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
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
holes vnable to hold in and keepe anie secret matter they are fierce in assailing but inconstant in sustaining the assault in some sort resembling the nature of dogges which barke and bite if they can and afterward flie away And if there bee excesse of the melancholike humour the natures of such are sadde still hard to please suspicious conceited obstinate some more and some lesse And if the cholericke and melancholike humours be corrupt and mingled together their natures become monstrous prowd full of enuy fraud subtilties venemous and poisonfull hatefull and diabolicall And when the malignant spirits know mens natures thus disposed no doubt but they take occasion thereby to intermingle themselues if God permit them and purpose to vse them for the punishing of men I say they will ioyne themselues vnto them and make them their instruments as God on the other side vseth those natures that are most moderate and best tempered making them instruments of his glorie Now we may call to mind what we learned before almost to the same ende touching the meanes whereby euill spirites might trouble the imagination fantasie and mindes of men We may say as much of the humours of the body whose motions and nature they knowe very well Whereby they can so much the more easily abuse them in their damnable worke and will as wee may iudge by the example of him that was possessed and lunatike of whom the Euangelists make mention and whome they call by those two names And by that which they wrote of him it seemeth that he was subiect to the falling sickenesse that returneth oftentimes according to the course of the moone which naturally hath great affinitie with the humors and great power ouer them And therefore it is very likely that the euill spirit which tormented this poore lunatike watched the occasions of his disease to afflict him the more and to cause him to fall either in the fire or in the water as he did indeede thereby to worke his death if he had could Which example sheweth vnto vs what is the malice of the deuil what pleasure hee taketh in hurting of men what meanes and what occasions he seeketh for and maketh choice of and what accesse vnto vs we may offer him through our corrupt nature through our vices and sinnes and through our inclinations and manners that are naturally euill and peruerse if God letteth him loose the bridle by his iust iudgement seeing he spareth not the little children as it appeareth in that which is written of him of whom we spake euen now For this cause we ought to take good heede that we giue not our common enemie those occasions that he seeketh to haue from vs to the ende that hee abuse vs not nor any thing that is ours and which God hath bestowed vpon vs. This is the reason why the consideration of our temperature complexion and naturall inclination is very necessary for vs because the knowledge hereof affoordeth vnto vs many good instructions that may stand vs in great steade throughout our whole life as well for the preseruation of the health of our bodies as for the rule and gouernement of our affections and manners as also in regarde of the familiaritie and acquaintance which wee haue one with an other For through the contemplation hereof wee may knowe not onely the causes of health and sickenesse of the life and death of the body but also of that of the soule For as the good humours corrupt in our bodies according as wee haue heard and breede in them sundry diseases which finally leade them vnto death euen so by means of sinne all those good and naturall affections which ought to bee the seedes of vertues in vs are corrupted and turne into vices that are the diseases of the soule and bring vnto it the second and eternall death as contrariwise vertues are the health and life thereof But as GOD hath prouided corporall medicines for the bodie so hee hath prepared spirituall Physicke for the soule against all the diseases thereof Therefore when wee consider with our selues vnto what vices wee are inclined by nature wee must labour to correct and bridle them and to quench such inclinations as much as wee can through sobrietie vigilancie and continuall practise to the contrary least wee nourish and encrease them when as wee ought to diminish and wholy to abolish them For the common prouerbe is not without reason that Education passeth Nature or that it is another nature Wee see by experience what Education and Instruction are able to doe both to goodnesse and vice according as they are either good or euill For as there is no nature so good which can not bee corrupted and peruerted through euill education and teaching so there is none so vicious and euill which can not at the least in some measure through the helpe and grace of GOD bee corrected and amended by good education instruction and discipline And because conuersation and familiaritie are of great efficacie in this point wee are diligently to consider with what persons and natures wee acquaint our selues and bee carefull to eschew such natures as are vicious prowd fierce enuious hatefull malicious suspicious disloyall and traiterous as well in regarde of the corruption of manners wherewith wee may bee infected by them as also in respect of other harmes that may befall vs by reason they are vnsociable natures or at the least very difficult to conuerse withall being indeede such as towardes whome no man can beare any true loue or firme friendship But when wee haue vsed all the diligence wee can possible about these things the chiefest point wherein the whole consisteth is this that wee haue recourse to Iesus Christ the eternall sonne of GOD to the end that by his holy Spirit hee woulde correct represse and quench in vs all the vicious affections and disordered motions that wee haue contrary to his holy will according to that promise which is made vnto vs wherein it is saide that if fathers knowe howe to giue good gifts to their children and such things as are necessarie for them much more will our heauenly Father giue his holie Spirite to them that aske it of him And this is the true meanes wee ought to keepe for the correcting of these vices and defectes that are in our naturall inclinations Now wee haue spoken sufficiently of those things which concerne the naturall powers of the soule in respect of the nourishment and growth of the body and of those instruments which it hath in the same for the performaunce of her actions It remaineth nowe that wee consider what effectes it hath in Generation First then ASER thou shalt handle the restauration and reparation of all natures by that vertue and power of Generation that is in them and namely in man to the end wee may after proceede with those other points that concerne this matter Of the restauration and reparation of all
