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A07786 The true knowledge of a mans owne selfe. Written in French by Monsieur du Plessis, Lord of Plessie Marly. *And truly translated into English by A.M.. Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623.; Xenophon. Memorabilia.; Munday, Anthony, 1553-1633. 1602 (1602) STC 18163; ESTC S103514 52,106 260

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This day thou shalt be with me in Paradise If the soule could be extinct and dissipated like smoke in death it would not then follow that she should cōuerse and liue afterward with Iesus Christ it is then a spirit which continueth after death and in regard it is a spirit it cannot be idle As concerning the word Paradise it signifieth the place of happie and eternall life there where ioy wisedome and iustice are in all aboundance It is necessary to note the sermon of the good theefe which he made hanging aloft on the Crosse euen when he was at the instant of death and when all the Apostles were astonnied and had left off theyr office of preaching did forget the mercies of God Vndoubtedly thys spectacle was not without great signification for there was to bee seen two theeues hanging with the blessed Sonne of God which signified that the world was condemned to death for most greeuous offences And seeing it should be so that the Son of God was to appease his Fathers displeasure and by his death onely that yet one part of the worlde would still contemne this benefit despise the kindnes of thys Sauiour as may be discerned in the bad theefe hauing no hope at all of saluation and in whose person is figured forth to vs the wicked seditious and tyrants enemies against the Gospell of GOD who ought assuredlie to know that their cōdemnation is alreadie doone for theyr wilful contemning the mercies of God But the other part of the worlde which are such as with reuerēce acknowledge and receiue this blessing of God knowing confessing with the good theefe that they haue deserued nothing but condēnation death yet trusting onelie in God doe inuoke his mercy and propitiation acknowledging also that they are deliuered from sin death onely by the blessed innocent death of their Redeemer The good thiefe who desired his deliuerance of God acknowledged him therein and albeit he saw him there to die with him yet he helde it for most certaine assured that this was he who could giue him eternall life wherefore he heard the sweet answere of GOD who promised him that that very day hee shoulde bee with him in the place of rest life and ioy perpetuall By this voyce hee vnderstood that his sinnes were forgiuen him and that life eternal was in mercie bestowed vpon him Then though hee was hanged broken halfe deade yet for all that he did honour gaue reuerence to the Sonne of God euen then when the whole Church was silent and when the Apostles were amazed and dispersed yet hee confidētly said that he who was there hanged and readie to die shoulde neuerthelesse raigne and giue eternall life to men he called on him as the onely maister authour of life Nay more he defended the glory of GOD against the other euill speaker This spectacle then admonisheth vs of many things and all good mindes doe acknowledge their transgressions to bee fixed to his crosse for wee are all by our sinnes subiect to death and calamities of all sorts and can no way bee deliuered but by the Sonne of God only It remaines then that wee call on him that wee declare to others these great blessings that we maintaine his honor glory against all miscreants and euill speakers whatsoeuer afflictions torments or deaths we endure in the cause to the end that hee may giue to euery one of vs that which hee did to the happy conuerted theefe saying This day thou shalt be with mee in Paradise Seeing then so great a matter is cōtained in this speech and conference of our Sauiour Christ with the good theefe let vs confirme and fixe in our harts this saying and most powerfull sentence which manifestly declareth that the soule is a seperable spirit liuing after it hath left the bodie according as Christ himselfe sayde that the spirit of the cōuerted theefe should conuerse and bee with him in Paradise Assuredly it coulde not conuerse nor liue after death if it vvere onely of the bodies tēper or if it were some smoke neyther coulde it likewise bee in Paradise but would be dispersed abroade in the ayre In Saint Mathewe Moises spake and conferred with our Sauiour in the Mountaine although it be plainelie written in the Booke of the repetition of the law commonly called Deuteronomie that Moyses was deade and buried our Sauiour then spake with the seperated soule of him Saint Paule saide that he desired to be deliuered from his body and to bee with Iesus Christ. And to the Corinthians hee said While we remaine in this bodie we