greatly helpe to leade him to the knowledge of God the Creatour neuerthelessâ he shall neuer be able to know him well if withall he know not himselfe Yea these two knowledges are so ioyned togither that it is very hard matter to seuer them For as a man can not know himselfe if he know not God so he cannot know God wel if in like sort he know not himselfe So that I take this for most certain that neither Astronomy Geometry Geography or Cosmography nor any other Mathematical science is so necessary for man as that whereby he may learne to know himselfe wel to measure himselfe wel by the measure of his owne nature that he may thereby know how to contayne himselfe within the limits thereof As for Mathematicians natural Philosophers Phisicions who bestow their trauaile in the knowledge of nature and natural things and in the meane time forget God and themselues whereas they ought to learne both the one and the other by that knowledge that God hath giuen them of his works I say they are not worthy to be taken for naturall Philosophers Phisicions or Mathematicians but rather for blockheaded beasts In my opinion they behaue themselues as if a man should be alwayes occupied in looking vpon his house and handling of his mooueables and houshold stuffe and in the meane time did not put them to those principall and speciall vses for which they ought to serue but were altogether forget full of himselfe of his wife and of his children Moreouer concerning Phisicions if their care to know their own soule with the nature and parts therof be not more to minister that food and phisicke which is necessary for it to liue wel and happily and that for euer then to know the nature of mens bodies that they may cure others it may worthly be said vnto them Phisicion heale thy selfe For if he be worthily derided that taketh in hand the cure of other men and cannot heale himselfe or at the least hath no care to doe it surely that man is well worthy to be had in greater derision that is more carefull not only of his owne but also of other mens bodies then he is of his owne soule whereby he differeth from brute beasts and is made partaker of an immortall nature Wherefore it is very requisite that all students in naturall philosophy should profit so well in the study thereof as to be able to turne it into true naturall diuinity whereby they may learne to know God their creator in that nature which he hath created to this end to make himselfe seene and knowen therein to all men We haue therefore good cause my companions to bestow al possible paines trauaile that we may proceede on in so necessary profitable a knowledge Wherfore we must lay before our eyes two bookes which God hath giuen vnto vs to instruct vs by and to lead vs to the knowledge of himselfe namely the booke of nature and the booke of his word which we must ioyne both together as also that doctrine which is set forth vnto vs in them concerning the knowledge of our selues especially of the soule which is the true man For the first booke would stand vs in small stead without the second as we see it dayly by experience yea euery one of vs hath trial thereof in himselfe Therefore God of his great mercy hath added the second booke vnto the first to supply the want that is in our nature through sinne For if man had not sinned this booke of nature would haue sufficed to haue kept him alwayes in the knowledge contemplation and obedience of God his creator For then he should himselfe haue caried the booke whole and perfect imprinted in his heart and mind neyther should his soule haue needed any teacher to know to selfe but in it selfe it should haue cleerely beheld and contemplated it selfe so long as she preserued âer first light and aboad in that harmony wherein God had created her But now that she is in the body as it were some excellent picture of Apelles fallen into a sinke of mire couered and compassed about with thicke mists and obscure darknesse it is very needfull that we should haue another new light brought vnto vs from heauen which is not naturall as the first but supernaturall For this cause God hath farther giuen vs this second booke of which I spake euen now by means wherof and by the vertue of his holy spirit hee communicateth vnto vs as much celestiall and heauenly light as is needfull for the knowledge of our selues and of his high Maiestie Being therefore guided by the spirit of God whereby our spirit doth see and contemplate let vs read in these two bookes diligently note in them the parts and powers force and vertue aswell of the body as of the soule of man especially the immortality thereof whereby we shall make the way easie for vs to walke and sport our minds hereafter in the large and goodly fields of the whole world by discoursing of
ribbes For seeing the members of mans breathing are closed within needefull it is that they should not onely bee defended and armed with bones for their garde and preseruation but also that these bones should bee so placed that they might inlarge and restraine themselues open and close againe in such wise that the breathing and members thereof be not hindered in their motions Therefore they are all by nature lesse harde then the other besides they are many to the end there might be spaces betwixt them not only for the inlarging restraining of the breast but also that the muscles might bee placed betweene the ribbes And this is one cause why it was needfull that the backebone should be framed as it is namely that it might bee moe commodious for respiration And because the stomacke also standeth in neede of inlargement and restraint according to the quantity of the meate which it receaueth and according as it is lift vp and pressed downe thereby therefore it was requisite that it should haue the like helpe But forasmuch as it might soone bee hurt by reason of the hardnesse of the ribbes if they were driuen and forced against it God hath so disposed those ribbes wherewith he hath defended the stomacke that they are neyther so long nor so hard as the rest For they are of a softer kind of bone drawing neerer to the nature of gristles then the other and the more they descend downward the shorter they are Therefore the lower part of the ribs are commonly called the false ribbes or bastard ribbes which on eche side are fiue in number the other seuen ending at the breast-bone to the end they may defend and garde the heart lungs which are vitall parts Hereupon when any hath bene wounded to death it is often said in the holy scriptures that he was stricken vnder the fift ribbe because no blow pierceth those partes but it hurteth some one of the vitall members which cannot be wounded but that death followeth therevpon We see then how the prouidence of God did well forcsee whatsoeuer was requisite in this worke of mans body and hath prouided thereafter as need required as we may easily iudge by that which wee haue heard of the bones onely which parts are most earthie and massy and are voyde of all sence Wherefore we may well conceaue how excellently this wisedome hath wrought in the other partes and members that are more noble But we may iudge a great deale better of all this if we consider that our treatise of the bones onely is but very litle in comparison of that which might be spoken if a man would vtter it as Phisicions doe and distinguish properly of all the kindes of bones and of their vses Nowe to ende the outwarde composition of the body touching the bones we must consider of the share bone and of the bones of the head of the marow that is within the bones and of the vse of the necke Last of all wee will clothe with flesh this dry Anatomy that afterward we may come to those parts of our building that are most noble and excellent Therfore it belongeth to thee AMANA to intreat of this subiect 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. AMANA Nothing maketh the worke of God in the composition of mans bodie more woonderfull then the beautie of his shape and the exquisite arte vsed in the worke wherin a man cannot change so much as a naile or an eyelidde which is but haire but that some imperfection must be acknowledged therein and some discommoditie following thereupon will cause it to be perceiued For this cause the kingly Prophet considering his creation speaketh as one rauished with admiration I will sayeth hee prayse thee for I am fearefully and wonderfully mad marueilous are thy woorkes and my soule knoweth it well Hee could not in all that Psalme maruaile sufficiently at so excellent a woorke of God Therefore he vsed a word which signifieth as much in the Hebrewe tongue as if in stead of our speech thou hast framed or fashioned me hee should haue saide I haue benewouen or wrought in tissue and interlaced and fashioned artificially as it were in broadery woorke And truely no image or picture howe well soeuer it bee painted and purtrayted is to be compared with the forme and figure of mans bodie neyther is there any woorke of tapistrie so well wrought and imbrodered or that hath such varietie of exquisite arte and such diuersitie of figures as that hath And from what paterns doe Painters and Ingrauers take the fashion and forme of those Images and pictures which they would drawe foorth but from this What is a piece of tapistry or imbrodered woorke in comparison of a mans bodie which is as it were an image of the whole world and wherein a man may finde almost the varietie and draughts of all things contained in the whole frame of the world This will euidently appeare vnto vs in the sequele of our speeches touching the compounded parts of the body Therefore to finish the externall composition of this humane building concerning the bones we will first note that God in creating the bellie hath not compassed it about with bones as he hath done the other parts of the body and that chiefly for two causes First it is most meet it should be so by reason of the meat it receiueth Secondly for the benefite of women that beare children But to the end it might be vpholden together with that burden it beareth God hath giuen vnto it the Share bone for a foundation which also standeth insteed of a bulwarke for the bowels And because a man cannot alwayes stande vpright but must oftentimes sitte downe not onely to rest himselfe but also to dispatch many works which he hath to doe therefore he hath the buttocke bones and the flesh wherewith they are couered which are vnto him in stead of a stoole and a cushion to sitte at his ease And forasmuch as the bones are to be nourished they haue for their familiar foode the marrow which by nature is moist soft fat and sweete Therefore it hath neyther sinew nor sence but is within the bones as the sappe of trees is in the middest of their stockes and braunches For this cause Iob speaking of the prosperitie of the wicked saieth His breasts are full of milke and his bones runne full of marrowe But this is strange that seeing it is made of the thickest of the blood as it were a superfluitie of the meate how it can be ingendred within the bones and draw nourishment from the veines as other parts of the body do But God knew well howe to prouide for that and to make way for nourishment through the hardnes of the bones which are not all alike full of marrowe For as some of them are more drie or
the mouth for respiration and for the breath of the voyce as hath beene declared vnto vs so there is another from the stomacke vnto the same place properly calle the Gullet which the Physicions commonly call by the Greeke name ãâã ãâã ãâã ãâã ãâã whose office is to cary the meates and drinkes into the stomacke And as the other pipe is in the former part of the necke that it may goe right to the mouth to drawe in the aire so this second is behinde in the necke that it may keepe more heate in it and it is longer then the first Neuerthelesse many thinke that there is but one pipe for bruath and for meate and drinke as there are some also who albeit they know well there are twayne yet they suppose that the one is for meate and the other for drinkes that the lightes also might bee moystened thereby Yea there haue bneene skilfull and great Philosophers who seeme to haue beene in this errour or at leastwise haue disputed thereof But because GOD hath so distinguished these passages and that the first is the breathing pipe for the reason vttered before this excellent Woorkemaster hath made another litle instrument called Epiglot by the Physicions made of a grictly matter reasonable harde and fashioned like to a little tongue that is of a triangle forme or like an ãâã leafe This instrument serueth to couer the pipe for breath at the very toppe of Larinx as it were a couer of a potte It serueth the pipe to this vse not to keepe euery thing out of it but to suffer no meate or drinke or any other thing to enter in in any such quantitie as might hinder breathing and respitation For a litle thing will stoppe a mans breath and strangle him as appeareth in those whome Histories affirme to haue beene strangled some by a litle haire others by a stone of a grape some in supping vp milke and others by such like tirfles Yea many times wee haue experience of this pevill when wee eate and drinke if neuer so litle ineate or drinke enter into this passage Therefore God teacheth vs two things thereby the first is vpon what assenderthreed our life dependeth seeing so litle a matter is sufficient to depriue vs of it The other is to admonish vs how quier and sober we ought to be in eating and drinking not glutton like and alsoin speaking when we take our refection For then is the danger greatest if wee speake whilest wee eate because wee cannot speake without voyce not haue voyce without breathing nor breath without opening this litle couer And because the breathing pipe is formost the meate drinke must needs passe ouer this litle tongue as it were ouer a litle drawe bridge So that if this small couer were lift vp and opened in stead of going beyong the pipe of breathing it would enter into it But it most not bee so fast shut vp but that breath may alwayes issue out and that some thinne humour and liquor may enter in to moysten and supple both the arterie and the lungs otherwise potions appointed for that purpose by the Physicions were vaine and vnprofitable Hauing nowe spoken sufficiently of those instruments which are seruiceable to voyce and speech and of all the proper offices of the tongue it wil be thy part ASER to morrow to take in hande againe and to pursue our matter of the senses and of their instruments and first to instruct vs what the sense of taste is and what the palat is that serueth it The ende of the second dayes worke THE THIRD DAYES worke Of the sense of taste giuen to the palat what tastes are good to nourish the bodie of the diuersitie of them of hunger and thirst and of their causes Chap. 17. ASER It is wonderfull that God causeth all things whatsoeuer they be to serue his worke in such sort that nothin is in vain idel or vnprofitable wherof we haue alreadie seene many testimonies in our former discourses of the least partes of the bodie But which is yet more woonderfull in his prouidence hee hath created made and disposed nothing throughout all nature without great order excellent measure and modration in all things which gaue occasion to the first Philosophers to call the whole frame of the world Mundus which is as much to say as an Ornament or a well disposed order of all things Whereby God would haue vs especially learne to knowe how greatly order pleaseth him and how he abhorreth all disorder and confusion and how greatly he desireth that men after his example should obserue measure and moderation in all their workes Hereof wee may haue a goodly instruction in this place if we consider how all the senses and namely the taste with those sauoury relishes that agree with it receiue their strength vertue and nature from all the elements according to that agreement which their nature and offices have with them as also what pleasure wee take in the relish of all things when it agreeth with our taste and contrariwise how it troubleth vs when it is vnpleasant and not agreeable to our taste Yesterday we discoursed of the corporall senses and of their members and instruments whereupon we spake of the tongue both because of the agreement it hath with the eares by reason of speech as also because it is the instrument of taste together with the palat which is the vpper part of the mouth made like to a pretie vaute and to a little heauen Therefore Iob said Doeth not the eares discerne the wordes and the palat tastemeate for it selfe And again The eare trieth the words as the mouth tasteth meate The sense of taste then is that sense whereby the mouth iudgeth of all kindes of tastes which are many in number And this is a notable gift of God in that he hath giuen such relishes to meates and drinkes whereby not onely men but also all liuing creatures can presently know by their taste what things are good to eate and drinke and what are otherwise For if God had not giuen the sense of taste to all liuing creatures that they might iudge thereby of all meates and drinkes what would their life bee But wee are to know this thing further that men iudge by their taste not onely of such things as may serue to nourish them but also of medicines For Physicions knowe the qualities of herbes and simples more by their taste then by any other sense afterward by this knowledge they iudge easily of their natures and proprieties and for what remedies and vses of physicke they wil serue Therefore this iudgement of the taste is very necessary for the life of man especially for the nourishment of all litting creatures because all things which the earth bringeth foorth are not good to feede them For some things are diuers from nourishment as earth clay wood and stones other things are altogether vnsauery and haue no taste and some haue
sound to discerne the images of those things which hee representeth to their mindes from all Diabolicall illusions And surely no maruaile if wicked spirites so oftentimes deceiue men when as Iuglers haue so many waies to abuse them shewing them such strange sights that if they were not wrought by those kinde of men a great many woulde take them for miracles Yea although they be done after this manner yet wee wonder thereat being hardly able by the sharpnesse of our wits to attaine to the knowledge thereof so that many are perswaded that such things cannot be done without the power of the deuill But let vs returne to our matter This imaginatiue power of the soule hath moreouer such vertue that oftentimes the imagination printeth in the body the images of those things which it doeth vehemently thinke of and apprehend the experience whereof is very euident especially in the longings and imaginations of women with childe Many times also we see some that can hardly goe ouer a bridge without falling by reason of the apprehension of the danger which they haue conceiued in their fantasie and imagination But which is yet more strange it falleth out oftentimes that the fancies and imaginations of great bellied women are so vehement and violent that vpon the bodies of the children they goe withall they print the images and shapes of those things vpon which they haue fixed their fancies and vnto which by reason of their fancie they are most affectionated Wee see examples heereof a great many continually Neither is it altogether without reason which wee vse commonly to say that fancie breedes the fact which it imagineth For wee see many fall into those mishaps and inconueniences which they imprint in their fantasie and imagination Wee may also obserue heere howe wee are prouoked to yawne and gape when wee see others doe so and driuen into a desire of many things of which wee should not haue dreamed vnlesse wee had beene incited thereunto by the example of others or by some obiect presented to our senses and prouoking vs thereunto Yea this imaginatiue vertue can do much in beastes as among other things wee may see it in this that they desire rather to make water in a puddle or in a riuer or in some other water or vpon a dunghill or in a stable then else-where For the things that are offred to their senses soone mooue their fantasie and imagination which afterward stirreth them vp either in respect of the agreemeÌt that is betwixt those things namely water and vrine or because of their custome to doe such a thing in such a place which putteth them in minde and helpeth them to doe it more readily by reason of the imaginatiue vertue that is in them Nowe if imagination hath such vertue in beastes wee may iudge also what it is able to do in the minde of man which is a great deale more quicke and ready Therefore we ought to eschew all occasions of euill that may be presented to our senses to stirre vp our imagination and fantasie to wicked and dishonest things For one only wicked looke or one dishonest speach is sufficient to trouble our minds with diuers imaginations and fantasies Which as it is well knowne to the deuil so knoweth he also how to giue occasion and to offer the means of stirring all the stuffe in our fancies But we keep such bad watch in this respect that in steade of eschewing occasions of euil we seeke after them and where we should shut the doore against euill we set it wide open that it may enter more easily into vs. Wherein wee followe not the example of the Prophet who prayed vnto the Lorde saying Turne away mine eyes that they beholde no vanitie but wee rather take a contrary course to whet our selues forward to all beastlinesse Seeing therefore Imagination and Fantasie haue so little holde of themselues wee haue neede of an other facultie and vertue aboue that to be able to iudge of things imagined and perceiued by sense of which wee haue hitherto spoken and that is reason the discourse where of I reserre to thee AMANA as also of memorie which is the fift and last internall sense of the soule Of Reason and Memorie and of their seate nature and office of the agreement which all the senses both externall and internall haue one with another and of their vertues Chap. 26. AMANA They that haue curiously searched into the nature of beasts haue found in them especially in such as were most perfect as many externall and internal senses as are in man yea they perceiued that their braine and all the partes thereof did not differ much from that of men whether wee respect the substance or the fashion But all these excellent giftes of nature reach no farther in them then to the vses of this present life and the necessities thereof For they haue no reason giuen them to enquire after that which is good to the ende their will might followe and embrace the same Moreouer their Good consisteth only in corporall things belonging to the bodie which they easily knowe and discerne as standing in neede of no other reason or vnderstanding to make enquirie after it then of that bare knowledge and naturall inclination that is giuen them But the Good that belongeth to man is hidden in the soule and spirite For this cause hee must of necessitie enquire after it that hee may come to the knowledge thereof least he chuse euill in steade of good for want of knowledge of his proper and true Good and so be deceiued by the appearance of a false Good which is not so in trueth but in opinion onely and by errour whereby the greatest part of men are commonly beguiled preferring the supposed Goods of the body before the true goods of the soule and temporall things before eternall Therefore as our eyes stand in neede of light to keepe vs and to cause vs to see in darkenes so our soule and spirite hath neede of reason to guide it in the middest of errour and ignorance that it may discerne trueth from lying the true Good from the false and that which is profitable from the contraty This facultie and vertue of the soule so necessary in man and which is able to iudge of things imagined and perceiued by the other senses of which we haue spoken before to knowe whether they be good or bad and what is to be embraced or eschewed is called the Iudging or discoursing facultie namely Reason which is the principall part and vertue of the soule and beareth rule among all the other senses For this cause he hath his seate by good right assigned him in the midst of the braine as in the highest and safest fortresse of the whole frame of man to raigne amiddest all the other senses as Prince and Lord ouer them all For it is he that discourseth and iudgeth of trueth from falshoode that knoweth the agreement
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
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
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
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
in sorrowe the heart drieth vp and gathereth it selfe in so it causeth the face which is the image of it to retire and drawe backe yea it depriueth the face of all colour and causeth it to fall away Briefly it marreth all health and hath for continuall companions sighs plaints groanes teares and weeping and oftentimes gnashing of teeth as it is written of the damned because of that sorrowe and indignation in which they are by reason of the torments which they suffer It is true that the most of these things serue as a remedy against sorrow For howsoeuer griefe shutteth vp the heart as we haue said yet by groning sighing and weeping the heart doth in some sort open it selfe as if it woulde come foorth to breathe least being wholly shut vp with sorrow it shoulde be stifled Againe teares are giuen vnto vs to testifie our griefe and to manifest it to others that we may mooue them to haue pitie and compassion on vs and to help and succour vs. They serue vs further to declare what compassion we haue of other mens sorrowe and griefe which vse is very necessary for vs to get and preserue friendship one towardes an other and for our mutuall comfort and consolation For we are greatly comforted when we see any take pitie and compassion of vs. Wherefore when we can not otherwise solace them that are grieued but only by declaring that wee are sorrowfull for their heauinesse and for those euilles which they suffer yet doeth that affoorde great consolation And although it seemeth an easie matter to giue this comfort yet is it harder then many thinke it is For before wee can finde this in vs wee must first haue loue in our hearts which causeth vs to open our bowels and mooueth vs to compassion towards our like that we may weepe with them that weepe as we must reioyce also with them that reioyce according as Saint Paul exhorteth vs thereunto For by this meanes we testifie that vnion and coniunction which we haue one with an other as members of one and the same body and as if wee felt in our selues all that good and euill which others feele Nowe because in our definition of these affections of ioy and griefe we made two sorts of those that men feele in their hearts namely either of that good and euill which is present or if that which they looke for wee must consider more particularly of these things and see first why God hath put these affections in the soule and what is true and present ioy as also what that other kind of ioy is which hath regard to that which is to come which is properly called Hope Now let vs heare thee ASER vpon this matter 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 badde Hope Chap. 45. ASER. Men haue commonly sharpe wittes to know vaine earthly and carnall things but as for heauenly true eternall things they are able for the most part to vnderstand nothing So that wee may compare the eyes of their soule to the eyes of an Owle which seeth clearely by night but when the sunne is risen seeth neuer a whit Euen so man hath some knowledge of the troublesome things of this worlde but his sight cannot pierce vnto the celestial and diuine light Therefore it falleth out often that being beguiled by his owne sense and reason insteade of Good and Ioy hee chuseth and followeth after that which is euill and full of griefe For when the affection of the heart which naturally desireth Good and seeketh after Ioy is missed and deceiued by humane reason it easily embraceth euill in place of Good and that vnder some vaine shewe of good which seemeth to be in that euill thing it chuseth And although at the first the heart feeleth not that which happeneth vnto it yet hath it leisure enough after to complaine of the torment which is alwaies equall both for age and time to the fault committed and to the abuse of those gifts and graces which God hath placed in the nature of the soule Forasmuch then as the heart is the beginning of life we may well know that God hath not without good cause placed therein such vehement affections of ioy griefe which serue either to preserue or to destroy it and haue for their companions hope and feare as wee wil declare heereafter For by these affections God would giue vs prickes and solicitours to cause vs to thinke seriously of that lesson which Dauid giueth vs when hee saieth Taste yee and see howe gracious the Lorde is blessed is the man that trusteth in him Feare the Lorde yee his Saintes for nothing wanteth to them that feare him The Lions doe lacke and suffer hunger but they which seeke the Lorde shall want nothing that is good What man is hee that desireth life and loueth long dayes for to see good Keepe thy tongue from euill and thy lippes that they speake no guile Eschew euil and do good seeke peace and follow after it The Prophet sheweth here plainely wherein true life felicitie consisteth and the reason thereof hee setteth downe afterward namely that the Lord looketh both vpon the good and bad and that as hee preserueth the good so hee rooteth out the remembrance of the wicked from off the earth Therefore hee saieth afterward Great are the troubles of the righteous but the Lorde deliuereth him out of all Malice shall slay the wicked and they that hate the righteous shall perish The Lorde redeemeth the soules of his seruants and none that trust in him shall perish Wherefore as the children of God that are partakers of his promises can not bee without great ioy in their hearts which feedeth and preserueth them and causeth them to liue happily through the testimonie and taste which they haue of the sweetenesse goodnesse and fauour of God towards them so contrariwise perpetual sorrow dwelleth in the heart of the wicked who cannot haue that ioy in them because they want that which should bring it vnto them For howsoeuer it seemeth that there is no ioy in the worlde but theirs yet they neuer haue any true ioy neither indeede can haue For they seeke not for it neither doe they knowe what it is And therefore in steade of seeking it in God in whome onely it resteth they seeke it in creatures and in al kind of vanitie and yet finde nothing but in offending the maiestie of God For this cause Iesus Christ hath long since pronounced their sentence saying Wobe to you that laugh for ye shall weepe Contrariwise ye that weep are happy for yee shall laugh Blessed are they that mourne that is to say that feele their miseries and seeke for ioy and consolation in God for they shal bee comforted After speaking to his disciples he sayeth Verely verely I say vnto you that ye shall weeepe and lament and