that is preserued for the soule neither eateth nor drinketh But Ezechiel sheweth vs this yet more clearely saying They shall not satisfie their soules nor fill their bowelles For himselfe expoundeth that by the worde Bowelles which before hee called soules Moreouer wee haue further to note that forasmuch as the soule can no more giue life to the body without foode then without these members and instruments by which it distributeth and deliuereth the same it is likewise taken not onely for the foode of the bodie but also for those instruments and meanes whereby men get and obtaine foode Therefore it is written in the Lawe of the hired seruant that is poore and needy Thou shalt giue him his hire for his day that is the same day hee laboureth neither shall the sunne goe downe vpon it for hee is poore and therewith sustaineth his soule as if hee shoulde say it is his life and foode whereby hee must bee sustained So that hee which beguileth him of his hire taketh away his soule and life from him as much as in him lieth It is written also That no man shall take the neather nor the vpper milstone to pledge for this gage is his soule By which phrase of two milstones that serue to grinde the corne the Lorde comprehendeth all those instruments wherewith men get their liuing by their labour of what occupation and trade soeuer they be For as a man can not grinde without a milstone or without corne to haue meale for breade to maintaine life withall so poore Artificers and Handicraftsmen can not grinde nor consequently liue if those tooles and instruments bee taken from them whereby they must get both their owne liuing and the liuing of their wiues and children Therefore God sayeth that such a gage is the soule by which he vnderstandeth the life and by life the foode and nourishment that preserueth it and consequently the instrumentes by which poore men and Artificers get their liuing To conclude it seemeth that this kinde of phrase vsed by the Hebrewes agreeth well enough with our common speech in which we often take the life for foode and charges to maintaine life As when wee say that a man getteth and purchaseth his life or liuing with the sweate of his face We say likewise that we giue life to those whome wee feede and take life from them whom we depriue of foode and nourishment and of the means to get it But wee must learne some other significations of this worde soule taught vs in the holy Scriptures And first what is meant by a liuing soule and what by a naturall or sensuall body and what is a spirituall body and howe the name of soule is taken for the desires of the flesh and for all things belonging to this life Therefore it belongeth to thee ACHITOB to discourse vpon this matter What is meant by a liuing soule what by a sensuall and naturall body and what by a spirituall body howe the name of soule is taken for all the desires of the flesh and for all things belonging to this life and not onely for the whole person aliue but also for the person being dead and for a dead corps and lastly for the spirite separate from the bodie Chap. 80. ACHITOB. Men may well study in the schooles of the most skilfull and excellent Law-makers Philosophers Oratours and Doctors that are in the worlde yet they shall reape small profit thereby except they come to that schoole where the spirite of God is our master and teacher For this cause Iesus Christ after he heard the confession that Peter made of him saide thus vnto him Blessed art thou Simon the sonne of Ionas for flesh and blood hath not reueiled it vnto thee but my Father which is in heauen Nowe in that hee opposeth flesh and blood to the Father in heauen hee declareth sufficiently that according to the manner of the Hebrew speach hee vnderstandeth by these two words whatsoeuer is in man that is of man As when Saint Iohn saieth that as many as receiued Christ to them hee gaue power to bee the sonnes of God euen to them that beleeue in his name which are borne not of blood nor of the will of the flesh nor of the will of man but of God And to confirme this it is saide elsewhere What man knoweth the things of a man saue the spirite of a man which is in him euen so the things of God knoweth no man but the spirite of God Now we haue receiued not the spirite of the worlde but the spirite which is of God that wee might know the things that are giuen to vs of God To this purpose when Saint Paul opposeth a spirituall man to him whome he called before a naturall man and altogether vncapable of the spirite of God he saith that the spirituall man discerneth all things and is iudged of no man For being such a one he hath certaine knowledge of heauenly things to be able to discerne light from darkenesse and trueth from lies that hee be not deceiued by a false shewe of trueth Neither is hee iudged of any body because the trueth of God is not subiect to the iudgement of men how skilfull and conceited soeuer they be without the spirit of regeneration Nowe then as wee haue heard that the soule is taken in sundrie significations declared by vs wee may nowe knowe that it is taken oftentimes in the holy Scriptures for al the vertues for al naturall gifts and graces for all affections and desires for all pleasures and commodities and for other things appertaining to this life For this cause liuing soule signifieth in the Scriptures as much as creature hauing soule and naturall life and it is so taken for all liuing creatures of what nature and kinde soeuer they be And Saint Paul in the place alleadged and in the fifteenth of the same Epistle calleth a naturall man and a naturall body that man and that body which liueth with such a soule and such a life vnto whome hee opposeth diuersly a spirituall man and a spirituall body For by a naturall man hee vnderstandeth a man not regenerated by the Spirite of GOD and by a spirituall a man regenerated and by a naturall body hee meaneth a body that liueth by this corporall life such as it is in this worlde before the death and resurrection thereof By a spirituall bodie he vnderstandeth not only such a body as men haue that are already regenerated in this life but also such a one as it shall bee after the resurrection when it shall bee fully regenerated and made immortall and like to the glorious body of Iesus Christ For besides the humane soule wherewith it liueth heere and in regarde of which Saint Paul called it naturall it shall haue also a diuine vertue that shall wholly change in it all corruptible and mortall qualities and all humane infirmities vnto which it is subiect in this life into incorruptible
our birth What similitude there is betweene our spirituall and our natural birth Why we abhorre natural death The first point to be considered touching mans nakednes Gen. 3. 19. The second point Man by nature hath least defence for himselfe A commendation of the hand of man The third point A double vse to be made of our wants Wherin men excell all other liuing creatures The fourth point What we ought to learne by the proportion of our bodies What man is The excellent frame of mans body Who they be that know not themselues Ioh. 15. 1 2 3 4 The soule proceedeth not of the matter Nor of the qualities Nor of the harmonie Nor of the composition of the body The nature of a Hog And of an Elephant The soule of a beast differeth from the substance and nature of his body The facultie of sense commeth not from the body The cause of the life of the body The degrees of mans age Iob 14. 5. The cause of the length and shortnes of life What naturall death is Psal 90. 10. Psal 7. 8 9. Iob 14. 1 2. Of the true difference betweene naturall and diuine Philosophie The cause of so many Atheists Gen. 3. 17 18. Iob 5. 6. The cause of barrennes Nothing abideth still in the same state The cause of the length of life What death is Naturall death Violent death Of the windpipe From whence the cough commeth Esay 2. 22. The blood necessary for life The difference betweene the death of beasts and of man An image of our spirituall death in the bodily Only sinne hurteth the soule What it is to be well A comfort against death Rom. 8. 