eyes pull'd out 2. Amongst the Romans death ipso facto A father might kill his daughter or a sonne his mother 3. Amongst the Egyptians to cut off the womans nose and the mans priuy parts Of Honour Dishonour and Pride Q. What be the signes of an honorable minde A. Not to aspire to Honour Riches or Dignitie but to Vertue Q. How must we ascend to true Honour A. The Romans built two Temples the one to Honour the other to Vertue but in such sort as no man could enter into the Temple of Honour before he had passed through the Temple of Vertue Whereby it appears that Vertue is the way to Honour Q. VVherein doe worldlings place Honour 1. A. In doing some thing to be liked of great men 2. In making good penny-worthes of their curtesies 3. In racking the conscience to execute their commandements 4. In growing great in the opinion of the multitude * But it is better for a man to abide vnknowne in his simplicity then with the hurt and detriment of his soule to intrude him selfe among the mighty prudent man rather feareth the iudgement and opinion of a few wise men then of an ignorant multitude Q. How hath Pride beene plagued A. Herod for his Pride was eaten to death with lice Dioclesian died mad Q. How many kinds be there of Shame and Dishonour A. Two The one good The other bad Q. VVhat is goood shame A. To be ashamed of euill Q. VVhat dishonour or bad shame A. To be ashamed to displease the multitude or mighty against right and equity Q. What be the effects of good shame 1. A. It is the mother of good Counsell 2. The gardian of duty 3. The mistris of Innocency 4. The sister to Continency and 5. The companion to Chastity 6. It procureth Loue. 7. It lesseneth a fault 8. It mollifieth the heart of a Iudge Q. VVhat are the rules of good shame 1. A. If at a feast thou bee inuited to drinke more then reason or thirst requireth be not ashamed to refuse it 2. If a babler or ignorant fellow seeke to stay thee by discoursing of vaine and tedious matters be not ashamed to shake him off 3. If thy friend or any man in cunning or purpose offend be not ashamed to reproue him 4. If any man make a request vnto thee for that which thou canst not performe bee not ashamed to denie him 5. If any man aske thee a question wherein thou art ignorant shame not to confesse thy ignorance that thou maist be instructed 6. If any man with-hold thy due shame not to challendge it Q. What be the effects of Dishonour or bad shame A. Cowardlinesse Impudency Liberty to sinne base flatterie Oppression Neglect of ones benefit Neglect of safetie Betraying of ones life Hate of the world and prostitution of the Senses Of Fortitude Feare Cowardlines and Rashnes Q. What is Fortitude A. It is the cause that neither for feare nor danger wee turne aside from the way of Iustice and Vertue or thus It is the excellencie greatnes and dignitie of the heart which after aduised counsell maketh a man vnder-take vertuous matters without apprehension of perill and constantly to endure all manner of trauailes and distresses to the end which it almeth at Q. VVhat bee the properties of a valiant Man 1. A. To be free from all feare of death 2. To bee constant in aduersitie 3. To be void of dread in dangers 4. Rather to die honestly then saue his life dishonorably Q. How many partes are there of Fortitude A. Fower viz. Magnificence Confidence Patience Perseuerance Q. Wherein consisteth Magnificence A. In doing great and excellent things Q. Wherein Confidence A. In conceiuing good hope of the euent of things Q. Wherein Patience A. In voluntary and continuall suffering for the loue of vertue and honestie Q. VVherein Perseuerance A. In a firme and stedfast abiding in his purposes and resolutions vndertaken with good consideration following reason Q. What be the extremes of Fortitude A. Cowardlines and Rashnes for Fortitude is a vertue that fighteth for equitie and Iustice Therefore neither they that suffer for vniust matters nor they that fight for their priuate commodities are to bee accounted valiant Q. How many markes are there to know a coward 1. A. To fight for feare of Reprehension 2. By Constraint 3. Prouok't by other Mens speeches 4. Of choller or 5. Through ignorance of danger Q. VVhat is the difference betweene Hardinesse and Fortitude 1. A. The one commeth by Art Anger or Pollicie 2 The other is bred in the soule by nature and good education Q. VVhat is the end of Fortitude A. To referre our life and death to the only exercise of dutie and honestie A Temperate man not indued with Fortitude may easily fall into Cowardice and basenes of minde and a valiant man without the direction of Wisdome and Temperance is soone carried away with temeritie and boldnes Q. How many kindes are there of Feare