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
receiue and to embrace it Wherupon ariseth a desire of coniunction to knit the same thing to it selfe and this loue is called Cupiditie Lusting or Coueting But because this affection is so out of square in this our corrupt nature these names are commonly taken more in the euill then in the good part Nowe this affection of desire or coueting hath respect either to that good which we enioy alreadie or which we haue yet in hope onely and in expectation If it be already present this cupiditie breedeth a desire to retaine and keepe it still if it be yet in expectation it bringeth forth a desire and longing to enioy it And in this sort we loue all those things which we esteeme and take to bee profitable for vs either for the soule or for the body or for the external goods For this cause many loue God because they know that it is he who giueth good things vnto men But this is not that true loue wherwith we must loue him For although they are very wicked and too vnthankfull which loue him not at leastwise with such a loue and for that cause yet if we goe no further we loue our selues more then wee doe him in this kind of loue seeing the chiefe cause for which we loue him is not in respect of himselfe but of vs. For we loue him by reason of that good which we receiue from him But true loue is that which causeth vs to loue a thing because it is good in it selfe and not in respect of any profite that may come vnto vs thereby With this loue we ought to loue God and our neighbours and friendes and of this loue wee haue a very cleare and manifest image in the loue of Fathers and mothers towards their children For they loue them not because they haue respect to some good which they may receiue of them but because they are their children For although they receiue nothing but trouble by them from the time of their childehood and expences rather then profit yet that letteth them not from louing them tenderly and with great affection Nowe if by this loue grounded vpon such a cause we iudge the like of the loue of God towards vs seeing it is hee that hath imprinted the same in the heartes of parents towards their children as an image of his loue towards vs we conclude well For seeing he is the fountaine of all true and perfect loue all other loues are but as it were little riuers which flowe from this liuely spring But there is none so expresse an image thereof in all the creatures as in the loue of fathers and mothers towards their children For doeth God loue vs in respect of any profite which hee looketh for at our hands Hereof it is that he setteth forth himselfe vnto vs as a Father to the end we may the better know that he loueth vs with a right fatherly loue Therefore also hee will haue vs to call him Father and so to accouÌnt of him yea hee will not haue vs to take any other for our Father of whome to depende wholly but him alone And no doubt but we shoulde receiue wonderfull ioy and consolation if we coulde as well feele within vs that loue which this good Father beareth vs as we feele the loue which we beare towardes our children Now when loue is reciprocall and mutuall so that he which is loued doeth also loue for his part the partie that loueth him then is friendship bred of loue wherein there is mutuall beneuolence and goodwil Wherefore as God loueth vs so muust we for our partes loue him seeing this is the chiefe cause why he hath created man according to his image and similitude and hath giuen him a soule that is immortall and endued with vnderstanding and reason to knowe him first and then to loue him Therefore if wee consider by what steppes wee ascend vp to God we shall finde that as by the loue which he first bare vs we descended from the highest to the lowest so likewise we mount vp againe from the lowest vnto the highest by that loue which wee beare him For our soule descendeth from the highest which is God vnto the lowest which is the bodie by the loue of the Creator towards her who by meanes of this descending and coniunction communicateth his blessednesse both with the soule and with the bodie And as she came downe from him so through the knowledge which she hath of God and loue which she beareth him she ascendeth vp again returneth to her first birth CoÌcerning those degrees by which we come thither we begin first at materiall and corporal things as the beginning of mans generation and birth teacheth vs then we come to the senses of the bodie by that vse which we haue of them Afterwarde we vse imagination and fantasie and from that we come to reason and iudgement next to contemplation and last of all to loue Heereby we may learne also to know the steppes of descending seeing they are the same but begunne at the contrarie ende Wherefore if iudgement bee gouerned and ouercome by the affections and reason by fantasie the estate of the soule is wholly ouerturned and peruerted as if the bodie beeing minded to walke shoulde set the head vpon the ground and lift the heeles vpwarde So likewise is it if in steede o mounting vp to God by loue we descend in such sort to the creatures that we ascend vp no more to him that wee may bee one with him For loue maketh all things one Therefore if we be vnited with God there must needes be perfect friendshippe betweene him and vs. For as he loueth vs so we loue him and then our selues for loue of him And from the loue of our selues springeth our loue towards our wiues and children as though they were a part of vs as also towardes our like and towards our woorkes For similitude and likenesse is a great cause of loue seeing that when one resembleth vs it is as if wee our selues were another because similitude maketh many things to be as one and the same thing Wherefore seeing God hath created vs to his image and likenesse it cannot bee but that he loueth his image and similitude in vs and vs also in respect of that as if it were himselfe For this cause the more this image is reformed and renewed in vs the more no doubt hee loueth vs and the like also may be said of our loue towards him In like manner beautie hath great vertue to procure loue and that for many causes For first the beautie which appeareth without in any body is as it were a witnesse and testimonie of the beautie in the soule according to that which we haue already spoken of the agreement of the powers affections thereof with the temperature of the bodie For God hath created all things in such manner that he hath commonly ioyned beautie and goodnes together
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
and turned mee to cruddes like cheese he addeth presently Thou hast clothed mee with skinne and flesh and ioyned mee together with bones and sinewes This is that couering whereof the Psalmist spake which was giuen him of God in his mothers wombe after her conception Whereupon wee haue to note that these holy men speaking in this manner teach vs sufficiently what is the chiefe part of man which they accompt to be the true man For they declare vnto vs euidently that the soule which dwelleth in the body is truely man and that the body in comparison thereof is but his couering and the lodging wherein hee dwelleth Therefore the Heathens themselues compared mans soule to one placed in a garrison in which hee is to abide vntill hee be called from thence by the Prince and Captaine that placed him therein meaning thereby to teach vs that wee must abide in this life and discharge our duetie therein so long as it shall please God who hath brought vs into it to haue vs to continue therein Truely if wee consider well of those maruailous woorkes which GOD effecteth daily in the Generation of men wee may well say that it is a great miracle of God in Nature and ought to be diligently considered of as Dauid testifieth that hee did so in his owne person Therefore he saieth Thou holdest mee straight behinde and before and layest thine hand vpon me shewing throughout the whole psalme that there is nothing in man so hidden and couered which is not discouered before GOD and which hee knoweth not and searcheth not vnto the bottome to the ende that men deceiue not themselues through their hipocrisie thinking to hide themselues before him For this cause hee sayeth in the beginning that he is so knowen to GOD on all sides both within and without that there is not so much as one motion in him nor one thought or affection which is not wholly manifested vnto him And to prooue and confirme his saying hee taketh his argument from the creation of man giuing vs to vnderstand thereby that forasmuch as GOD is his Creatour and Maker it can not bee but that he shoulde throughly know his worke Whereby wee haue a certaine testimonie of that which wee spake in our former discourse of the creation of all those men that are dailie created by Generation according to the order of Nature appointed by GOD. For the Prophet doeth no lesse acknowledge that GOD hath made him then Adam the first man did So that looke what the Prophet speaketh of his owne person it is also to bee vnderstoode of euerie one both in regarde of his creation as also of that knowledge which GOD hath of all things in man be they neuer so hidde and couered Afterward hee addeth that this knowledge is too woonderfull for him and so high that hee cannot attaine vnto it Nowe wee may iudge well both of the composition of mans body and also of the nature of the soule by those discourses which wee haue already made And if wee did consider but of the body by it selfe yet had wee iust cause to say as much as Dauid sayeth heere What then might be spoken if wee ioyned the soule with the body and considered onely of that which might generally be knowen by such meanes as are already set downe For by that which we doe knowe wee shall iudge well enough howe farre this knowledge exceedeth our capacitie and what remaineth yet behinde which we cannot comprehend Forasmuch then as the Prophet woondereth so much at this great and high skill whereof God giueth vs so excellent testimonie in the creation and generation of men wee ought not to thinke it superfluous and vnprofitable but well beseeming a Christian man to enquire after that which God would haue vs know and which we may know and to consider well of his woorkes wherein he manifesteth his prouidence and wisedome especially in man who is as wee haue heard the chiefest of all his workes amongst the visible creatures and as it were an other worlde created within this Nowe as Dauid from the creation of man inferreth the knowledge which God hath of him so Iob in the same place that I alleadged euen now concludeth that forasmuch as God is the Creator and Artificer that made man he delighteth not in destroying his woorke Thy hands saieth hee haue made mee and fashioned me wholly round about and wilt thou destroy mee Which is as much as if he had saide is it possible that I who am the woorke of thy hands shoulde be brought to nothing by thee For besides that this were against nature the Scripture testifieth vnto vs in many places that he is not onely a preseruer of that which he hath made but also that hee leaueth not his woorkes vnperfect and that hee is so farre from defacing them that contrariwise it is his manner to leade them to perfection Whereby wee ought to learne that the onely consideration of the worke of our creation ought greatly to solace comfort and confirme vs in all afflictions and aduersities how rigorous soeuer the hand of God should be vpon vs. For first we ought to be throughly resolued of this that no affliction can come vnto vs but by his good will and from his hand whatsoeuer the means and instruments are of which hee maketh his roddes and scourges and by which he striketh and beateth vs. Nowe then seeing the hand that toucheth vs is the same that hath made and fashioned vs wee knowe well that he setteth not himselfe against a strange woorke vnknowen vnto him but against his owne wherewith he is very wel acquainted Whereupon we may certainly conclude that it proceedeth not of crueltie and furie that he striketh vs nor yet without good cause as hee that is neither cruell nor furious nor voyde of reason So that it followeth necessarily eyther that we haue giuen him great occasion or that it is very requisite for vs. But howsoeuer it be he euer knoweth well howe to turne all the afflictions of his children to his glorie and to their great honour and profite as we haue many notable examples hereof in all the seruaunts of God and namely in those two personages Dauid and Iob of whome wee haue spoken in this our discourse Which we continuing so farre forth as it respecteth the work of mans generation are to consider more narrowely of the admirable secrete of nature therein so much as daily experience and diligent searche hath learned men to knowe Tell vs then ARAM of the fashion of a childe in the wombe Of the fashion of a childe in the wombe and how the members are framed one after another in the mothers bellie of the time and dayes within which a childe is perfectly fashioned ARAM. I cannot marueile enough at the pride and presumption of many who thinke themselues to bee such great Philosophers and so skilfull in the knowledge of natural things that they perswade themselues
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
any right and interest therein to any other besides him onely who is soueraigne almightie and the onely father of spirites For if the question be of the body and of all the senses thereof many may claime an interest therein vnder God namely Fathers mothers the children themselues nature the kinred the countrey friends kings Princes Lords But the soule belongeth to none but to God alone which he willeth commandeth should be reserued to him only for our happines because he only is the author and creator thereof If it be so then that our soule is not begotten or produced by this nature which is the handmaide of God and worker vnder him but by God alone it followeth very well that nothing in nature can extinguish it but God onely who is able to do it if he please Now it is not likely or credible that God would make a thing by it selfe and that after a different manner from other things which should haue nothing besides the creation of it then within a while after would destroy it For if it were otherwise why woulde hee obserue another meane in the creation of man then in that of beasts Why would he not rather haue bestowed vpon nature the power of the generation and corruption of mans soule as he hath done that of other liuing creatures Wherefore woulde hee seeme to reserue that thing as proper to himselfe which hee woulde make subiect to the law and common condition of other things Thus much then for those arguments which we may take from the knowledge that God hath giuen to mans soule from his constant worke in the creation of it to proue the nature and immortalitie therof Now we are to consider what arguments we haue to the same purpose in that vertue of desire which is giuen vnto it These things then we may learne of thee Aram. Of the argument for the immortalitie of the soule that may be taken from that naturall desire thereof and of perpetuitie which is in it of another argument to the same purpose of the desire which men haue to continue their name and memory for euer an argument to the same ende taken from the apprehension and terror which men may haue both of the death of the body and also of the soule and spirit Chap. 91. ARAM. These three things are so linked and knit together namely Gods religion his diuine prouidence and the immortalitie of the soule that they neither may nor ought to bee seperated in any wise For if our soules were not immortall no rewarde or punishment for good or bad doings were to be looked for and then God should not seeme to haue any care ouer vs which if he haue not why should wee worship him Our hope should be in vaine and religion vnprofitable But if without the grace and goodnes of God we cannot liue and if he wil be sought vnto of vs by prayer then religion is very necessary and the immortalitie of the soule certaine And euen as a man cannot renounce those excellent giftes which naturally are planted in his spirit and minde and in that reason which God hath bestowed vpon him but hee must renounce himselfe and become like to the bruite beast so fareth it also with him when he renounceth his immortalitie But seeing we are now in handling the powers of the soule to shewe that it dieth not and seeing wee haue spoken of knowledge wee will consider what arguments to the same ende may bee taken from the vertue of desiring that is naturally in it Heretofore we learned that all knowledge both in man and beast is giuen to this ende that they should desire whatsoeuer they know to be good and eschue that which they know to be euil Concerning the knowledge of our sences they conceiue well ynough what it is to be present and so do the sences of beastes of which and of our whole nature we may iudge both by our external and internal sences that are common to vs with them so we may discerne of all such like things But the appetite or desire of beasts goeth no further then the time present For that naturall desire of their owne preseruation which is in them proceedeth not froÌ any knowledge which they haue of things but from the workemanship of nature and from that naturall inclination which they haue thereunto without any motion of reason or vnderstanding Whereupon it followeth that their desire to preserue themselues and their power of procreation proceedeth not from their knowing vertue that is the chiefest in them but from the vegetatiue vertue which is the basest most abiect But man goeth a great deale further For man hath knowledge of perpetuitie and of eternitie as we heard in the former speach and because he knoweth that eternitie is a good and profitable thing for him he doth also desire the same This desire then is naturall and if naturall it followeth also that it is a very meete and conuenient thing for vs and so consequently that it is not giuen to man without cause and to no purpose Wee must then conclude hereupon that it may be accomplished and that of necessitie it must be sometime or other For if it were otherwise to what purpose should this knowledge serue which man hath of so great a benefite and which also mooueth him to desire the same if he could neuer attaine to the fruition thereof And why should God teach the same to men if he would not make them partakers of it Were it not rather to debase then to aduaunce them aboue beastes whereas hee hath created them Lordes and as it were his last and principall peece of worke in his worke of creation Should it not seeme to be not onely a vaine thing but also if I might so speake as though God delighted to torment men to cause them to desire that thing of which they should neuer haue any participation Were it not better for them at leastwise as good that in this respect hee should haue created them like to bruite beastes For so they should liue a great deale more quiet and not torment themselues as they doe after a thing which is altogether vnpossible for them to attaine vnto Nowe wee haue a very euident signe and testimony in vs of the continuall being of this desire of enternitie in that longing which men haue to make their name eternall as much as may be and that their memory might remaine in all ages that shall follow long time after them And which is more this affection is so naturall and imprinted so deepe into mens hearts that euen they who deny the immortality of soules and who thinke that euery man doeth wholy vanish away by corporall death doe couet notwithstanding the immortality of their name and to haue a good report amongest men still after their death Heereof wee haue very good proofe in the last will and Testament of Epicurus himselfe the Captaine and standard-bearer
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
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
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
of the husband ouer his wife of the subiection of the wife towards her husband For the Church was not first but Iesus Christ who is eternall very God and very man neyther was Iesus Christ taken from her but shee from him Therefore that which Adam saide of Euah when God brought her vnto him and when he had seene her after he awoke from sleepe namely This now is bone of my bones and flesh of my flesh Saint Paul applieth to Iesus Christ and to his Church because shee is made bone of his bone and flesh of his flesh and partaker of the very nature of Iesus Christ by faith in him and by that vnion coniunction and fellowship which she hath with him whereby shee is conioyned vnto him as his spouse Wherefore the faithfull haue good cause to reioyce knowing that there is the like spirituall vnion coniunction and communication betweene Iesus Christ and them as there is betweene the husband and the wife according to the flesh Nowe as wee haue answered to the friuolous speeches which Atheists commonly make about the creation of the woman so wee will not passe ouer with silence the opinion of naturall Philosophers who say that the male is as it were a perfect man in comparison of the woman and that shee is an imperfect man For they doe teach that nature tendeth alwayes to the greatest perfection that shee can attaine vnto and because the male is more perfect then the female therefore that shee alwayes endeuoureth to bring foorth males But when shee wanteth power and strength to doe that shee woulde she ingendereth females insteade of males Wherevpon it shoulde followe that the generation of the woman as also that of the other females of all liuing creatures is an infirmitie a defect and an imperfection of nature But I woulde gladly demaunde of them whether GOD made an imperfect worke or no when hee created the first woman and whether hee did not create her as perfect in her kinde and in that degree for which hee created her as hee did the man in his Moreouer seeing God is the creatour of nature it is certaine that hee created it perfect in all things belonging vnto it and that hee hath made it subiect to certaine Lawes vnder which it is alwayes guyded by his prouidence as well in the generation of females as of males of the woman as of the man And if some creatures excell others yet that hindereth not why euery one shoulde not bee perfect in his order and nature hauing regarde to their Creatour and to the ende for the which hee created them Wee must not therefore alleadge anie imperfection in the creation of the woman more then in that of the man seeing that if shee had beene created otherwise then shee was shee shoulde not haue beene so perfect in her nature as shee is because shee woulde not so fitly serue that turne for the which shee was created namely to helpe man both in the generation and continuance of his kinde and also in being a succour vnto him in such thinges as belong to his nourishement and in the guiding and gouernement of them Besides is it not sayd as well of the woman as of the man that she was created in the image of GOD as wee haue already heard For Moses after hee had sayde that God created man in his image addeth immediately In the image I say of God created hee him hee created them male and female And as man is the image and glorie of God so the woman is the glorie of the man neyther can the one be bee without the other For as the woman is of the man so the man is by the woman but all thinges are of GOD. Therefore the worde of Building which the Prophet vseth in setting downe the creation of the woman is duely to bee considered in this matter For when hee saieth that God built the woman of Adams ribbe this worde importeth more then if he had simply sayde that he made and formed the woman For thereby hee woulde haue vs knowe the perfection of man and of mankinde in the creation of the woman because without her his building coulde not be finished So that man is as it were the first foundation vpon whom the woman was builded as likewise by generation of children proceeding from them both this building is not onely preserued and continued still but also furthered and augmented Vpon the like reason the worde that signifieth a childe in the Hebrew tongue is taken from a worde that signifieth to build in the same language as in deede children also are the true building of a house But before we enter into any larger discourse of this matter to know the generation and multiplication of mankind I am of opinion that we shal do well to intreat first of the dispositioÌ of that matter wherof we heard before his body was made as also of the partes thereof For generation respecteth chiefly the third kind of the natural powers faculties of man whose vertue and properties we are not to consider of before we haue beene instructed in all things that concerne the particular composition of mans body and of euery part thereof to this end that we might haue the true knowledge of that lodging which God hath giuen to man to dwell in vpon earth and that step by step wee might come to consider of the host or tenant of this tabernacle namely of the spirite and soule which is truely man Let vs then beginne to take a view of the diuision of the chiefe partes of the body and so handle first the simple or similary partes of which all the rest are compounded This matter subiect I offer to thee ARAM for thy discourse Of the simple or similary partes of the body namely the bones ligaments gristles sinowes pannicles cordes or filaments vaines arteries and flesh Chap. 3. ARAM. If wee take pleasure in beholding materiall frames builded with mens hands especially if they be made by rare workemen and such as excell in their Arte and in viewing attentiuely the goodly workes that are in them we ought to be a great deale more delighted without al comparison in looking vpon the stately edifices builded with the very hand of God and vpon the exquisite and wonderful workes wherewith he hath adorned and set them forth Curiosity causeth many men to wander all their life time in lands and seas vnknowen to feede their mindes with a vaine knowledge of the maners and customs of strangers but very few will be found who haue a care to know themselues In so much that being able to discourse of the situation of diuers regions and of the beauty of those places and fortresses that are therein yet they know not their owne house wherein they alwaies dwel and much lesse themselues namely their soules which are the inhabitants But if we thinke it a shame for a man to bee ignorant of those things that belong or bring