22. Naturall philosophie affoordeth no found comfort against afflictions or death A profitable contemplation in nature The miserable estate of Atheists that haue no hope of another life Philosophicall reasons against the feare of death Sinne the cause of death Atheists more miserable then beasts The common sayings of Atheists Naturall reason not sufficient to stay the conscience Two sorts of Atheists Why there must needes be a second life What Nature is Nature is a creature The error of Galen such like Atheists nowe adayes What we are to iudge of Nature 1. Thes 5. 23. Dan. 9. 24. Man diuided into three parts One soule in one bodie The soule like to a man that hath many offices Of the seate of the soule in the body The soule compared to an Husbandman The chiefe instruments of the soule Two kinds of vniting things together Of the vnion betweene the soule and the body How the soule is ioyned to the bodie Diuers degrees of nature in the soule Beasts haue some kinde of knowledge The originall of the powers of the Soule An admirable worke of God Why God hath ioyned the body to the soule The naturall knowledge of mans body very profitable Why the soule worketh with sundry instruments Of the Vital and Animal spirites and of their operations The effects of the Vital and Animal spirits in man The Vital Animal spirits are not the soule A wonderfull worke of God 1. Sam. 18. 10. 31. 4. 2. Sam. 17 23. Matth. 27. 5. 1. Thess 5. 23. A comparison of the soule and a workeman A similitude Against the transmigration of soules The aptest instrument for the soule The necessary vse of the humours The humors are in continuall motion What partes of the body come nerest to the soule 1. Cor. 6. 19. Of the entire sanctification of mans bodie The body liueth not to eate but eateth to liue 1. Thes 5. 23. The name of Soule taken diuersly Math. 10. 28. Gen. 6. 17. esai 40. 6. luc 3. 6. leuit 4. 2. ezech 18. 4. rom 13. 1. Gen. 14. 21. 46. 27. When a man is perfectly sanctified Esay 26. 8 9. Luk. 1. 46 47. The soule deuided into three partes Ephe 4. 17 18. Iohn 1. 9. and 8. 12. and 9. 5. and 12. 46. Why the naturall powers are not mentioned in these diuisions Genes 37. 21. Deut. 19. 21. Ierem. 11. 21. Matth. 2. 20. Esay 5. 14. Esay 29. 8. Ierem. 31. 25. Ezech. 7. 19. Deut. 24. 15. leuit 19. 13. Deute 24. 6. Matth. 16. 17. Iohn 1. 12 13. 1. Cor. 2. 11 12 What is meant by liuing soule Genes 1. 1. Cor. 15. 44. What is meant by a naturall and by a spirituall man Genes 2. 7. What is meant by an animal or naturall man The soule put so the affections Gen. 34. 3. Gen. 44. 30. 1. Sam. 18. 1. Deut. 6. 5. matth 10. 39. mar 8. 35. luke 9. 24. iohn 12. 25. How we are to vnderstand that the soule dieth Num. 23. 10. Gen. 22. 16. Ierem. 51. 14. Amos 6. 8. Leuit. 21. 1. The name of soule put for the dead body Iob 33. 18 22. Psalme 30. 3. Psalm 56. 13. and 22. 20. What is meant by Spirite in the Scriptures Psalme 31. 5. luke 23. 46. Actes 7. 59. Eccles. 12. 7. Iob 27. 3 4. Rom. 8. 16. 1. Cor. 2. 11. Psal 33. 20 21. 1. Pet. 2. 11 12. Wisd 1. How the soule is after a sort mortall The ancient Academicall kinde of teaching Pâ—atâ—n Phad The word of God the true glasse for the minde Who know the soule best The soule is not bred of corporall seede Genes 1. Modestie requisite in searching the trueth How we become guiltie of original sinne What originall sinne is How wee must learne to know the soule When wee shall know our sâ—lues perfectly What the soule is Varietie of opinions touching the essence of the soule Iohn 3. 6. Why one soule is called vegetatiue another sensitiue the third reasonable Iohn 3. 12. Of the distinction of the soule from the powers there of The soule of the beast is of a corporal substance Gen. 9. 4. Leui. 17. 14. The Vitall spirite compared to the flame of a lampe It is engendred of the blood in the heart God the author of nature Sundry opinion of the reasonable soule The soule proceedeth not froÌ„ the elements Rom. 11. 33. Galens opinion of the soule Gal. dâ— plâ—s Hip. Platoes opinion touching the soule Aristotles opinion of the soule Occams opinion of the soule Of the creation of soules according to the Platonists Lib 11. chap. 23. of the citie of God Origens opinion of soules The Platonists opinion of the soule confuted God is not the soule of the world Act. 17. 28. Arat. Phae. How men are the linage of God Platoes opinion of Daemones or celestial spirits Plato dwelt with the Egyptians Lactautius lib. 2. cap. 13. Ecclus. 24. 5. The Soule created of nothing Of the transmigration of soules The regeneration of the Pythagoreans A fond opinion of certaine Heretikes Against the transmigration of soules Why Plato inuented the transmigration of soules Mans nature compared to a Monster How meÌ„ become like to beasts The ignorant wrest the sence of good writers Math. 14. 2. marke 6. 14. Luke 9. 7 8. Mat. 16. 13 14. luke 9. 19. Of the Iewes opinion of the transmigration
all natures contayned therein if it shall please God to giue vs grace as he hath giuen vs wils to performe it True it is that we haue now taken in hand a very long piece of worke and not greatly necessary in respect of the principall cause of our meeting together if we meant here to make an entire and perfect Anatomy of mans body This duetie belongeth to Physicions which we will not take vpon vs but it shall suffice vs to open a gappe to the consideration first of the matter whereof the body is made and of the diuersitie thereof then of the fourme which God hath giuen vnto it and lastly of the profit and vse of them both For through a litle vnderstanding and knowledge which wee may haue of these things if we consider them as we ought we shal haue great occasion to maruayle at the worke of God in the frame of the body yea wee shall see therein store of testimonies of his almighty power knowledge wisdome goodnesse and prouidence But as for the soule we will labour to make her to behold herselfe in the glasse of her wonderfull actions so farre forth as she is able to contemplate herselfe and to measure her greatnesse by her owne compasse Wherefore we will here make as it were an Anatomy of the soule and of all her partes powers vertues and faculties instructing our selues at large in the consideration of her nature creation and immortalitie and eschewing in all our discourses as much as we may obscure words and phrases subtill curious and vnprofitable disputations which the ancient Philosophers haue vsed in the searching out of such matters we wil apply our selues to the greatest number of such as haue not haunted the schooles of philosophy that we may profit many and instruct our selues in the truth by familiar speaches so farre forth as our weake iudgement is able to comprehend being directed by the gift and grace of God and made coÌ„formable to his word which is the true touchstone whereby all doctrine is to be examined Moreouer we wil obserue in our discourses the same order which we kept in our Academical treatises but only that I thinke it meetest for our present purpose that euery one of vs after he hath discoursed of some point should offer matter subiect to his companion to prosecute and speake of as if he gaue him instructions concerning that thing which he propoundeth vnto him And thus we will deale all foure of vs euery one in his course making one discourse round in the morning and another the afternoone continuing vntill we haue finished as it were a naturall history of man and of his parts the body and soule First therefore thou shalt instruct vs ASER in the creation of first man and in the matter whereof mans body is made Par la prieres Dieu m'ayde ¶ THE FIRST DAYES worke of the second part