A. Two the one good the other bad Q. What is good feare A. To stand more in awe of blame reproch and dishonour then of death or any greefe Q. How many sorts are there of bad feare 1. A. Two The one is called Cowardlines making the Soule idle dead and voyd of euery good effect which testifieth a vile contemptible and abiect nature 2. The other is that which worketh in the wicked a horror of paine and punishment whereby they are bridled and restrayned from their villanies and this argues a wicked and corrupt disposition Q. What be the effects of bad feare A. Madnes and Despaire Q. What the ground of bad feare A. A false opinion of euill Q. What bee the fruits of Cowardlines A. Crueltie Treason Breach of promise Impatience Idlenes Sloth Couetousnes Enuie Backbiting iniustice c. Q. What is Rashnes A. For a vaine and friuolous matter to cast ones selfe into vndoubted daunger and to vndertake all things vnaduisedly A Philosopher compar'd an Army to mans body the Scoutes to hands the horse-men to the foete the battailc of foot-men to the stomacke and brest and the Captaine to the head Of Magnanimitie Generositie and Hope Q. What is the difference betweene Magnanimitie and Fortitude A. Fortitude is a mediocrity in fearing and enterprizing Magnanimity consisteth in the bringing to passe of great and excellent matters Q. VVhat is Magnanimitie A. Generosity or Noblenesse of heart and it consisteth in three things 1. First in desperate matters when a man is past all hope of life to finde aconuenient remedy or wise consolation not suffering himselfe to be vexed therewithall 2. Secondly in duty towards an anemy not suffering or allowing any treason vnder what pretence or aduantage soeuer 3. Thirdly it contemneth as things vnworthy the care of his soule the goods of the body and of Fortune which others admire and labour to obtaine Q. VVhat be the effects of Magnanimitie 1. A. Not to feare Death but with constancie and cheerefulnesse of Spirit to
enter in too hot or too cold Sense and Motion are carried by the animall power in the Sinewes from the braine Life from the heart in the arteries which is the Vitallpower and bloud from the Liuor in the veines which is the naturallpower Although the heart giueth life vnto the whole body yet can it not liue alone without the necessarie helpe of other members Q. Where is the situation of the Heart A. It is in the brest the forme there of is Piramicall ' the matter and substance hard and thicke flesh There are two hollow places in the heart the one on the right containing the bloud that comes from the liuor the other on the left side where the vitall Spirits are ingendred and is conueyed by the great artery which a little from the heart diuideth it selfe into two branches the one whereof ascendeth vpward the other descendeth downeward Q. VVhat is the vitall Spirit A. It is a certaine bright and liuely flame like to the celestiall nature which giueth life and heat to the whole body Q. VVhat are the Affections A. VVe call them the motions of the Soule which consist in the following after good and eschewing of euill Man was not onelyereated to be but to be well for God hath not onely giuen man aninclination to preserue himselfe in life but an appetite also and desire of that which is good to the intent hee might bee well In the pursuite of good euill which is the contrary must be flied from Some affections goe before iudgement as those that are ingendred of the disposition of the body as hunger thirst sorrow in time of sickenesse ioye proceeding of purebloud And some follow after iudgement as those that haue their originall from the disposition of the minde as faith hope charity and such like Q. VVhat agreement is there betweene the qualities and temperature of the body and the affections of the Soule A. There is great agreement insomuch that as the bodies of men are compounded of the qualities of heat cold moisture and drinesse so are the affections either hot cold drie or moist or mingled of their diuers qualities so that euery one is most subiect to those affections that come neerest to the nature temperature and complexion of the body As for Example Ioy is hot and moist therefore children young men and healthfull persons are inclined most to that affection which are hot and moist Sorrow is cold and dry therefore it is most incident to old folkes and melancholy persons which are cold and dry As the affections follow the temperature of the body so haue they great power and sway ouer the body Q. What are wee taught by the agreement betweene the affections of the Soule and the temperature of the body A. We may learne to be moderate in eating and drinking for as we are either temperate or intemperate so the