commodity or pleasure to the life of man the ignorance of our selues which hurteth this life and the other we looke for is a great deale more shamefull and dishonest Now a man may easily perceiue how commendable excellent and profitable the knowledge of the nature of our bodies and of euery part thereof was iudged to be by men in ancient time in that they had publike schooles amongst them in which euery one might daily behold Anatomies yea Anatomies were shewed to euery one that would see them in the priuate houses of Philosophers and Physicions And for this cause Galen saith that the Ancients would not write of this science But after when this diligence of the first louers thereof beganne to be despised and reiected of the most part of men it was necessary that some should write thereof for their good as also for the benefit of posteritie Otherwise they would haue fallen within short space into a dangerous ignorance of their nature and of the causes and remedies of such diseases as dayly trouble them But wee must referre that knowledge which in our discourses wee seeke for out of this science to another end Neyther do we vndertake to speake of that Art and Science that belongeth to Phisicions as though we made profession thereof but onely to shew the true vse of it and howe it may bee referred to the honour of God and to the knowledge of his wisedome and prouidence as also to the end that in beholding the wonderfull composition and disposition of the members of our body wee shoulde remember the creator thereof who seeth whatsoeuer heth most secret and hidden therein and who is able to make as it pleaseth him an Anatomy both of body and soule and to send them both to euerlasting hell fire when they will not acknowledge him to be the efficient and finall causes of their being Hauing regard therefore to this ende we will consider of the parts of mans body according to the subiect propounded vnto vs. The partes then of the body are diuided into two sortes or kindes the firstis the simple or similary parts the other the compound parts The simple partes are of that nature that euery portion of them howe great or little soeuer it be retaineth alwayes the name that is giuen to the whole whereof it is a part and of these simple partes the other kinde is named whereof wee will intreate heereafter because they are compounded partes and obtaine the place of members whose partes are not called by the name of the whole member but euery part hath his speciall name For all the partes of the head are not called by the name of the head and so it is in the other members of the body But if a bone bee broken into many peeces euery peece is still called a bone and the like may be said of the other simple parts which are nine in number namely the bone the ligament the gristle the sinâw the pannicle the cord or filament the veine the artery and the flesh Our speach therefore must be of these No man is ignorant that the foundation of euery building is as much a part thereof rather more although it appeare not then any other part howe sumptuous soeuer it be For the rest are laid and planted vpon the foundation neyther can they long continue in their beauty vnles that be good and firme We may say the like of the bones of a mans body which are made of the seede in generation when the thickest part of it is hardned by heat as stones are baked in the earth by great heat For they are not only like to foundations and pillers which sustaine the body al the members thereof but they are as it were pales and fences vnto it to containe all things that are within the building of the body and to inuiron al the parts of it as it were with walles and rampires For this cause they are more earthy drier and colder then any other part of the body And therefore the prouidence of God appeareth most wonderfull in this composition of the bones seeing that of one selfe same peece of earth or clay he maketh the bones so strong and hard in comparison of the ligaments griâtles and oter simple partes so that in respect of these the other are for strength hardnes like to stones and mettals in comparison of the other part of the earth Neither is the wisedome of God worthy of great admiration in this respect onely but also because hee made not the bones all of one peece nor yet of one fashion and forme For minding to giue motioÌ not only to man but also to al other liuing sensible creatures the bones were to be diuided distinguished into diuers pieces to the end they should not hinder this motion which is so necessary for those creatures the maner whereof wee may see in men armed at all points For the harnesse must be made of diuers pieces according to the ioynts of the members that their moouing may haue no impediment But because the bones being diuided and separated one froÌ another cannot be so conioyned or vnited together that euery one should sustaine that charge which it hath to beare therfore that they might serue more fitly for motion to the creatures God hath framed theÌ in such wise that they haue their ioynts in so good proportion so aptly interserted one within another as that the whole combination vniting of theÌ al together is maruailous exquisit goodly to behold like to a worke made of many pieces which all meet together in one body For some of them are hollow like to a round box that they may be conioyned with the other that are round in the ends to the end they might be knit together more coÌueniently To be short they haue all their fashions proportionable one with an other according to that maner of vniting which is most meet conuenient for theÌ Now because this coniunction of ioynts cannot keep itself at that stay if it haue no other band therfore hath God placed there certaine ligaments or stâings of the bones which are white partes without blood void of sence not holow proceeding from the bones differing from them in nature although not so much as the gristles do For the gristles which serue also for a stay that is softer then the bones to the end they should not rubbe together ouer hardly one within another are more earthy drier and harder then the ligaments and yet not so much as the bones so that they are as it were of a middle substance and nature betweene the bones and the ligaments which are also very earthy drie and hard but lesse then the gristles and the bones and more then the sinewes which also in some sort draw neare to the nature of the ligaments But they differ both in that they haue diuers originalles as also bicause the ligaments are altogether
part of the arme from the elbowe vnto it selfe and it is called the wrest the second is the hollowe palme which is apt to gripe with together with the backe of it on the other side then the fingers make the third part being so made and placed as they are fittest to take easily to gripe to close and to crush In so much that whatsoeuer hath beene spoken by me worthy consideration in the legges and feet touching their office and all those motions that are apt and necessary for them the same also may be plainly seene in the whole hand and arme The second principall part of the whole arme is that which is taken from the elbow vnto the hand the third is from the shoulder vnto the elbow and both the one and the other are so coupled together with their ioynts and bands as is most requisite for all their motions Thus ye see what in my opinion ought chiefly to be knowne in this our present matter Now seeing we haue begun to take a viewe of the foundation of the frame of man by the consideration of the fourth compounded part of the body I thinke that before wee handle the other three wee shall doe well to behold the wonderful composition of many bones which serue also to sustaine the whole stocke of the body and vpon which the backbone is chiefly grounded Therefore thou ASER intreating therof and of the ribbes and other bones of mans body shalt prepare the way for vs to proceede in the description of our building euen vnto the toppe and highest place of the whole frame Of the Backebone and of the marow thereof of the ribbes and of other bones of mans body Chap. 5. ASER. Those Philosophers that were indued with greatest knowledge of those excellent things that are hidde in mans nature stood much vpon the contemplation of this that his face was lift vp towards heauen whereupon they concluded that he ought to abandon all carking care of base and earthly thing to contemplate those things that are aboue and heauenly and in the knowledge of them to satisfie the desires of his soule And truely this is woorthy to be considered that amongest terrestriall creatures which walke vpon the earth God hath created none with two legges onely or that is made straight and bolt vpright but man Therefore he onely and no other hath the ridgebone made according to the straightnesse of the legges which is neither in foure-footed beastes nor in birdes albeit they goe vpon two feete and haue their head lifted vpwarde For as well their legges as those of foure-footed beasts are so placed in regard of the backebone when they walke as mens legges are when they sit downe namely cornerwise not downeright But when men goe their legges are stretched straight with the backebone which is like the keele of a shippe vnto which all the bones belonging to the stock of the bodie are conioyned euery one being answerable each to other according to their proportion as the other peeces of wood whereof a shippe is made are ioyned with the keele by that knitting together which they haue therewith For this cause the whole bodie of man is straight and can stand vpright and sit downe But no beast can doe eyther of them because there is no such vprightnesse voyde of corners betweene their backebone and their legges as there is in man Therefore they can neyther holde nor doe any thing eyther standing or sitting For although they can stay themselues vpon their haunches yet they cannot sitte altogether like to man And contrariwise man can doe nothing well lying along or with his bellie downewarde as beastes vse but standing or sitting hee can doe all his affayres verie easily To this ende hath GOD giuen him legges and feete armes and handes of which wee spake before Now as hitherto wee haue seene the lowest foundation of mans building namely the feete and legges so heere wee must knowe that there is yet another wonderfull frame of bones as it were a newe foundation for the whole stocke of the bodie and residue thereof Amongst others some are verie strong being placed crossewise to vpholde the rest they serue also for the defence of manie inwarde partes that are against them Vpon this second foundation the backebone is layde which reacheth vp to the head and is verie artificially made For first because a man cannot alwayes stande vpright but must sometime bende himselfe or lye downe or turne from one side to another it is not made all one bone but it consisteth of manie bones namely of foure and twentie which are called the knuckles or turning ioyntes of the backebone For this cause Salomon verie fitly calleth it the siluer chaine or coarde which lengtheneth or shrinketh being consumed with extreame olde age For it is framed after the fashion of a chayne and holdeth the lower partes of the bodie as it were tyed and chayned unto the highest part which is the head Againe it is not without good cause called ãâã chayne of siluer For it is a verie precious part of the bodie and ought to bee greatly accounted of both because the bodie standeth in neede of it and also for manie great benefites which it receiueth thereby True it is that some vnderstand by this chaine of siluer the vniting and agreement of matters whereof the bodie of man is made beeing taken from all the Elements and ioyned together by a goodly harmonie and proportion But the former exposition seemeth to mee most fitte because of that similitude which the backbone and ioyntes of it with their vse haue with a chayne and the vse-thereof For if the chine-bone were all of one piece a man shoulde bee alwayes stiffe like to a pale or like to a logge or bodie of a tree and so the stocke of the body coulde not enioy those motions that are necessarie for it as wee see all the members haue agreeable to their nature For they are nt planted into the stocke of the bodie as boughes and braunches are into the stocke of a tree which are without motion aswell as their stocke Likewise man whome the Philosophers called a Tree turned vpwarde because hee hath his rootes in his head is a farre other kinde of plant then those are which beeyng in the earth stirre not out of one place For it is a tree to be caried about whose braunches haue their naturall motion And as touching those bones whereof the chine-bone is made they are so ordered that the first which sustayneth all the rest as the principall foundation beeing called Os sacrum that is The holie bone is the largest biggest and strongest and beeyng ioyned to the hippes is verie artificially framed of three bones and sometimes of fiue or sixe Wherefore some thinke that it is so called by reason of the artificiall composition thereof others because of the greatnesse and some because it helpeth women in their trauaile as that whose knitting together openeth with
the hippe-bones in them that bring foorth children Others saye that there is no opening but onely that it stretcheth foorth and inlargeth it selfe There are some also that thinke it is so called because it is so necessarie vnto life that after it is once hurt death followeth After this bone the rest that followe are lesse and lesse vntill you come to the highest insomuch that the lowest are biggest and the highest least to the ende that as they are the foundation one of another so they might bee able to beare that charge which they are to sustayne and bee the lesse burdened And as for the coniunction and vniting of them together it is so well contriued that it hath so much strength as is necessarie for it and is neyther too soft nor too harde too drie nor too wette and slipperie but that which is meete for their motions This order of bones and turning ioynts thus raunged is properly called the Backebone or Chine and in Latine Spina dorsi because of the sharpe endes or poyntes which eche of them hath oneuerie side for his defence as it were thornes This whole chine hath a marow proceeding from the hinder part of the braine and reaching downe to the nether ende of the backebone which beeyng rounde in shape is as a riuer whose spring is in the brayne from whence it proceedeth as the great Arterie doeth out of the heart and the hollow veyne out of the liuer as wee haue alreadie declared and may intreate thereof more at large in speaking of the inner partes of the bodie Therefore as the great arterie is as it were the stocke of all the rest being planted in the heart from whence it springeth and the hollowe veyne whose fountaine is in the liuer is as it were the stocke of the other veines so the marrowe of the chine is as it were the stocke and spring from whence all the sinewes issue which afterward like to litle riuers impart their sence and motion And because the fountaine of this riuer is in the braine therfore also the originall of sinewes is attributed thereunto notwithstanding that all those sinewes which giue motion and sence to the partes that are vnder the head except it be to the intrals and guttes proceede from the marrowe of the chine Hereby we may note once againe that that place alleadged by mee out of Salomon where hee calleth the backbone a siluer chaine agreeeth also very fitly with that which is here spoken For seeing the sinewes distribute sence and motion to all the members of the body as it hath bene already told vs and haue their beginning from the braine and marrow of the chine we may well say that it is a chaine and coaâd of a great length which extendeth it selfe very farre by reason of other chaines and strings proceeding from it For as the backbone may be resembled to a chaine so the marrowe within it is like to a coarde whereof all the sinewes which are as it were the little strings of all the members of the body haue their beginning and increase And therfore some in stead of a siluer chaine translate a coard or threede of siluer as wee reade in the common Latine translation but the sence is all one And that which Salomon addeth after of the golden ewer which is broken in olde-age with the exposition of the best learned giuen thereof agreeth also very well to this effect For by this golden Ewer they vnderstand the skinne that couereth the braine which is of a yellowish colour resembling the colour of golde It is very fitly called a Ewer because it is a vessell contianing the matter and nourishment of the sinewes and as it were the fountaine of all the motions and sences of the body it is as it were the lodging of all the animall partes and the originall of all the sences both internall and externall Wherefore the matter of the braine contayned within it is of a more celestiall nature then any other part of the bodie and commeth neerest to the spiritual and diuine natures So that this vessell is not without good and iust cause called by Salomon the Ewer of gold For there is in it a fountaine out of which man receiueth great treasures Nowe because the sinewes arteries and veynes were to haue their passage and issue from their fountaine without let or hinderaunce it was requisite that the backebone should haue such holes as it hath and that the bones therof should be of that fashion they are to the ende that neyther themselues nor the marrow within might be easily broken and that the next partes and members might not be hurt For it is very dangerous to haue any rupture or hurt in the chine aswell by reason of the marrow as of the sinewes And because it pleased God to lodge there those internall members of the bodie that are most necessarie for life and for the preseruation thereof he fastened the ribbes to both sides of the backebone namely twelue on euery side and hath left a sufficient space betwixt them that the place might bee able to receiue those members for whose cause they were so built disposed So that there are before and behinde especially about the noblest members very long and large bones to defend them on al sides as it were good harnesse and strong bulwarkes but chiefly behind because the armes and handes cannot so well defend them as they may the other before Therefore God hath better armed them with bones making those of the shoulders so large behind as they are and knitting them also vnto the backebone by their bande but yet so that they touch it not Likewise they are fastened to the highest bone in the brest which reacheth vp to the throate aboue the first ribbe by two litle bones which passe ouer the ribbes that are betwixt them For this cause these bones are called the keyes of the throate For they close and shutte vp these partes as it were keyes so that without them shoulder blades would fall backeward beeing no more able to keepe close together then the poldron of an harnesse not beeing fastened to the gorget The armes likewise are fastened to the shoulders as also the thighes and legges to the hippes then the handes are ioyned to the armes with their ioyntes and bandes as hath beene touched before Now we are to note further according to that I spake euen nowe that the backebone is in a mans body as the keele in a ship so that as the rest of the matter and forme of the shippe must bee well proportioned and framed according to the keele so is it in the composition of mans body and in that correspondencie which all the members ought to haue with the ridgebone of which they all depende otherwise there would be no good agreement but great deformitie And as for the ribbes and brest bones they haue such workemanship as is requisite for the members contained within the
rehearse manie moe vses if we woulde speake more particularly of this matter whereof wee meane to speake but generally as also of all the rest that concerne the anatomie of the bodie according to that ende which wee propounded to our selues in the entrie of our speeches namely to open a gappe onely to the consideration first of the matter whereof mans bodie is compounded and of the diuersitie thereof then of that forme which God hath giuen vnto it and lastly of the profit and vse of both to the ende wee might dayly learne the better to knowe the great power skill wisedome goodnesse and prouidence of him that hath created and disposed all things in so good order But as touching that which we spake of the pappes and of their substance wee haue yet to consider of two poynts well worthie the noting concerning the place where God hath seated them First they are there placed where they serue to shroude and to defend the noblest and most necessarie partes for life that are in the breast namely the heart and the lungs For they are set before them to countergard and keepe them both from ouer great heate and from excessiue colde and from many other inconueniences And as they serue for the heate of the heart so their owne heate is increased by reason they are so neere the heart whereby the milke that is ingendred in them is the better baked So that wee see that although GOD hath not giuen men pappes for the generation of milke and nourishing of children as women haue neuerthelesse they are not without profite and vse in them as wee haue hearde Whereunto also wee may adde the beautifying of that part of the bodie where they are placed especially in women Againe could they possibly be set in any place that were more fit and more easie both for Mothers and Nurses and for the children to whome they giue sucke and nourishment For if the mother bee disposed to giue her childe sucke shee hath this commoditie to sitte downe if she will to holde it in her bosome and vpon her knees and likewise to imbrace it in her armes whether she sit lye downe or stande also shee may carie it vp and downe whither shee please euen whilest shee giueth it sucke and feedeth it This commoditie is not graunted to the females of beastes when they giue sucke and nourish their little ones with their teates Wherein wee haue to marke one notable difference which GOD hath put betweene men and beastes For beastes haue no other care of their yong ones but onely to nourish their bodies with foode vntill they bee able to feede and gouerne themselues afterward both syre and damme and little ones forget one another taking no more knowledge eche of other nor louing one another more then other beastes of their kinde But amongst men both the father and the mother are caried with an affection towardes their little children which is the cause why they forget them not as beastes doe And as they loue their children so are they loued of them insomuch that there is a mutuall loue proceeding from that naturall affection which they beare one towardes another On the other side this loue causeth parents to let their children haue instruction that they may bee wise and vertuous And therefore it is not without good cause that womens pappes are placed in the breast namely to the ende they shoulde bee vnto them as signes and testimonies of the affection of the heart and of that loue which they ought to beare towardes their children whereof they ought to make them partakers aswell as of the milke of their breastes and as if they gaue vnto them their heart as they giue them their blood turned into milke Likewise children are by the selfe-same meanes to bee admonished of that mutuall affection and loue which they ought to carie towards their mothers as if they had sucked it out of their breasts and from their heart together with their milke that they may returne the like vnto them againe Wherefore mothers and children haue a wise mistres in nature and in the prouidence of God that appeareth therein if they knew how to followe it well Againe for this cause mothers ought to take greater delight in nourishing their owne children then in committing them to the handes of strangers and hyred Nurses For out of doubt the mutuall affection and loue of eche to other woulde greatly increase thereby Nowe hauing spoken of the place which God hath assigned to the pappes let vs consider his prouidence in their forme which is such that fayrer and more fitte for that office of theirs coulde not bee deuised For wee see howe they hang there in the breast of the mother and Nurse as it were two bottles hauing nipples and holes made fit for the infants mouth that hee might take holde of them and drawe and sucke the milke that is within the dugges which are filled presently after the child is borne so that hee is no sooner come into the worlde but hee hath such foode and nourishment readie drest as is meete for him For albeit the infant bringeth his teeth with him from his mothers wombe yet because they are hidde within the gummes and are not yet come foorth hee must haue such meate as needeth no chewing but may bee sucked which GOD hath prouided for him Wherein wee haue a woonderfull testimonie of the care hee hath ouer vs and what kinde of Father and cherisher hee is For this cause Dauid had good reason to say Out of the mouth of babes and suckelings hast thou ordeyned strength because of thine enemies For if one consider the prouidence of God which dayly sheweth it selfe ouer children onely there is no Atheist Epicure or other enemie of God so great which shall not bee confounded conuinced and constrayned will hee nill hee to giue glorie to GOD. For before children can speake euen from their mothers breastes they shewe foorth and preache the prouidence of God in prouiding milke for them But wee shall finde it a matter of greater admiration if wee consider not onely in what manner they are nourished presently after their birth but also howe they are nourished in their mothers wombe For there they are not sustayned by the mouth nor with milke as they are after their byrth but with their mothers owne blood receiued by the Nauill which is in the middest of the bodie But God hath made such an agreement betweene the wombe in which the little childe is nourished in his mothers belly and betwixt her breasts that that blood wherewith the Infant was feede before it was borne presently after the birth ascendeth into her pappes in which by reason of the aboade it maketh there it becommeth white and is so well heated and prepared that it hath as conuenient and pleasant a taste as can be put into the infants mouth And as for the substance of the milke there cannot be any