of the French Acadamy Of the creation of the first man and of the matter whereof the body of manis made Chap. 1. ASER God only hath his being of himselfe therefore he is eternal without beginning without end But because hee would not be alone he created the creatures and by their creation gaue being to that which was nothing before Therefore all natures tooke their beeing and essence and do hold it of that first euerlasting essence Thus also he answered to Moses who asked of him what his name was I will be that I will be or I am that I am Moreouer he said Thus shalt thou say to the children of Israel I am hath sent me vnto you We see heere what name hee giueth himselfe whereby hee sheweth that he onely is and hath an immutable essence and existence which onely to speake properly a man may call a Being Wherefore seeing God is the first essence and that onely that hath being of it selfe and from which all others proceede as riuers from their spring and fountaine we shall easily come vnto the Eternitie of God if we know how to ascend thither by the degrees of the essences of all those creatures which descended from his eternall and vnchangeable essence by reason whereof he is called Iehouah by the Hebrews If then we consider our selues euery one of vs shal know that he had a beginning that he made not himselfe neither came into the worlde but by the help of another This consideration wil leade euery one to his father and mother that begat him being come so far he wil passe on and ascend step by step to his ancestors making the like iudgement of al his predecessors as of himselfe For he wil by and by think that they came into the world after the same maner that he did and not otherwise and that they were not the first men Thus if a man ascend vp stil from father to father he must needes in the ende come to some one father that was the first father of all of whome all others tooke their beginning as hee that was the stocke of all mankinde This first father must either haue his being of one or be eternall or come of some eternall matter like to God or bee God himselfe Which because heâ— coulde not be â—hee must needes haue some beginning and bee borne after another fashion then they were that descended of him Now what 〈◊〉 can we say he had but the Creator of the whole world Being come to his first beginning wee can mount no higher but must stay there and conclude that this first builder of nature was without beginning that he is infinite and eternall otherwise we shall neuer find place to stay at Thus we see how the creature leadeth vs from essence to essence proceeding from one to another vntill it come to the first essence which is infinite and eternall the spring and fountaine of all others which we call God But let vs speake of this creation of the first man After the almighty power of 〈◊〉 Eternal had within nothing and of nothing made the onely matter of the world had seucred out of this Chaos the ayre the fire the earth and the water inriched the whole with celestiall lights herbes plants earthy ayery and watry liuing creatures Let vs sayd he make man in our owne image according to our likenesse and let them rule ouer the 〈◊〉 of the sea and oâ—er the foule of the heauen and ouer the beasts and ouer all the earth and ouer euery thing that creepeth and moouethon the earth Nowe we will note here in the first place three things well worthy of consideration First that God did not barely command that man should be made and created as he commanded for the other creatures but he speaketh as though some great king or prince should ideliberate with his Councill about the making of some great worke declaring afterward himselfe why he tooke this way in the cruation of man onely and not in the creation of the other creatures like wise
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
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 cōprehend 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 chāge 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 suffciētly 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 frō 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
woman is of short continuance and full of trouble He shooteth forth as a flowre and is cut downe he vanisheth also as a shadow and continueth not Nowe it is certaine that if we looke to the causes of the life death of men layd downe by vs we shal thinke that all this is done naturally that there is a certaine order of nature vnto which we must all be subiect and a naturall necessitie which none can eschew But wee see that Moses mounteth aloft and searcheth higher for the cause for hee seekth it in God and in his determination yea in his wrath conceiued against our sinnes Therefore the children and seruants of God that haue bene instructed in his worde doe not onely consider of that in death which prophane men beholde there but they mount vp euen to this highest cause and behold there the wrath of God against sinne against all mankinde for the same So that wee may knowe by that whith hath bene sayd what difference there is betweene humane and naturall Philosophie and that which is diuine and supernaturall and wherein they deceiue themselues that stay altogether in naturall Philosphie And hereby also wee may learne the cause why so many become Atheists and Epicures thereby whereas it should serue them in place of steps and degrees to cause them to ascend vp to that Philosophie that is supernaturall and heauenly For their noses are altogether poring in this base kitchin of which we haue intreated in our former discourses as though God had not created men for another life and end then hee hath done beasts Whereupon we may imagine what true ioye and consolation they can haue I say not only in death but also throughout their whole life seeing their life wil they nill they must passe through so many dangers and miseries For whether they will or no they must be subiect to this sentence passed from God against all mankinde in the person of our first parents when hee sayd to Adam Cursed is the earth for thy sake in sorow shalt thou eate of it all the daies of thy life Thorns also and thistles shall it bring forth to thee and thou shalt eate the herbe of the fielde In the sweate of thy face shalt thou eate bread till thou returne to the earth for out of it wast thou taken because thou art dust to dust shalt thou returne Therefore Eliphaz sayth in the booke of Iob that miserie proceedeth not out of the dust that affliction buddeth not out of the earth Which is asmuch to say as that the cause of barrennes of ground proceedeth not from the earth but from the sinne of man Wherefore men cannot lay the blame vpon any other beside themselues as being the cause of all the euils which they suffer because they beare the matter of them in themselues Now if any thinke that this sentence pronounced by God against all mankinde is not so much executed vpon the wicked that are without God as vpon others because wee see commonly that they are richest liue in greatest ease in pleasures in delightes we must know that they are not therefore exempted from those miseries whereunto the life of man is subiect and which are all comprehended vnder this sweate of the face mentioned in the holy Scriptures For there is not one of them to be found that can so saue himselfe but that he hath alwayes his part portion in these things And if we could consider wel the whole course of their life who seeme to be the happiest amongst them and had the patience to waite vntill the end of their race