affections of the Soule will be more moderate or immoderate and the perturbations which they shall bring with them will be greater or lesser more easie or vneasie to be prouoked or appeased We ought to be carefull to liue soberly since the temperance or intemperance of the body extendeth to the helpe or maintenance or to the hurt or trouble of the Soule The affections breed the health or sickenes of the Soule according as they are either temperate or intemperate Vertue is the health of the Soule Vice the sickenes sinne the cause of all disorders diseases and death Q. How many things are to be required in knowledge 1. A. Three The first is naturall principles which are markes and notes of nature as to know fire is hot water is cold c. 2. The second is actions which compare one thing with another separate discourse iudge approue or refuse and besides are sodaine and passe lightly without stay 3. The third Habites which are an often musing or meditating vppon things vntill they are imprinted so in the minde as they can hardly or neuer be forgotten Q. How many things are to be considered in the Soule A. Fower viz. Naturall inclinations Actions Habits and Affections We are naturally inclined to loue our wiues children and kinsfolke which naturall inclination well ordered is the Fountaine of vertue but disordered The originall of vice Loue towards our selues and all other creatures ought to bee guided by Faith and inkindled by the holy Ghost that is to say it must bee in God and for God as the loue of Abraham to Isaac Vertues vsed in excesse turne into vices as Seueritie into Cruelty Loue into fond dotage As diseases ingender in the body of the humors that are in it according to their chaunge mingling or corruption so it falleth out in the nature of the Soule and the affections thereof Of the actions of the Soule foure are at the first perfect and absolute as sight or hearing others want vse and exercise to make them perfect as Art Science Prudence and such like Vse breeds custome and custome growes into a habite which is a constant desiring of a thing or eschewing of the same Q. How farre extends the Habit A. Not only to those things which wee doe but to those things which wee suffer and are displeasing and contrary to our nature for Custome by a little and little diminisheth the Sense of greefe and payne as appeareth in diseases which commonly seeme not so greeuous and intolerable vnto vs after wee haue beene long accustomed vnto them as in the beginning of them The like may be said of pouertie and affliction Q. Why is it more easie to follow vice then vertue A. The reason is because the one is more agreeable to our corrupt nature But how hard soeuer it bee to our flesh to follow vertue yet Custome will make it easie Therefore it is good to bee accustomed to good things There is nothing of greater force either to good or euill then custome which seemeth to bee another nature To doe is not sufficient but to doe well Vnlesse wee attaine to a Habite in goodnes two Inconueniences doe follow our Soule either worketh in vaine or like a new Apprentise vnskilfully Habite is nothing els but a perfection or expertnes in any thing confirmed by Time vse and custome VVhen the actions of an affection are growne to bee habites then are they called either vertues or vices according as they are either well or ill done Q. Why hath God giuen affections to the Soule A. That it might bee wakened and stirred vp as it were with prickes thereby to be kept from idlenes from being lulled a sleep and oppressed with the heauines of the body and so neglect the care of good things and of that which is very expedient and profitable for it selfe Q. Of what sort are the affections of the Soule A. The affections of the soule are two-fold Some are as Spurres to pricke her forward Others as a bridle to holde her backe The prickes that moue the Soule forward are sometimes too sharp as in
THE DIGNITIE OF MAN Both IN THE PERFECTIONS OF HIS SOVLE AND BODIE SHEWING AS WELL THE FAculties in the disposition of the one as the Senses and Organs in the composition of the other By A. N. Prodeo vt me perlegas Perlege vt proficias LONDON Printed by EDWARD ALLDE dwelling vppon Lambert-hill neere old Fish-street 1612. QVód CRVCE cuncta tuâ purgas mea crimina CHRISTE Tu Redamandus eris Redimens Redimar Redamando Vt sic non Redamem nisi quae REDAMANDA Redemptus Hinc mihi tuta Quies et Honos PVLVINAR honores Signat BIS-BINVM format CRVX ALBAque firmat Te sancté et dignè et synceré vt semper Honorem AREA sanguinea est Fugiam quó ad Sanguinis Aram CHRISTE tui et curas inter securè quiescam CRVX dignum tutum PVLVIN facit ARRA firmum Indè REDEMPTOREM vt Redamem REDAMANDA Redemptus A. N. TO THE