that is more fitte to nourish it or more naturall feeing it is the accustomed and vsuall sustenaunce neither is there any difference but only in that it is otherwise coloured being somewhat changed in taste sauour as also in this that the infant receiueth it by another passage then it did before Wherefore it is needfull that it should haue a conuenient and pleasaunt taste for the mouth that receiueth it as also it is very requisite that it should bee of that colour which it receiueth in the pappes For it woulde bee strange to see the infant draw blood from his mothers breast to haue his throate full of it and his mouth bloodie All these things shewe well that the Prophets had good cause to say that the mouthes of litle infants preach the prayses of Gods prouidence and confounde his enemies For when that foode which God giueth to nourish them in their mothers wombe can feede them no more there it hath pipes whereby to retire to that place in which it may performe the âame duetie and that so fitly that if that blood which is turned into milke did descend as it ascendeth by veynes which passe from the wombe to the breastes the prouidence of GOD would not so manifestly appeare as it doeth And therefore we see by experience that so long as the childe is nourished in his mothers wombe there is no milke in the breasts but after it is borne the blood that ranne euen vnto the wombe ascendeth vpward by veynes making a good long iourney before it come to the breastes For these veynes reach vp hard to the throate on euery side insomuch that the blood which they carie to the pappes ascendeth aboue the breasts and then descendeth into them to this ende that through the length of time wherein it abideth in the veynes it might haue more leasure to bee the better wrought and to bee turned into milke and into that white colour which it receiueth And the milke is made the whiter not onely through the aboad which it maketh in the breasts but also by the meanes of that kernelly flesh whereof they are compounded For it is of a whitish colour that it might giue the same colour to the milke whereof the pappes are the vessels So that heere wee may the better knowe as wee touched before why GOD by his prouidence made the breastes of that matter and colour whereof they consist Nowe wee haue further to note another poynt wherein God hath very well prouided for the comfort of women as it were a recompence for the paines and trauaile which they haue both in the bearing and bringing vp of their children namely that whilest a woman is withchilde and giueth sucke to her infant shee hath not her monethly and vsuall purgations because her supersluous blood and that which at other times is an excrement and must be voyded is not then any longer a superfluous excrement if she be not otherwise euil affected in body by sickenes but is turned into the foode of the child whether she beareth it in her belly or giueth it sucke with her breasts Wherein wee see a maruailous worke of God For it is all one as if hee turned poison or venim into good meate and nourishment yea into most deintie foode for the vse of such a delicate mouth and tender nature as an infant hath that is newly borne Further also we will note heere that so long as the infant is in his mothers belly it is nourished more like to a plant then to those liuing creatures which receiue their food by their throat And yet after he is borne he knoweth wel wherefore his mouth sârueth before euer he vsed it without any other Master or Mistresse to teach him this skill them the prouidence of God which sheweth it selfe also in other creatures in the like case but not in such euident and excellent manner We may say the like of the breath which the infant receiueth not in ãâã mothers wombe by his mouth no more then the meate wherewith hee is fedde nor yet by the nosethrilles which are more specially giuen to the body for that purpose but by the nauill which is appointed to be the pipe to conuey both vnto him before he be borne But the discourse of this matter will fall out more fitly heereafter to be handled at large when wee shall speake of the naturall and internall powers of the soule Wherefore it is time to finish the couering of our building and so make an end of the speaches of this dayes worke Therefore it belongeth to thee ACHITOR to couer it with skinne and haire vnlesse you thinke good first to tell vs something of the fat that is found within the skinne Of the fatte and skinnes of mans body and of their vse of the haires thereof Chap. 8. ACHITOB. Hitherto our intent hath beene after speach had of mans creation first to erect vp his tabernacle as it were a dâie Anatomy which is a body consisting onely of bones After wee clothed it with sinewes muscles ligaments flesh and kernelles which serue it for a garment or standeth in steade of morter or plaister for the walles of a building For in this edifice of mans body the bones occupy the place of stone which must afterward be committed to the Mason to cause them to keepe close together euery one in his place But yet we haue to white it ouer which is the last couering to make it fairer better polished and more perfect For if we consider it onelie as hitherto it hath beene set out vnto vs we shall see it but as it were a frame not polished nor made perfect without or as it were a bodie without a skinne which is not very pleasant to sight Therefore wee will now put on the last garment which couereth all the rest namely the skinne but first a word of the fatte which being within is of great force to preserue and keepe it I will not stay heere to declare how and by what meanes the fatte as also the kernels and paps are made of the blood because our principall scope is to shew the prouidence of God in the vse of all the parts of the body leauing to the Physicions that which appertaineth to their office touching the intire and perfect knowledge of the Anatomy of the body Seeing then wee are to speake of the fatte that is found in the body it serueth for the defence and preseruation of those partes that are couered therewith not onely against heate and cold and other thinges that come from without which might indammage those partes but also to keepe in naturall heate the longer by whose vertue concoction of meate commonlâ ãâã led digestion is made in the body Likewise it is very profitable for those partes that are in greatest and most vsuall motion to supple and annoint them as well to make them more nimble and readie to mooue as to preserue them from drying and so consequently
deformitie in stead of beautie But if wee consider onely the beautie of the head and of the face thereof whereof wee discoursed yesterday wee shall not finde any one member that hath not singular beautie in it and that agreeth not very fitly with the rest being of so good proportion and measure and hauing such a great and excellent grace that a man may truely say that the whole woorke hath in each part thereof so great perfection that nothing can bee added or taken away nothing can bee wished to make it more faire profitable excellent or perfect then it is in it owne nature To the setting foorth of this beautie the nose whereof wee are to speake serueth very much yea so much that hardly any member in all the face or head so disfigureth a man or maketh him more deformed then the nose if it bee euill fauoured disfigured or taken cleane away But besides this beautie which it bringeth to a mans head we are to knowe that it is very seruiceable to the whole bodie and chiefly to the brayne lodged in the top thereof as it were the Lorde and Master that as it giueth motion and sense to all the members so it might bee compassed about with all the senses as it were with seruitours men of garde Therefore as it hath neere about it the eyes eares tongue and palat which are the instruments of seeing hearing and tasting so the nose is needfull to serue the sence of smelling Neither is it placed so neere the sense of tasting without the great prouidence of God For there are many things in nature which if they be tasted onely are deadly or at leastwise very dangerous and hurtfull as appeareth chiefly in thinges that are venimous and poysonfull For this cause albeit the sence of smelling bee not altogether so necessary for liuing creatures namely for such as are most perfect as the other sences so that they may more easily want it neuerthelesse GOD hath giuen it them to the ende it might bee as it were a messenger to the taste to shewe what is good for it and what not and this chiefly for two reasons The first is to keepe men from hazarding themselues through an immoderate desire to eate and drinke before they haue discerned by the smell of such things as are to be taken whether they bee profitable or hurtfull for them The second reason is to take all suspicion and feare from them which otherwise might cause them to abstayne from those thinges that are good and profitable for them And therefore this sense of smelling is neerely conioyned and hath great agreement with the sense of tasting For this is a generall rule that albeit euery thing that smelleth well hath not alwayes a good taste yet whatsoeuer a man findeth good to his taste the same hath also a good smell and contrariwise that which is founde to haue an ill relish the same hath also the like smell For the taste and smell are giuen not onely for profite but for pleasure also and delight Neyther doe those thinges which serue for delectation alwayes bring profite but sometime the contrarie principally through their fault that knowe not howe to vse them moderately For they are so subiect to their pleasures that they can neuer keepe measure in anything as wee see by experience especially in these two senses of taste and smell For as the ordinary meates satisfie not the delicate appetites of men but they must haue new dainties daily inuented to prouoke their appetite further and to cause them to eate and drinke more then is needefull to their great hurt so men are not contented with naturall odours which nature bringeth foorth of it selfe but nowe they must haue muskes and perfumes with infinite varietie of distilled waters and artificial smelles in regard of which naturall fauours are nothing set by And yet if they were vsed with sobrietie there were no cause of reprehension seeing all the creatures of God are good if they be vsed moderately and a they ought with thankesgiuing Heereof it is that they are oftes mentioned in Scripture in the good part And not to seeke farre off for examples we haue the testimonies of the holy EuaÌgelists as our Lord Iesus Christ himselfe who was neither nice nor voluptuous but the perfect paterne of al sobriety and temperance did not reiect nor condemne pretious ointments and sweete odours but sometime permitted the vse of them vpon his owne person Moreouer it is certaine that the animal spirites in the braine are greatly relieued and recreated by those good and naturall smels that are conueyed vnto them by means of the nose and of the sense of smelling placed therein as contrariwise they are greatly offended by euill odours yea oftentimes by artificial sauours which commonly cause rhumes catharres and great head-aches For the spirits of the head are subtile pure and very neate so that sweete smelles are good for them and stinking sauours contrary vnto them To this end therefore that the braine might receiue this benefit of good odours God hath placed both the sense and instrument of smelling so neare vnto it the instrument to keepe and conuey odours vnto it the sense to discerne and iudge of them Therefore this sense of smelling hath some agreement both with the fire and with thicke aire because smels are stirred vp by heate as smoke is by fire which are after carried by meanes of the aire vnto the sense and receiued and kept by the nose Forasmuch also as the braine needeth aire to nourish and preserue the animal spirites the nose in this respect also standeth it in great steade Therefore God hath created it not only to serue the sense of smelling but also for respiration that it should be the principall pipe and passage by which both the braine and lungs may draw in or let out breath as neede requireth For this cause the braine doeth stretch out and restraine it selfe and as by stretching foorth it selfe it draweth in the aire by the nosethrilles so by keeping it selfe close together it retaineth the aire And so the externall aire being drawen in by the nosethrilles is distributed by the cranies that are open in the palat in such sort that the greatest part is drawen into the lungs and the residue goeth to the braine by the passages holes that leade vnto it And although the mouth serueth also for respiration yet the nose is appointed more especially for that purpose and is much more fit and apte for the same Therefore God hath giuen it both matter and forme agreeable for that office For first concerning the matter it is not made all of bone nor all of gristles because if it were all of bone a double inconuenience woulde ensue thereof The first is that the bones would be in danger of breaking chiefely about the end of the nose when it should hit against any hard thing because they would not bend and giue
place easily as sinewes will do The second inconuenience would be this that the endes of the nosethrilles could neither open nor shut neither enlarge nor restraine themselues but woulde continue alwayes at one stay whereupon two other mischiefs would follow First the nose could not open and inlarge it selfe so much as were requisite many times to drawe in great store of aire to coole and refresh both the lungs and the braine especially when they are heated and set on fire For at such a time there is perill of strangling Secondly forasmuch as the nose is giuen to man that it might serue the braine in stead of a pipe and spowt to purge it of slegmatike humours a man could not by blowing close it together and straine it to get the filth out of it as neede requireth many times For the humours that distill from the braine are not alwaies very liquide running but sometimes so grosse thick that a man cannot easily purge the braine or nose except it be closed and strained hard Thus you see two euident causes why it was needeful that the nose should be compounded of gristles not of bones onely at lest wise from the middle downward On the otherside if this lower part had beene made of flesh onely or of kernelles or of skinnes the nosethrilles could not so well haue bin inlarged or reÌstrained nor continued so open as is requisite for the seruice of all those dueties and offices already mentioned besides that those parts could not so well withstand the inconueniences whereunto they might be subiect if they were of a more tender matter Lastly as it was needefull that one part of the nose should consist of that matter for those causes spoken of so also it was necessary that the vpper part should bee made of bones not onely to keepe the sense of smelling the better which is in that part and to be as it were a buckler vnto it but also to serue in steade of rampires both for the eyes and for the braine As for the inward parts there are two nosethrilles distinguished one from another by a gristle which is betweene them both as it were alittle wall to diuide them to the ende that if the one be stopped the other may alwayes discharge the offices assigned to them both And to the end they may more easily draw in the aire for the seruice as well of the lungs as of the braine and also receiue in the odours they are larger at the first entrance and after as they ascend vp they waxe more narrow and that not without good reason of the prouidence of God For hee hath in a manner taken the selfe same course that he did in the composition of the eares which he made large wide at the entry hauing that form that hole within which we heard spoken of before together with the causes why The self same reason in a maner may be reÌdred here For as it is to be feared that ouer great soundes woulde hurt the eares if they entred in all at once so the lungs and much more the braine might be ouer cooled by the ayre that should enter in at the nosethrilles if it should ascend vp too fast at once too sodainly or too vehemently By reason wherof it is requisite that it should be retained in some sort to the ende that by the tariance which it maketh it should bee heated and better tempered The like consideration is to bee had of the vapours and smelles in regarde of the braine not onely of euill sauours but also of those that are good For some are so violent by reason of the abundance of heat in them which falleth out chiefly in such as are most excellent that if they be not dispensed moderately they hurt the braine This commeth to passe in some persons through the weaknes of their braine There are others and namely such as care not for sweet things who take no peasure no not in good smels so that oft times the sweetest most delicate odours are hurtful to their head Now God hath wel prouided for al these things hauing placed a little bone in the top of the nose which is pierced through like to a litle siue Hereupon it is called by the Phisicions the siue-bone or otherwise and that more properly the spuÌgy bone because the holes therof are not strait as are those of a siue but somwhat slopewise like to the holes of a spunge And this serueth for the better more coÌmodious discharging of all those vses declared by vs for the auoyding of those discommodities which we haue heard of Whereunto may be added that the humors which descend from the braine may not fall downe so fast together but distill better by little and little and the good humours be kept more easily from falling downe all at once together with the euill I passe ouer heere briefely the muscles giuen to the nosethrilles to mooue them as also the nerues which are sent from the braine to the sense of smelling to bring vnto it the vertue of smelling as the eyes eares palat and tongue receiue from thence their nerues also which bring vnto them that facultie and vertue that is meete for their nature Wherein wee may further note one goodly point of the prouidence of God in that giuing motion and sense to euery member of the bodie by the sinewes hee giueth a speciall and proper sense to those nerues that are to minister vertue and power to euery one of the corporall senses which the other sinewes haue not For there is none that giueth the sense meete for sight but those that are allotted to the eyes for that purpose The same may bee said of those that are giuen to the eares for hearing and to the tongue and palat for the taste and to the nose for smelling Now to end this speach wee are to draw out some instruction meete for the minde according as we haue done in our discourses of the other senses of the body As then wee iudge by the nose sense of smelling which God hath giuen vnto vs what difference there is betwene a good and a stinking smell and how the one is pleasant delightsome and the other vnpleasant abominable so likewise we ought to consider what small pleasure God taketh in the infection and stinch of our sinnes and how he is delighted with the sweete smell of the iustice and vertues of Christ Iesus when wee are prefumed therewith and when hee smelleth the sauour thereof in vs. Therefore whensoeuer and as often as we feele some stinch and abhorre the same that euil smel ought to admonish vs of the filthines of our sinnes and teach vs to haue them in greater abomination then any catrion smell whatsoeuer and to abhorre our selues when wee present our selues before God prefumed with such an infernall sauour For if we turne our faces aside and stoppe our nose and euen spit vpon
reiecteth the residue wich is not onely not profitable but also very hurtfull for her vnlesse shee did cast it foorth and so discharge and purge the bodie thereof Nowe let vs see howe the like is wrought in the brayne betweene the internall senses and the Animal vertues For first there must bee some facultie and vertue that receiueth the images imprinted in the senses the knowledge whereof is as single and plaine as may bee because it is onely of thinges that are bodily and present as I haue alreadie declared This vertue is called Imagination or the Imaginatiue vertue which is in the soule as the eye in the bodie by beholding to receiue the images that are offered vnto it by the outward senses and therefore it knoweth also the things that are absent and is amongst the internal senses as it were the mouth of the vessell of memorie which is the facultie and vertue that retaineth and keepeth whatsoeuer is committed to the custody thereof by the other senses that it may be found and brought forth when neede requireth Therefore Memorie is as it were their treasurer to keepe that which they committe vnto it and to bring it foorth in due time and season Nowe after that the Imagination hath receiued the images of the senses singly and particularly as they are offered vnto it then doeth it as it were prepared and digest them eyther by ioyning them together or by separating them according as their natures require They that distinguish Imagination from Fantasie attribute this office to Fantasie others say it belongeth to the Common sense vnder which they comprehend both the former faculties because the office thereof is to receiue the images that are offered vnto it and to discerne the things as they are presented by all the externall senses and to distinguish them as they doe Afterwarde it is requisite that all these things thus heaped together shoulde bee distributed and compared one with another to consider howe they may be conioyned or seuered how one followeth another or how farre asunder they are that so a man may iudge what is to be retained and what to be refused And this office belongeth to Reason after which Iudgement followeth whereby men chuse or refuse that which reason alloweth or disalloweth For it belongeth to reason to discourse and memory afterward as I haue alreadie touched hath this office to retaine and keepe all Thus you see the similitude and comparison that may be considered of betweene the actions and workes of the naturall vertues of the soule and those of the Animal vertues in the internall senses which may greatly helpe vs to the better vnderstanding of that which wee haue alreadie touched before concerning the spirituall foode of our soules which properly belongeth to the internall senses Nowe because all these senses faculties and vertues haue their instruments in the brayne before we speake more at large and particularly of their office and nature wee must see howe these partes are placed in the head and what vessels and members they haue in the brayne and this ACHITOB shal teach vs. Of the composition of the Braine with the members and partes thereof of their offices and of that knowledge which ought to content vs touching the principall cause of the vertues and wonderfull powers of the soule Chap. 24. ACHITOB. The actions faculties and vertues of the soule are so high obscure that their excellency far surmounteth the capacity of our vnderstaÌdings For we haue no other soule aboue this that effecteth these works whereby we might see and know the nature hereof as by this we come to the knowledge of corporall things whose nature being of lesse excellencie more base our soule which is of a more high and noble nature is able to know comprehend and iudge of them But because there is no nature in vs more high excellent then our soule none can know it as it is but onely the creator that made it especially that reasonable part of the soule wherein the image of God is more liuely and shineth more clearely then in the rest Therefore we may in some sort know by this part facultie and vertue which is the chiefest what is the nature of the rest that are inferiour vnto it But because there is no part in vs aboue that we cannot perceiue and know how it vseth the internal senses with their vessels and instruments as by this wee may iudge of the Vital vertue which it sheweth vnto vs in the heart and of the Nutritiue vertue which it discouereth vnto vs in the liuer and in other partes and members seruing to these faculties as also to the vertue of generation Therefore wee must waite for a more ample knowledge of our selues chiefly of our soules and aboue all of that part which is most excellent in it when we shall by the goodnes and grace of God beholde face to face the creator that created it and shal behold and know our selues in him and contemplate him in all perfection and truth But seeing we vnderstood by the former speech that all the Animal faculties and vertues and all the internal senses in the knowledge whereof we desire to be instructed more at large haue their seates and instruments in the braine let vs nowe consider howe these partes are placed within the head And first of all wee must call to minde what wee hearde before of the outwarde partes thereof As for that which is within there are hollowe places called Little Bellies distinguished by distaunce of place as it were diuers chambers in one building Therefore there are certayne membranes or skinnes both to distinguish them and knitte them together as also to preserue and keepe them from all hurt and danger Nowe albeit these skinnes haue this office yet it is much to bee marueiled at howe this whole frame can keepe it selfe and continue so firme as it were the roofe of a house or Church considering that the matter there is great spongie and very tender The first of these skinnes is a thicke couering which is one of the chiefest skinnes that belong to our body The substance thereof is thicke and harder then any other skinne and therefore it is called the Harde mother because it bringeth foorth and preserueth all the rest The vse and profite thereof is to wrap and foulde in rounde about the whole braine and to keepe it that whilest it moueth it shoulde not be hurt with the bone of the head which is commonly called the skul For nature vseth to set a meane betweene two contraries as well to knit them together as to preserue both the one and the other Therefore because the bones of the skull are hard and the braine is soft and tender God hath placed this couering which is of a middle substance betweene them both and is so tyed to the one and the other that it hangeth as it were betweene both and toucheth neither of
they call it the foundation of iustice Therefore faithfull signifieth as much as true constant and firme in that which a man hath spoken and promised namely when one hath kept his faith Heereof it is also that God is so often in the holy Scriptures called Faithfull in respect of vs because hee neuer falfifieth his faith but is alwayes firme and constant in al his words and workes But when the Scripture speaketh of Faith in regarde of men towardes God it doth not onely comprehend a beleefe whereby wee beleeue that to bee true which wee heare and which is spoken vnto vs as when one telleth vs some historie but it is also a trust which assureth vs that God will performe that vnto vs which he hath promised vs. Therefore true faith includeth in it a certaine and vndoubted confidence of heauenly things and an assured perswasion of the accomplishment of Gods promises towards vs. Now to prosecute our purpose seeing we haue learned that the knowledge of the truth which is the principall obiect of reason and vnderstanding is verie hard for men to attaine vnto let vs consider of the meanes whereby wee may bee certaine and sure of those things which we are to beleeue This discourse ARAM. belongeth vnto thee Of the meanes whereby a man may haue certaine knowledge of those thinges which he ought to beleeue and take for true of the naturall and supernaturall light that is in man and how they beare witnesse of the image of God in him Chap. 31. ARAM For a man to knowe himselfe to be ignorant is a goodlie science and so necessary for men that without it they cannot be truely skilfull For the ignorant person that knoweth not himselfe to be such a one but supposeth hee knoweth that which hee doeth not in deede is as vnteachable a beast as can be because hee will neuer seeke for a master to be instructed by but if any offer themselues hee will reiect them and rather himselfe take vpon him to teach them Therefore Socrates was greatly commended by the ancients because he saide that hee knewe but one onely thing namely that he was ignorant and knewe nothing True it is that if wee speake of things which may be knowen by the corporall and spirituall senses of men euen as nature hath giuen them vnto vs and of things belonging to naturall and morall Philosophie there are many men to bee founde whose knowledge therein is so great that other men in respect of them may seeme to bee but poore beasts But when we must ascend vp to the knowledge of things reuealed vnto vs in Iesus Christ and in the Gospell no sense or vnderstanding of man is able to comprehend any thing therein if the spirite of God doe not teach him and dwell in him to seale and to confirme in his soule the doctrine of those heauenly mysteries wherein the skilfullest men are no better taught of themselues then those that are most ignorant For that abideth alwayes true which Saint Paul wrote to the Corinthians that the naturall man perceiueth not the things of the spirite of God for they are foolishnesse vnto him neither can hee knowe them because they are spiritually discerned Nowe I finde foure meanes whereby men may be made certaine of those things vnto which they ought to giue credite whereof three of them are naturall and according to naturall Philosophie the fourth goeth further and is proper to diuinitie The first is generall experience the second the knowledge of principles the third naturall iudgement of these three wee will first speake and then come to the fourth Generall experience is that iudgement which al men of sound mindes doe giue all after one sort of those things whereof they haue certaine experience by their corporall senses as is to be seene in naturall things For who knoweth not that the fire is hote And who woulde not take him for a senselesse man that should affirme the contrary Yea who coulde affirme it being conuinced of the trueth thereof by his owne senses Likewise who seeth not the difference that is betweene death and life and what are the effectes both of the one and the other For euery one knoweth these thinges by a generall experience common to all Wherefore this knowledge is certaine and where it is so there needeth no other proofe or demonstration fetched farther then from such experience For God hath so created the nature of things that men must needes confesse it to be so as generall experience doth declare it to be And he that will not beleeue it let him take triall thereof himselfe and he shall know whether it be so or no. So that whosoeuer would stand against this common and generall experience he should make open warre against God and nature in denying all order which he hath set downe therein Concerning the knowledge of principles wee must first knowe that there is vnderstoode by principles that naturall knowledge that is borne with vs which is the seede of all Artes and a beame of the light of God in vs to the ende that by this meanes all Artes necessary for life should be inuented and put in vse As for example euery one knoweth naturally that the whole of any thing is more then the halfe or then a part of it onely and that three are moe then two To be briefe the knowledge of numbers of measures and of other such like things is naturall vnto vs and is not found in the nature of beastes and therefore they haue neither the inuention nor vse of any Arte as wee haue already heard But let vs proceede farther and consider whether there be no natural knowledge in men whereby they vnderstand that there is a diuine nature wise iust true good that loueth goodnesse and hateth and punisheth euil with which nature the soule of man hath some agreement and is as it were an image thereof for which cause he ought to be made conformable to God by folowing after wisedome trueth iustice goodnesse and all vertue and by shunning the contrary vices In this respect he that followeth this rule obeyeth God doing that which is pleasant and right in his eies and he that leaueth this rule disobeyeth and displeaseth him committing wicked and dishonest things whereby hee becommeth woorthy of punishment In a worde wee may referre to these naturall principles whatsoeuer God hath imprinted in mens hearts and mindes of the law of nature which serueth all men for naturall diuinitie the Bookes of which they carry printed in their soules And yet out of all question this diuinitie will scarce serue vs but to condemnation if we go no farther because the booke thereof is so blotted in vs that there is not so much as one small peece or leafe thereof whole sound which is not very much blurred torne Neuertheles that which remaineth is a sufficient processe against vs before God and able to conuince and condemne vs at