we should still finde by experience the trueth of that we speake of But let vs goe on with our speeches touching the causes of the length and shortnes of this bodily life and of naturall death as also of that which is violent whereof wee haue not yet spoken Also let vs consider of the things that are chiefly required for the vpholding of this bodily life and without which it could not consist This then shall be the matter subiect of which thou ARAM shalt take vpon thee to discourse Of the causes generally of the length and shortnes of bodily life of naturall and of violent death in what manner the life of man consisteth in his breath of the principall things required to life and without which it cannot be of the difference betwixt the life of men the life of beasts of the image of the spirituall death in the corporall of the true comfort which we ought to haue therein Chap. 75. ARAM. This lawe was layde vpon nature by GOD the Creator thereof that the things which it should bring forth in this inferiour world should haue small beginnings at the first and after growe by litle and litle when they were come to their full greatnes should stand a while at a stay and then fall by litle and litle and returne to their originall and first beginning as we see a patterne hereof and an example twise a day in the Ocean sea For after it is mounted vp to the highest and hath spread it selfe in length and breadth as much as it may it returneth againe vnto the fountaine and wombe from whence it came and there closeth vp it selfe For God hath compassed it with certaine bounds beyond which it cannot passe So likewise euery thing hath his course and set time of continuance neither doe we see any thing vnder the Moone either of the workes of God or of the inuentions of men which keepeth not this course And so is it with the body which being created by litle and litle decayeth after the same maner as it were by the same degrees by which it mounted vpward And that which we see in euery particular body the same we perceiue to be in the whole frame and course of the world in all the estates thereof For the world hath had his infancie next his youth then his mans estate and now he is in his olde-age For we see howe all things decline dayly and continually waxe worse and worse as it were approching to their end In like maner if we would consider the course and estate of all Common-wealths Principalities Kingdomes and Empires and of all the greatest and chiefest Monarchies that euer were from the creation of the world we should finde that all of them were very small and weake in their beginnings and that afterwards they increased and mounted vp vntill they came to their highest degrees and after they had attained thither they descended fell by litle and litle continually vntill in the ende they were wholy ruinated Nowe the first causes of all these things proceeding from God and from his eternall counsell we know that the second causes are in the nature of euery thing that hath beginning and must end and chiefly in the nature of mens bodies By our formmer speech wee haue learned already howe
from this natural and diuine heate Therfore the soule lieth now in this estate and condition but when it is repaired amended it shal returne againe to the condition of a spirite or mind Which being so it seemeth that the departing and declining of the soule is not alike in all but is turned either more or lesse in the soule and that some spirites or mindes doe yet retaine somewhat of their first vigour other some either nothing at all or very litle These soules by reason of many defects of the spirit stood in need of more grosse and solide bodies so that for their sakes this visible world was made created so great that it might containe all those soules which were appointed to bee exercised therein And forasmuch as all of them did not depart alike from goodnes the Creator of all things tooke vnto himselfe certaine seedes and causes of varietie to the ende that according to the diuersity of sinnes he might make the worlde variable and diuers This is Origens sentence concerning soules which self-same opinion we may reade also in Saint Hierome writing to Anitus whereby wee may see howe this opinion agreeth in part with that of the Platonists For the greatest disagreement betweene them consisteth heerein that these Philosophers attributed the cause of the infection of soules to the bodies into which they were sent frrom heauen And Origen with many that followed him supposed that the soules were sent into bodies as prisoners to bee punished for their offences committed in heauen From such fancies haue issued so many dreames about soules as are to be read in infinite writings But doe thou ACHITOB take occasion hereupon to continue our discourses Of the opinion of the Platonists and some others touching the substance of mens soules in what sence not onely the Poets and Heathen Philosophers but also S. Paul haue saide that men were the generation and Image of God of their errour 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. ACHITOB. It is woonderfull to consider howe harde a matter it is to finde out the trueth of such thinges as are commonly disputed of because notwithstanding any solution or answere that is made yet still some doubt may arise in our mindes insomuch as there is no poynt howe doubtfull soeuer it bee but that a man may alleage likelihood both with it and against it But this commeth to passe especially in matters of greatest reache the difficultie of which is so much the harder to be defined as the true knowledge thereof is more necessary for vs. Those men therefore are happie who are assured of that which they beleeue by certaine testimonies cut of the worde of trueth especially when the question is concerning the soule which is the instrument of God whereby he worketh in vs and lifteth vs vp to the contemplation of his diuinitie Nowe my companions by your three former discourses wee may gather both what agreement and what difference there is amongest those whome you haue mentioned touching their opinions as well in regarde of the birth of soules as of their distinction diuision and corruption For they agree herein that they are not engendred with the body neither of the same seede and matter at leastwise the reasonable soule but say that it is of a celestiall diuine and immortall nature But herein they disagree in respect of the nature of the matter and about the time creation and birth of the soule and also in regard of the meanes by which it is defiled and infected with sinne The Platonists affirme that the soule is so extracted out of the diuine nature that it is a part and portion thereof Which thing cannot agree with the nature of God because it would folow therupon that it were not one but might be diuided into diuers parts and that those partes of which the soules should be created might be subiect to the pollution of sinne a thing too contrary to the nature of God Or else they must say that there is but one soule in all and through all and that God is this soule And this were to fâ—l into their opinion who said that God was the soule of the world and that the worlde was his bodie which is farre from the trueth For if it were so then must God bee mortall and corruptible in respect of his body and that still one part or other should be corrupted as we see corporall things daily to corrupt On the other side God should not then be infinit and incomprehensible as he is neither is it the worlde that comprehendeth and containeth him