are far off from our Lord. But we haue this confidence that after we shall haue finished this long voyage we shall then abide with him And S. Peter sayth that the Spirit of our Lord while his bodie was in the Tombe preached vnto the spirits of them that were in prison which then assureth vs that our soules are separable spirits In Saint Luke the historie is recited of the wicked rich man that was in hell torments the poore begger whose spirit was in Abrahams bosome In another place GOD sayth that hee is the God of Abraham and the God of Isaac and the God of Iacob and that he is not the God of the deade but of the liuing Let vs then end vvith this conclusion that Abraham Isaac Iacob are liuing FINIS Socr. Tell me which doost thou iudge to be workes of Fortune or of reason and deliberation as much to say as those workes that haue no certaine end neyther are knowne wherfore they be made and what thinkest thou of such as manifestly doe appeare that they are made for the benefite of men Aristo Doubtlesse those which are made for the profit of men are questionles workes made by reason deliberation Socr. Doth it not thē appeare to thee that hee that frō the beginning made men and gaue thē sence whereby they shoulde haue knowledge of euerie thing did it not for their benefit as eyes to behold thinges visible eares to heare soundes so likewise of things that are apprehended by sent whereof no profit woulde bee had except we had nostrils nor knew wee howe to perceiue or distinguish which taste is sweet vvhich is sower or sharpe except we had a tongue and pallate to tast them Moreouer dooth it not likewise seeme to thee to bee a worke of Gods high prouidence to enclose within lidds the weak and feeble eyes which when need requires to see doe open close againe when desire of sleepe vrgeth And to the end no angry windes may bee offensiue to them hee hath placed the browes ouer the eyes as also to defend them from the sweat descēding down the head yet kept therby out of the eyes As in like maner the eares that receiue all sounds and yet are neuer full the teeth also in order made and
diligence and respect The organe or seat of thys power is the hart not any part of the braine at all for oftentimes a man shal desire what hee knowes to be ill as Ouid saide of Medea I see approue the good but I doe the euill And S. Paule I see another lawe in my members that is to say the hart repugnant to the lawe of my vnderstanding it holdeth me in captiuitie vnder the law of sin and death and many other things to like effect in his Epistle to the Romanies In briefe very often is iudgement reprooued by affection whereby then it is most cleere euident that our affections are not in the braine where indeede is the certaine knowledge of thinges In this sort disputes Galen and by the same reason it is apparant that affections are not oppiniōs as the Stoicks held and esteemed thē to be That the affections are not of the liuer nor the other parts where the naturall appetentions are of eating and drinking it is manifest for the affections can easilie appease themselus or vse some kinde of moderation apprehending the same by reason and demonstrations but the naturall appetites as to eate or drinke will not be guided by any reason for as Homer saith there is nothing more impressing or continually vrging then the belly especially when it is hungry for it compells vs to be mindfull thereof although vve had no care thereof at all and albeit wee had neuer so many other things to doe Seeing then that our affections haue theyr seate neyther in the braine nor in those parts where the organe is of the power vegetatiue we must cōclude thē that they are in the hart for the hart is iocond and merry in ioy mirth loue and hope but in greefe anger feare hate such like it is wearie and much troubled The holie Scripture saith that a man ought to loue God with al his hart as much to say as by the affection to receiue the fruition to pursue this loue in cheerefulnesse of hart desiring to please him and in truth without feigning to embrace franckly entertaine fulfill his Lawes trusting in him expecting health onely from him heereto are reduced the commaundements of the first Table Now because those works labors which God commaundes vs ought to be done of vs in cleannes of hart not hipocritically or vvith dissembling wee will speake a little thereof heere in this place The first commaundement dooth strictlie charge vs to stande in awe and feare of God wherby we may assure our selues without any doubting that hee is a God to whom we owe obedience and that he punisheth the faultes offences excesses and malices of men The second expresseth how iealous hee is of his honour that hee will haue no partner or competitour in his honour much lesse anie attribute at all to be giuen to stocks or stones images or inuentions