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
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
euil must of necessitie be fled from And of this naturall inclination to good proceede all those affections of the soule that draw it hither and thither to seeke for it but because of her badde iudgement proceeding of the darkenesse of ignorance which is in the minde she chooseth oftentimes the cleane contrary to that which she desireth as we haue already touched We call then properly by the name of affections the motions and acts of that naturall power of the soule which consisteth in following after good eschewing of euil For receiuing of God in our first creation to be to be wel we haue still some naturall seedes of the perfection of these two great gifts which teach vs naturally that it is a good thing for one to preserue himselfe and his beeing as also to be wel and happy in his beeing but this is only generally For wheÌ we are to come from these generalities vnto particulars there are wonderful errors and disorders throughout the whole course of mans life Now among the motions of the soule some go before iudgement others follow after although oftentimes they are so sodaine headstrong withall that it appeareth plainly they haue shaken off the bridle neuer expected staied for any iudgemeÌt Notwithstanding it is true that the hart is not moued before there hath bin some iudgement to determine whether that which is then offred vnto it be good or euil But bicause the motions of our spirit mind are very light sodain and need not so long time as otherwise is requisit for vs if wee will take good heede to our matters hereof it is that they seem to vs many times to preuent goe before iudgement giuen when indeed they follow it And as for those naturall motions which in truth go before it they are such as are bred borne of the disposition of the body as the desire to eate in hunger and to drinke in thirst sorrow in time of sickenes or the motion of a melancholike humor or ioy proceeding from good and pure blood in the heart But the other motions follow the aduice of iudgement as that is mooued and changed diuersly by such meanes as haue alreadie bin declared so the affections alter and increase or decrease or otherwise vanish cleane away and come to nothing Whereof it followeth that they are appeased by the same meanes by which they are moued according as they are applied vnto them But although it behooueth that the affections should be pricked forward by iudgement yet it followeth not thereupon that they can not be stirred vp except this mature ripe iudgement be alwaies there which ordaineth things to be done after the discourse of reason For it is enough for them if they haue another iudgement that obserueth not such an exact diligent examination but onely that which fantasie offereth without any other discoursing And this iudgement thus moued by fancie is most vsual ordinary and that which most guideth ruleth the affections of men Therfore it is a sodain tumultuous iudgement of which a man may truly say a short sentence of a sottish iudge Thus fancie being very turbulent skittish drawing to it selfe confusedly some shew and apparance of opinion iudgement whereby it deemeth that which is offred vnto it to be either good or bad is the cause that wee liue in the middest of marueilous troubles in respect of our affections of feare of desire of sorrow of ioy and that one while we weep and sodainly we laugh againe And because it hath great power ouer the body as wee haue already declared these perturbations doe manifestly incline that way We see also by experience that there is great agreement betweene the qualities and temperature of the body and the affections of the soule insomuch that as the bodies of men are compounded of the qualities of heate colde moisture and drienesse so among the affections some are hote others colde some moist others drie some mingled of these diuers qualities So that euery one is most subiect to those affections that come neerest to the nature temperature complexion of his body As for example the affection of ioy is hote and moist therefore they that are hot and moist as children yong men sound and healthy folkes and idle persons are more easily inclined to that affection Contrariwise sorrow is a colde and drie affection and therefore they that are colde and drie are most giuen to that affection and such are olde folkes and they that are of a melancholy humour which is earthy cold and drie For the like reason they that haue a soft and tender heart receiue more easily the impression of ioy and griefe as wax taketh the print of a seale and they that haue a haâd and hote heart quickly receiue ioy keep it a long time And on the other side they that haue hard and cold hearts receiue sorrowe and grieâe very soone and retaine it long as appeareth in melancholy and melancholike persons And as the affections followe the temperature and complexion of the body so they for their parts haue great vertue and power ouer the body Therefore we see that ioy is as it were a medicine to the body and foode to the naturall heate and moisture in which two qualities life chiefely consisteth as we haue already heard For it greatly preserueth and increaseth them forasmuch as it strengtheneth the animall and naturall vertues stirreth vp the spirites helpeth digestion and generally profiteth the habite and disposition of the whole body For the heart thereby sendeth with the blood much naturall heate and more spirites vnto all parts of the body By meanes whereof the members are watred and moistned by the humiditie contained in the fountaine of blood whereupon it followeth that all the partes increase in bignesse and waxe fatte For this cause Physicions alwayes exhort sicke persons to be as merry as they may and to auoide sorrowe and sadnesse which being colde and drie is contrary to life and so consumeth men For it drieth vp the whole body because the heart thereby is closed vp and restrained so that no great quantitie of spirites can bee made there and those fewe that are there can not easily bee distributed and dispersed with the blood throughout the members Whereupon the vitall vertue and her companions being weakened the liuely colour of the face waxeth wanne and pale and in a manner vanisheth cleane away and so consequently the whole bodie becommeth leane and consumeth as if it tooke no nourishment yea death oftentimes followeth thereupon This agreement therefore which is as we see betweene the temperature and complexion of the body the affections of the soule ought to teach vs to be very temperate in our eating and drinking and in all other things belonging to our life For as wee arre either temperate or intemperate so will the qualities be whereof our bodies are
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
and moderate For all great violent and turbulent motions proceede of ignoraunce and inconsideratenesse or through a false perswasion which maketh vs to thinke that the Good or Euill is greater then indeede it is And this commeth for want of experience which beeing as it were a darke cloude and mist before the eyes of our minde doe greatly trouble it insomuch that we ayme not at that certaine Good after which wee ought to seeke but contrariwise we propounde to our selues many sortes of Goods with many and sundry endes and meanes to attaine vnto them which we change and rechange from houre to houre very inconstantly according to places times and occasions whereby it is euident that there is no stayednesse in vs. Besides all this there is another great mischiefe namely that wee haue not that prudence which beastes haue by naturall instinct onely without reason or iudgement whereby to knowe how wee may keepe our selues from those tempests which our affections may moue in vs. For when beastes perceiue any tempest comming they sodainly withdraw themselues and seeke for meanes to auoyde it And they that sayle on the Sea foreseeing the tempestuous stormes which threaten them prouide thereafter in good time leaft they shoulde bee caried away therewith For otherwise they bring themselues within the compasse of this danger that afterward they cannot bee Masters of their shippe neither arriue at their desired hauen but rather hazarde the breaking of their shippe against some rocke or of sticking fast in some sande or of beeing swallowed vp and ouerwhelmed with some whitlewindes and tempests The like may bee sayde of the motions of the soule made by affections For there are not so manie sortes of windes whirlewindes or tempestes in the Sea as there is varietie of motions that come from the affections in our heartes Therefore wee ought to bee verie carefull that when wee see and perceiue any beginnings in our soules wee straightwayes giue not our selues ouer into the power and swinge of our affections But wee are so farre from looking to this that we throwe our selues into the middest of the tempest that it may carrie vs not whether wee woulde but whether that will For seeyng wee enterprise our affayres not by the appoyntment and decree of an vpright iudgement directed by reason but at the iudgement and lust of our corrupt and crooked nature wee are so much mooued as our nature hath power For naturall actions are not bounded by our will but eâtende themselues as farâe as the power and vertue thereof is able to permitte But it is cleane contrarie with a prudent and wise man For hee is not deceiued in the election and choyse of that which is good because hee chooseth with good iudgement and propoundeth not to himselfe many vncertaine Goodes but one onely which is the true and certaine Good Like wise hee chooseth not many wayes and meanes to come vnto it but a few that are well sifted out and infallible besides hee is not gouerned by his affaires and affections but gouerneth them neyther giueth himselfe ouer into their power but abideth alwayes in his owne insomuch that if any affection beginneth to mooue by vertue of his naturall inclination hee presently stayeth it compelling it to giue place and to obey right iudgement Thus much generally of the nature of affections nowe it remayneth that wee shoulde say something of the number and varietie of them Surely it is very difficult yea impossible to set downe a certaine number of an infinite thing although indeede the number of the affections is not infinite by nature but onely in regarde of vs that cannot comprehend them all But wee will reckon vp the chiefest of them which are the fountaine of the rest Heere then we haue first to note that all motions of the soule are in regarde eyther of some good which they seeke or of some euill which they woulde auoyde because it is contrary to that good Therefore euerie motion of it selfe tendeth alwayes to that which is good or withdraweth it selfe from euill or els seâteth it selfe against it as wee haue alreadie hearde in the handling of Will Nowe euery good and euery euill is eyther present or to come or past eyther possible or impossible And as wee take the absence of euill for a good so wee iudge the absence of good to bee an euill For this cause the Diuines make two kindes of âayne or punishment whereof the first is the payne of losse and damage and the other is the paine of sense and feeling By the first they vnderstande that paine which a man hath because hee wanteth some good that hee should and woulde haue For men account it damage to loose that profite which they ought to haue By the seconde they vnderstande a payne which is felt not onely when some good is wanting which a man shoulde or woulde haue but when some euill is present that is contrary to this good which men feâle by effect Therefore they say that the payne of the losse and damage is the priuation of the ioyes of Paradise For although there were no torments of âell for the wicked but onely a priuation of that eternall life and happinesse for the which man was created of GOD yet were this no small punishment to bee depriued thereof But there is a great deale more when the wicked are not onely depriued of a blessed life but besides that are detained in perpetuall torments as a malefactor that doeth not onely want all good company but is withall kept in perpetual prison and torture But let vs proceede with our matter When any good is propounded so soone as euer the soule and minde knoweth it it is well liked of And this liking or delight is as it were a little pleasant winde of motion in the heart which beginneth to arise and to followe after this good Nowe when this pleasure and liking is confirmed and waxeth strong it is turned into loue And the motion of that present Good which wee haue already gotten is called ioy and the motion of some Good to come is called Desire which is inclosed within the bounds of loue If the matter be of some euill it is called offence because the soule is offended thereby and therfore she is displeased therewith and dislâketh it whereas shee is well pleased with Good If this displeasure or dislike be confirmed it is turned into hatred And as griefe is for some present euill so is feare of some euil âo come The motion against a present euill is anger enuy indignation and against an euill to come is confidence and boldnesse Now all these affections haue others vnder them For fauour reuerence and mercy are comprised vnder loue delight vnder ioy hope vnder desire and desire vnder griefe As for pride it is a monster compounded of diuers affections as of ioy of desire and of boldenesse And as the affections are quickely bredde one of an other
cheerefull his affection was towards them what ioy he receiued thereby as himselfe speaking plainly doth with his mouth giue full testimony of his heart writeth thus vnto them O Corinthians our mouth is open vnto you our heart is made large you are not kept straite in vs. And then complaining of them that their heart was not so bent towardes him he saieth But ye are kept straite in your owne bowels And heere we may note that by this worde Bowels is meant generally all the internall members and parts of man especially the heart and those that are next vnto it Now because the heart is the seate of the affections and the other members neere vnto it serue for his vse therefore the bowels are taken in the holy Scriptures for all the motions of the heart and for all the affections of men that proceed from it but chiefly for loue also for ioy pitie and compassion which haue their beginning from loue whose nature is to open the heart which in steade of opening shutteth vp it selfe against those that are not loued or that a man hateth Therefore as loue or hatred is great or small hote or cold so doth the heart open or close it selfe Hereof it is saide in the historie of the two women that stoode before Salomons iudgement seat about their two children whereof the one was dead and the other aliue that the bowels of the true mother were mooued towardes her childe And Saint Paul exhorting the Colossians to charitie and compassion saieth Now therefore as the elect of God holy and beloued put on the bowels of mercy that is to say of tender affection kindnesse humblenesse of minde meekenesse long suffering forbearing one another and forgiuing one another if any man haue a quarrell to another euen as Christ forgaue you so doe ye And aboue all these things put on loue which is the bond of perfectnesse and let the peace of God namely that which God hath established among his rule in your hearts to the which ye are called in one body and be gracious or amiable We see here what vertues accompany these bowels of mercy of which hee spake in the beginning as in deed al thâse vertues and heauenly gifts are so knit together that they cannot be separated one from an other And Saint Iohn speaking of that liberalitie and loue which ought to be among Christians saieth Whosoeuer hath this worldes good and seeth his brother haue neede and shutteth vp his bowels from him how dwelleth the loue of God in him Then he addeth Let vs not loue in worde neither in tongue onely but in worke and in trueth And to this purpose Esaias saith If thou powre out thy soule to the hungry and refresh the troubled soule then shall thy light spring out in the darkenesse and thy darkenesse shal be as the noone-day All which places agree very well to that which wee haue touched concerning the motion of the heart whereby it is either opened or closed vp as the affections are disposed that mooue it But let vs consider more narrowly the nature of these affections of ioy and sorrowe and what difference is betweene them seeing we haue taken them for the ground of our speach For the first let vs know that ioy is properly a motion or an affection of the heart whereby it taketh pleasure and stayeth it selfe in that Good which is offered vnto it or if wee had rather thus it is a motion of the soule proceeding from the iudgement of some Good which is already present or certainely neere at hand And therefore when the heart is enlarged therewith not onely laughter is bred but all the body also leapeth when the ioy is so great that the breast cannot containe nor keepe in the heart But when the ioy is moderate it purgeth the blood by heate it confirmeth health and bringeth with it a liuely and vigorous heate which is very wholsome and acceptable to the heart True it is that the heart and will often deceiue themselues in the choice and election of that which is Good whether it be that following reason and iudgement corrupted which should shew what is Good they embrace their errour or whether it be that Will being corrupted of it selfe through sinne letteth loose the bridle against the iudgement of reason and so suffereth her selfe to be carried headlong by her euill affections in following some false shewe of good Whereupon it commonly commeth to passe that in steade of ioy which the heart should receiue of Good vnto which the will tendeth naturally it receiueth great sorrow and griefe after knowledge taken of the fault This is the cause why we are so often admonished by the spirite of God to renounce our owne sense reason prudence and wisedome and to submit our selues wholly to the counsaile and wisedome of God and to iudge of good and of euill of the true and false Goods according to his iudgement and not according to our owne as also to renounce our owne desires to followe his will As for griefe or sorrow wee may iudge of this affection by the contrary which is ioy namely that it is a motion and an affection of the heart whereby it is restrained and pressed either with some present euill or with some that is in a manner present which displeaseth the heart as if it had receiued some grieuous wound Therefore it trembleth and languisheth as a sicke body who drying vp with griefe by little and little in the end dicth except hee haue some remedy against his sickenesse For the like happeneth to the heart of man through griefe as long as it is within it insomuch that it neuer forsaketh it vntil it hath quite dried vp and consumed the same And therefore as there is pleasure and rest in ioy so in sorrow there is dolour and torment For it ingendreth melancholy and melancholy ingendreth it and increaseth it more so that wee often see melancholy men very sadde although no harme hath befallen them neither can they giue any reason of their heauines Moreouer this blacke melancholy humor is of this nature that it will make the spirit and mind darkish whereby it groweth to be blockish the heart looseth all his cheerefulnes And because the braine is cooled thereby it waxeth very heauy drowsie Now when griefe is in great measure it bringeth withal a kind of loathing tediousnes which causeth a man to hate to be weary of all things euen of the light and of a mans selfe so that he shal take pleasure in nothing but in his melancholy in feeding himselfe therewithall in plunging himselfe deeper into it and in refusing of all ioy and consolation To conclude some growe so farre as to hate themselues and so fall to dispaire yea many kill and destroy themselues And as the heart by enlarging it selfe with ioy appeareth in the countenance so doeth it also in sorrow and griefe For as
the world shall reioyce ye shall sorrow but your sorrow shal be turned into ioy And then he compareth their sorrowe and their ioy to that which a woman with childe hath which is pained so long as shee is in trauaile but when shee seeth it borne shee receiueth ioy and soone forgetteth her anguish Whereby the worde of God teacheth vs that the griefe of good men shall be turned into double ioy that their sorrow shal be short and their felicitie of long continuance For there is one ioy euen in being deliuered from euill although it be not so great as when any Good happeneth vnto vs. But the ioy is doubled when besides this deliuerance there commeth vnto vs some ioy which we had not which is procured vnto vs by meanes of that paine and euill which we suffered Therefore our Sauiour saieth further to this effect Yee are nowe in sorrow but I will see you againe and your hearts shall reioyce and your ioy shall no man take from you If this ioy can not be taken away it is eternall so that death it selfe can not abolish it Whereupon it followeth that it remaineth yet after death and that there is an other life after this in which wee shall haue fulnesse of ioy Therefore wee may well call it our owne seeing it alwayes continueth with vs. For if it were not so Iesus Christ who is the trueth it selfe shoulde not bee true But as hee cannot lie so wee may assure our selues of his promise For seeing it is grounded on him and vpon his grace resurrection and immortall life we may bee as certainely perswaded of it as wee are assured of his resurrection and of his eternall ioy and life wherein hee liueth and raigneth for euermore Wherefore all those to whome it is promised and that are assured of the fruition thereof by faith in him haue iust occasion to liue in great ioy So that Saint Paul not without good cause saieth Reioyce alwayes in the Lorde and againe I say reioyce But of the ioy of carnall men wee must say as Salomon writeth That it is better to go to the house of mourning then to the house of feasting And that there is away that seemeth right to a man but the issue thereof is the way of death yea in laughter the heart shall be greeued and the ende of ioy is sorrowe The heart of the wise is in the house of mourning but the heart of fooles is in the house of mirth For they thinke of nothing but of iollitie whereas wise men meditate on the miseries of this worlde Therefore wee may know howe greatly Epicures and such as giue themselues to pleasures and dissolutenesse beguile themselues For they thinke there is no ioy nor pleasure but in their life and that there is no life more sadde or melancholy then that of the children and seruants of God But it is cleane contrary For they that feare and honour GOD haue more ioy in their heart in the middest of their greatest sorrowes by reason of that sense and feeling ingrauen in them of heauenly and eternall ioy which thy certainely expect and beginne already to taste here then all worldlings and carnall men can haue in the greatest triumphs of al their pleasures Now as there are two kinds of ioy in the hear of men so are there also of sorrows For we do not only feele ioy for some Good or sorrow for some euill which we now taste of but also for that which we attend and looke for Concerning this latter kind of ioy it is properly called Hope which is an affection and motion of the heart whereby it wisheth some Good to come and prepareth to open it selfe and to receiue it Therefore wee saide before that Hope was comprehended vnder desire vnto which it giueth forme and being For Hope is a desire ioyned with confidence that the Good which wee wish for will come to passe Therefore the motions of Ioy and Hope are very like seeing Hope is alwayes mingled with Ioy neither is there any difference but in the time because the one is of a present Good and the other of that which is looked for In the meane time Hope hath no euidence or science but is grounded onely vpon coniecture of opinion or likelihoode and probabilitie or possibilitie And yet there is nothing so light or so small or strange vnto which the heart will not easily ioyne it selfe and take holde of it when it seeketh for helpes and proppes to ground and stay it selfe vpon Neuertheles there is great difference betweene hauing already and hoping for a thing namely in respect of men and of hope which hath no other grounds then those of which I nowe made mention But when the expectation is grounded vpon God his promises it is as sure of that which it expecteth as if it did already possesse it which is very comfortable to a man in respect of that which hapneth to them who can haue no certaine hope or expectation of Good For although there bee hope yet if it be not grounded vpon God it can bring no certaine ioy or of any long continuance Besides when such a one shall faile of his hope his griefe wil be doubled Wherefore they that build not their hope vpon the word of God can haue no true and certaine hope but they feed theÌselues only with their fantasies as they that dreame they find great riches which vanish away wheÌ they awake Such is the hope of the wicked of al worldly and carnall men Neuerthelesse the perswasion of hope which holdeth vs vp with the expectation of better things is very pleasant and necessary for the life of man in the midst of so many miseries of so many sharpe almost intolerable paines and trauailes which accompany them So that it bringeth great comfort to men and is in steade of sawce vnto them without which they woulde find al things to be not only without taste but also of a very bitter and vnpleasant taste Therefore hath the prouidence of God prouided a remedy for this namely that hope shuld breed of very light causes should leane stay it self easily vpon them as if it self were very light or very hooked and gluish being ready to take hold of and to retaine whatsoeuer it meeteth withall or can lay hands vpon to ground and leane thereon Nowe if men finde so great comfort in hope such as it is and being laide vpon so weake a foundation it is easy to iudge what ioy the faithful receiue by that most certaine hope of eternall life and of al the good things that God hath promised them in regard whereof S. Paul saith There is one body one spirit euen as ye are called in one hope of your vocation It is not then without cause that he saith in another place We reioyce in tribulations knowing that tribulation bringeth forth patience and patience experience and experience hope and