but it is he who comprehendeth containeth the world Wherfore neither is the world God neither is God the world but the Creator thereof and he by whome it is and doeth consist So that forasmuch as all these opinions are very strange and vnwoorthie the diuine nature they deserue not that we should stay any longer in them as they that ouerthrowe themselues But I knowe well that some would haue that place alleged out of the Poet by Saint Paul to serue their fantasticall opinion where it is said that We are the linage and generation of God For Saint Paul doeth not alleage it onely as an opinion of an Heathen Poet but doeth also approoue and confirme the same taking his argument from thence that our soule beeing of a spirituall and diuine nature wee ought to make the same account of God whose linage and generation wee are Nowe albeeit the Apostle speaketh thus yet his meaning is not that the soules of men are of the verie substaunce and essence of God as wee say that the Father the Sonne and the holy Ghost are one and the same essence and substance in the the vnitie of God beeing distinguished and not diuided into three persons Neither doeth he meane that the soules are engendred of the proper essence and substance of God or that they proceede from it as wee say that the sonne is begotten of the Father and that the holy spirite proceedeth from the Father and the Sonne according as it is testified vnto vs in the holy Scriptures But hee woulde haue vs learne that the soule of man is of another nature and substance not onely then the bodie of man is but also then the soule of beastes and that the nature and substance thereof is celestiall and diuine not because it is drawen from the very substance and essence of God but by reason of that difference which is betweene the soule of man and the bodies and soules of beastes and also in regard of that agreement which is betweene it and the diuine nature both because of the immortalitie of the soule as because it approcheth more neere to the nature of God then of any other creature except the Angels whome wee say also are of a diuine nature and celestiall for the like
deny nothing of all this but they say onely that God did then establish this order nowe spoken of which hee daily continueth in the generation of man I omit heere many other opinions touching this matter which come not so neere vnto the trueth namely a great controuersie betweene the Doctors in Diuinitie and in Physicke touching the vegetatiue and sensitiue soule and the time when the burthen beginneth to bee nourished and to haue sence thereby considering that it is a great deale better to inquire of these things to sobrietie and to leaue the resolution to GOD who knoweth that which is hidde from vs then by vaine questions and curious disputations to thinke to determine of the matter according to trueth and to the contentation of euery one For as we haue before touched we can knowe nothing either of the generation or original or of the substance and nature of our soule or of the immortalitie thereof but onely by those testimonies which by the effects it aftoordeth vnto vs and which God setteth downe in his word Wherefore according to that which hath beene already handled wee must distinguish those things vnto which our mindes may in some sort reach and of which wee may haue some knowledge from them that are so hidden from vs that wee can not knowe or iudge of any thing but like blinde men by groping and gessing This is a matter then of which wee must speake very soberly and with great reuerence of God contenting our selues with that which it pleaseth him to make knowne vnto vs by the meanes aforesaid and goe no further by desiring to knowe that which wee can not conceiue or comprehend vntill such time as God himselfe shall giue vs more ample and cleere knowledge thereof And I suppose wee shall not erre if wee say the like touching the question propounded by vs in the beginning of our speech about this matter namely of the meanes by which the reasonable soule shoulde bee infected with originall sinne seeing it is not engendered of that corrupt seede of which the bodie is bredde Let it then suffice vs to knowe that albeit the soule can not be defiled with sinne as it is created of God yet as God created all mankinde in Adam so when he fell all the rest of the worlde fell with him and in him was bereaued both of originall iustice and of other gifts which he lost by his fall So that albeit mens soules are created and produced of God pure and entire yet they keepe not that puritie stil neither can they be the soules of men and ioyned vnto their bodies and so become members of mankinde in them with any other condition then with that into which the first Father brought all his children by his sinne as we haue before touched Wherefore we must not search for the cause of that original sinne wherewith they are infected either in their creation because they are created by God of a diuine and immortall essence or in the generation of the body and in that seede of which it is engendred as if the soule took her originall infection together with the body frō the seede Moreouer we must not as the Pythagoreans do search for the corruption of soules in their entrance and coniunction with their bodies as if they receiued it from them but we must seeke it in that blot of sinne vnto which the whole race of mākind was made subiect through the fall corruption of the first stocke and in that decree of God whereby hee hath condemned all mankinde by his iust iudgement without any further enquirie after the meanes and manner how it came to passe For this cause Saint Paul doth bring vs backe to this consideration when in propounding vnto vs the first stock of mankind he saith that by one man sinne entred into the world and by sinne death And then hee propounded vnto vs this stocke of sinne so on the contrary side he propoudeth to vs the stock of iustice and righteousnesse namely Christ Iesus the new man who is an other stocke of mankinde regenerated renewed and reformed after the image of GOD. Therefore hee saieth that as by the disobedience of one man many were made sinners so by the obedience of one many are made righteous Now as humane Philosopie knoweth not either the corruption of all mankinde such as it is or the fountaine thereof so it is ignorant of the meanes whereby it must bee restored neither knoweth it that the wound is so great and mortall as that it cannot be cured but onely by the hand of God For which cause hee was to giue vs his owne sonne to be the Surgion and Physicion The ignorance heereof is the cause why humane Philosophie so greatly magnifieth the nobilitie and excellencie of the soule as it is well worthy being considered in the first nature in which it was created But the sequele of this matter wee will heare of thee ARAM. Of those powers and properties which the soule of man hath common with the soule of beastes of those powers and vertues which are proper and peculiar to it selfe according to the Philosophers of the difference and agreement that is betweene humane philosophie and Christian doctrine touching these things Chap. 87. ARAM Amongst the heathen they that were most ancient and neerest to the true Church of God and conuersed most with his seruants had greater knowledge and better vnderstanding of the nature of God of Angelles and of mens soules and of other matters belonging to true religion then they that were farthest off and succeeded latest after the other For the farther off that the doctrine of