WORTHIE LEARNED AND INDICIOVS GENTLEman WILLIAM REDMAN of great Shelford in the Countie of Cambridge Esquire SIR It is a prescription of such priuiledge and so familiar a custome at this day to dedicate Books to some person or other either of great place and calling or of honorable minde and disposition that hee keepes not Decorum with these times that accompanies not the same course The fashion at first was propagated by two parents Affection and Care the one rising from the merited good conceit of the Patron the other to preuent the malice of detractors vnder the shield of Protection for weakenes hath need of helpe and supportance as well in Politique as Naturall bodies so likewise in the studies and labours of the minde Such whose fame goes still before them to dilate their actes craue no other Apologie then their owne worthines because their power is able to defend them but in priuate and inferiour studies that want countenance in themselues the extensiue power of greatnesse giues strength and encouragement to intensiue weakenesse when our indeauours though vnworthie of acceptance are suffered in their insufficient age to growe vp and prosper in the defensiue bulwarke of Protection against the stormes of enuious and calumnious tongues that by continuance through vse and practise they may happily afterwards proue worthie of regard Knowing therefore your eminent knowledge in matter of learning and that you are a Readman in all the faculties of the minde in all affection I beare this worke to your worthy iudgment presuming in the want of mine owne worth to shield the same vnder your worthines and to passe it vnder your patronage against the sowre humours of such as still doing nothing yet value themselues by detracting from others for Liuore nihil sublimius and dogges euen by Nature must barke against the Moone The worke I consecrate vnto your view is as a Tree spreading with diuers branches and bringing forth seuerall fruits in which if any of them proue pleasing and acceptable to your tast and liking I shall hold the paines well bestowed that haue brought the same to such ripenes and perfection and pretermit no times or occasion wherein I may shew my thankfull remembrance of your loue in some worthier labour hereafter but euer rest Deuoted vnto you in all affection Antho. Nixon The Dignity of Man Both In the Perfections of his Soule and body Of Man And of the Coniunction of his Soule and body Question WHat is Man Answer A creature after the Image of God compound of Body and Soule and capable of reason Q. To what end was he made A. To set forth the glory of his Creator Q. What is his duty A. To knowe his owne Nature and to contemplate the Nature diuine Q. What are the effects of the knowledge of our selues A. To bee humbled greatly and to glory and reioyce to bee humbled in respect of the Sence and feeling of our Vanities to glory in respect of the mercy of God By whose grace wee recouer our selues from the daunger thereof Q. What guides haue wee for obtayning of the same A. Three I Godlines whereby wee know God to bee our Creator 2. Holines whereby we yeild vnto him continuall praise 3 Religion by which wee meditate vppon his benifits and are knit vnto him by Faith Q. What be the effects of Regeneration A. 1 To couet that perfection and glorious liberty whereof Man by Adam is depriued 2. To gather Phisicke out of holy writte if not to cure yet to represse his wicked inclinations 3. To account calamities as chastisements for sinne 4. To ioyne together the Actiue and Contemplatiue life in hope of life eternall Q. What is the cheife good of Man A. The rest and tranquilitie of the Soule Q. How is the Coniunction of the soule and body A. It is wonderfull for the one is light the other heauie The one is a Coelestiall fyre the other colde earthie the one inuisible the other palpable the one immortall and the other mortall and are maintained by agreeing discords Q. What is the greatest thing contained in a little place A. The Soule of Man placed in mans body Q. Why is Man more carefull of the body then the soule A. Because his minde stayeth wholy in things subiect to sight because of the soule is inuisible it is the least of his care to furnish her with that which shee desireth whereupon it commeth to passe that the least discommodityes of the flesh seeme grieuous but the incurable diseases of the Soule are not so much as felt Q. Why are wee afflicted with bodily diseases A. To awake vs out of our sinne to warne vs of our dutie and to keepe vs in awe for there are in the body certaine naturall passions properly belonging vnto it euen from the first creation thereof which are not to be taken away without the abolishing of Nature Q. What