of mens idle braines the penalties of such offences are therin described to what generations it in iustice extendeth vvee ought then to be most careful of his honour glory The third chargeth vs to doe all honor and reuerence to the Name of God it is the exteriour honor which is contained in this commaundement wherby we are enioyned that with great heede wisedome and feare wee should take care of an oath for affirmation of any thing because it is most certain that God hath an eye on all our dooings and that hee wil seuerely punish our iniquities So then wee shoulde affirme truth in an oths taking and desire him to punish vs iustly if we sweare not truly or if wee doe beguile and deceiue any one hereby also wee are taught to detest and holde as horrid all blasphemies speeches which are contrary to Christian religion and so it is cōmaunded in the inuocation on God The fourth cōmaundement consisteth in the obseruation of ceremonies and duties thereto belonging as also in their diligent regarding according to our entraunce into the knowledge of God of which knowledge they are visible signes exciting vs to obseruaunce of true religion Then the true performing of the commaundements in the first Table is true feare of God certaine trust in his mercy obedience to all his commaundements explication and publication of his doctrine inuocation for his ayde and propitiation giuing of thankes praise of his Name glory for the creation conseruation manutention of nature beeing his ovvne worke created conserued furnished prouided and maintained by him behold heere the lawes of the first table In the second Table is contained necessarie precepts for our owne pollitique societie for first of all such a state cannot be rightly maintained except there be a kinde of degree and order obserued among men It is that whereof Aristotle speakes in his Pollitiques there are some naturally free others as seruaunts as much to say as that some haue by the gift of GOD bestowed on nature more light of vnderstāding more purity of affections thē others can reach vnto to the end that they may guide and guarde by edicts lawes statutes the affaires negotiations of thys lyfe Such were the ancient law-makers Pretors Iurisconsults who left vnto vs so many prouident lawes gathered by certaine demonstrations of the cleerenesse and light which God had infused and placed in their vnderstanding as also theyr sincere loue iealosie for the tranquility of publique peace Which Lawes saith S. Paule beeing written in our harts and consciences woulde giue vs testimonie of them Such personages thē ought to be honoured as holding the bridle of authority do tame rude seruaunts that is to say such as cannot cleerelie iudge of thinges or thorowe their inordinate affections do perpetrate crimes commit offence to the ciuil bodie or to the honors or goods of others There are two manner of gouernments one is to force compell the rebellious contemners of honestie like vnto a maister who constraines his seruant willing or vnwilling to doe his dutie without any refusall or contradiction The other manner of gouernment is pollitique and ciuil as when without compulsion a man freely dooth the acts of honestie holding in horrour and abhomination all wickednes and turpitude namelie when a man in reason is perswaded that it ought to be so as Pericles who by honest reason speeches guided the Athenian Common-wealth or as a holy wise Preacher gouerneth his cōgregation and church In this multitude euerie one haue their seuerall affections some sudden inordinate mouings and directlie repugnant to vertue but then by perswasion which a man perceiues to be vsed of the hurt inconuenience that may thereon ensue as well publiquely as priuately they are made more moderate and faultes remitted God hath stamped in vs the image and forme of either of these maners of gouerment Reason iudgement well and truly
maintaineth kind page 64 Howe the order of the seuerall powers supplie theyr offices page 68 Of the sensitiue power beeing the soules second power page 71 Of the fiue exteriour sences and first how sight is wrought in vs. page 72 Of the inwarde organes of sight and what vse they serue vs to page 74 How sight hath his seate and what spirits giue life to the eye page 77 The maner how colours are truly discerned 80 The true capacitie of the eye in sight and benefits of that sence page 81 Of hearing and his organe page 82 What sound or noyse is of the meanes of apprehending it page 83 84 How our speech or voyce is formed 86 Of smelling by what organe it is apprehended page 89 What odour sent or smell is 90 Of tasting and his organe howe the tongue tastes with his meanes vse and obiect 94 95 Of the seuerall kindes of sauour what sauours best please the taste what most vrgeth appetite and of thinges without sauour page 96 97 98 99 c Of Touching