heauenly things was drawne from the fountaine of it the more hath it beene altered and corrupted both by ignorance ouerwhelming it and by false vnderstanding of it as also because euery one hath added to and taken away what seemed him best and that either to boast themselues that they may seeme some body or to couer their thefts that none might knowe from whence that thing was first taken and borrowed that so they might bee thought to bee the first members thereof or lastly to please and satisfie the curiositie and vanitie of the minde of man No maruell therefore if there were heathen Philosophers among the ancients who beleeued and taught many things agreeable to the worde of God and if there be now some amongst vs who boast of their study in philosophie and yet haue no part of that first innocencie and puritie but haue their mindes filled with strange opinions contrary to all reason and trueth We see wel enough by experience what impietie raigneth in this our age For there are an infinite number to be founde of whose religion no man can iudge except it be heerein that they thinke there is none at all and therefore mocke at all religion what shewe soeuer they make to the contrary But I knowe not why they shoulde not blush for shame when they
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 〈…〉 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 〈◊〉 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 â—ine 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 〈◊〉 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 conteÌ„plation 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 â—o 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 fâ—â—st 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 vs◠〈◊〉 lib. 15. An argument against Atheists Psal 139. 17 18. 22. 9. Two things to be considered of in
him not onely manie diseases but oftentimes death it selfe Therefore although wee knewe not what hurt this affection doeth to the soule yet the euill which it bringeth to the bodie ought to bee of sufficient force to turne vs from it For it is a vice that hath woonderfull effectes in the bodie and such as are verie vnbeseeming a man For first of all when the heart is offended the blood boyleth round about it and the heart is swollen and puffed vp whereupon followeth a continuall panting and trembling of the heart and breast And when these burning flames and kindled spirites are ascended vp from the heart vnto the braine then is anger come to his perfection From hence commeth change of countenance shaking of the lippes and of the whole visage stopping of speech and such other terrible lookes to beholde more meete for a beast then for a man For this cause the Philosopher that counselled an angry man to beholde his face in a glasse had reason so to doe For hee that beholdeth his owne face and countenance when he is in choler shoulde finde matter enough to be appeased Now because anger is a griefe proceeding of the contempt of those good thinges that are in a man who thinketh that it ought not to be so therefore hee desireth to shew that they are not lightly to be esteemed of which he supposeth may be done this way by making his power knowne especially in hurting Whereupon this appetite of reuenge is engendered which is common to anger with offence hatred and enuie so that anger is alwayes mingled with sorow and with desire of reuenge And indeede reuenge is a motion of the heart whereby it doeth not onely turne aside and withdrawe it selfe from that which offendeth but laboureth withall eyther to repell it or to ouercome and vanquish it and to punish him that is the cause of it Wherefore we may note herein two motions as there are two respectes namely the one to eschew the euill that offendeth and the other to pursue with great violence him that is the authour thereof Hereof it is that some when they are angry become pale because the blood retireth vnto the heart and these are most couragious and most dangerous Others waxe redde because the blood ascendeth vp to the head therefore these are not so full of stomacke nor so much to be feared in respect of those causes which were shewed before when we spake of Feare But howsoeuer the difference is yet in anger the blood doeth not wholly goe backe vnto the heart as it doeth in feare and sorow but disperseth it selfe outwardly For the heart is as if he stroue to goe out of his hoste or campe not vnlike to a Prince or Captaine that is desirous to marche forwarde in battell aray whereupon hee sendeth foorth the blood and the spirites as his men of warre to repell the enemie which is not done without great mouing and tumult and much stirring in the heart which setteth it on fire and inflameth the blood and spirites Whereupon it followeth that by reason of this motion of the blood and of the confusion of the spirites which ensue thereof the actions and motions of all the members of the bodie are troubled But the braine is chiefly offended because that also is heated by the inflamed blood and by those burning spirites which mount vp thither by whose motion it is stirred vp and disturbed as also by the sinewes which come euen to the heart For howe hote soeuer the heart and breast are or may bee yet man abideth alwayes still and quiet if the heate pearce not vp to the braine For it falleth out herein as it doeth with a drunken bodie who is not saide to bee drunke because hee hath taken in store of wine except it ascende vp into his head and trouble his braine and senses Heereof it is that vehement anger is often accompanied with frensinesse and with the falling sickenesse And because the heart beeing inflamed the blood and spirites also are set on fire they cause the whole bodie to tremble yea the very bones themselues For the blood that boyleth in the breast puffeth vp and thrusteth forwarde the Midriffe whereupon it followeth that the motions of angrie men are verie troublesome like vnto those of drunkardes Nowe because there are many meanes to stirre men vp to anger and wrath and seeing it is so dangerous a passion it is very needefull for vs to haue manie good remedies against it as indeede there are many to be found Although wee shoulde not stande in neede of so manie if wee woulde onelie consider who wee are and compare our selues with God and marke narowly howe many wayes wee offende him daily what causes wee giue him to bee bitterly incited and kindeled with wrath against vs and howe hee beareth with vs turning his anger into pitie and compassion towardes vs. For if wee enter into this consideration first we shall be greatly ashamed that we are angrie secondly our anger will bee easily appeased For who can despise vs as wee deserue and moue vs to anger seeing wee despise God vnto whome wee owe all honour and reuerence and whome wee ought to set at so high a price aboue all other things that we shoulde esteeme all the worlde as nothing in respect of his value And yet wee shewe plainely howe farre we are off from this seeing we stande in so little awe to offende him yea are more afraide to displease men then him Beside wee commit no offence against him in which there is not great contempt of his maiestie euen hie treason against his diuine maiestie Whereas if wee feared loued and honoured him as wee ought to doe we shoulde rather feare to offende him then to die But there is nothing which wee care for lesse Wherefore questionlesse before him who is a terrible auenger of his contempt wee are all lost if hee shoulde pursue vs in his anger as wee deserue and as wee pursue others and not change his anger into mercie If wee consider well of these things we shall knowe what occasion we haue to swell with pride like toads and to thinke so well of our selues as we doe or to be so soone kindled with choler against them that haue offended vs wee shall know what excellencie and dignitie can be in vs that are but dust and filth whereby we should be so soone prouoked when we see our selues despised and wronged of others Moreouer when we know that we are vtterly vndone except GOD extende his grace and mercie towardes vs shall wee not in steade of anger and reuenge bee ashamed to craue pardon of him if wee continue still to bee angrie and vse no pitie and fauour towardes them that haue offended vs as we desire that God should shew fauour vnto vs And indeede what cause haue we to hope for it vpon any other condition For it is written that the Lorde will take vengeance of him