is the cause of Passions A. Pleasure and greife Q. What is Passion A. The perturbations of the Soule neuer arise for that which is the true good of the Soule but only for that which Fooles doe falsely call good and Philosophers call the goods of the body and of Fortune Q. What is the difference betweene the Soule and the Spirit A. The Soule is common to all things that haue life But the Spirit which is immortall and capable of Reason and knowledge is proper to Man only Or wee may say the Spirit is the first and principall part of the Soule wherein the minde vnderstanding and memory are contayned The minde a as white paper wherein as Man groweth in age and iudgement hee writeth his thoughts and cogitations which the studies of learning doe affoord Q. What is the fight betweene the Spirit the flesh A. First By the Spirit wee tread the path to immortall happines 2. By the flesh wee stray into the way of death and misery 3. By the Spirit wee thinke to liue iustly 4. By the flesh wee are stirred forward to iniquity 5. By the Spirit wee contemne the world 6. By the Flesh
like 2. Indiuination by the hand which is called Palmestry Q. What is the vse of the hand A. To touch to take holde and to defend Q What is the propertie of the Nailes A. To couer or arme the fingers to adorne helpe and take hold The parts af the hand are three The fingers the palme the wrest God hath giuen Man an vpright shape to the intent he might cast off the care of base and earthly matters to contemplate heauenly No other creature but Man hath the backe-bone made according to the streightnesse of the legges Q. Whereon doth the backe-bone consist A. Of foure and twenty seuerall bones and is compared to a chaine for the likenesse thereof if it were all of one peece man could not stoope but should be like a hogge or the body of a tree The Philosophers call a Man a tree turned vpward because he hath his roots in his head Q. What is the backe-bone called A. It is called Spina Dorsi by reason of the sharpe ends or points which each of them hath on euery side for his defence as it were thornes The Sinewes proceed from the marrow of the backe-bone which marrow proceedeth from the braine Ten false ribbes and foureteene others meeting together in the brest for the defence of the heart and lungs which are vitall parts Q. Why is not the belly couered with ribbes A. For two causes First by reason of the meat in it receiued 2. Secondly for the benefit of women that beare children The Share-bone is as a bulwarke to the bones The bones are nourished with marrow as the tree with sappe Vapours fumes and smoaky excrements mount vpward therefore the bones of the head are not so thicke and solid as the rest to the intent those fumes might euaporate and passe through the bones for the better disburthening of the braine Q. How are the bones of the head commodious to the braine A. The bones of the head are to the braine in sted of a Helmet to defend it All beasts that want necke want voice as in fishes and those which are called infecta animalia Q. How is the braine compared A. To a VVaggoner the muscles are compared to bittes and bridles the sinewes to reines the members that moue to horses and the rest of the body to the chariot it selfe so carried Of the Flesh. Q. VVhat is the vse of the Flesh 1. A. To fill vp emptie places 2. To strengthen those partes that are enuironed with it 3. To defend the members against heat and cold 4. To serue as a boulfter or pillow if any man fall or lye downe 5. To shaddow the body against heat 6. To be as a gowne against cold Of the Kernelles Q. VVhat kindes are there of Kernells in the body A. Two Some are more thicke and dry and serue to fasten the vpper partition of the members and vessels of the body to the end they should neither breake nor cleaue as in the necke groyne arme-pits and other parts Others there are not so thicke but more spongie and moist and full either of milke seed or a flegmaticke glewish humour Q. VVhat is the vse of Kernelles A. To soake and drinke vp as it were sponges the fleame that descendeth from the braine that it doe not fall vppon the lunges or into the stomacke or other partes to the danger thereof The least part of mans body is full of admiration and very profitable Of the Pappes Q. VVhy are the Pappes situated vppon the brest 1. A. First to conter-gard the most noble and necessary partes as the heart and lungs 2. Secondly to receiue heat and warm'th from the hart 3. Thirdly to beautifie that part of the body where they are placed 4. Fourthly for easie and comodious giuing of suck in women which they may doe either sitting lying going or standing 5. Fiftly for a testimonie of loue in the mother towards the children and