hope maketh not ashamed because the loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs as if he should say that they which stay themselues vpon such a hope shal neuer be ashamed nor deceiued For the expectation thereof is neuer frustrated but it hath alwaies a good a happy issue For when we perceiue that we are deceiued of our hope we are ashamed and confounded But this neuer hapneth to true hope which proceedeth of a sound faith in Iesus Christ by means whereof we haue accesse through him vnto this grace wherein wee stand and reioyce vnder the hope of the glory of God as Saint Paul said alitle before Therefore he exhorteth christiaÌs to reioice in hope calleth God the God of Hope praying that he would fil the Romans with al ioy peace in belieuing that they may abound in hope through the power of the holy ghost And in the epistle to the Hebrews hope is compared to a sure and stedfast ancre of the soule For this cause God is so often called in the holy Scriptures the hope and fortresse of his people and of his It is written also that they which hope in the Lord do reioyce For hee that hopeth in him shal be healed and preserued Therefore it is not without cause that the spirite of God so often repeateth vnto vs this sentence Blessed are they that put their trust in the Lord for they shal neuer be confounded It is better to hope in him then to put any confidence in Princes But vnfaithful and wicked men can neuer be partakers of such a Good because they haue no such hope For it is written The expectation of the iust is gladnesse but the hope of the wicked shall perish And againe The hope of the hypocrite shall perish his confidence shal be cut off and his truct shall be as the house of a spider He shall leane vpon his house but it shall not stand he shall holde him fast by it yet shall it not endure But to prosecuâe our matter nowe that wee haue seene the hope of good men together with their ioy let vs consider what remaineth to the wicked of their vaine and false ioy namely Feare which is the second kinde of sorrowe mentioned by vs. Tell vs then AMANA what Feare is with the nature and effectes thereof Of Feare and of the nature and effects thereof towards the body the minde and soule and how it troubleth them of the true harnesse and armour against Feare Chap. 46. AMANA As wicked men can haue no certaine hope of any good they looke for so they neuer haue any true ioy of any present good because they alwayes forsake the true Good and stay in that which is not Good but in their opinion and fantasie neither doe they at any time refârre the ende of good things vnto God but looke onely vpon the things themselues Therefore it is neuer in their power to reioice in that ioy which they accompt to be their true ioy but only by offending God as we heard before Which is the cause why they seek after nothing more then to hide themselues to depart from him as much as they can possible so that they would neuer heare any speech of him but desire to bury the remembrance of him for euer because they can heare nothing spoken of him but as of their iudge neither think of him but he awakeneth their coÌscience which they labor with might and maine to rocke asleepe Wherein they take a cleane contrary course to that which they ought to follow to obtaine the true Good For seeing God is the soueraigne Good of all creatures what Good can they finde that is greater wherein they can fully reioyce and satisfie themselues Or what other Good dare they promise to themselues to finde without him and when they haue him for their enemy But they are like to drunken men who cannot vnderstand this Diuinitie vntill they haue slept out their wine and are awaked out of their drunkennesse Then shall they knowe what is true and false Ioy what is good and badde Hope when their ioy shall bee turned into sorrowe their expectation and hope into feare and terrour wherewith the wicked shall be continually haunted as the Spirite of God teacheth vs. Nowe as sorrow is a griefe for some euil which a man presently feeleth shutting vp the heart as vnwilling to receiue it so feare is a sorrow which the heart conceiueth of some looked for euill that may come vnto it Therefore it restraineth the heart also and closeth it vp as being desirous to auoide the euill Wee see then that there is the same difference betwixt sorrowe and feare in respect of euill that is betweene Ioy and Hope in regarde of Good So that we may well say that Feare is not onely a fantasie and imagination of euill approching or a perturbation of the soule proceeding from the opinion it hath of some euill to come but it is also a contraction and closing vp of the heart which commeth from that which euery one iudgeth to be euill for himselfe when hee thinketh it is at hand and will light vpon him Therefore first of all it draweth in and shutteth vp the heart and so weakneth the same Whereupon nature being desirous to relieue and succour it sendeth heate vnto it from the vpper partes and if that bee not sufficient shee draweth away that heate also which is in the neather parts By which doing she sodainely calleth backe the blood and spirites vnto the heart and then followeth a generall palenesse and cold in all the outward partes and chiefly in the face with a shiuering throughout the whole body For seeing the first moouing thereof is in the heart the other alwayes followeth so that when the heart trembleth the whole body doth so likewise Whereupon it followeth that by reason of the great beating and panting of the heart the tongue faltereth and the voice is interrupted Yea it commeth to passe sometimes that present death followeth a great and sodaine feare because al the blood retiring to the heart choaketh it and vtterly extinguisheth naturall heate and the spirites so that death must needes ensue thereof Therefore we cannot doubt but that feare hath greaâ power ouer all the body and ouer life it selfe For this cause Esaias after he had denounced the iudgement of God against the Babylonians the comming of the Medes and Persians by whome their citie shoulde be taken and themselues slaine saieth thus Therefore shall all handes be weakened and all mens hearts shall melt which is as much to say as that their hearts shall faile them for feare And therefore hee addeth They shal be afraid anguish sorrow shall take them and they shall haue paine as a woman that trauaileth euery one shal be amased at his neighbour their faces shal be like flames of fire But here we
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
vnto it true and perfect loues so the image and similitude thereof draweth the images of loues And that loue whereby almightie God was mooued to create all things proceeded from his owne goodnesse Nowe forasmuch as beautie is a beame of that goodnes which is shed ouer all as the sunne spreadeth his light by his beames the goodlier any thing is so much the more amiable louely it is For the mother of Loue is goodnesse and the mother also of Beautie is goodnesse so that both of them are bredde and borne as it were of one mother And according to the diuersity of natures created by God so are there diuers kindes of beautie which are all as it were beames flames and lights of that heauenly and infinite beautie which is fountaine of al the rest The first chiefest and most excellent kinde of all is that beame of heauenly beauty whereby the spirit and minde is adorned and polished with vnderstanding and contemplation The secondis in that illumination whereby the soule receiueth knowledge Therefore the vnderstanding mounteth vp to those two first degrees of Loue which is drawen by such beauties and from thence proceedeth the loue of spirituall things The third kind which is as it were an other beame of diuine beauty appeareth in the effectes of lower degrees which are in that fruitfulnesse which God hath giuen vnto the creatures putting into them seedes to preserue and to encrease their kindes The last and lowest yea the most troublesome and earthly kinde is in corporall matters which are purtraited and painted with great varietie of formes and shapes And as the vnderstanding ascendeth vp to the two first degrees of which I haue already spoken so the imagination stayeth it selfe in the two last and from thence proceedeth the loue of the body and of bodily things and the affection to beget of that goodly thing thereby to drawe out a forme like to that beautie towardes the which a man is affectionated Nowe when wee shall consider aright of all these degrees and beames of beauty it is certaine that wee wil striue to ascend vp from the lowest to the highest whereas commonly wee descend from the highest to the lowest feeding our spirites with corporall and terrestriall loues which differ from their nature in steade of spirituall and celestiall loues which is their proper foode But we must note further that the greatest last and chiefest force of loue is of many and diuers things to make one and the same Therefore he that loueth our friend or doth him any good seemeth to do that to vs which is done to him and we esteeme of it as if we receiued it our selues For it is the nature of loue which way souer it turne alwayes to ioyne and knit vnto it selfe as on the contrary side hatred is of this nature that it will euermore disioyne and separate For this cause Iesus Christ prayed so earnestly for his vnto his Father to the ende saieth he that they all may be one as thou O Father arte in mee and I in thee euen that they may be also one in vs. And Saint Iohn saieth likewise of him that hee shoulde gather together in one the children of God which were scattered For seeing hee came to destroy the workes of the deuill as he saieth elswhere and seeing it is the nature of this enemy of mankind to scatter to disioyne and separat by reason of the enuy hatred which he beareth to God men it must needs be that Iesus Christ should gather together that which the deuil hath scattered and vnite in one that which he hath separated to the end that as man was one with God before he was seueuered by sinne through the enuy and malice of Satan so hee might returne into vnity and vnion with his Creator by the abolishing of sinne which is the cause of the seperation and by the likenesse of vertue with God through the meanes of Iesus Christ Therefore so great goodnes beneficence of God toward vs ought to enflame our loue towards him and moreouer to encrease the same when wee daily feele new benefits powred vpon vs which proceed come from his burning loue and charitie wherewith he loueth vs although he receiue no benefite thereby For we are to vnderstand that although he which hath receiued a benefit from another ought to carry greater loue towards him then hee that bestowed the benefite is bounde towardes the other to whome hee hath done a good turne yet the contrary oftentimes falleth out The cause whereof is because his loue that bestoweth a good turne proceedâth from his owne bountie and goodnesse whereas the loue of him that receiueth a benefite commeth of necessitie So that the one hath a great deale better foundation then the other For that loue which proceedeth of necessitie respecteth our selues because wee loue for the good which wee haue receiued and not in regarde of the person from whome the good commeth And this loue proceedeth from the loue wee beare to our selues so that it ought rather to be called Loue of concupiscence then true Loue. For as wee loue the person that doth vs good because of the good which wee receiue so we loue him and wish his good not so much for it selfe as for ourselues and for that profite which wee hope will come to vs thereby But after wee haue begunne with this kinde of Loue it serueth vs oftentimes as a steppe for to passe by afterwardes vnto true and perfect loue For acquainting our selues to loue them that doe vs good wee learne afterward to loue them not onely for loue of that good which they doe vnto vs but also because of themselues insomuch that we will not cease to loue them although it fall out so that they can doe vs no more good yea although they stand in neede of the like good at our hands againe Now when wee are come to this degree our loue is a great deale more pure yea then is it true loue which nowe loueth not the person beloued onely for loue of it selfe but for loue of him euen with the like loue wherewith it hath beene and yet is loued of him And as he that loueth is voide of true Loue if he loue onely in respect of the good hee receiueth so hee that doeth good loueth not with true loue if hee do it to receiue some profite thereby and with hope of recompence and not meerely for his loue to whome hee doth it For such a man respecteth himselfe more then him whom he pretendeth to loue Such is the loue of hypocrites towards God Therefore they honour and serue him as hirelings doe so long as hee vseth them wel and they see rewarde as Satan accused and slaundered Iob before God as though hee serued him for no other cause but for the benefites which hee receiued of his goodnesse Whereupon it pleased God to take trial of that loue which his seruant
bare vnto him to confound the slaunderer and to propound to euery one in the person of his seruant Iob an example and patterne of true feare of true loue of true faith and of true patience We see then that there are two sorts of hired loue because it may be such not onely in respect of him that receiueth a benefit but of him also that bestoweth it when hee doeth it for the causes aforesaide But he that doth good onely of charitie and loue hath no such scope but looketh only to the good which he delighteth to communicate to others in respect of that goodnes which is in himselfe Therefore he hath a more sure and excellent beginning of his loue namely his owne goodnes and will then he hath that receiueth the good whose loue beginneth at neede and want That Loue also which is grounded vpon goodnesse goeth on more easily and with greater courage from good to better then that which commeth from necessitie proceedeth to good For he that doth good imparteth the same frankely of his owne good will because hee will do so and therefore it redoundeth to his great honour But hee that receiueth a good turne taketh it because hee hath neede of it and therefore hee must acknowledge himselfe bound to his Benefactour For this cause he is somewhat ashamed of his neede and want For as Saint Paul witnesseth according to the saying of Iesus Christ It is a blessed thing to giue rather then to receiue Therefore that may well bee said in this respect which is commonly spoken namely that although Loue be of the nature of fire which alwayes mounteth vpward yet doeth it descend but neuer ascend For Fathers and Mothers alwayes loue their children yea their childrens children better then their children loue them The like may be saide of others that are in the place of parents And by a greater reason this may be spoken of the loue of God our Father towardes vs as also of the loue of Christ Iesus For he did not onely loue vs before we loued him yea euen then when we were yet his enemies but nowe also wee come farre short of louiââ him as hee loueth vs. Therefore hee is called by Saint Iohn not onely louing and charitable but euen Loue it selfe For as he is the Creator of all things so he loueth perfecteth and preseueth them all and turneth them vnto himselfe But among all other things which drawe Loue nothing is of greater force then Loue it selfe For as one fire draweth another so is it with loue for one draweth and engendreth another Therefore if wee would be loued wee our selues must loue But when the contrary falleth out nameely that we are hated of them towards whome wee are well affected it is because hee that is loued doeth not knowe nor feele the loue that is borne him For likenesse hath such force and vertue in loue that it is as it were the mother therof For seeing euery one by nature loueth himselfe greatly and similitude is as it were the same in many it causeth him that resembleth vs to be as it were our selues whereupon it followeth that the same likenesse which causeth vs to loue an other induceth him also to loue vs. And againe loue causeth him that doth loue to engraue imprint in his heart that face and image which he loueth so that the heart of him that loueth is made like to a looking glasse in which the image of the party beloued shineth and is represented Therefore when hee that is loued and beholdeth and acknowledgeth himself in him that loueth him he is mooued and whetted on to loue him againe as one within whome he knoweth himselfe to be as it were Inhabitant yea as a second selfe Moreouer he that loueth doth as it were depriue himselfe of himselfe and giue himselfe to him whome hee loueth Therefore he that is beloued accompteth him deere and is as carefull of him as of a thing of his owne So that if wee loue God we shall be in his heart as if our image were engrauen there and his image also shall bee in ours yea hee will be carefull of vs as of his owne children as wee likewise wil be very careful of his honor and glory And the more we know his loue towards vs the liker we shal be vnto him and shall loue him the more as he in like maner wil loue vs the more Nowe because men can neither see nor know one anothers heart and wil to iudge of their loue we must declare the same by outward workes For none but God knoweth the hearts and willes of men Neuerthelesse he wil haue vs to manifest by workes our loue towardes him and our neighbours as hee hath shewed vs his loue by giuing himselfe with all his benefites vnto vs. Therefore wee must yeelde testimony of our loue by obeying his worde and keeping his holy commaundements the fulfilling of which consisteth in true and perfect charitie But forasmuch as the loue of men is so disordered nowadayes wee are to take ãâã heede and to looke diligently that wee deceiue not our selues by louing that which wee ought not to loue esteeming that to bee a good thing which is wicked and well done that which is ill done to the ende that our loue be not inordinate and bestowed vpon false and euil things and so prooue a vicious desire rather then true loue Therefore it shall be good if following our matter we consider what this affection of cupiditie or desire is properly and what are the kinds of it and how wee may separate it from Loue. Let vs then hear ken to ARAM discoursing of this matter Of Desire and Coueting and of the kindes 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 ende of Loue. Chap. 51. ARAM. As at the entry of a forrest some one path may seeme to be broade and beaten enough yet afterward when a trauailer is well entred into it he beginneth to loose it by little and little and being amazed the farther hee walketh on the more he wandreth out of his way euen so when as sensualitie inuiteth vs to the fruition of some obiect we thinke it an easie matter to attaine thereunto and hope to get some great good thereby but the further wee enter into and follow that path which our concupiscence doth shew vnto vs the worse we find the way to be and can see nothing before vs but a large field full of thornes and thistles which notwithstanding seeme for a time vnto sore eies to be faire floures of very goodly fruit But the tasting of them alwayes bringeth with it a long and late repentance in the ende Nowe as the body of the sunne when he first riseth may be easily looked vpon but after being mounted vp certain degrees in the Zodiake dazeleth the eies of them
that behold it so we may in some sort know our euill when it beginneth first but when it hath gathered full force it wholy dimmeth our reason and yeeldeth to no counsaile Therfore before any passion grow to be strong wee must labour that whatsoeuer shall be rashly desired may be suppressed by a prudent and an aduised discourse We haue heard by our former speech that Desire and Coueting is an appetite or longing to obtain some Good which we iudge is profitable vnto vs or to preserue it if wee haue it already For this cause we must always consider aduisedly what Goods we want whether they be necessary for vs or no whether we seeke after them either because we need them or for profite sake or else oâly to satisfie the vanitie of our minde and our foolish and carnall affections For there are some Goods so necessary for vs that without them wee can neither liue nor preserue our life The necessitie and want of these is fitly called naturall and ought rather in deede to be termed appetites then desires In the number of these Goods are meates drinkes clothing dwelling places Physicke fire water such like things which mans life cannot be without Therefore our appetite to these things is awakened as it were by a certaine naturall instigation which pricketh and prouoketh the soule to make it desire seeke them so that they stay not vntill iudgement haue giuen sentence but proceede on forward as wee may see by experience in hunger and thirst It is not therefore without cause saide that the belly hath no eares But there are other goods not altogether so necessary for mans life which yet wee cannot be without when neede requireth and they serue to this vse that men might liue more commodiously and better at ease as wine exquisitenes in dressing and preparing of meates spices and many such like things For it is certaine that although there were no wine nor any artificial drinke yet nature would be content and coulde well away with water and although meate be not so delicate nor so well and finely dressed as it might be yet will it nourish well enough so it be naturall The same may be saide of the rest of which there is great vse in the life of man and of those pleasures and delights which wee take by all the corporall senses The desires of these things are not to be condemned seeing they are naturall also prouided alwayes that moderation be kept in them For God hath not created any creature which hee will not haue man to vse so that hee abuse it not but being contented with those pleasures which hee permitteth vnto him keepe himselfe within the limits thereof and fall into no excesse neither lash out beyond all reason and measure There is yet an other sort of goods wherof we haue spoken before which is more in fancie in opinion theÌ in any other thing namely the getting and possessing of siluer of riches of power of honor of glory These goods fil men ful of innumerable desires which haue neither measure terme nor ende insomuch that amongst all creatures liuing none is so burthened with them as man who notwithstanding might wel satisfie himself with a few if he could be content with that which wil suffice nature and followe her And therefore of all these sortes of desires mentioned by vs we may well say that those which concerne naturall things haue some limitation but such as concerne things found out and inuented by men haue no bounds nor measure at all in them For what ende is there in the coueting of riches honours glory and such like things True it is that of their owne nature and as being the creatures and giftes of God they are not ill but they become such through the fault of men I meane through their insatiable coueting and abusing of them and through that false opinion which commonly we haue of them For we propound these things to our selues that we may liue with greater ease pleasure and rest but it falleth out cleane contrary For being such goods as reach not vnto the spirit they cannot profit the same or if they do reach vnto it yet the profit that commeth by them is very light and vaine For they are not able to sound the bottome thereof it is so profound and capable much lesse are wee to thinke that they can make vs happy Nay they are so farre from performing this that it is impossible to beleeue how troublesom it is to the spirit to search and finde them out and to obtaine keepe them For after that ambition and couetousnesse be once mooued and pricked forward through false opinions and vaine iudgements they growe and waxe disordered out of measure For the spirit thinketh in it selfe that if once it could get either those honours and glory or that mony and riches which it wisheth for it shoulde be very happy and liue at great ease and rest But when it hath obtained that it is not only in the same estate wherein it was before but oftentimes farre worse and lesse contented The reason is because the spirit considereth not that those things which it laboureth to get are vnable of their owne nature to affoorde that which it requireth of them Whereupon not knowing his owne vice and foolish imagination it it perswaded that this falleth out so in respect of the greatnes excellencie of that thing whereunto it aspireth and therefore not hauing gotten so much as is requisite fully to satisfie the desire it hath it setleth it selfe to get more And when it hath proceeded in this sort yet is it alwayes newe to beginne being as farre from contentation yea a great deale further then it was before So that we may conclude that desire or coueting is bottomlesse and voyde of all stay Therefore wee must knowe that the meere wants of this life doe neither breede nor encrease these desires in vs but they proceede from a false opinion and perswasion which we haue of them For it is certaine that the opinion wee conceiue of those wants which we imagine wee may haue breedeth such a fearâ in vs as engendreth and encreaseth these desires And the carking care to preserue those things that are without vs namely externall goods proceedeth from the same fountaine For our foresight stretcheth it selfe not onely to vrgent necessities or to such as wee verily thinke are to come to passe but euen to all those that may any way happen so that we propound to our selues all the wants in the world as if heauen and earth shoulde faile vs. Besides many doe not onely looke to those necessities which they may feare but also to those pleasures which they would haue For they suppose that by meanes of power riches authoritie and dignities they may attaine to the fruition of all the pleasures and delights they wish for And when a man hath tasted of pleasure this