that reuengeth himselfe and will obserue his offences narrowely Forgiue thy neighbour his misdeede and when thou prayest thy sinnes shall bee forgiuen thee Shall man keepe anger against man and will hee aske remission at the Lordes handes Hee will take no pitie vpon his like and shall he demaund pardon for his sinnes Seeing hee that is but flesh keepeth his anger and yet sueth vnto God for pardon who will blot out his iniquities But this ought not to be forgottten of vs to cause vs to abstaine from all anger towards them that by offring vs iniury prouoke vs thereunto namely that we acknowledge thē to be the scourges of God to chastice our faultes which are worthy of greater punishment Thus let vs alwayes looke to the first cause of our affliction and to God who visiteth vs iustly whatsoeuer the meanes are which hee vseth and not to second causes and to the next meanes to the ende that we doe not as dogges doe which runne after the stone throwne against them that by byting it they may be reuenged of it not looking vnto him that threwe it For if we consider that the blowe giuen vnto vs commeth from God we will let the stone goe and not followe after it with anger and reuenge but turne vnto God who threwe it not to stirre vp our selues to despite him or to bee auenged of him but to craue for pardon and grace at his handes And this is the right way which wee are to take for the quenching of our choler that so wee may bridle our anger and keepe our selues quiet Nowe for the ende of this matter it remayneth that wee shoulde knowe whether this affection bee altogether vicious and wholly proceeding from our corrupt nature or whether it haue within it any seede of vertue as well as the rest It is certaine that it is giuen of GOD to man to stirre him vp to the desire of excellent things to the ende that when hee seeth himselfe despised and reiected for base actions and abiect things and is grieued for the same hee shoulde endeuour to leaue and forsake them and to addict himselfe to better and more noble things which can not bee contemned nor hee despised in regarde of them And this kinde of anger is verie good For beeing angrie in this sort our anger is turned vpon our selues onely to blame and reprehende our selues for our slouth and loosenesse and for our other vices and imperfections and by this meanes our anger should not bee sinne but being acceptable vnto God it woulde be vnto vs a Schoolemaster and as a spurre to sollicite and perswade vs vnto vertue and to such things as beseeme vs and that estate whereunto we are called If then wee would be angrie according to the will of God let vs first be angrie against our selues for our faultes and imperfections and when wee haue iust occasion to whet our selues against others let our anger bee turned against their vices not against their persons And such an anger will shewe zeale for the honour of God and the saluation of our neighbours Nowe the sequele of our speech requireth that wee shoulde speake of hatred and of enuie which for the most part followe offence and anger Let vs then heare ACHITOB discourse of these affections Of Hatred and of the nature and effects thereof of a good kinde of Hatred and of the remedy to cure the euill Hatred of Enuy and of the kindes and effects thereof of the difference betweene good and euill Enuy. Chap. 56. ACHITOB. Forasmuch as nature wisedome and goodnes teach that men ought to be knit together by loue as wee haue seene heretofore and that we are by the selfe same nature framed and fashioned thereunto as wee may learne by that which we haue heard of the forme and disposition of the heart wee must needes confesse that the spirite of man can bring foorth nothing more vnworthy it selfe then to suffer it selfe to be ouercome of Hatred and Enuy which are so contrary to loue that they comprehend vnder them all generall iniustice and wickednesse of men For from these wilde plants nothing can proceede by reason of the corruption of mans nature but effects that draw vs cleane contrary from wishing well to our neighbour So that if we plucke out of our heart the cause of this naturall obligation concerning the succour we owe one to another namely Loue what can be either found or placed there but hardnesse inhumanitie crueltie and all kinde of barbarousnesse which are to bee accompted and taken for monsters in mans nature For howe strange and monstrous a thing were it to vnclothe a mans heart of Loue and to put vpon it hatred enuy extreame backebiting bitternesse and crueltie which proceede all from one fountaine Neuerthelesse we see that men are enclined rather to Hatred then to Loue but let vs search out the cause thereof There are many that take Hatred to be an inueterate anger because it is a habite of anger wherby the heart escheweth something as euil and desireth to repell and driue it away Wherefore this affection is directly contrary to loue so likewise is anger For it is an offence rooted in the hart which causeth it to wish greatly his hurt by whom it taketh it selfe to be offended Nowe because contempt doeth often accompany hatred and enuy is neuer without it besides that it breedeth strife contentions manslaughters and murthers therefore in the holy Scriptures hatred is often taken for all these things As for the vehement causes of hatred they are in euery one according as a man esteemeth of the things he hateth Therefore prowd and enuious persons are alwaies very much enclined to hatred Some men also are of such a hatefull nature that they scarce wish wel to any body and surely these are very deuillish natures Some likewise are giuen thereunto of custome which they haue gotten by reioicing at other mens harms But the cause why it is easier for vs to hate then to loue and why Hatred taketh deeper roote in our heart then loue is because hatred findeth a better soile there and a more apt foundation to bee laide vpon then loue doth and that chiefly for two reasons The first is the corruption of mans nature which being left vnto it selfe fauoureth more of the nature of Satan who is hatefull a lyar and enuious from the beginning then of the nature of God who is loue trueth and charitie Therefore Saint Iohn saith that Cain hated his brother and slewe him because he was of the deuill and Abel was of God This hatred will be alwayes in those that haue one and the same Father that Cain had against all good men and children of God The second is because the infirmitie of our nature will not permit vs to enioy any good things in this worlde that are pure and of long continuance and therefore they suffer vs to haue but a little sense and taste of them But