his organe benefit 107 108 Of the inwarde sence his seate and necessarie vse page 108 109 Of the fiue inwarde sences their organes what they are how they help each other 110 c Of the braine in his diuersity of kindes 118 Of two kindes of appetence in the sences 119 Of the foure principall affections and theyr opposites both helping and hurting 122. c The organe of the appetente power and what it is page 133 Of the commaundements in both the Tables page 136 137 138 c Of the contrarietie difference amongst men page 41 Of two kindes of gouernment compulsion obedience page 143 144 That the will is the commaunder of the affections page 146 The reason of lawes deuision of possessions iustice in our dealings 149 150 151 How the lawe agrees with nature and in vvhat manner page 153 154 Of two kindes of moouing in the hart and the efficient causes thereof 155 156 157 Of the powers of nature answerable to the harts affections and their difference page 158 Of the hart with his helps and hurts 159 160. Of the soules societie with the body aunswerable to the humours page 162 Of the proper causes of our affections whence they take originall page 163 That natures corruption is the cause of our euill affections page 167 Of the diuine affections in our Sauiour page 168 169 170 The contrarietie of affections in Christians and Infidels page 170 171 Of Concupiscence and how it may bee vnderstood page 173 174 175. Of the cōtrary mouings of the hart wil. 176. Howe to come to the true knowledge of our selues page 178. Of the motiue power carrying the bodie from place to place page 180 That the soule is the cause of the bodies moouing eodem Two kinds of moouing and the power of eyther of them eodem Of a commixed power partly naturall partly voluntary page 181 Of the intellectuall power page 182 Howe action becoms appropriate to intellection and differs from the power sensitiue 183 Of the obiect of intellection his offices organes page 184 Of the two vnderstandings actiue and passiue page 186 The action and habitude guide the vnderstanding page 187 Of the speculatiue practiue knowledge 188 Of Reason the wills coniunction therewith page eodem Of the wills definition eodem Of the hurt of natures lacke of her primatiue condition page 189 Of the impediment and hinderances in our vnderstanding 190. How Gods image becommeth deformed in vs and what we ought to desire of him in repayring of our wants defects 190 191 192 Of the soules immortalitie and naturall reasons therefore alleaged page 193 194 That the soule consisteth no way of the elements page 195 What nature can doe notwithstanding her corruption page 196 Of mens carelesse regard of their soules immortalitie page 198 How God instructed the soules immortality frō the worlds beginning page 199 That our soules are spirits not to be ouer-come by death page 203. That the soule is to liue with Christ after death page 204 Of Paradise and what it signifieth page 205 Of the good Theefes sermon on the Crosse page eodem One part of the worlde refused the benefite of Christes death page 206 The condemnation of the wicked assurance of the elects saluation page 207 That the good theefe preached Gods glorie when the whole Church was silent and the Apostles stood dumbe 209 That the soule is a liuing spirit after the bodies death and no way consisteth of the bodyes temper page 212. FINIS The benefit of the knowledge of a mans owne selfe What the Soule is The vertues of the soule The powers in the soule Of nourishment The manner of the bodies nourishment Choller Melancholie Phlegme Of the blood Three kinds of digestion to perfect nourishmēt Natures instruction concerning our gifts graces 1. Cor 12. The inconuenience of the first digestion not holpen by the other The oppinion of som concerning the soule The hurt of intemperancie Herac. Ephe. Salomon Sixe things not naturallie in vs. The benefit of labour The hurt of immoderate exercise The benefit of sleepe How sleepe profits the powers of the Soule How heate and blood worke for the hart An excellent comparison Three duties needfull in a Prince or Ruler Conclusion concerning sleepe The power appetente The power Intellectiue An apt comparison Concerning dreames in sleepe Diuers kinds of dreames Example of dreames the causes being euident When the cause of dreames is in vs. Dreames fore-telling things to ensue Examples concerning dreames Diuine dreames or inspirations Deuillish dreames The hurt of intemperance Encrease of nourishment When Nature receaueth most substance to her selfe Example how the body is increased When naturall heate decayeth in vs. Example conceruing our life Death naturall according to Aristotle Death vnnaturall occasioned by many causes in our selues Concerning generation Howe the fruite is formed at the first The offices of the membrane Of the veines and arteries of the