the miserie of our like Whereupon it followeth that as euery one is of a more tender heart so he is more mercifull as contrariwise hardnesse of heart extinguisheth mercie and compassion As for this word Compassion it signifieth asmuch as alike compassion that is a like sense and feeling of euil and of griefe as if we our selues suffered that which we see others endure by reason of that coniunction which we ought to haue one with another as members of one and the same body among which there is such agreement that if one suffer all feele it and so all are carefull for it Therefore it is written in the Epistle to the Hebrewes that brotherly loue continueth Bee not saith he forgetfull to lodge strangers Remember them that are in bondes as though ye were bound with them and them that are in affliction as if ye were also afflicted in the bodie Wherefore we may well conclude that this affection of mercie is very necessary for men yea as sweet as milde and as profitable an affection as any can be amongst them which they haue receiued of God for their mutual succour and consolation in the midst of so many miseries as commonly happen in the life of man And this hee commaundeth vs expresly in infinite places of his woorde that the image of his vnspeakeable mercy might shine in vs by our mercy towards others Hitherto we haue spoken of man as of man and of those affections that are most humane in him now others remaine which often make him more brutish then any sauage beast that is For seeing they come of the opinion of euill they prouoke and stirre him vp greatly making him marueilous wilde and vntamed To the end therefore that we may enter into the discourse of this matter we will first see what Offending and Offence is in the heart and soule consider what degrees it hath and what good or euill may be in this affection This we shall learne of thee AMANA Of offence in the heart and soule of the degrees of offence of the good and euil that may be in this affection of contempt that is bred of it and of mockery which followeth contempt Chap. 54. AMANA The Philosophers haue set downe foure causes of al the troubles of the soule from whence all the residue proceed into which they returne and haue their end namely immoderate desire vnbrideled ioy vnmeasurable griefe and extreame feare These as they say proceede through imprudence or ignorance of the minde and pusillanimitie of heart from the opinion of good or euill things present or to come which we imagine to be in the things of this worlde being vnperfect and of small continuance Now forasmuch as these foure causes are the springs of all vices and sinnes into which men plunge themselues in this life they are called perturbations of the soule which if they be not mastred by reason doe so carie the soule hither and thither that in the ende they constraine the reasonable power thereof to giue ouer all authoritie and libertie and to obey the lustes of the sensuall and vnreasonable Will Nowe desire and ioy they commonly accompanie the perishing goodes of the bodie For they are of that nature that they inflame the soule with an insatiable lust inso much that the obtaining of one thing is the beginning of a new and vehement desire of hauing another And the enioying of them besotteth the spirite with a sugred poison of fained delight and pleasure vnder the yoke of which it easily suffreth it selfe to be ouercome to be bound and to be gouerned As for griefe feare although they also be not farre remooued from such false and vading goods of the body yet for the most part they respect those aduersities and miseries which in our opinion wee iudge to be in the want and priuation of those goods For they fill the soule with trouble and disquietnesse as she that thinketh her estate to be most miserable if she obtaine not the ende of her carnall and inordinate affections So that if the body endure neuer so little shee casteth foorth strange cries and complaintes And although the bodie suffer nothing at all yet is shee alwayes in extreme feare least some euill shoulde befall it But these very passions may bee diuided into good and badde For honest desire modestioy and moderate griefe and feare are naturally in vs for the preseruation of our being Yea all these affections are endued with the qualities of commendable vertues if they respect the soueraigne Good of man as we may learne by our former speeches touching this matter which were chiefly of good affections and of such as are most natural in man Therefore following our matter subiect we must from hencefoorth consider of a great number of other affections of the heart which for the most part make men more beastlike then the very beasts themselues that are voyde of all vnderstanding and reason yea then the wildest beastes that are All which affections take their beginning from the opinion of euill as these that are good proceed from the opinion of Good For the feare of euil doth wonderfully prouoke a man when he is touched therwith he waxeth very sauage and wilde Now the first sting and byting of euill is offence by reason that the heart is offended euen as when one rusheth against a thing hurteth himself Therfore by offence we vnderstand properly a certaine griefe of the soule of the heart which commeth through some touch of euill that agreeth not to our nature This first sence of griefe is like to the first pricking of ones bodie and is contrarie to the first pleasure which we receiue of some Good that is offered vnto vs and is agreeable to our nature So that as this pleasure when it is confirmed is turned into loue so out of this first feeling of griefe which I call offence the other affections that are ioyned with griefe doe budde foorth afterwarde namely anger hatred enuie indignation reuenge crueltie and such like The euill that may offend vs is whatsoeuer we iudge to be contrary to vs and to our nature as well in regard of the body as of the soule For as the bodie is offended by those euils which trouble the harmonie and temperature thereof and which bring griefe and hurt vnto it so is it with the soule and with all the powers senses and affections thereof For she may be offended in her imagination and fantasie in her reason in her will and in her affections Nowe because euery one followeth his affections or his natural inclination and not the right rule and iudgement of reason it is an easie matter to offend and displease many and that in many things but not so easie to please them For there is but one onely reason or at leastwise it hath no great diuersitie in it But the naturall dispositions of men are infinite and wonderful
diuers and disagreeing yea cleane contrarie one to another And because there is nothing in all the life of man in which both good and euill are not mingled together or at leastwise some shew of them therefore also there is nothing that may not be taken both wayes eyther this or that way Whereupon that which pleaseth some displeaseth others beside that the want of the true knowledge of things and of examining throughly what good or euill is in euery one of them is the cause of this errour that beguileth men so But howsoeuer it be we ought to be very warie that we offend no man by doing euill and by turning aside from the dueties of true charitie And that which offendeth is so much the more grieuous as it pearceth more inwarde and deepe into the thing offended For the chiefest part of any thing is that which is most inward Wherefore that which entreth in so farre toucheth the quicke indeede and so offendeth and hurteth For this cause that offence and hurt is very grieuous but those offences that are in the will are greatest of all As for those that are in the reason they are not so grieuous and those that are in the other senses especially in the senses of the bodie are lesse then they Nay we thinke not our selues offended at all if our will be not offended Therefore we will suffer many things done by some which we will not abide in others according as we esteeme them to be friendes or enemies and as wee are well or ill affectioned towards them Likewise many things please vs that are done or vttered by our selues which would offend vs if they were spoken or done by others And forasmuch as there is no offence but where there is sense and feeling therefore they are soonest offended and most difficult to please that are most tender and delicate both of body and soule whether they be so naturally or through custome or of weaknesse And surely amongst all liuing creatures man is most testie and can suffer least For hee can beare with nothing and himselfe is intolerable to all Wherefore if all men generally be so harde to serue no marueile if there be nothing so well so iustly and holily spoken that can please a whole people or a great multitude But some are so accustomed to contemne all things that they are offended at euery thing and grieued without any iudgement or distinction Yea there are some to be found amongst them that thinke it a poynt of great wisedome to doe so and to like of nothing howe well soeuer it be done Nowe when men are ledde with such a frowarde and peeuish affection they are very carefull to enquire diligently into all things but with an vniust iudgement to see if they can finde any thing to condemne thinking thereby to shewe their great witte which notwithstanding none will commend but fooles and ignorant persons For they must needes be so who admire such a kinde of people whereas they ought thereby to be moued not onely to despise them but also to hate and condemne them For as we vse to speake in common prouerbe That it is an easier matter to reprehende then to imitate so it is easier for euery one to condemne all or to commende all indifferently then to discerne aright betweene the good and the euill and to giue a good iudgement thereof because there is none so ignoraunt or blockish or malicious which cannot doe the first with ease but the last is not so easily done but by men of good wittes and vpright of heart Nowe hauing saide that offence is the first sense and feeling of euill let vs shewe that it is not without certaine degrees by which it ascendeth vp higher The lowest degree then that is in it is simply to turne aside from that which displeaseth it and this degree may bee called Dislike or Trouble The next aboue that is when offence waxeth hote in it selfe and kindleth the heart in such sort that all the body is mooued therewith And when offence is as it were shut vp that it cannot range at will then it turneth into rage and offereth violence to it selfe extending it selfe euen vnto those that haue not offended it at all For it is stirred vp and waxeth sharpe in it selfe and by this meane it encreaseth more and more continually So that in the ende it is like to a madde dogge which byteth as many as it meeteth withall And although this affection doeth then testifie sufficiently that it sauoureth wholly of the corrupt nature of man neuerthelesse if it were well ordered and did not exceede measure it were commendable so that wee might iustly place it amongest the affections of nature beeing sound which ought to bee the seedes of vertues in vs. For God hath giuen it vnto man to the ende he shoulde presently withdrawe himselfe as soone as hee perceiueth any euill euen at the first taste and touch of it that so it may goe no farther least through custome he growe into a liking of euill and afterwarde followe it with might and mayne For if he sodainly retire as if he touched a serpent and feared to be bitten he will depart so farre from it that it cannot hurt him but if he stay in it and like it neuer so little hee cannot withdrawe himselfe in such due time but that hee shall feele some hurt thereby For euill is like to thornes which a man cannot come neere vnto or handle them but hee shall bee pricked as likewise no man can touch pitch and not be defiled therewith But the remedie to cure offence so farre foorth as it is vicious is the moderation of the heart whereby it becommeth so deepe and so well tempered that it is able with ease to swallow vp and to digest those troubles and offences which others can in no wise beare or endure But nowe that we know what this affection is we may easily conceiue howe it breedeth contempt For contempt is an offence and displeasure conceiued of some euill that cannot hurt and thereupon is esteemed to be vile and abiect So that it proceedeth of an euill whereof wee are not afraide For we vse not to despise them whome we feare but them onely of whome we make small account because they haue not abilitie to hurt vs howsoeuer they want no good will Therefore although wee desire not to doe him good whome wee despise yet wee will not hurt him if there bee in vs but onely a simple contempt of him Wee thinke it enough for vs to mocke him and to shew what small account wee make of him and what small regard is to be had vnto him Heereof it is that proude persons are such great despisers and mockers of others For seeing they esteeme of none but of themselues it cannot bee but that they disdaine others and so consequently mocke them For derision and mockerie followe contempt and they are expressed by manie
it is cleane contrary in regarde of euilles For they quickely finde whereupon to stay and to plant themselues within vs and to spreade their rootes so deepe and broade that they cannot easily be plucked vp Whereupon they are felt a great deale more and continue longer in our heart and memory Not without cause then doe men say that the pleasures seruices and good things done vnto vs are madeof feathers and therefore they are easily carried away by reason of their lightnesse but offences euilles and displeasures are made of lead and therefore they abide in the bottome of the heart by reason of their waight And forasmuch as loue proceedeth of that which is good and hatred of euill whether it bee euill in trueth or in opinion onely as euill is commonly greater and of longer continuance then Good for the causes spoken of so is it with Loue and Hatred and with their rootes and long abode Now of Hatred commeth backebiting and euill speaking which being kindled bringeth foorth bitternesse and crueltie and as loue whetteth a man on to doe well so contrariwise Hatred turneth men aside from well doing and prouoketh them to hurt For this cause it soweth the seedes of enmitie and laboureth craftily to cause the party hated to fall into danger For it desireth to hurt him and to bring euill vpon him either by it selfe or by an other secretely or openly In a worde seeing it is wholly contrary to Loue wee may without any long discourse knowe the nature thereof by that which hath beene spoken of the nature of Loue taking it cleane contrary thereunto But let vs see whether the affection of hatred bee altogether together euill of it selfe or whether a man may reape any profite thereby We may say of this as we did of anger and of other affections already spoken of For it is giuen to man to cause him to withdrawe himselfe from all euill that may hurt him to flee from it and to repell it as being contrary vnto him Therefore Saint Paul sayeth Hate that which is euill and cleaue to that which is good For true and perfect hatred shoulde hate nothing but that which is euill indeede as true loue shoulde loue that onely which is good indeede But contrariwise wee commonly hate the Good and good men and loue the Euill and the workers thereof Besides wee are faulty in this that in steade of hating mens vices wee hate their persons Wherefore it is needefull that in this matter of Hatred wee shoulde put that in practice which wee haue already saide of Anger namely that wee shoulde aboue all things hate our owne vices and that euill which is in vs and in ours But wee that practise the cleane contrary change Loue into Hatred and Hatred into Loue. For when wee supporte and beare with our owne vices or with the vices of our friendes and kinsemen which are not to be suffered or borne withall it seemeth that this toleration proceedeth from the loue wee beare either to our selues or to others but it is farre otherwise For if wee loued our selues well and our neighbours as our selues wee woulde bee carefull to remooue all hurtefull things farre from our soules and to furnish them with that which is conuenient and wholsome for them and so likewise for our friendes whereas wee procure vnto them that which turneth to their dishonour hurt and ouerthrowe by nourishing them in their vices through our dissembling and bearing with them And thus much for that profite which wee may receiue by this affection of hatred being well guided according vnto the will of GOD and to a sound and reasonable nature Nowe against the passion of euill Hatred amongest a great number of remedies which may very well bee applied thereunto we haue two principall ones that are very good and profitable The first remedie is the example of the loue of GOD and of Iesus Christ towardes vs of which wee haue spoken already with those holie Preceptes which doe commaunde Loue and forbidde Hatred The second remedie is the contempt of all earthly things and the regarde that is to be had vnto the things that are Celestiall and Eternall For if wee shall set light by all mortall and corruptible things and lift vp our heartes to higher thinges wee shall verie easilie breake off all hatred and enmitie neither wil we take any thing greatly to heart but when we see God offended Now as concerning Enuy that alwayes accompanieth hatred it is an affection quite contrary to mercy which is a sorrowe conceiued by reason of the miseries of an other whereas Enuy is a griefe arising of other mens felicitie Therefore it doth naturally reioyce at another mans harme and is grieued at his good so that according to the varietie of good things that may befall other men so there are diuers kinds of Enuy. For first some are enuious when other mens profite is so great that it hindreth theirs There is also a kinde of enuy at the wellfare of another which albeit it neither hurt nor hinder vs yet wee are grieued because the like is not befallen to vs or not rather to vs or not aswell to vs as to another to whome it is happened And this is a spice of couetousnesse There is yet a third kinde of Enuy which maketh vs vnwilling that others shoulde obtaine that good which wee haue or which wee desire or haue wished for but coulde not get it And when the question is of those good things which it seemeth we shuld enioy but doe not or which we thinke belong to vs but are bestowed vpon others then is our enuy greater and may also be called iealousie Moreouer there is a fourth kinde that is worst of all to which the name of Enuy agreeth more properly as being often bredde of the former kindes when a man giueth them the bridle and suffereth them to raigne too much ouer him This enuy is a griefe conceiued at anothers good without any regard of it owne profite but onely because it iudgeth it selfe hurt when others receiue good or do good And this is the very enuy of the Deuil and of his children which is an affection that is mingled of hatred and of ioy For it hateth vertue and reioyceth at vice and at the prosperitie of the wicked Contrariwise it is grieued at the felicitie of good men and glad of their miseries But what kinde soeuer of enuy is in a man there is in him griefe and as it were a biting that gnaweth him by reason that the heart in this affection shrinketh in as it were and closeth vp it selfe at the good and benefit of another So that sorrowe is alwayes ioyned therewith The goods against which enuy rusheth most are such as are in greatest reputation amongst men as honour and glory insomuch that it is more moued at the good renowme honour and praise giuen to men in respect of the good things that are in them
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
heart and first of Reuenge Crueltie and Rage And because Reuenge is appointed to punish offences and euery vice findeth a Iudge within it selfe wee will speake also of the affection of Shame which commonly followeth euery vile acte It belongeth therefore to thee AMANA to intreate of this matter Of Reuenge Crueltie 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. AMANA If euery one might be a Iudge in his owne cause and execute his own decrees the malice of men doth declare sufficiently that there would be no iustice obserued in the world but robbery publikely put in practice insomuch as the strongest would alwayes carry away the spoile For that blind loue which euery one beareth towards himselfe causeth vs that we cannot see clearly either into our owne or or into other mens affaires so that wee are alwayes more ready to doe wrong to others then to depart from anie thing of our owne Euen so if wee might be suffered to reuenge those iniuries which oftentimes without cause wee suppose wee haue receiued it is certaine wee woulde obserue neither measure nor meane but suffering our selues to be guided by the passion of anger and wrath wee would fall into more then brutish crueltie and rage For as God hath reserued vengeance to himselfe and promised to recompense it so no man carrieth that minde to doe it iustly that is in him neither indeede can any because it is the spirite of a man that offereth iniury to an other whereas the body is but the instrument of the minde and as it were a sworde vnto it which the spirite manageth and causeth to cutte Whereupon it followeth that the party offended can not reuenge himselfe of his chiefest and greatest enemy For God onely is able to take vengeance of the soule and to throwe it together with the body into hell fire Moreouer when wee thinke to hurt the body of our enemy which is but the executioner of the euill disposition of his Spirite wee hurt our owne soule making it guiltie of the iudgement of God who forbiddeth vs all reuenge and commaundeth vs to possesse our soules in patience and neuer to requite euill for euill but to waite the Lordes leasure being assuredly perswaded that he will saue and deliuer vs. Nowe looke what the affection receiueth and embraceth the same doeth it desire to returne and send backe againe where it did receiue it whether it be good or euill Therefore as a good affection both wisheth and doeth well to him of whome it receiueth good will and beneficence so a naughty affection desireth to returne euill receiued vnto him of whome it hath receiued it For this cause when the heart is wounded with griefe by any one it desireth to returne the like to him that hath hurt it and to rebite him of whome it is bitten This affection is a desire of reuenge which being put in execution is reuenge accomplished namely when wee cause him that hath offended vs to suffer that punishment which in our iudgement he hath deserued This punishment is to damnifie him eyther in soule or in body or in his goodes yea sometimes by all the meanes that may bee And when power to reuenge is wanting there are some that fall into outrageous speeches into horrible and execrable cursings crying out for vengeance eyther at GODS hand or of some other that can perfourme it Euery offence therefore that ingendereth hatred anger enuy or indignation bringeth with it a desire of reuenge which is to render euill for euil and to requite griefe receiued with the like againe And when the offence is growen to that passe that nothing can asswage the extremitie thereof nor stay it from breaking foorth into reuenge and hurting by all the meanes that may bee then is this Reuenge turned into Rage For a man in such a case is not much vnlike to a madde dogge For because Reuenge can not take that effect which it woulde haue it vexeth and closeth vp as it were the hart bringing great griefe great torment to the whole body so that a man so affected is as if his heart body were ready to burst asunder Nowe when the heart is hardened with Reuenge it is turned into Crueltie which is a priuation of pitie and compassion For when Offence and Anger are set on fire they exclude all good thoughtes out of the minde and perswade to all kinde of Crueltie of which there are three degrees For there are some that procure it who neuerthelesse woulde not execute it themselues There are others that execute it Besides there is a third kinde of Crueltie when wee faile in perfourming our duetie towardes them that are in necessitie whome wee both ought and might helpe and succour whether this come of euill will or through negligence For thereby wee shewe that wee are without pitie and compassion Heereof followeth inhumanitie which is as if wee shoulde lay aside all humane affection and bee transfourmed into brute beasts Therefore wee may well conclude that all priuate Reuenge proceeding of enuy or of hatred or of anger is vicious and forbidden by God who commaundeth vs to render good for euill and not euill for euill For hee hath ordained the meanes whereby hee will haue vengeance execucuted among men Therefore hee hath appointed Magistrates to execute it according to his Lawe and following his ordinaunce not with any euill affection but with iust indignation proceeding from loue and from true zeale of iustice For to punish the wicked is a very acceptable sacrifice so that there be no intermingling of our own passions withall and that wee exercise not our enuies rancours and reuenges vnder the name and title of Iustice and of the glorie of God For if wee doe so wee cease to exercise the punishments and corrections of the Lorde and put our owne in practice Wee must therefore followe his example For hee suffereth not euill to goe vnpunished if men auoide not punishment by his grace and mercie and by those meanes which he hath appointed for the obtaining thereof Therefore it is often saide of the wicked in the Scripture that GOD will returne into their bosome the euill which they haue done and his children and seruantes desire him also to perfourme the same But when hee doeth it hee is not mooued with any euill affection but onely with the loue hee beareth to iustice and vertue and to his children and with pity and compassion towardes them in regarde of the iniuries done vnto them And as himselfe commeth in iudgement to take vengeance so hee woulde haue them that supplie his place among men vnto whome hee hath committed the sworde for the defence of the good and punishment of euill doers to followe his example But whether they doe so or no there is no sinne that can auoide
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
iudgementes of God whereby he punisheth men neuertheles these water-floods which we alwaies carie about vs ought to admonish and induce vs to feare him to call vpon him by prayer and day and night yea hourely to recommend our life vnto him seeing he can take it from vs by stopping our breath yea by a very small matter or at least depriue vs of all motion and sense as though our bodies had neither soule nor life in them but were like to poore dead carkases For the doing hereof hee needeth not to thunder or lighten from heauen against vs but onely to cause a small showre of water to powre downe from our head which is the highest the goodliest and most noble part of all the bodie and as it were the heauen of the litle world or if it please him to cause a fewe droppes onely to distill downe vpon the sinewes and ioyntes it will torment men more grieuously then if they were in some continuall torture as the daily songs of such gowtie persons doe testifie who are impatient and voyde of the feare of God Now besides this profitable aduertisement which euery one may take by that which hath bin here vttered wee ought on the other side to consider the prouidence and goodnesse of God towardes men in that as he holdeth vp in the aire and cloudes the water that hangeth ouer vs not suffering them to breake downe vpon vs all at once to ouerwhelme all the earth by them with all the beastes and other creatures conteined in it but distributeth them by good and iust measure so dealeth he with the humours that ascend vp continually and are kept in our braine where they haue their vessels to retaine them in as it were in sponges which yeeld foorth water according as they are either loosened or restrayned and closed together And as for that which is said of the testimony which we haue of the frailtie of our life appearing in the principal and most noble part of our bodie as the like was shewed vs before in that instruction which we learned by the office that God assigned to our lungs and to the passages allotted by him for the taking in end letting out of the aire so wee haue a very notable lesson in the consideration of the liuer and of the blood of which that is the forge and fountaine and of the distribution thereof into all the partes and members of the bodie by meanes of the veynes as wee hearde yesterday For as a man may iudge by outward appearance that the life of man consisteth in his breath and that he giueth vp both soule and life when hee dyeth as it were in giuing vp the last gaspe so it seemeth also that it is placed in the blood as that which goeth as it were with the blood so that when the blood is drawen out of a mans bodie the life also may seeme to bee drawne out therewithall Herevpon as the soule is oftentimes in holy Scripture put for the life because it giueth life to the bodie so it is also put for the blood and the blood likewise called soule because it is the instrument and meanes whereby the soule giueth life and when the Lorde forbiddeth his people to case the flesh with his soule that is the blood thereof Whereby his meaning is to teach men to abhorre the effusion of mans blood and therefore hee sayeth further I will require your blood euen the blood of your soules Wherefore hee that sheadeth blood doeth as much as if hee drewe the soule out of the bodie Nowe forasmuch as the blood is so necessarie vnto life wee are likewise to vnderstande that as it is either pure and sounde or vnpure and corrupted so is it disposed either to health or sicknesse and to life or death For as the naturall life of man consisteth especially in heate and moysture so a man may easily iudge that as euery thing is bred by meanes of them chiefely liuing and sensible creatures so nothing can bee preserued in this bodily life without these two qualities that are proper to the ayre and to blood as wee haue alreadie hearde But these qualities must bee so tempered that there bee no excesse on either side And for this cause GOD woulde haue all the humours to bee mingled together with the blood that so it might bee tempered as is requisite for the life of man For if it bee too hote and drie or too moyst and colde it cannot doe that office for the performance whereof it is ordayned but in steede of bringing health and life it will breede diseases and in the ende cause death For naturall death commeth onely of diseases amongest which olde age is to bee reckoned which is an incurable sicknesse that lasteth vntill death Neither doe diseases proceede but onely of the distemperature that is in mens bodies and in the humours of which they are compounded For as long as they are in a good moderate and proportionable temper and are distributed to all the partes of the bodie according as neede requireth so that none of them exceedeth then is there an equalitie in all the bodie which doeth not onely preserue it in life but in health and good disposition For there is the like concorde and harmonie betweene these humours that is betweene the partes of a good consort of musicke agreeing well together or of an instrument of musicke well tuned from which you shall heare nothing but pleasaunt melodie Whereas if all the partes thereof agree not well together there will bee no musicall harmonie but onely a very vnpleasant discorde The like may bee saide of all the concordes and discordes that may fall out in the humours of our bodies And therefore GOD had so tempered them in the first creation of man as was requisite so that hee woulde haue preserued him in a perpetuall life if by true obedience hee had alwayes beene knit and vnited vnto God his Creatour But since man fell at variance with God through sinne all this goodly concorde which God had placed not onely in mans bodie but also betweene the rest of his creatures hath been troubled and turned into discord by meanes of sinne So that all this goodly temperature and harmonie of the humours in which mans bodie was created was dissolued and broken asunder and that in such sort that it was neuer since sounde and perfect in any man of howe good constitution soeuer hee hath beene For euen in the best complexions there is alwayes some defect or excesse in some of the humours so that if there were no other cause yet no body coulde naturally bee immortall For alwayes in the ende the excesse or defect that is in it woulde cause it to decay and finally bring it to corruption But besides this there are so many other wantes and superfluities throughout the whole life of man whereby this euill alreadie become naturall is so much augmented that there die moe without