againe in the children towards the mother The Infant in the mothers wombe receaueth nourishment and breath from the Nauill That nourishment is the menstrous bloud which after châ—dbirth ascendeth into the breasts and is conuerted into milke The colour of it is changed in the breasts to the intent it might not seeme loathsome Of Fat Q. VVhat is the vse of Fat A. To cloath the body and keepe it in naturall heat and to supple and annoint those parts that are in greatest motion Besides tbe outward skinne that couers the body there are certaine skinnes within which are called membranes The haire of the head is ingendred of grosse and fumy excrements Q. VVhere are the bodily Senses situated A. They are principaly in the head which although it be a narrow roome yet by reason of their consent and agreement the one doth nothinder the office of another So ought it to be with men for the world is bigge enough and hath goods enough for all if we had will to beare one with another and euery man would be contented with his estate We ought notoneneighbour to incroach vppon another no more then doth vppon the eare Of the Senses Q. How many Corporall Senses are there Sight Hearing Tast touching Smelling A. Fiue which are ministers to the Spirituall Senses namely Q. How many things are required in euery Sense 1 A. Foure First the power and vertue of the Soule 2. Secondly the Instrument 3. Thirdly the thing sensible 4. Fourthly the meane or way which receiueth the obiect and conueyeth it to the Instrument Q. As for example in the sight 1. A. There must be first the power of seeing which resteth in the Soule 2. Then the eye which is the Instrument 3. Thirdly the obiect which is seene as a man a horse white blacke c. 4. Fourthly The meane by which thelight is communicated with the eye and so of the rest of the Senses The Sense of touching is generall to all the parts of the body There are some members absolutely necessarie without which death ensueth as the heart lungs liuor splene stomacke c. Others not so necessarie but that wee may want them as eyes eares nose tongue feete Of the Eyes Q. What are the eyes A. The windowes of the body The admirable worke of God is perceiued in the matter whereof the eyes are made in their beautie and diuersitie of colours and in their vse and commoditie Q. Why are the eyes giuen to man A. To lead him to the knowledge of God by the contemplation of his workes they are the principall members as being giuen to the rest Many Sciences cannot be learned but by the helpe of the eye as Astronomie and the Anatomie of mans body with diuers others Sight is the first that prouoketh men to the study of Wisdome Science and doctrine is to the minde as light is to the eye As humane bodies are illuminated with the light of the Sunne so the soule and spirituall bodies are illuminated with Vnderstanding which is the Eye of the soule As the Eyes cannot see if
soft and pleasant to signifie that our words should not be harsh crabbed or vngentle Q. Why is it tied with many threads A. to restraine and bridle it It is blunt euery way whereby we are admonished that our words ought not to be pricking or hurtfull Q. Why is it inclosed A. It is inclosed with a quicke-set and Rampier of Teeth and gummes and with lippes which are as gates to shut it vp for feare it should take too much liberty Of the Mouth Q. What is the mouth A. The Mouth is as a Mill the Iawes and Teeth as the Mil-stones and the Tongue as the hopper Or thus The Mouth is as a bake-house and the Tongue as a Baker to knead the meale and as a peele to set and conuey it into the stomacke which is as the Ouen It is also as a kitchin the Teeth as a Cook to shred prepare the meat before it comes to the stomacke By this we ought to vnderstand that God hath not created them to be idle as though he had giuen them nothing to grinde or bake but as a good worke-maister hath furnisht them and doth daily set them at worke The nether Iaw of all creatures moueth in chewing the meat saue onely in the Crocodile The vpper Iawe is not moued for feare of shaking the braine or bringing some inconuenience or other vnto it or to some other principall members placed thereabouts Q. How many sorts of Teeth are there A. Three Incisory or the fore-teeth  Dogge Teeth  The grinders or Iawteeth Q. What is the Epiglot A. The Epiglot is the couer of the Winde-pipe in fashion triangle like an Iui-leafe ouer which as ouer a draw bridge the meat passeth into the gullet so that to speak when we are eating is dangerous least any thing fall into the wind-pipe The Epiglot must not be so fast shut but that breath may alwaies issue forth and that some thinne humour may enter in to moisten and supple the lungs otherwise