membrane Howe the nauill is made in what time The places for the liuer hart and braine How the liuer is formed and what it is How the bowels are fastned to the backe How Diaphragma is formed Of the back bones The forming of the hart The harts nourishmēt A comparison worth the noting The hart is the beginner of heat vitall Howe the lungs and lites are formed cōsequently the height of the body The forming of the braine The skul of the head The nerues are bred in the braine as the veines in the liuer The marrow in the chine bone of the back Howe the fruit is nourished in the wombe The deuision of the blood into three parts and to what vses Male chyldren more perfect then female An admirable secret worthy with great reuerence to be regarded Hipocrates rule frō the time of cōception to deliuerance Of the power Vegetatiue and how it nourisheth and increaseth the body as also maintaineth
kind How nature admonisheth vs to be continent Our selues the greatest enemies to nature The infinite goodnes of God in our bodies framing Howe the order of the seuerall powers is to be considered in theyr offices An absolute proofe of God against any Atheist whatsoeuer A note cōcerning christian dutie in vs toward God in regard of al his diuine gifts bestowed on vs in nature Of the power Sensitiue being the second power of the soule Of the exteriour sences beeing fiue in number 1. Sight howe the same is wrought in vs. Aristotles answer concerning our two eyes Of the inward organs of the sight and what vse they serue vs to Small difference between life death but by the benefit of sight Platos oppiniō to what end our eyes are giuen vs. Where the sight hath his seate and abiding Of the spirits that giue life to the eye Aristotles iudgment of the eye A question concerning the sight of the eye The answer worth the noting An excellent comparison How easilie the eye may be offended The maner how colours are truly discerned The true capacitie of the eye in sight The benefits which the sence of sight yeeldeth 2. Of Hearing the organs therto appertayning What sound or noyse is and howe it makes it selfe Of the means wherby eyther sounde or noise is apprehended Howe all sounds are conueyed to the sence common The maner how our voyce or speech is formed An excellent note cōcerning our voyce or speech By this sence wee haue fayth 3 Of Smelling and by what organs it is apprehended What odour sent or smell is Apt comparisons of sents in their moist dry kindes The sweetest things haue least sauour The differences between good sents and hurtfull The means howe wee iudge of smells Sent is very necessary to our life 4 Of the sence of Tasting his organe Howe the tongue receiues his tast The means of the tastes vse in his actions Sauour the onely obiect of taste Many sorts of sauours Of the sweet sauour Of the sauour ouer sweet Of the fatte marrowie sauour What sauours best agree with nature and most please the taste Of the bitter sauour Of the strōg and hot sauour Of the sower sauour The sharpest sauours doe most vrge appetite Of the greene sauour that edgeth the teeth Of the rude and sharpe sauour Of the salt sauour Of thinges without sauour 5. Of the sence of Touching and his organe Of the benefit of this sence Of the inward sence and where it is seated The necessity of the inward sence The sence cōmon and memory according to Aristotle Galens addition of cogitation Fiue inward sences 1. Sence common 2. Sence imaginatiue 3. Sence estimatiue 4. Sence deliberatiue The wonderfull prouidence of God for his creatures A strange example of the Snake the Lamprey A kinde of deliberation in dumb creatures confirmed by exāples 5. Sence is memory The organe of the sence common his place Many powers in the inward sences The organe of cogitation and his seate Example of this sences power The organe of memorie his place Of the brain in his kinds of diuersitie Two kindes of appetence in the sences Of the power Motiue Of greefes Foure principall affections 1. Ioy. 2. Feare 3. Hope 4. Hate The opposites foure 1. Loue. 2. Greefe 3. Enuie 4. Iealosie Of anger the hurt it doth the braine Homers oppinion concerning anger Of feare and how it hurts the hart The hurt of greefe and sadnesse Of loue and how it helps the hart Of hate and his hurt Of Shame Of mercy Of Enuie Of Iealosie How a king ought to be iealous An affection more hurtful then the rest Of ioy and how it delighteth the hart Of affections pleasing to God What the contrary are The hurt of humane societie The organe of the power appetēte Galen concerning our affections Affections are not of the liuer nor the other parts Homers saying of the belly Cōcerning our loue to GOD. The degrees of the commaūdemēts in the first Table Of the first commaundement Of the second commandemēt Of the third commaundement Of the 4. commaundement The sum of the first Table well