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
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
propertie like a busie woorkeman to bee in the bodie hauing all her instrumentes therein Nowe when a woorkeman woorketh with his tooles hee must haue within himselfe the vertue and skill to doe that which hee doeth because it is not in the instrumentes whereby he worketh For albeit they be appropriated and fitted to the woorke that is wrought yet of themselues they can doe nothing at all except they bee set on woorke by the woorkeman because they haue not in them any vertue to woorke But this power and facultie is onelie in the woorkeman to whome it belongeth to perfect his woorke So if the vertue of woorking were not in the soule it coulde woorke no more with instrumentes then without Therefore albeit it seemeth that the natural heate the humors and the spirits woorke in the body and effect something therein yet wee must knowe that they doe nothing there of themselues but that they receiue of the soule whatsoeuer they haue As when a Paynter draweth a picture his pensill and colours haue it not of themselues to doe that which is done by them but of the Painter The soule then is the Woorkeman that worketh receiuing her vertue and facultie of working not from without but euen in the selfe-same bodie in which it is Therefore to speake properly we may say that shee dwelleth in the bodie because shee abideth therein as in her house with all her implements and houshold instruments so that shee must needes haue the bodie appropriated and made fitte vnto her nature For euery soule cannot be indifferently ioyned to euery forme and figure of a bodie to exercise and execute therein the woorkes of life but it must woorke by that order of nature and according to those lawes which the Creator of all things hath ordained from the beginning of the world Whereupon wee may note that if wee had no other reason but the consideration heereof against the Pythagoricall transmigration of soules from one bodie to another it were sufficient to make knowne the greatnesse of this foppery and what error there is in that opinion For if it were so there would be no difference betwixt the soules of men of beastes and of plants neither shoulde there bee any proprietie and aptnesse of bodie and instruments more to one soule then to another Whereupon all nature touching this poynt and order appoynted by God heerein shoulde bee confounded and ouerthrowen But to returne to our matter forasmuch as the temperature of liquors humors and qualities vnder which I also comprehend the spirites is most inward and profound aswell in the body as in the workmanshippe of nature it is vndoubtedly the fittest instrument the soule hath and such a one as is neerest linked by agreement and coniunction with the workman that vseth the same Insomuch that if the soule want this instrument it departeth away and if the soule bee gone and so bee wanting to it then must it also necessarily fayle presently although the members abide yet after the departure of the soule For the confirmation and strengthening of the members both internall and externall is separated farther from the Soule but the mixture of the humours and spirite that is in the members is more neere and more inwarde True it is that the humours and qualities are instrumentes of the soule as well as the members but the humours are such instrumentes as set the rest on woorking I meane the members yea by meanes of them the soule vseth the members Wherefore if the humours fayle the members are verie vnprofitable as it appeareth in them that are drie or puffed vp or taken with the palsie or oppressed with any other maladie For the members are fitte instruments for outwarde vses and excercise but the temperature and mixture of the humours and spirites is ordained to preserue such instruments to the end they might alwayes bee apt and readie to doe their dueties Therefore the humours and qualities are in perpetuall motion but the members are not For the humours must alwayes keepe the members in a readinesse to woorke if neede require Nowe in the consideration of all these things wee see wonderful degrees in the vnion and coniunction that is betweene the bodie and the soule and the instruments which it vseth in the bodie For as all the elements haue their combinations and are linked together according to that agreement of nature which they haue one with another euery one in his degree from heauen downe to the earth and so likewise all the humors and qualities of all things euen so is it with the soule and bodie and with those instruments and meanes whereby they are ioyned and knitte together euery one in his degree according as their natures are more or lesse corporall or spirituall terrestriall or celestiall For as the vitall and animall spirites approch neerest to the nature of the soule secondly the humours come neerest to the nature of the spirites thirdly the members next to the humours so all of them keepe their ranke and order in their degrees and in that coniunction which the bodie and soule haue together as also the instruments whereby the soule woorketh in the bodie whether wee consider them either in ascending vpwarde from the lowest to the highest or els in descending from the highest to the lowest as wee consider the vnion and coniunction that is betwixt all the elements from the earth to the heauens and from the heauens to the earth Whereby wee dayly see more and more the great marueiles of God and by what meanes and arte hee ioyneth the heauens with the earth and bodily natures with spirituall This beeing thus wee are to learne that all the instruments of the soule are prepared for it in the bodie as it were for a Woorkeman that is to doe some woorke and that there is none but the soule that doeth vse them So that it is verie euident that the soule is the perfection of this aptnesse of the bodie and that there is great agreement betweene the soule and the bodie and betweene all the partes and faculties of both Forasmuch then as there is such a coniunction and that GOD hath created them both to bee glorified in them Saint Paul hath good cause to pray for sanctification in them both to the ende that God might be serued and honoured and that both of them might be glorified in the day of the Lorde But that our speech may yet bee better vnderstoode wee must consider in what signification the names of soule spirite and heart are commonly taken namely in the holy Scriptures and howe wee may and ought to vse them This will helpe vs greatly to attaine to the knowledge of the nature and immortalitie of the soule wherein wee are to bee instructed before wee dissolue our present assemblie Teach vs therefore ARAM what diuisions the scripture maketh of the whole man aswell in regarde of the soule as of the bodie and in what significations the names
mainteineth that the vegetatiue and sensitiue soule is no other thing then the temperament of the liuer and of the heart which are assigned to be the seats and chiefe instruments of the nourishing and vitall power and vertue And as for the animall or reasonable power whose seat is commonly placed in the braine we haue alreadie shewed his opinion Now of this part there are many euen of them who greatly magnifie it that are not yet well resolued whether they ought to take it for the animal spirit or for the temperament or for an incorporeall nature that commeth elswhere then from the body Aristotle he calleth the soule by a new Greeke name that signifieth asmuch as a perpetuall motion and sayth that it proceedeth from a fift nature and beginning which he calleth Heauen But he speaketh not so plainly that a man may iudge by his words what he thinketh of the reasonable soule in man whether it be mortall or immortall Neuerthelesse he confesseth that there is great difference betweene that power of the soule which we call more specially by the name of spirite and betweene the other twaine which he calleth the Nutritiue and Sensitiue powers For he vseth this worde Powers and affirmeth that these two first proceede onely from the bodie and are bredde there and that the Vegetatiue soule and power is more in the seede and burden then the Sensitiue But as for the third hee saieth plainely that it onely commeth from without els-where and that this onely is diuine not communicating her action with any corporall action Thus we see sufficient agreement betweene the Philosophers and the Phisitions concerning the Vegetatiue and Sensitiue soule or power but there is not so good accord about the reasonable soule and power Yea many great Diuines Doctors agree with them in the two first points For this cause Occam saith plainly that there are two distinct soules in man the one reasonable the other sensuall the reason is because it is manifest that the Sensitiue soule hath no actions but instrumentall that is to say by meanes of those instruments whereby shee exerciseth her actions and from which she hath them Whereupon he concludeth that this sensuall soule seemeth to haue her originall and generation from the seede and that it is either the temperament or some facultie and power in the bodie He confirmeth this opinion by another argument taken from the contrarie appetites and desires of the reasonable and sensuall soule out of which he draweth this conclusion That it is very likely that these are two distinct substances because it seemeth inconuenient in one and the same nature not diuided or distinguished to place appetites so wholly contrary each to other Hee addeth farther that it is a thing very agreeable to nature that euery liuing creature shoulde beget his like therefore man begetteth man like himselfe at leastwise in respect of the Sensitiue soule if not of the reasonable soule Whereupon it followeth that the Vegetatiue and Sensitiue soule proceede from the nature of the seede The Platonicall Philosophers were of opinion that soules were bred in heauen and were taken out of the diuine nature as a portion thereof and that there they were instructed and adorned with sundry sciences with knowledge and vertue and that afterwarde beeing giuen of God they descended from thence into the bodies of men as into stinking filthy and contagious prisons Whereof it followed that through the infection of these prisons they were corrupted by euill affections as it were with the filthinesse of them So that they forgate all those gifts and celestial vertues where with they had been endued and adorned in their first birth and which they had brought with them And being thus detained as prisoners in this darke and filthy prison they could no more vse all those goodly gifts but onely so farre foorth as they were taught and instructed againe by doctrine which in respect of them may be compared to a light brought to prisoners kept in a darke dungeon to light refresh them For this cause those that were of this opinion affirmed that the knowledge of men is but a remembrance and calling againe to minde of that which their soules had learned and did know in heauen at their first birth before they entred into their bodies according as we heard euen now For being descended into this base and obscure prison and hauing forgotten that which they knew their memories are rubbed vp by doctrine and instruction bestowed vpon them which kindleth againe these celestiall sparkles of their mind and portions of the diuine fire by inflaming them and causing them to burne that were almost vtterly quenched Wherupon like Philosophers they conclude that soules so infected by descending and entring into their bodies cannot returne againe nor be receiued into heauen and into the place assigned for the blessed spirits vnlesse they returne pure and cleane decked with the selfe-same ornaments wherwith they were adorned at their first birth And this they say may bee wrought by good instruction by vertue by good workes or otherwise they say they haue sundry purgings being separated from their bodies Some diuines among the Grecians haue followed at least wise in some part the opinion of these philosophers by name Origen of whom S. August thus writeth But we may marueile much more that some beleeuing with vs that there is but one only beginning of all things that no nature which is not God can haue any being but from the Creator neuertheles would not beleue rightly and simply this point of the creation of the world that is so good and simple namely that God creating all those good thinges that were after him although they were not the same that God is notwithstanding they were al good But they say that the soules not being parts of God but made of God sinned in departing from the Lorde and so by sundrie degrees according to to the diuersitie of sinnes from the heauens vnto the earth haue merited sundry sortes of bodies to be as it were their chaines and fetters This say they is the world and this was the cause of making the worlde not to the ende that the good things might be created but that euill things might be stayed and repressed Of this opinion is Origen who is worthily to be blamed These are the very wordes of this great Doctor of the Church And by that which followeth in the same place hee plainely confuteth Origens errour who in his first booke of Beginnings writeth that things without bodies were first made of God and that amongst spirituall things our spirites or mindes were also created which declining from their estate and dignitie were made or named soules of which the Greeke worde ãâã ãâã ãâã ãâã ãâã signifieth as it were to grow colde and to decline from a better and more diuine estate beeing so called because it seemeth that the spirite or mind is waxen cold fallen
bodie into another vntill such time as it hath done and finished whatsoeuer can bee done in the worlde whether good or euill accounting both euill deedes and good deeds vices as well as vertues to bee a kinde of penance and purgation of soules Besides these Heretikes affirmed as the Libertines their successours doe the like in our dayes that there was no sinne but onely in the opinion and fancie of men and that it is but a conceipt in their minde that breedeth this opinion Nowe when I thinke vpon this manner of regeneration and passage of the soule from one bodie to another I muse howe it is possible that euer any men especially those that are taken for such great Philosophers should fall into such foppery and aboue all how Plato shoulde bee of that opinion who is by them surnamed The diuine For first of all we haue alreadie learned by our discourses of the nature both of body and soule that the soule cannot dwell nor exercise her offices in any other then in the bodie of a man seeing that is the true forme and perfection of man and of that kinde without which hee cannot bee man Wee may say the same of the soule of beastes and of plants For if euery creature had not his proper forme and some thing in which the perfection of it consisteth without which it cannot bee that which it is and by which it differeth in kinde from other creatures there woulde bee a woonderfull confusion throughout all nature yea the whole order thereof woulde bee ouerturned For all kindes of nature shoulde bee confounded together neither shoulde there be anie one kinde certaine and distinct which thing is contrary to all naturall reason and to all order appointed by God Therefore it is a very hard matter to beleeue that euer any man of a sounde minde and good iudgement would admitte of such a fantasticall opinion But wee may learne of thee ASER in proceeding with the matter of our discourse what thou hast learned of skilfull men concerning this that Plato hath written of transmigration of soules The chiefe causes as learned men thinke that mooued Pythagoras and Plato to broache the transmigration of soules and transformation of bodies the ancient opinion of the Iewes touching the same thing Chap. 85. ASER. The worlde was neuer without certaine wittie men that boasted they coulde answere vpon a sodaine to any thing that shoulde be demaunded of them And there haue beene alwayes some others that in euery controuersie and disputation mainteyned one while this part and by and by the contrary which hath giuen occasion as I thinke to certaine of the auncient Philosophers to beleeue that a man can know nothing perfectly and that no man ought certainely to determine any thing otherwise then vpon his bare and simple opinion But in my minde this consideration will finde but fewe defenders nowe adayes except it bee amongst the ignoraunt who leauing all search of things liue onely at all aduenture or else amongest them that beleeue euery thing that is tolde them and are ledde with euerie sentence which they heare of others without any further inquirie made of the reason thereof Nowe as we would bee loath to perish with the ignoraunt so wee must beware that wee commit not our selues and our beleefe so easily to the daunger of other mens errours And in deede oftentimes wee iudge not aright of their meaning namely when the question is concerning the sense of their writing As I purpose to let you see my companions in that which hath beene alreadie spoken of Plato I haue learned of manie skilfull men that Pythagoras and Plato neuer beleeued that transmigration of soules into manie bodies which we reade in their writings but that by these fayned kindes of speech their meaning was rather to withdrawe men from beastly affections vnwoorthie their nature and thereby to paint out and to expresse the diuersitie of those affections and to set them as it were before their eyes thereby to declare vnto them howe by reason of their vnruly affections they resemble all other creatures and chiefely brute beastes Wherefore wee may with good reason call man a little worlde if there were no other cause but this albeeit in this respect it standeth not with his honour and credite For there is no kinde of beast whatsoeuer nor yet of any other creature vnto which hee doeth not in some sort transforme himselfe by his affections and by his maners and vices For when he pleaseth he transformeth himselfe one while into a sheepe then into a woolfe againe into a foxe or into a hogge or into a dogge or into a beare or into a Lion or into some other such like beast Moreouer sometimes hee transfigureth himselfe not onely into one kinde of beast but into many together and yet those very differing and contrarie the one from the other And as he can at his pleasure transforme himselfe into an Angell so doeth hee likewise turne himselfe into a Diuell It is not then altogether voyde of reason that Plato sayeth that the nature of man is as it were a monstrous nature yea hee compareth it to a Monster whose vppermost part resembleth a Virgine whose breast which is the middest is like to a Lyon and the lowest part to a barking and bawling dogge For hee compareth the highest part to a Virgin because hee placeth reason in the head as in the proper seate thereof and of the animal powers of the Soule for their nature and office sake Next hee saieth that the breast resembleth a Lion because he taketh the heart to bee the seate of the Vitall power of the Soule and also of the affections that often may well bee likened to a Lion and to furious beastes Lastly hee compareth the lower partes to dogges because that part is appoynted to be the seate of the naturall and nourishing power of the soule and of the generatiue vertue as that which is very brutish and giuen to all carnall pleasures and chiefely to fornication If then a man cannot moderate his affections and concupiscences hee maketh himselfe like to so many beastes as hee hath affections holding of their nature This also is the cause why the spirite of God in the holy Scriptures so often compareth men to sundry sortes of beasts to teach vs that they are as it were transformed into them and into hideous and horrible monsters to the ende they might bee the more ashamed of themselues and that knowing howe they turne themselues into beastes and into Diuels by their vices they should learne also howe contrariwise through vertue they become men of beastes and angels of Diuels Therefore it is very like that Pythagoras and Plato had respect to this which hath beene saide in those transformations and transmigrations of soules of which they spake I thinke also that the Poets following the same inuention haue for the like reason fayned the transformations of men into diuers beastes and into other
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
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
of all Atheists and Epicures who haue receiued their name of him For hee appointed therein that the day of his natiuitie shoulde be yeerely celebrated and that at certaine times assigned by him a banket should bee made for those of his sect in remembrance of his name Whereby wee see that this dogge himselfe who made no difference betweene the death of men and of beastes and who denied vtterly the immortalitie of the soule of man coulde not for all that plucke out of his owne soule the desire of immortalitie but doeth what lay in him to make himselfe immortall after his death by the perpetuitie of his name and memorie We may take the like argument from that which men vsually appoynt at their death touching their funerals sepulchres and tombes For why is it that they will haue sumptuous funeralles and stately and magnificent tombes Why haue manie caused Churches and chappels to bee erected themselues to bee engrauen and their escutchions to be hung vp where they haue laide themselues It is certaine that if they desired not to make their name as immortall as they coulde and their memorie eternall among men their death would not bee so ambitious neither would they leaue behinde them such markes of their ambition and of their desire of immortalitie And as great men affoorde this testimonie of their desire so the common people are not without some one or other for their part For a poore Artificer as a Tayler or Shoemaker or some such like if hee bee able hee will appoynt to haue a stone layde vpon his graue in which his name shall bee ingrauen and his marke or some such like thing to this ende that the Suruiuors and they that come after him should knowe that hee once liued and was in the worlde and that hee woulde still liue at leastwise in name and memorie And this is further confirmed by them who albeeit they cannot continue their name and memorie by any good deedes and valiant actes yet they striue to make themselues immortall by wicked and execrable dooings As among others wee haue the example of Herostratus who set on fire the Temple of that great Diana of Ephesus for no other cause but onelie that hee might bee spoken of and that the memorie of him might remaine and continue for euer amongest men as in deede it hath done notwithstanding the contrarie endeuour of the Ephesians who by a publicke Edict ordayned that his name shoulde neuer be written in any place But it may bee obiected vnto mee that this argument deriued from the desire of men to continue their name to proue the immortalitie of soules thereby is not very fit nor of great force because this desire is rather found in men that are most foolish vaine carnal and wicked then in the wiser sort of men and such as are more graue spirituall and vertuous For who couet more this immortalitie of name and memorie then they that are most vainglorious and ambitious vnto whose ambition death it selfe can bring no end but it reuiueth and liueth still therein We see also that they who least of all beleeue the immortalitie of soules and scoffe most at it are greatliest affected with this ambition and labor most to become immortall after that maner because they expect no other immortalitie All this I confesse is true yet mine argument continueth still firme For first we haue alwayes this testimonie from them that they know and acknowledge a certaine immortalitie and perpetuitie and desire to enioy the same as much as they may thinking to continue the same euen after their death which knowledge and desire is not to be found in brute beasts And whereas the vainest and worst men are more moued with this foolish desire then the wisest most vertuous men are the reason thereof is good and euident For the wisest men and such as are endewed with most vertue make least accompt of this temporary and fading immortalitie which is but as it were a winde that goeth from mouth to mouth or is but in paper parchment wood stone brasse or in some such corruptible matter because they expect a better perpetuitie that is more certaine more glorious and of longer continuance of which they are certainely perswaded Which perswasion can not be vaine in them seeing it is grounded vpon the testimony of Gods Spirit which saith that the iust shal be had in euerlasting remembraÌce not onely before men but also before God and Angelles But the other sort of men busie themselues about an immortalitie which deserueth not to be accompted so much as a shadowe and image of true immortalitie because the desire thereof is infected and corrupted with that darkenesse of errour and of ignorance which sinne hath brought vpon the minde of man with those peruerse affections that proceede from the same and with their euil educcation and instruction who are not taught in the word of God By means whereof this natural desire of true immortalitie degenerateth into a foolish desire greedy of fame name amoÌg men euen as wheÌ good seed falleth into bad grouÌd but stil it proceeds from a good beginning fountaine if it were not corrupted As we see also that it falleth out with the greater part of men in that natural desire they haue of skil knowledge which albeit it be in them by nature yet they turne it into a vaine and foolish curiositie that endeuoureth to knowe that which is not onely not profitable but very hurtfull and dangerous for them in stead of seeking to know that which is more profitable and necessary But besides that which wee haue already spoken our affections also tell vs plainely what the nature is as well of our spirite as of our senses both internall and externall and what difference there is betweene them For if the Spirite entreth into a cogitation of it owne death the internall senses with fancie and imagination are not greatly moued or troubled therewith but passe it ouer well enough as if they had no feeling thereof supposing that this corporall life will last a long time but the spirit is so confounded and troubled that it feareth and flieth nothing more then it And surely I doubt not but that they who being pressed and oppressed with great euilles desire death through a blind fury of their mind and wish to be wholly extinguished woulde change their purpose and abhorre that kinde of death and thinke it to be a greater mischiefe then all those which they suffer if they might haue leasure and means for some small time to come out of their dispaire and to returne to their right minde that so they might haue some rest from the troubles of their spirite and thinke seriously vpon the death thereof And as all the senses are presently troubled and as it were carried out of themselues through the cogitation of corporall death so the spirite contrariwise if it be found quiet and well setled abideth
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
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
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