potions appointed for that purpose by Phisitions were vaine and vnprofitable God hath made nothing without order and gouernement and therefore the Philosophers call the whole frame of the world Mundus that is to say an Ornament or a well-disposed order of things Of the Taste Q. What is the Sense of Taste A. It is that whereby the Mouth iudgeth of meates and drinkes which are good and which are the contrary The Tast with those sauorie relishes that agree with it receiue their vertue and nature from the Elements Q. What is the vse of the Taste A. It serues not onely for things that nourish but also for Medicines for all things which the earth bringeth forth are not good to feed some things are diuerse from nourishment as earth wood clay and stones As things that are extreame cold or dry haue no smacke or taste as flaxe or towe so things extreame cold and moist haue their taste lesse sharpe as water Q. What is the occasion of the Taste A. The Taste and relish of things is caused by the good commixture of heat and moisture Heat principally preserueth life and least it should consume it selfe Moisture is ioyned to it to bridle and keepe it backe Simile As in a Lampe there must be Oile Wicke and Fire so in the body of man to maintaine life there must be meat drinke and naturall heat to digest it for as oyle will not burne without wicke nor wicke without fire so meat cannot nourish without heat nor heat be of any continuance without moisture As in a Lampe an equall proportion must be kept betweene the oyle and the wicke least the wicke being too little the oyle doe drowne it or the oyle being scant the wicke be too sodainely consumed euen so there ought to be a moderate proportion in our diet least by too much meat and too little drinke digestion be too sodaine or by to much drinke and too little meat Heat which causeth digestion be drowned As a fire in a chimney decayeth and goeth out vnlesse it be maintained with wood so naturall heat in mans body decayeth and bringeth death vnlesse it be daily nourished with food If heat be stronger then moisture it ingendreth thirst Of Thirst. Q. What is Thirst A. Thirst is an appetite or desire of that which is cold and moist If heat and moistare haue mutually consumed each other that they faint it ingendreth hunger Of Hunger Q. What is Hunger A. It is an appetite or desire of that which is hot and moist The humidity required in thirst is more thinne and lesse earthy then that which is required in Hunger If moisture be increased ouer-much so that heat decreaseth and consequently the appetite to meat decayeth it must be restored by Phisicke All nourishment is Phisicke but this is the difference Food repaireth the whole body whereas Phisicke repaireth onely the instruments of the body Doctrine from the Tast. Q. VVhat Doctrine receiue we from the Sense of Tast A. As the body cannot liue without the Taste of materiall foode so the soule cannot liue without the Tast of Gods word As naturall heat preserueth the body so the heat of Loue and Charitie preserueth the Soule Euery liuing Creature hath a desire to preserue himselfe which consisteth in the equality of heat and moisture Of which there may be an inequality so that it be such as may be reduced to an equalitie Excesse may be repaired by food or Phisicke but if by neither then the estate is desperate It is necessary that there should be an inequality of heat and moisture in the body otherwise we should neuer hunger nor thirst nor haue any Taste or pleasure by Taste and so consequently not be put in minde of Gods bounty in prouiding to sustaine vs. All meats are not nourishing but such as are agreable to the nature of the thing that is to be nourished The difference of the parts of a mans body cometh of this onely that some participate more of some Elements others of other as the bones are more earthy then the flesh and the flesh then the bloud Our food must not be liquide and moist onely but earthy and solid God hath so tempered things in their creation as that which retaines the nature of earth is not alwaies earthy nor that which retaines the nature of fire is nothing else but fire Reason is as a spring and speech the Riuer that floweth from it He that is sparing to speake to God and remembers not to giue him thankes at meat is like to a Hogge that eateth Acornes on the ground and neuer lookes vp nor considereth from whence they come Some men doe not onely not praise God at their meat but prophane his name as Gluttons Drunkards Swearers c. As the braine giueth motion to all the Senses so it is compassed about of them as with seruitors and men of guard * VVhatsoeuer agreeth with the Taste agreeth with the Sent but whatsoeuer hath a good sauour hath not