worthy to be regarded Of the second table Aristotle in his Pollitiques concerning the difference amongst mē S. Paules affirmation of lawes obedience What men are to bee honoured Two manner of gouernments the first cōpulsiue The second ciuill and obedient Pericles ruling of the Athenians Seuerall affections in the multitude Reason and iudgement giuen vs of God The first offence natures maine impedimēt The wil cōmaunder of the affections The application of the two gouernments in nature Of the dutie we owe to our Parents exampled Of the other commaundemēts following The reason why lawes penalties were instituted Why the deuision of possessions was thought behouefull Cōcerning theft The reason of iustice in our contractions Without truth no societie can be obserued Natures cōseruation of herselfe our iniury to her and our selues The lawe agreeing with nature and in what maner The lawes them selues the voice of nature by their causes Two kindes of mouing in the hart first by the pulse The hart mooueth likewise by contrarietie of humours seuerally by each one of them Of the efficient causes inwardly outwardly of the harts moouing Of the powers of nature answerable to the harts affections their difference Of the hart in greefe sadnes and the bloods office in seruice then Of the hart in ioy anger how the blood works then Of mellanchollie and chollericke men their conditions Of sanguine men Of phlegmatick mē Of the soules societie with the body answerable to the humours Of the proper causes of our affections and whence they receiue their originall Aristotles oppinion of good people good affections Platos iudgment of anger Our good affections are diuinely inspired Aristotles saying of anger in a vertuous man The corruption of nature in vs the cause of euill motions Of the diuine affections in our Sauiour His zeale of his Fathers glory His heauines for Lazarus His loue to little chyldren His compassion of them in the desert The contrarietie of affections in Christians Infidells The wisedom of the Heathen Cōcerning concupiscence abyding in vs. Of the word Concupiscence and how it may be vnderstood Concupiscence an errour in the will The wills boldnesse in his owne pride Rom. 7 24 Rom. 7 25 The harts moouings ioyned with the will 〈…〉 of nature Of the contrary moouings of the hart will Mark 7 21 The hart signifies the will and vnderstanding Howe to come to the knowledge of our selues Of the motiue power carying the body from place to place and what are his organes The soule the cause of the bodies moouing Two kindes of mouing naturall and voluntarie and the power of eyther Of a commixed mouing partly natural partly voluntary Of the power intellectuall according to S. Augustines oppinion How action becoms appropriate to intellection How it differs frō the sensitiue power Of the obiect of intellection The offices of intellection The organs of intellection Our life is guided by our actions Aristotles deuision betweene the two vnderstandings actiue and passiue Actions and habitude the knowledges of the vnderstanding Of speculatiue practiue knowledge Of reason the wills cōiunction there-with The definition of the will The hurt of natures lack of her first condition The impediments or hinderances of our vnderstanding How Gods image becommeth mishapen in vs. What wee ought to desire of God in reparation of our wants defects Naturall arguments concerning the soules immortalitie 1. Of the afflictions of good people in this life 2. Of paines reserued for the wicked notwithstāding theyr felicitie in this life Platos reason concerning the soule The soule no way consisteth of the elements What nature can notwithstanding her corruption Of Gods great loue and kindnes to vs farre beyond others Mens carelesse regard of the soules immortality Gods instruction of the soules immortalitie from the originall of the world Gene. 4.7 The reason of wicked mens neglect of the soules immortalitie Gods delay of punishment agrauates the chastisemēt Gene 4 7 An especiall proofe of the life eternall Iude. 1 14. Infinite examples to cōfirme the immortalitie of the soule That our soules are spirits not to be ouercome by death Math 10.28 Luke 23 43 That the soule is to liue with Christ after death Of Paradise and what it signifieth The good theefes sermon on the Crosse One part of the world refused the benefit of Christes death figured in the bad theefe The condēnatiō of the wicked and assurance of the elects saluation in Iesus Christ When the vvhole church was silent the Apostles dumbe yet the good theefe preached the glory of God in his sonne Christ Iesus How much wee stand bounde to defend the glory of God against all Atheists misbeleeuers The soule is a liuing spirit after the bodies death and consisteth no way of the bodies temper Math 17 3. Philip 1 23 2. Cor 5 6 1 Pet 3 19 Luke 16 19 Math 22 32